FANATICISM Fanatically imputed to the CATHOLIC CHURCH by DOCTOR STILLINGFLEET: And The Imputation refuted and retorted by S. C. a Catholic O. S. B.  Psalm. LXXI. 4. judicabit pauperes populi▪ & humiliabit calumniatorem. Proverb. XXVI. 18 19 
As a madman who casteth firebrands, arrows, and death:  
So is the man that wrongeth his neighbour, and saith, Am not I in Sport?  
M.DC.LXXII. Permissu Superiorum.   

TO THE RIGHT HONOURABLE SIR MARC-ALBERT D'OGNATE KNIGHT, Counsellor to his Catholic Majesty, Commissary for Renewing of Magistrates in the Province of Flanders, Precedent of the Chamber of Commerce and Navigation, and Envoyé from the King of Spain to his Majesty of Great Britain.  
SIR,  
It had been to be wished that we 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 fellow-subjects can secure Catholics from the worst effects of war in the midst of Peace: such is the Virulence of one malignant Party: who though they enjoy their lives by an unmerited Pardon of their Rebellion, will never pardon us for our Loyalty.  
In most Countries of Europe there are agitated daily Disputes and Controversies about Religion, and in Books on each side ordinarily some sharpness is mingled. But in England our Lott must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are forced to contend with Adversaries whose minds by our late Tumults are rendered savage and implacable. They to spite us, resume a New war against Heaven itself, deriding and blaspheming the Saints in Glory. And against God's Church on earth they frame Accusations never heard of before, making her greatest Virtues pass for the directly opposite greatest Crimes. The most Saintly Exercises of Persons among us consecrated to God and entirely subject to Authority are disgracefully styled Fanaticism: Because we will not be choosers each one of his own Faith, we are accused to have an Enthusiastic way of Religion: we exercise Charity to our Friends Deceased, and that is called an Impediment of Devotion: we teach (as our Saviour did) that the way to Heaven is straight, and consequently that to enter into it we must practise Confession of Sins, Pennances, Mortifications, Praying, Fasting, almsgiving etc. and for this we are charged to be Hinderers of Piety and a Good Life: Our acknowledging an Authority in God's Church to end Controversies is called an effectual Mean to multiply them: If out of Compassion to persons guilty of Schism, and out of a tender love to Unity any one among us strains his wits to persuade our Adversaries that the distance between us is not so vast as some of them seem willing to conceive, his recompense must be contemptuous revile: No Pagans or Cannibals must be esteemed so blindly, so horribly I dolatrous, No Quakers so ridiculously Frantic, No Fifth-Monarchists so dangerous both to Church and State.  
These enormous Excesses which have been lately exposed to the world in a Style partly Burlesque and partly Tragical were 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 Catholic Religion makes you inquisitive into all things that concern it, and your perfect knowledge in our Language renders all our BOOKS as intelligible to you, as if written in your own. My hope now is that you being well acquainted with the present Temper of our Nation, will judge aright, that a Book written in such a Style, and wholly composed of malignant Passions and new-invented Calumnies against God's Church was 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 which you are not quite, even in blood, a Stranger, encourages me to expect thus much justice from you.  
As for myself, 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 Answer, as a Testimony of my grateful resentment of the favour and honour you have been pleased to confer generously on me, in allowing me a share in your friendship: the comfortable effects whereof have likewise been extended to an afflicted Community abroad, recommended by me to your Protection.  
But besides this, a far greater obligation both myself and all loyal English Subjects have to honour you for your constant respect, duty, and assistance which you have always with great zeal shown to his Sacred Majesty and his cause, when he was inhumanly treated by the same Party, which now so inhumanly treats his Faithful Catholic Subjects. In which fatal Conjuncture also, his banished friends and servants found in your house Hospitality and kindness which with 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 Doctor Stillingfleet wonders, and even complains that, having made a general formal Challenge to Catholics 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 Doctor's 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 Partisans; how Stationers apprehend greater danger in publishing Answers to his Book, than 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 solicitously exact, and more frequent daily and hourly, than they have been all the years taken together since his Majesty's Restauration, Inquisitors searching into every hole, turning over every small paper, and rigorously examining both Masters and Servants whether any thing has been written against Doctor Stillingfleet.  
How securely now may the Doctor triumph, and as oft as he pleases, multiply his Challenges of Defiance against Catholic Adversaries so bound hand and foot: and at how cheap a rate has he gotten (from Tradesmen and Gossips) immortal honour by a Book, than 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 judgement of any learned and considering Protestant Reader who shall think fit to peruse the following Treatise.  
Notwithstanding it cannot be denied but that the Doctor has used a wonderful dexterity in managing this Controversy: For though his Book proves in effect exceeding harmless to the common Cause of Catholics, and though all the Weapons made use of by him against the Catholic Faith really want both edges and points of Sufficient sharpness and strength to make an entrance into the Rock on which our Saviour has built his Church, yet they pierce into the very bowels of the Persons, fortunes and condition of English Catholics, whose destruction he seems to design. And on the other side, though the same weapons do draw out the very heartblood 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 Prelates and Subjects 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 enjoyed by befooling the whole Roman Commonweal 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 Pulpit 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 Prelates 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 loyal Subjects) then to see the same Sectaries quondam friend Doctor Stillingfleet zealously pretending a care of the Safety of his Majesty and the State against the seditious writings and practices of ill-principled Subjects, and at the same time, as if he thought the world by virtue of the Act of Oblivion had quite forgot the last twenty years' troubles, naming none but Catholics as such ill-principled Subjects, who yet alone among all Dissenters from the English Church had all of them unanimously adhered to his Majesty, and for his Majesty's sake had defended also the said Church against the Doctor and his Brethren in evil, the Sectaries.  
The plain truth is, the Doctor's collusion and prevarication in his Book seems to me so visible and so insupportable, that it is a shame that hitherto not one true Prelatical Protestant has appeared as a Defender of the English Church and State against him: but on the contrary even some English Prelates themselves have congratulated and boasted of his supposed successful endeavours against the Catholic Church, though ruinous only to themselves. Indeed it was the Doctor's Masterpiece by his Drollery to put Protestants into a fit of laughing, that being in so good an humour they might drink down the Poison he presented them. This Poison, it seems, does not yet sensibly work with them, and therefore they neglect to provide Antidotes. Well: all I 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 several hundred pounds of yearly preferments, he still is what he was before his Majesty's return. He was pleased to style some late Catholic Writers by the name of Rats, 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 Rats formerly abounding there, they conclude that there are some leaks in it, unobserved by any but the Rats themselves, which threaten its sudden sinking. Now let any one judge wherther the Doctor 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 Rat foresees, or shrewdly suspects some danger to the Ship, and therefore provides for his own safety, by returning to the same Sects which uncessantly plot against it, and, it is to be feared, against the Civil 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 Author of the following Treatise. I leave to all indifferent judges 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 than to the least guilty apprehension which Catholics may have of encountering such an Adversary as the Doctor is supposed to be by persons who are persuaded 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 Doctrines and Discipline of the Catholic Church herself that forced him to indulge to his fancy and invention to expose to contempt and hatred of unwary Readers the Opinions and Practices of a few particular persons among Catholics, not always faithfully related by him, and most of them already censured by Superiors. But that which has gained to him the most of his applauding Readers is his acting the Theological Zany, after a fashion altogether new and unexpected, whilst he most ridiculously imputes Fanaticism to the Catholic Church, of which never any Heretic before him suspected her capable.  
My last request to the Reader is that seeing this Treatise written in a stile so unpractised hitherto by me, and indeed so contrary to mine own inclination, he will interpret it aright, and believe that I judged myself obliged to neglect compliments of Civility to such an Adversary. If he had written like one that sought out Truth, I should have condemned myself if any phrases of bitterness had escaped my pen. But in answering such a mass of Buffoonery mixed with rancour and malice, the Wise man has taught me my Duty. Proverb. xxv. 5.   

OF FANATICISM  

§. 1. The Authors Motive of Writing this Treatise. Doctor Stillingfleets three Heads of Accusation against the Catholic Church, etc.  
1. THe Author of this following Treatise may with confidence profess, that it was not from a resentment of several contemptuous Aspersions cast on him by Doctor Stillingfleet in his lately published Book, that he was induced to write this Answer. For who would not glory in suffering any scorns or calumnies, when merited only for recommending to devout Christians instructions for the practice of Christian Virtues and Piety in the greatest perfection that this life is capable of? His Motives therefore of writing and publishing this Discourse were first his Obedience to certain friends whose commands he ought in no wise to resist: And then a just Indignation in seeing the most Sacred things and Persons in the Catholic Church selected on purpose by him, to be contaminated with his ink full of gall and poison, thereby imprudently ministering new aims to Atheists (against whom as a considerable and growing Sect among them, he and others begin to preach and write) by showing, to his utmost ability, that all the Religion professed in the world, and that thing that bore the name of a Catholic 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 Discipline; nothing but Faction, Ambition and Avarice.  
2. The task therefore here imposed being to answer in the Doctors last Book, not the Points of Controversy between the Catholic 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 Doctor seems not to have intended to employ his Talon of Reasoning, but to discharge his excess of Spleen and choler and to give free scope to all unchristian and even in human Passions, the Author 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 God's Grace prove beneficial to him, and his applauding Readers.  
3. Now in the Doctors Book there are three Heads of Accusation selected by him with intention to disgrace, and fright his Readers from the Communion of the Catholic Church, by imputing to her. 1. That she is guilty of Several Opinions and Practices which hinder Devotion and a good life. 2. That Fanaticism is not only countenanced by her, but made a ground of believing some Doctrines, of making some Ecclesiastical Ordonnanes, of erecting Religious Orders, and ●kewise of resisting lawful Authority. 3. That there are among her Subject's Divisions about Doctrines of great moment and no possibility of reducing dissenting Parties to Unity or Obedience.  
4. These Accusations my purpose is to refute, and for his Proofs of them, to show the invalidity of those which are pretended by him to regard the Church herself. 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 alleged by him. And having done this, I will, as I am persuaded, with much greater confidence, retort the same Heads of his Accusations upon himself, demonstrating that his Protestant Churches, as principled by him. 1. do evidently undermine the foundations of Piety and a Good life. 2. That the Essence of his Religion is mere Fanaticism, in his own sense of the Word: and that it justifies Rebellion against the Civil Magistrate. 3. That by the Grounds of his Religion all manner of Divisions and Schims' are not only excusable but lawful, and withal incurable.  
5. He will perhaps, when he sees his large Book pretended to be sufficiently answered in a few sheets of paper, renew the scornful 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 Rats 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 Rats, I can only judge by guess: and if I guess aright, particularly of one Author, I could make it appear to the Doctor, that the very bowels and most Vital parts of his great Volume have been eaten through and consumed by that his Adversary.  
6. However, I conceive he will not have just reason to apply this Metaphor to the Author of this present Treatise, since it was his own fault, by heaping together a great Mass 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 leisure as to follow him step by step in examining Quotations, and answering Objections 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 Vastness 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 personal imputations: or indeed, if hereafter they engage themselves in any Controversy with him, except in Points pretended by him of such consequence as to justify a necessity in Protestants of separating from the Catholic Church▪ And few such Points are to be found in his Books.  
7. But moreover, as short an Answer as this is, he will 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 void of Christian Charity and moderation: Which Design may remain untouched by me, because I am unwilling to declare the grounds of my conjectures moving me to look upon it as an Ominous ill-boding Book, forerunning some expected mischief. 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 Subject has appeared bare-faced out of the Clouds. And moreover I may take leave to tell him that from a heedful consideration of those his Principles I do collect that He and myself are of the same judgement in one matter of great importance, viz. That no show of Reason or conscience can be pretended to escape from the Authority of the Catholic Church but by renouncing entirely (as he has done in his Principles) all Ecclesiastical (or even Civil) Authority: and by consequence that no Churches proceed Logically in asserting the grounds of their Religion, but only Catholics or Single-Independents. The reason hereof is, Because for any Ecclesiastical Superiors to acknowledge any obligation lying on there's Subjects to submit to their Authority, and at the same time to prefer the Authority of a particular Church before that of the Universal, which is the fountain of all Authority, is to put out their Subject's eyes, and to hale them after them with chains. And above all other Congregations the Tyranny of Presbyterians is most brutish, who after a denial of all Visible Authority extant before them, endeavour violently to subdue men's consciences to the Jurisdiction of their Classes, erected upon controverted Texts of Scripture, as interpreted by themselves alone.  
8. The Doctors Principles therefore being by far the most material Part of his Book, it is not notwithstanding my business in this Treatise to examine them apart one by one, or to trouble myself with making a settled judgement whether of the two forenamed Parties, Catholics or Independents has the most solid reasons on their side. For being engaged to make Reflections on that part of his Book which is of least importance, written in an immodest, uncivil, petulant stile, it was not fit in my Answer to mingle considerations on a Subject 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 avoid all mention of his Principles in this Answer to a different Subject: since (as hath been already intimated, and will be seen by the Sequel) whatsoever Charge he brings against the Catholic Church, and which I pretend here to refute, does scarce at all touch Her, but lies most heavily and unmovably 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 than once or twice of his Principles and the fatal 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 ruin of his, that the Principles of Catholic Religion only are solid and inexpugnable; that is, that the Catholic 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 Doctrines whatsoever determined by her. This being once established, he will find his Books, not having a few leaves gnawed by Rats, but unà liturâ entirely abolished.   

§. 2. A Vindication of the Honour and Sanctity of S. Benedict &c from the Doctors contumelious imputations.  
10. HAving given this Account of the Motive and Design of this Treatise, it is time to take into consideration the forementioned Heads of Accusation laid by the Doctor against the Catholic Church, which he thinks of sufficient weight to deter any one from joining 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 Catholic Church, it being a State which from the infancy of the Church hath been esteemed the nearest approaching to that of Glorified Saints; From whence notwithstanding he has taken occasion to vilify in particular the Author of this ensuing Treatise: Who is very well content to receive his proportion of Scorn with such companions, as Thaulerus, Suso, Rusbrochius, Blosius etc.  
11. Now the Doctor, to the end he might make an entrance into his In vective with better grace, has prepared a way thereto, than which a more proper could not be found for such a purpose, by producing on his Stage, anticly disgvised, the famous Teachers and Erectors of Schools for Contemplation, 
Nullos esse Deos, in ane coelum Affirmat Selius, probatque, quod se Factum, dum negat haec, videt Beatum. Martial l. 4. Epigr. 21.  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 will 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 Wit, I do assure him that I myself, 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 University, descanting on the whole life of our Saviour, rendered him and his Attendants, men and women, Objects 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 jewish Pharisee and Persecutor of Christ. And he performed it so to the life, that he would have shamed Lucian, and raised envy in the Doctor 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 hindered him a good space from proceeding. Notwithstanding this, the Grave Doctors and Governors of the University, though much satisfied with his Intellectual abilities, yet wisely considering that a petulant, histrionical Style even in Objections, did not befitt so Sacred a Subject, and that it was not lawful to personate too naturally a deriding jew, obliged the Preacher to a public Recantation-Sermon in the same Pulpit the Sunday following. And this deservedly, For Vitium simulari non potest, Virtus potest.  
13. If the Doctor would now make a second Essay of his Wit and invention on several Stories as we find them recorded in Holy Scripture, he would perhaps find his Fancy as inventive, and if Nature had denied him, the Devil 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 several Books of the Holy Bible descanted upon in a stile like to his, and it may be the unhappy Authors 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 public 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 fanatics, 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 scornful Aspersions on his Memory: and I believe the Doctor will scarce find any one hereafter willing to imitate his malignant Ingratitude.  
15. Now what is it that the Doctor lays to the charge of S. Benedict? 
Pag. 262.  The whole Charge consists in repeating after a ridiculons manner certain passages of S. benedict's 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 publicly Visible many years after. 2. How he lived three years with wonderful austerity in a cave, unknown to any but S. Romanus, who to the Devil's despite furnished him with necessary food. 3. How he rolled himself in thorns to conquer his amorous Passions. 4. How he was enabled by Supernatural Revelations and Lights to spy out Devils, to discover things absent and foretell things to come, to be a Spectator of the Soul 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, etc.  
16. By this brief Account of the life and actions of S. Benedict, all which the Doctor expects that his Readers should esteem to be mere fanatical Lies 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 etc. which either were not at all, or were Sleights of Leger-de-main. But what arguments does the Doctor give to disparage S. Gregory's relation? Will he deny that any Miracles were wrought by God's 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 real, were Proofs that the Workers of them were fanatics and Deceivers. These things considered where will he hope to find Readers who can be inwardly persuaded that what S. Gregory relates is sufficiently confuted by his scornful manner of repeating it in the new stile of a Theological Scarron? Or to judge this a concluding argument; S Benedict wrought Miracles, was favoured with supernatural Visions and Revelations, therefore he is manifestly convicted of Fanaticism? and upon that Fanaticism he instituted his Religious Order, for which he framed a Fanatical Rule?  
17. Now by Fanaticism the Doctor ays he intends an Enthusiastic way of Religion, that is, a Religion built upon falsely pretended Inspirations, Illuminations etc. Which Definition being approved, with what show of reason can the Doctor 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 than an Enthusiast?  
18. But S. Gregory affirms that he had Revelations, Inspirations and the Gift 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 special circumstances, which are not in the Doctor's sense, Enthusiasms: Neither, will I on the other side deny but many persons, even in the Catholic Church have been seduced by the Devil, and their own pride, to pretend to lights received from God, which were either effects of a distempered fancy, or suggestions of the Devil. The question therefore is, whether S. benedict's visions, and Revelations came the former, or the latter way. But it is no question touching the Doctors judgement 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 afforded, that S. benedict's Visions and Revelations were truly divine, considering. 1. the Innocence, purity and vninterrupted fervour of devotion conspicuous in S. Benedict, from his Infancy, to his death. 2. The admiration in which the age wherein he lived held him, both for his piety, and the stupenduous 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 Hypocrite, and Counterfeit Enthusiast, and that himself was the only person Clearsighted 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? He will easily give me leave to say assuredly it was not by a supernatural light, lest he himself should be suspected an Enthusiast: And for a natural light to justify him, he has showed us none, having concealed the reasons moving him to make a Saint so glorious in the esteem of the Christian world, the object 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 saying insupportable to a mind by education, and worldly interest prevented with a strong prejudice, and therefore all books and Legends must be searched, and every 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 have them in veneration.  
21. Now to enter into dispute concerning their personal qualities with such an Adversary, will be to offend against Charity by giving him occasion, of reviling yet more Gods most beloved 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 God's Inspiration that they instituted their respective Orders, let those who doubt, yea those who scarce think it lawful to doubt. 1. Examine their several 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 benefit of his Church, and dilatation of his honour. Now if it shall appear that their Rules advance perfection in all Christian virtues: And that such among them as have Squared their Actions by their Rules have in a signal manner benefitted God's Church, and increased his honour, It is most certain that Bellarmin had just grounds, how angry soever the Doctor be, to say, that such Orders were Instituted by the Inspiration of the Holy Ghost.  
23. I do heartily wish for the Doctors 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 several Orders to God's Church would be too tedious. I will therefore as my duty more particularly engages me, confine myself to S. benedict's Rule and his Disciples Actions: And in so doing 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 circumstantial Rites, and Observances there be some variety.  
24. As touching therefore the Rule of S. Benedict, whether it was written with a Fanatic Spirit or not, The Doctors 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 counsels of perfection? There the Ecclesiastical Office is so wisely ordered, that the whole Church Judged it fit 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 duties proper to all offices both of Superiors, and subjects, in their several Ranks, that a great and Wise King made choice of it for his Rule in Managing his Kingdom. There a contempt and hatred of the world is taught with great Energy: Religious men are enjoined to hide themselves from it, that they may in their Sequestered cells enjoy a freer conversation with God. And because they cannot exclude themselves out of their Solitude, They are instructed to mortify there all Sensual Passions, by prayer and Temperance. If by God's Providence they enjoyed plenty of Temporal goods, The poor and strangers only reaped the fruits of it. Yea their Lawgiver taught them not only by his Rule, but example also, to prefer even in the times of the greatest scarcity the satisfying the wants of others before their own: Hospitality was a virtue so peculiar to them, and so constantly practised by them, that till the Rapine and fury of a Tyrant here in England destroyed them, there was no need of any Law among us for sustaining the Poor, who after so many Modern Laws can scarce be preserved from Perishing. And there (which the Doctor may do well to consider) the virtues of Humility and Peaceful obedience most contrary to and Inconsistent with Fanaticism are of all others most copiously and vehemently enforced, as if in them the Spirit of his Rule did Principally consist. By these two virtues his Disciples were securely guarded from all dangers which an external exercise of other virtues might expose them to: By the former (Humility) they were exempted from Pride and self complacency, in case God should bestow any Supernatural favours on them: And by the latter (Obedience) which obliged them to discover even their most secret Thoughts to their Superiors and Spiritual 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 Church's peace by spreading abroad new invented Fancies; a most strict Silence was injoind them at home, and none permitted to go abroad, either for business, or preaching, but such as the Superior esteemed fit, 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 Doctor 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: we do not find that he forbids his Disciples the study of it in his Rule, at such times as the Office of the Choir and Manual Labour for the benefit of the Monastery afforded them a vacancy. And it is unquestionable that we 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 so richly furnished and the Doctor enabled to write against them and their Master. This they did notwithstanding such a deluge of Barbarous Nations, which for Religion's sake hated and sought to destroy all manner of Learning: And S. benedict's Disciples doing 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 Critic, but a Teacher of Sanctity. And to enable himself thereto, we 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 Doctors of the Church, in the Conferences, and lives of the holy Fathers, all which he recommends to his Disciples. But as for the Subtleties 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. john, as one of the three great Temptations of the world.  
28. S. Benedict therefore was not a hater of Human Learning (as the Doctor unjustly and without warrant styles him) But for his own use and office he preferred before it that Learning which the Wiseman styles 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 judgement God will never (as the Doctor does) impute this choice to him as a fault. I would to God the Doctor, instead of deriding, would imitate him. In this regard therefore it was that S. Gregory styled S. Benedict [Scienter nescium & Sapienter Indoctum] Skilfully ignorant, and wisely Unlearned: By which Character he had no intention certainly to disparage him, but rather to parallel him with the Kingly Prophet who writing of himself, Saith: That he was wiser and had more understanding than his Enemies, Then his Teachers, Then the Ancients, 
Psal. 118. Mem.  only by meditating on God's law, and Keeping his Precepts.  
29. Thus far concerning the several Heads of accusations of S. Benedict, in a scornful manner represented by the Doctor to make his Readers merry at the expenses of a Glorious Saint. But withal his Readers are desired to consider, that all these heads are borrowed from S. Gregory who wrote the Saint's life, from the testimony of certain Holy men who had been S. benedict's Disciples. So that the very same things which S. Gregory wrote to prove the Sanctity of S. Benedict, the Doctor makes use of to show him, as it were on a stage to have been a Fanatic, a false pretender to Miracles, Visions and Inspirations, and an Ignorant Fool: And all this without any reason or proof given to justify 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 fit to make sport for the Doctor and his Readers: S. Gregory, perhaps the most exalted and most humble Saint, the most Illuminated Doctor, the most zealous and most Charitable Prelate, that since the Apostles times Almighty God ever provided to govern his Church. Thus he has always been esteemed not only through the Western, but Eastern Churches also. And can the Doctor think he can find any Reader who has not in his heart renounced Christianity, that will applaud him for trampling with scorn on S. Gregory? For it is from S. Gregory indeed that the Doctor is informed that S. Benedict was a Fanatic, if he were such an one: It is S. Gregory who commended and confirmed his Rule, and if the Doctor may be believed, it seems very ignorantly and foolishly styled it [Discretione Praecipuam] eminent for the discretion of it; which is a virtue ill suiting with a Fanatic. It is S. Gregory who has conveyed to posterity an account of the Graces and Supernatural Favours by God conferred on S. Benedict: the truth of which I believe scarce any one hitherto has disbelieved, beside the Doctor: Certain it is that a general firm belief of them, both during S. benedict's times and afterward, made a change in Christendom scarce ever to be paralleled 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, poured forth their treasures to entertain such as consecrated themselves to God's service. And all this the Doctor 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 than to quit both in following an Hypocritical Fanatic.  
31. Surely the Doctor 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 do not, it will be very fit 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 Fanatic, savours something of blasphemy. Yet it will be a hard task for him to conquer so inveterated a custom: men's 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 Fanatic. Thus far touching S. Benedict and his Rule: by examining whereof I conceived men might Judge whether, notwithstanding the Doctors Raillery, God did not esteem him his faithful servant.  
32. The next thing proposed in order to make the like judgement, was to consider whether after S. benedict's death, God did not declare the same thing, by making choice of the Disciples of S. Benedict to procure an increase of his honour, and considerable blessings to his Church: For if he did, surely the Doctor himself, how bold so ever, will scarce dare to disgrace them hereafter by the Title of fanatics.  
33. To clear this, it is to be observed that in S. benedict's age Christians generally were fallen into such a decadence from Piety, charity among them was become so cold and frozen, and all manner of vices reigned 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, Geteses (or Goths) Vandals, Francs, Hunns, Saxons, Danes, Lombard's, and many others, which like Locusts spread themselves, devouring all things through all countries, especially of the Western Church, all which did not express their fury so much against their Christian Enemies forces, as against their Religion. Now what could be expected from such conquerors, but that the Christian Faith should be utterly extinguished.  
34. Yet such was the infinite Wisdom and Goodness of God that that which was a most terrible Plague to impious and dissolute Christians then alive, proved in general to God's 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 denied Christ: but heroically zealous servants of our Lord: Witness innumerable Churches magnificently built, and richly endowed, to his honour: Witness innumerable Monasteries and Schools of Piety frequently inhabited by Emperors, 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, Sceptres, and Crowns. Lastly witness a numerous Army of Martyrs, not a few of them Sovereign Kings, and Princesses & tender Virgins witness likewise apostical 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 Heroical Faith and Divine Love? were they not principally the Disciples of S. Benedict? Let the Records and Annals of so many Nations in Europe be consulted: they will justify the same, and to God's glory will testify how his Apostolic Preachers to convert their Ancestors have been dignified with stupendious Miracles. Yet all these are derided by the Doctor as fanatics, the Children of a famous Hypocrite and Fanatic: by the Doctor, I say, who cannot show 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, we have been deceived by the Common Tradition of whole Nations, besides books never hitherto contradicted) Nay if any one Miracle has been truly reported of him or them, in what a condition has the Doctor by his unseasonable mirth concluded himself? 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 go before Laughing; but the Doctor has perverted the order: He must expect therefore 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 wailing and gnashing of teeth come not together.  
37. I do not know how any Adversary of the Catholic Church could with all his study have showed himself more impotent in his passions, and less successful in reasoning, than the Doctor has done in his book. Certainly it must be a hatred horribly poisonous against the Catholic Church Militant, which will not spare the Church Triumphant. I defy the Doctor, how bold a Champion soever for Schism to say publicly 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 Hypocritical Visionaires, and false pretenders of Miracles, on purpose to gather Disciples, and withal died unrepentant 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 pen) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Set on fire of hell, whilst it uttered such Blasphemies against them, as a perpetual Monument of his rage till the day of judgement, 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 Doctors 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 uncleanness, chose rather to torment his flesh by rolling himself naked among briars 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, merely to hinder his Charity to the poor, in a fit of fervour gave up not only his goods, but clothes also, to his very Shirt? or because another man out of some severe (or the Doctor may call it, capricious) humour, or to procure contempt to himself, would refuse to give a civil respect to his betters?  
39 What then would the Doctor say of a Church, in which Visions, and Dreams and Revelations far more exotic in outward appearance, are proposed to men's belief? In which one who calls himself a Prophet professeth that another sort of Mortification was enjoind him then that which S. Benedict practised, namely to mix his bread with man's dung, and so to eat it? In which a Prophet by God's 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 show any respect to any person whosoever should come in his way? Yet not any of these persons or actions the Doctor 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 Doctor.  
40. THe Doctor, not being contented with recreating himself and others by unsainting, and as he hopes, plucking down from Heaven many glorious Saints, so esteemed by God's Church (whose company notwithstanding, where ever they are, I wish both he and myself may forever enjoy) proceeds to represent as ridiculously the way of devotion in greatest request among those of the several 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 Authors 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 questionless an Author 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 Doctor to have trampled on such Contemplatives as these, or on S. Paul the Hermit, and S. Anthony, or rather on S. Mary Magdalen, S. Marry the Egyptian, and other inhabitants of deserts, who it seems, wanted such a director for Contemplation as the Doctor is.  
41. If he do acknowledge a real 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 do 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 perform the exercises of it: Such are, and have always been esteemed such, Solitude, Abstraction from worldly cares, Rigorous abstinences, Cilices, indispensable Obedience to Superiors, Continual Prayer practised according to the degrees of it, still more and more pure and Spiritual, a performance of all duties and even ordinary actions in virtue of Prayer and Union in Spirit with God etc. I do not now require of him an account of Raptures, Ecstasies, Passive Unions with God, in which a pure soul only receives Divine influences: For these things he derides as Fantastical 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 Doctor has one argument unanswerable, which justifies 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 soul herself, and likewise of God upon the soul in Contemplative Prayer: and this argument is drawn from a treasure of most deep Humility. His argument is this; I, even I the most learned, and all comprehending Doctor Stillingfleet do not understand the language of such Mystics, therefore it is unintelligible Canting.  
43. Yet notwithstanding this more than Herculean argument, I believe I can oppose against him an Antagonist who will have the boldness 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 wonderful Ecstasy 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 do 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 increases the wonder, though he professes that he really saw and heard these inexplicable glorious things, yet he could not determine whether all the while his corporal senses, external or internal, were employed in this Divine Visitation.  
44. This was surely, according to the Doctors grounds, the greatest Fanatic that ever was, yea the father of all fanatics. Yet the Doctor dares not call him so, 
2. Cor. 12. v. 2. 3. 4.  after he is told that this was S. Paul: and that he it was who describes the Revelations communicated to him by God's 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 Doctor will not deny to have been a Passive Union (so derided by him) of S. Paul's soul with God, for he contributed nothing actively either to the procuring or enjoying of it.  
45. If therefore Mystic Writers, many of them persons both of great Sanctity and Learning, in endeavouring to describe what passed in their souls during Unions far inferior 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 God's Spirit are so in time in the soul, 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 Doctor 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 Doctor, who mentions such Mystical phrases on purpose to deride them as unintelligible Nonsense, and at the same time omitts the setting down expressions which interpret them.  
46. But there is one special Phrase which above the rest cited by M. Cressy, exposes him to the Doctors utmost contempt. This is where it is said that, In the supreme Degree of Contemplative Prayer the soul is so united to God as if nothing were existent but God and the soul: 
P. 334.  Yea so far is the soul 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 Mystics an Union of nothing with nothing in which the soul comes to a feeling of her not being, and by consequence of the not being of Creatures: the which is indeed a real Truth. True, says the Doctor, this is indeed either a real Truth or else Intolerable Nonsense.  
47. Now I suppose it is not for the Doctors interest to seem to have received any satisfaction from persons injured by him: Therefore addressing myself to any indifferent Reader, I do affirm, that the most supreme affirmative Notion that we can have of God is that which is employed in his most adorable incommunicable name of jehova, or as himself interprets it [Sum qui Sum] I am what I am, which imports an infinite Universal Plenitude of Being. Therefore, as the School Doctors 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, than 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 do not) yet surely the nonsense is not intolerable.  
48. But moreover Mystic Divines though they acknowledge the infiniteness, Totality, and Universality of Gods Being; yet they rather choose [to which choice the Nature of Contemplative Prayer even forces them] to reject 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 lest 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 said to dwell in darkness, and to make darkness his secret place, and his pavilion round about him to be dark waters and thick clouds of the skies. In this darkness it is that God is contemplated in pure Spiritual Prayer, in which, all Images and positive Notions of the Divinity being rejected, an Incomprehensible Nothing remains, to which the Soul is united, and in whose presence all Created Being's are annihilated. In this darkness therefore contemplative Souls have, as it were, an experimental perception of what Schoolmen deduce from reasoning.  
49. It seems now to me that a weaker Capacity than the Doctors may perceive in this no intolerable Nonsense. Yea I must add, that here the Doctor gives a manifest proof of his dishonesty, in wilfully leaving out that which evidently explains M. Cressy's meaning: which if it had not been concealed from the Readers would have rendered his Assertion touching the Not-being of Creatures to be most rational. For thus M. Cressy (in Sancta Sophia Treat. 3. p. 304.) treating of the State of Perfection, writes: In this State the soul comes to a feeling indeed of her Not being, and by consequence of the Not being of Creatures: The which indeed is real Truth: Not as if the soul or other creatures either did cease according to their Natural Being; or as if a natural Being were indeed no real Being (as F. Benedict Canfield doth seem to determine) But because all sinful adhesion by affection to creatures being annihilated, than they remain (as to the soul) only in that true Being which they have in God, by dependence 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 ourselves towards them as if we thought them to have a Being or subsistence of and in themselves, and not of God only, and that they might be loved for themselves, without reference to God: Which is the fundamental Error and root of all Sin.  
50. Thus the Doctor deals with his Catholic Adversaries. He can at pleasure make them write Nonsense by concealing their Sense. And thus also he treats M. Cressy again in repeating several passages of Sancta Sophia touching Contemplative Prayer: For selecting from several places certain abstruse Words and Phrases made use of by Mystics 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 unintelligible 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 Doctor shows himself, doth or can write on an argument so unfit for Controversy as Contemplative Prayer is, which cannot but he disgustful to such a sensual palate as he shows his to be, being willing to corrupt the Palates also of his Readers. It may be e'er long they will see a Treatise on this Argument, demonstrating the substance of what so ever the Doctor finds fault withal in M. Cressy's Sancta Sophia, to be suitable to what the Fathers of God's Church have both from Tradition, and from their own experience also, delivered on that most Divine Subject. And the Doctor shall have free leave (without any future Reply) once more to call what those Holy Fathers write unintelligible Canting, and intolerable Nonsense, though their expressions be parallelled and confirmed by numerous Texts of Holy Scripture. In the mean time, 
P. 336  for the Readers sake, I will here add some Reflections upon what the Doctor 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 practice of such internal Spiritual Prayer the soul 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 Church's Liturgy, borrowed from the Roman: [Fifth Sunday after Easter] Lord from whom all good things do come, grant us thy humble servants that by thy holy Inspiration, we may think those things that be good, and by thy merciful guiding we may perform the same. The word Inspiration therefore needs not trouble the Doctor: neither by it is any other thing meant, but Divine Grace, which, says he, none denies.  
52. Yet he must know that this Divine Grace obtained by Spiritual Prayer constantly exercised, though it be in its nature and Kind the same which every good Christian enjoys, yet the lights and motions of it extend much farther, even to the directing a person not only in necessary duties, but to the sanctifiing of all his actions, otherwise in their own nature indifferent, and improving them for the perfectionating the soul in Divine love, in so much as those actions which are performed by ordinary good Christians merely out of an impulse of Nature, or for some sensual 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 fanatics, it was said, that in Contemplative persons these direct rather to not doing, then doing, when both these seem otherwise equally indifferent, I wonder why the Doctor should be displeased with this. He may remember that in the time of the late Usurper, 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 Doctors mind) directed them to nothing but doing, viz: to reform Religion, to rebel 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 subjects and the like: But no such effects proceed from the lights and Inspirations of Internal livers among Catholics: they (having the same Vocation that S. Mary Magdalen had) leave the many businesses to Martha, unless God by their lawful Superiors, calls them to external Employments, 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, tindal 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 war and bloodshed, destruction of Kingdoms, rebellions of Subjects, tearing asunder God's Church and sacrilegiously invading its revenues neither would they to satisfy 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 Doctor 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 attained in the Catholic Church, whatsoever is alleged by him which truly concerns the Church itself, may be contained in twenty or thirty pages, whereas the Book itself consists of five or Six hundred, all the rest being Scurrilous buffonries, petulant revile of God's Saints, imputing to the Church the Doctrines and practices 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 merciful indulgence is not denied to Catholics alone, which is allowed to himself, and all Sects among us which unanimously conspired to his Majesty's 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 subjects to all manner of Contempts, affronts, hatred, and mischievous attempts of their fellow Subjects, to the disturbance of the kingdoms peace and the renewing of our public 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 laid a foundation to support and justify 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 laid 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, Ecclesiastical Superiors and Teachers: does it not necessarily follow, that all Sectaries are equally justifiable, 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 Subject to contribute all that is in his Power, even goods and life itself, to set up the true Religion, that is, his own Sect, and this against all Power whatsoever civil or Ecclesiastical, which shall seek to oppress it, what will the Doctor, 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 Assertors of it may pretend that it is grounded on evident Scripture, the Doctor himself will not deny, since I am sure he remembers, and has reason to do so, that this was the architectonical Principle, common to all Sects in the like Rebellion: this was thundered 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 Christ's Doctrine into that bloody law of Mahomet. Yet notwithstanding all this the Doctor zealously and furiously against the Papists still contends for putting the Bible into all men's hands, and assures them that they are the only Legal judges 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 Doctors Principle; a Principle never acknowledged in God's Church for above fourteen hundrens years by any one Orthodox Christian, or by any unless by some whom the Doctor himself will call Heretics. If the Doctor think I do not speak truth, let him search, and let him employ his friends to search into Libraries: let them consult all the ancient Fathers of the Church, and all Councils: and when they have done, and seen themselves deserted by all Antiquity, and Virtually condemned and Anathematised by all Councils (which pretend to have right to teach, and to oblige Christians to yield their assent) will it not follow that his Religion hath a most pitifully unstable and sandy Foundation? But to return from this digression to an argument more grateful to the Doctor, the Fanaticism by him imputed to the Catholic Church, with regard to the Prayer of Contemplation.  
58. Whereas M. Cressy in his Sancta Sophia among several things by which Liberty of Spirit may be hindered, 
P. 336.  reckons this for one: The doing actions merely for edification: the Doctor in scorn adjoins hereto these words, A most excellent and Apostolical Doctrine! These words show that the Doctor likes not that saying: but I cannot imagine 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) glorify our heavenly Father. But this concerns only such good works as our Duty obliges us to do in Public. But as for other duties, such as is Prayer and Fasting, he bids us retire into our closerts to practise them there, without an eye to the Edifying others, and condemns the Pharisees for doing them that they may be seen of men. In like manner those who are called to an Internal life and Solitude, for them to quit their proper Exercises to go abroad on purpose to do actions good in themselves, for no other end, but Merely to give a good example for the Edification of others was there justly esteemed a prejudice to the liberty of Spirit necessary for their state.  
59 But moreover I would ask the Doctor, whether being at Church in a public Duty, and not having any Devotion himself at present, he would esteem it a commendable action to pretend to much fervour, by lifting up his eyes or beating his breast, and this merely and only to the end that others seeing him might be edified, himself being nothing the better for such grimaces? or would he give an Alms before people merely for their edification, and not out of a Motive of Charity inherent in himself? Truly if he should do all this in such a manner, I should be none of his admirers. And much less do I, or I think, any good Christian admire him for his Book so full of all manner of unchristian affections, which surely he cannot pretend to be written merely for edification, and for which I hope his Judgement is not so perverted as to expect a reward from God, who little esteems wit without Charity, or rather wit showed for the destruction of Charity, and Truth also.  
60. After this the Doctor out of the same Book mentioning the Supernatural Favours which innumerable Catholic Writers both ancient and Modern, 
P. 337.  do testify to have been communicated by Almighty God to his servants after a constant exercise of Internal Prayer, and Mortification, the Doctor, 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 said is even too much touching the defence of a Book of Prayer published by M. Cressy, in which the Church of England is so little concerned, and which was compiled for the use of good devout humble Souls, and not at all for persons of the Doctors temper. Those eminently learned and Pious Fathers, and particularly R. F. Leander a S. Martino who with great care perused the several Spiritual Treatises written by R. F. Baker, and gave their Approbations of them, were persons in all regards for their profound universal Learning far exalted above the censures of Malignant Pedants: and the devout souls to whose practice they recomended those pious Instructions, have reaped such fruits from them, such effectual helps far their advancement in the Divine Love and Spiritual Perfection, that the bouffoneries of such a Doctor will only produce this effect upon them, to give God daily thanks that they have escaped from a Church in which blasphemous Invectives against God's Saints and the Science of Saints are not only permitted, but applauded and rewarded.  
62. None can justly wonder that a soul so manifestly void of Divine Love should want both light and taste in such things. Daamantem & sentit quod dicimus, saith S. Augustin. But does the Doctor hope that because he understands not and therefore proudly contemns Mystical Theology and the Exercises of an Internal life, the Catholic Church and Governors of it will abate their esteem of that Blessing, which manifestly proves that God's 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 do so, do evidently show by their contempt of all authority, renunciation of all Christian Charity, furious and restless attempts of new Reformations and Seditious Combinations to the ruin 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 souls among Catholics, styled by the Doctor, fanatics, are so far from any intention of disturbing Peace, and so entirely submitted to Lawful Authority (the Spirit of Prophets being so indispensably Subject to the Prophets) that they are in a continual readiness to renounce all Revelations, Apparitions, impulses and whatsoever extraordinary Visitations, if they seem any ways to occasion in them Doubts of the Church's Faith, or to prejudice Obedience to her Ordonnances.  
63. The Doctor I am sure, considering his supposed Universal reading, cannot be ignorant, that such fanatics as these, though invisible to the busy World, were yet esteemed Chariots of Israël and the horsemen thereof. That pious, wise, and Potent Christian Emperors have consulted them in their greatest affairs, and have acknowledged themselves obliged to them for miraculous Victories over Tyrants, resolving upon war 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 Mortality's. At their Names Devils have trembled, and by their command, though absent, those proud Spirits have with a mixture of fear and rage quitted their habitation in the Bodies of unhappy men. Yet these the Doctor dares deride, and because they are patient, will not perhaps repent, till it be too lare, but will justify still his impious boldness and petulancy.  
64. It is truly a sad thing to consider with what disposition of mind persons qualifyed, as (it seems) the Doctor is, do apply themselves to the reading of Books of Piety written by Catholics. It is as daggers piercing their hearts when they find no advantage to express their malignity: If in a great volume full of most heavenly Instructions for the exercise of all virtues and duties 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 souls in Hell, if Spiritual Books were sent them, thus read and thus descant upon them?  
65. Now whether the Doctor (and some other of his friends) has not showed himself such a Reader of Catholic Books truly innocent, devout, and in which the breathing of God's 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 Doctor show 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 juliana? And what account does he give to his Readers of the Spiritual 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 Doctrine, not one good affection to God, not the least encouragement to a virtuous 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 yield for his Readers edification? He teaches him in reading such Books to pronounce mimically and Scornfully what he finds there concerning Miracles, how well soever attested, and concerning Divine Favours communicated by God to his Special Servants: and this being done, to call them fanatics, and so doing to esteem such relations sufficiently confuted, and such Spiritual 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 Fanatical, and there is an end of those Books: By the Doctors good will no Protestant hereafter must receive the least good from them, unless pride, malice, and contempt of godliness be good things.  
66. Now having named in the last place poor Mother juliana, 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 little Book. It is true, her language to the ears of this age, seems exotic: 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 withal cordial and fervent, and apt to imprint themselves, in the heart of an unpreiudiced Reader. The sense and taste she shows to have had of God's Special love to his servants, of the omnipotent efficacy of his Grace, and his impregnable defence and watchfulness over his Elect, to secure them finally from all dangers of Tentations, is indeed admirable. Yet the Doctor 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 poison the most wholesome nourishment.  
67. What hath been hitherto said of Contemplative Prayer is but even too much to such an Adversary, it being a Subject too Sacred and Divine to be treated of in a polemical Discourse against an Opponent of the Doctors temper: Who, I think, is the first Protestant Writer that ever made that an argument of Controversy against the Catholic 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 several years since published a Book on that Subject, 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 Internal Spiritual Prayer, and the Practice of all Christian Virtues in Perfection contained in it. And this, in despite of the Doctors 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 Doctors admirers, shall seriously and with an humble heart peruse it, he will either apply himself to the practice of the excellent Instructions contained in it, or bewail his want of Spiritual courage in not daring effectually to aspire to so glorious an Attempt.  
68 We must not here forget two Notable Saints, 
P. 244.  which as the Doctor 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 Sienna. Both these had Supernatural Revelations: therefore says the Doctor, they were fanatics. 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 Council: and by consequence the Doctor with assurance pronounces the Church to be a favourer not only of Fanaticism, but Error also. To this purpose the Doctor.  
69. Hereto I answer, 1. That all Catholics acknowledge both these to have been Saints. 2. And that each of them hath been favoured with Supernatural Revelations the public Office of the Church testifyes. Thus much is confessed: but it is utterly denied that the Church does so approve them, as to forbid any one to make just exceptions against them: as we see many Writers on both sides have done: she judges they may in general be useful to stir up devotion in Readers minds, but she does not confirm them as infallible. For how could it be known to the Pope or Council that any Special Revelation made, or pretended to be made to another, was from God, unless 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 Sienna, 
Suar. in 3. S Th' q 27.  Suares affirms That not any who have written her life have made mention of this Revelation. It will suffice therefore to set down here what two illustrious Catholic Writers have declared touching this Point. The former is S. Antoninus mentioned by the Doctor. 
An●on. Summ. p. 1. tit. 8. c.  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 Sienna, have had a Revelation of the contrary. And since true Prophets do 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 dreams. 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. 
Baron▪ ad A. D. 604.  The other is Cardinal Baronius, who treating of certain Revelations of S. Brigit and S. Mathildis, hath these words: I do 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 harmless a Principle as ignorance, 
P. 248.  that the Doctor speaking of two Writers who both of them rejected these pretended Revelations of both these Saints as illusions and fancies, adds, What becomes then of the Popes and Councils Infallibility, who have approved both? By which words an unwary Reader will not doubt but that an Ecumenical Council 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 Council was, upon occasion of Invectives made against those Revelations by many Catholics, to require joannes a Turrecremata to peruse and give his judgement of them, which being favourable, the Council, saith he, approved them, that is, freely permitted them to be read, as containing 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 Catholic alive that thinks he has an obligation to believe either of them.   

§. 4. Visions etc. no grounds of believing Doctrines among Catholics.  
71. THe Doctor thinks it advantageous to his cause against the Catholic Church, 
P. 235.  that it should be believed that Visions, Revelations, etc. are made by Catholics grounds of believing Several points of Doctrine, as Purgatory, transubstantiation 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 Masterpiece of all that he has, or ever shall write. But this he durst not say explicitly, though perhaps he is willing his Readers should understand that to have been his meaning: For then almost all the Councils of God's Church would have confuted him, since they profess 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 Doctor being I am sure not able to contradict, is it to be esteemed a prejudice to Catholic Faith that Almighty God to confound Heretics and establish the belief of Catholics, should in several 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 denied to History in general, if none of such Witnesses must be admitted. As for the Doctor, 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 Festivals, for example of the Conception of our Blessed Lady etc. it cannot be denied but it is a Lawful 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 Catholics say) or at least Cleansed (as others) from the common pollution of Original Sin at her Conception, without any determining which of these two happened to her, and so the Festival is equally observed by Catholics of either Opinion. The like may be said of the Feast of Corpus Christi, of S. Michael the Archangëll etc. by none of which the least alteration was made in the Common Faith.  
74. But truly we have great obligation to the Doctor, though I believe he does not expect we should thank him, for imputing to the Church the frantic Preachings and practices of Madmen, and at the same time telling us, that they were excommunicated and other ways 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 do, it is even necessary that Scandals should follow, such as were given by a Sect of Mendicants, the Authors of the horrible Evangelium aeternum, the Followers of Petrus joannis de Oliva, the Beguinis, Fraticelli, Beguardi, the Illuminati, or Alumbrados of Spain, and such other Monsters, raised up by the Devil, in a cursed imitation of the Graces and Gifts communicated by God to his devout and faithful servants. But the Doctor who can (no doubt) commend Luther for opposing and dividing God● Church, though Luther himself tells him that he did it by the Devil's instigation, Scornfully derides and reviles any one who shall pretend to defend the Church by God's Inspiration or Miracles. But 〈◊〉 Calvin had not failed in his designed Miracles, by raising a man from the dead the quite contrary way, the Doctor 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 Doctor. If Catholics live abstracted lives in the Exercise of pure Spiritual Prayer, or if God confers on any of them Supernatural Gifts, all this must pass for mere Enthusiasm, though the persons with perfect humility submit all to lawful Authority, and though the Doctor alleges nothing to disprove any of these things.  
76. But lest we may in the end hope that he will permit and encourage us to keep to the external Devotions and Public Liturgy. By no means: there must nothing be thought or done by the Children of the Catholic Church, but must be found fault with: The Liturgy, saith he, is a tedious and Ceremonious way of external Devotion as dull and as cold as the Earth itself. Hereto (quia de gustibus non est disputandum) all that I conceive needful to say, is that the Doctor 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 Catholic Liturgy, and for that reason hated by his friends the Presbyterians and Independents, and by them esteemed a tedious and ceremonious way of external Devotion, as dull and as cold as the Earth itself.   

§. 5. Resisting Authority falsely imputed to Catholic Religion.  
77. WE have hitherto seen the Doctor's charge of Fanaticism on the Catholic 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 Catholics, in resisting Authority under a pretence of Religion.  
78. To make this good, he very ingenuously absolves the Catholic Church herself, and lays this fault only on the Principles and Practices of the jesuitical party, a party, saith he most countenanced and encouraged by the Court of Rome. And for proof of this he produces several Books written and actions done by them in the last age.  
79. Hereto our Answer must be: that Scandals in God's Church are unavoidable, as our Saviour tells us. But where will he find any Catholic 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 Prelates, and if some of them have been tainted with ambition 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 pretensions and designs, whatever they are. Vice will never want Instruments and supporters, till the Devil 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 Doctor will think good to consult the jesuits, I believe they will tell him, That if they find special 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 Pope's Favour. And particularly that this is not reckoned among their Merits, their equally free access and more than ordinary interest of favour in the Court of France (where, the Doctor knows, such Doctrines are far from being admitted) will more then sufficiently testify. They will further tell him that for as much as concerns the unsafe antimonarchical Doctrines contained in the foresaid Books cited by him, it is almost a whole Age since that they have been by their General forbidden under pain of Excommunication and other most grievous Censures to justify 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 war, which was raised and prosecuted by the Doctors best quondam friends: And more over I may assure the Doctor, 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 joining with all their Catholic Brethren in taking it. But than what thinks the Doctor of these two Propositions to be set in the scale against his? 1. That it is absolutely unlawful to Subjects by arms to propagate or defend Religion against their Lawful Prince. 2. That (I say not by the Pope; to this he and his brethren are as forward as any, but) by no Assembly Civil or Ecclesiastical, Subjects 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 damn the execrable Covenant? Surely the King's safety and the public Peace are far more concerned 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 soul in the Covenant, so great, so horrible a Scandal as that, certainly ought not only to be repent of, but a public revocation of it to be made. And moreover my Lords the Bishops his Superiors deal but too mercifully in not requiring also a Recantation from him of what he has written destructive to the Ecclesiastical 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 Doctor a free expression of his mind touching these two Points, which involve a secret never to be discovered. At least then he may with Civility 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 enjoys: unless perhaps for the tenderness of his conscience he has been dispensed with taking them. I doubt not but that in the Oath of Allegiance he cheer-fully renounced all Authority in the Pope or any foreign Potentate to absolve Subjects from their Allegiance: but will he do the same with regard to any domestic Power, Assembly, or State at home? This were worth the knowing.  
82. And next touching the Oath of Supremacy, 
Irenic. P. 392.  the Doctor during the late execrable Usurper's time publishing in his Irenicum the judgement touching Church Government of the prime Patriarch of the English Reformation, styled by him that most worthy Prelate and glorious Martyr Archbishop Cranmer (a Martyr indeed, if an impenitent Traitor may be called a Martyr:) and his judgement, declared in an answer to a Petition of the Clergy in the Convocation, was in brief, That Princes and Governors 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 Doctor signifies that he had in his possession an Authentic Copy of the same Cranmers Answer in resolution of certain doubts propounded by the same Clergy touching Doctrinal Points, as about the Masses institution, nature, receiving etc. But this Secret the Doctor envied his Readers: Notwithstanding we may collect the sense of Cranmers Answer from the Subscription to both the Resolutions, the Form whereof is this, T. canturians. This is mine Opinion and Sentence at this present, which I do not temerariously define, but do remit the judgement thereof wholly to your Majesty. So that it seems a final judgement both touching Government and Doctrine 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 Doctor, as the Doctor 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 Civil Governor, was printed in Cromwell's time: he cannot surely refuse to declare whether he intended in taking lately the Oath of Supremacy to acknowledge as much in the King, whose Title by Law is, Supreme Head and Governor of the Church of England: and whether by the Church of England is to be understood only the Prelatical Church, so as that all the Doctors other Protestant Churches are to be supposed exempt from his jurisdiction. For if they be not, it is expected that the Doctor 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 fanatics. But this is not all: For the Doctor, 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 fit the fancies of each respective Congregation. But how would the Doctor advise him about Fifth Monarchists? Thus much at present upon this Subject, by occasion of the Doctors requiring an account from Catholics touching their Fidelity, which account none were less fit to require then the Doctor. Causa patet.  
84. But after all, did it become a Doctor of such reputation (though having a design to do all the mischief he could to Catholics, who never provoked him) to call into his aid two such Authors as the Answerer to the Apology for Catholics, 
P. 346.  and the Answerer to Philanax? For touching the former, he cannot but know that his barbarous Answer has met which a Reply already from an Honourable pen. And for the other, where was the Doctors modesty when he styled himr a worthy Author for belying most horribly a party among Catholics, as if they had had an influence (and had joined with the Doctors friends) in the most barbarous effects of Fanaticism here in the murder 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? Is that wretched Serpent to be styled a worthy-Authour, who if he had not been warmed and thawed by English preferments, had never been able to hiss in his own country, and much less to disgorge his poison to the disturbance of our Island? Is any credit to be given to him who would have that to be believed in England which all France knows to be false, viz. That his Father was a loyal subject to his King, that is, that he was an Apostar from Huguenotterie, where Confession of Faith obliges them to be Traitors and Rebels whensoever the Honour of God (that is, the Defence of their execrable Religion) is concerned?  
85. If the Doctor had had the patience to delay a while the publishing his Book, he might both have cowntenanced and strengthened his cause very considerably by imploring the succours of another of the same French Huguenot brood of the loyal family of the Duke 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 public Reader of History in the University, than he became a Controvertist, and Teacher of Divinity: the Divinity doubtless then in fashion, and pernicious to lawful Soverains. It seems the poor Snake, not thriving 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 set up an Alehouse. This doughty Controvertist to put the world in mind of his first Trade of Surgery, has given Catholic Religion as he alone thinks, a deadly wound in cutting the very jugulum causae. If his Book had come abroad time enough the Doctor could not have refused to make use of it, being one of the seventy Patrons to whom he has written most pitifully begging Epistles, addressed to all degrees, sects and Professions, except Bishops. And in requital he cannot but warrant him now a sufficient Minister, in case he can get Ordination from a justice of Peace, or some other qualified Civil Magistrate. Poor England! art thou so unprovided of factious spirits, that French Calvinists must be called in, and hired to plant among us the poisonous roots of malicious Huguenotterie?  
86 But to return to the Doctor Himself. 
P. 349.  I 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 lawful 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 I agree with him, That these Frantic Fifth Monarchists do more professedly teach Rebellion then any other Sect: but I should renounce common Reason, if I should affirm that such à handful of madmen, as Venner and Riscrew, are a Sect more dangerous to the Kingdom than those numerous Armies of sober fanatics (Presbyterians, Independents, Anabaptists, etc.) who all conspired to the raising and prosecuting the late Rebellion. Yet all these will say as much for themselves as the Doctor has here done, viz. We condemn any opposition to Government under any pretence whatsoever: 
P. 350.  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 zeal for the King's safety and the Public Peace is commendable in all English Subjects and in such Strangers salso whom English Preferments have made his Subjects, yet certainly in the Doctor and his worthy Huguenot Author it seems a preposterous and suspicious zeal, which has been shown only against a Party, of which not one can be accused of want of fidelity to his Majesty, 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 Laws of the Kingdom) which condemns their former Rebellion. But enough, if not too much, of this argument, which the Doctor would needs discourse upon.   

§. 6. Fanaticism returneed upon the Doctor and his whole Religion.  
87. THe Doctor now for the recreation of his Readers having represented Catholics, not only such as now live, but many in glory with God in heaven, travestis in a disguise of Ffanaticks acting a Ffarce or Interlude 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 given him by any other Adversaries of God's Church: He cannot justly take it ill, if in some degree of requital we endeavour to show 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 fanatics.  
88 In pursuing this subject, we cannot hinder the Doctor from challenging some, by him esteemed great, advantages, in which he much glories, and for which he gives 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 living promiscuously together; But by reason of two defects it presently expired; For neither would they be persuaded to vow continency (in such circumstances truly unreasonable:) Neither could a Superior, 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 hear of so much as one single person whom we might call a Fanatic for leaving the flesh and the world to the end he, or she might entirely consecrate themselves to God in Solitude and Exercises of Spiritual Prayer and Mortification. 3. In case God should call any one to such a state of life, there is an utter want among them of Instructours and Instructions proper for it, unless The crumms of comfort,, The Practice of Piety, truly for the Substance good innocent Books, with store of pious affections: or else one, a more late one, yet better than those called, The whole duty of man could serve their turns. But these having never been intended for such an use, 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, Passive Unions, etc. If upon this account we should call any of them besides these, fanatics, they would, and very justly, call us impudent Slanderers. 5. Not one Miracle having 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 Doctor might have done well, even in revenge against his enemy M. Cressy and his Church History, or as he scornfully styles 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 fanatics 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, etc. who have compiled Books expressly touching the Lives and Doctrines of many of his Predecessors, it will go hard if he be not able to discover some among them whom he may call Saints (as well as Cranmer) and we in requital, fanatics. But he is too wise to lose his advantage.  
89. And all these manifold advantages we yield up to him, to our shame, and to the Doctors great contentment, and to the glory of his Protestant Churches. Yet all this will not discourage us from endeavouring at least, to justify that the Doctor and his Churches are mere fanatics. 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 culled out, with an intention to baffle, affront and revile them, but we will demonstrates upon his own grounds and Principles, that the very nature and Essence of his Churches and Religion, is pure putrid Fanaticism.  
90. Now a demonstrable proof of this the Doctor himself affords us in the 13. and 15. Principles at the end of his Book. 
13. Principle,  His words are these: Such a particular way of Revelation being made choice of by God (for the means of making known his Will in order to the happiness of Mankind) as Writing, we may justly say, that it is repugnant to the nature of the Design, and the Wisdom and Goodness of God to give infallible assurance to persons in Writing his Will for the benefit of Mankind, if those Writings may not be understood by all Persons who sincerely endeavour to know the meaning of them in all such things as are necessary for their Salvation. And consequently, there can be no necessity supposed of any infallible Society of men, 
15 Principle.  either to attest or explain those Writings among Christians.  
91. What is this now but Fanaticism in the height of the Notion signified by the word, to make every Christian Soberly enquiring into Scripture to be his own Teacher in all necessary Points of Faith (and it is no matter what becomes of unnecessary Points) and to be a competent judge of the true sense of Scripture in them: all this without any regard to all external Authority infallible, or fallible either; for an infallible one being unnecessary, what necessity can there be of a fallible Authority, which none is or can be bound to Believe? If it be Fanaticism to attend to and believe certain pretended Illuminations, Inspirations and Revelations concerning particular matters, perhaps of no great importance, with a refusal to submit them to any external Authority: what is it to ground his whole Religion upon his own fancy, enquiring into the true sense of Divine Revelation?  
92. But perhaps the Doctor thinks himself and his Churches secure notwithstanding any thing here said, & because neither himself, nor they, pretend to any New Revelations, Illuminations, or Inspirations in this matter. Notwithstanding he will not find an evasion by this. For besides that, I am sure, Presbyterians at least, if not the other Sects, and likewise the Huguenots of France in their Confession of Faith, have always professed that they have not only the true sense of Scripture by Inspiration of the Holy Ghost, but that thereby they are enabled to distinguish true Scripture from Apocryphal Writings: I will take the boldness to tell him, That he himself does the same, and if he denies it, it is because he is ignorant of what passes in his own mind.  
93. To show this, I will here propose a few Questions to him, and he not being present to do it himself, I will suppose he gives me leave to make Answers to them, such as I conceive he will not disavow. The. 1. Question: 
I. Que. Answ.  Does he after a sober Enquiry understand and assent to the true sense of Scripture in all necessary Points? Answer. Yes. 2. Question. 
II. Qu. Answ.  Is his Assent▪ to such Points an Act of mere natural Reason or is it a Divine Faith? Answer. A Divine Faith surely as he hopes, and is fully persuaded: For he would be sorry if he believed not better than Devils. 3. Question. 
III Qu. Answ.  Is a Divine Faith a Supernatural Gift of God's Holy Spirit. Answ. Yes: the Scripture saying so expressly. 4. Quest. 
IV. Qu. Answ.  Is this Gift of God communicated to his servants any other way, then by Illumination, Inspiration, or the like Divine operation Equivalent? Answ. I must answer in the Doctors place, till he better informs me, that no other way is known. In the last place. 5 Q. 
V. Qu. Answ.  Does he think himself fobliged to acknowledge that he receies this Faith from, or to Submit this his persuasion of a Divine operation in him to the Teaching of any Church? Answ. He will not (though I thank God I do) acknowledge any Church, fallible or infallible, which can justly require thus much from him. Now therefore a primo ad ultimum, does the Doctor want any necessary qualification to make him pass for a perfect Fanatic and Enthusiast, a Fanatic by duty imposed on him from the Essence of his Religion, and moreover a Teacher of Fanaticism? If I could absolve him from this; I would very willingly: but sincerely I cannot, since he himself has given me a distinct notion of Fanaticism, by which he, and his party, understands an Enthusiastic way of Religion, or resisting Authority (Civil or Ecclesiastical) under a pretence of Religion: by which Notion, in itself true and proper, he is to be judged without Appeal.  
94. Now though the Doctor takes upon him, and is generally conceived by others to be a Champion of the Church of England, yet perhaps it would be rashness in me from his warrant alone to affirm that the Church of England (that Church, I mean which is established by public Authority) does now at last ground her Faith on such a Fanatic Principle, as the Doctor in her name has laid: For than it might indeed be truly said, that the New Faith of the Church of England, is the very Faith of New England. The Doctor, how learned soever 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, I am unwilling 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 Public command it should be permitted to be so dispersed without any control. But the truth is, there is a great Mystery 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 Doctors virulence against poor Catholics was so highly approved by the grave Censor Librorum, that rather than it should be hindered from doing mischief to them, he was content the Principles also should pass: which utterly destroy the foundations of his own Church. This may seem 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 Catholics, and by a most horrible calumny imputing the Powder Treason to the Preaching of Catholic Religion, there is this passage becoming a Preacher of the Gospel; I wish that the Laws against these Foxes (the Papists) might be put in execution, as they were anciently against Wolves. Nothing but an utter extermination of Catholics, it seems, will content the charitable Preacher, who seems to intimate also, that in his Judgement it is fit a price should be set on every Catholics head as formerly on Wolves, to be paid 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 appear to the world, has given order that his Licence should be concealed.  
96. What judgement therefore in this regard, to make of the Doctors Book, truly I cannot determine. Only this I may say, That if Prelatical Protestants do allow him for their Champion, and approve the Grounds of his Religion, it is one of the most Signal Victories that in any Age has been gained by a single Doctor over a whole Church, the Governors whereof will be forced to acknowledge that they have no Authority to teach truth, or condemn Errors; that all the people (formerly under them) are become Prophets, and that all their Articles, Constitutions, and Ordonances have been comp●se● and enjoined by an usurped Authority, of which they are not willing to be despoiled, and perhaps, after the example of a late Scottish Bishop, to do Penance for their fault of being Bishops. But certainly my Lords the Bishops will hardly, with all the Doctors eloquence, be persuaded to this compliance with him: Regard both to the Kings and Kingdoms safety, and their own Character will not permit them to yield to an Anarchy first in the Church, and presently after in the Kingdom.  
97. Notwithstanding it cannot be denied but the Doctor may expect more than ordinary indulgence from them, since during their late calamities, he did not join in the clamour for destroying them. 
Irenic.  He was no Root and branch enemy, but on the contrary generously undertook their defence, and with great boldness told his then Masters, that though Episcopal government and Ordinations, as likewise Deans and Chapters (which anciently were the Bishop's Counsel) 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 Doctor to plead his own cause, much better than I can do; And I assure him I would not have touched this String, nor called 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 prevail in men's minds, they would be more destructive to both Kingly and Church government then all the Writings of Presbyters and Independents etc.  
98. But perhaps after all, the said Principles, though pernicious to Superiors, may at least produce Unity and peace among the people. For a man would think if every sober enquirer (and who thinks not himself such anon) may be allowed to choose a sense 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 enjoy their Faith to themselves, and not think themselves obliged to propagate it; if they could with patience see their Doctrines 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 Gospel and a Stone will drive away a dog) the Doctors Principles and a severe Civil government joined together, that is, a charitable indulgence to tender consciences, with a watchful care to prevent quarrels and eager disputes about Religion, may produce that peace, which has hitherto never been seen in England since the Reformation, and men's minds, being enured to taste the pleasure of such a peace, may probably in a short time become as zealous against quarrelling, as they are now for it.  
100 But there is another sort of Peace and Unity more fit to be the argument of Writings composed by Ecclesiastical persons, that is, Unity of Faith and Doctrine. And this Unity was intended certainly by Christ, when he left his Church established under Spiritual governor's, to continue in an orderly Succession till the world's end: and was Signified by S. Paul, saying, There is one Body and one Spirit: one Lord, one Faith, and one Baptism etc. who also declares that this one Body and one Faith is preserved by Apostles and other Governors instituted by Christ in his Church, 
Eph. iv 4. 5.  To the end that God's people may not be tossed to and fro, 
vers. 5.  and carried about with every wind of Doctrine etc. This Unity also is proposed and professed by us in the Creed, I believe one holy Catholic and Apostolic Church. Now this Unity the Doctor, seeing utterly chased out of his Churches principled by him, earnestly endeavours to prove it a stranger to the Catholic 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 enjoy their consciences, and would be induced to abstain from quarrelling, persecuting and hating one another; Truth in the end would probably prevail, were there not one hindrance more, I fear, insuperable, which is, that Truth, or true Religion has no other passions and Carnal affections to combat withal, besides quarrelsomnes. It requires a bending, and even breaking of the Will to the Obedience of Lawful Superiors: it requires yet further a captivating even of the Understanding to the Obedience of Faith taught them by the same Superiors: It requires also a free discovery of the most secret and most difficult to be acknowledged crimes, in order to painful Satisfactions to be undertaken for their expiation, and for obtaining Absolution and pardon of them: It requires from many a total renouncing of all carnal Lusts, and all external 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, prevail so much against it: Yet God's 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 heroical 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 Unity 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 inquire what helps for Unity (I mean Unity of Faith and Doctrine) Protestant's have, and then compare them with those of Catholics. First, for the Doctor 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, unless he hopes to persuade any one, That a licence given to every Christian to choose 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 principal Design of all his Principles. Is not this all one as to say, Let every man in England think and do what he pleases, and by this means all will agree to be Good Obedient Subjects to the King? Yet the Scripture argues the contrary, saying, That because there was no King in Israel, everyone went several ways, doing what was good in his own eyes. So that by the Doctors 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 General Councils, which took great pains to procure Unity, transgressed therein our Saviour's order.  
103. But all Protestants are not of the Doctors mind: for though they generally make Scripture, not only the Rule, but judge also of Faith when controverted: Yet they do not so neglect Unity, but that they profess a willingness to submit their judgements for the sense of Scripture to a Lawful general Council. This the Doctor cannot do, now that he has set 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 Archbishop's Principles and his are not the same, nor probably ever were, and I do assure myself that if the Archbishop were alive, none could be more ready to condemn them.  
104. Other Protestants therefore refuse not submission to Counsels: as may appear by their confident demanding them. 
Gesner in Re Bellar. Def.  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 Emperors that a free, Christian and Lawful Council may be conv●ked, in which the Scripture may be permitted to be the judge of Controversies. And our Countryman Sutcliff confidently cries out that Catholics are afraid of Councils. Yet all the world sees that if a Lawful General Council were called, according to the order of all past lawful Councils, even those received by Protestants, they must necessarily be condemned.  
105. This some others more wise than these loud solicitors for Councils saw; and therefore when a Council was ready to be called, they, providing for themselves, would not permit any Point to be decided by Catholic Bishops alone, but every Minister, yea Laymen, must have votes in them: and a plurality of Suffrages was not to prevail, but an equal number on both sides must dispute, and Lay Judges decide: that is, declared Heretics must enjoy greater Privileges than Catholics, and instead of a Council there must be an Assembly of wild beasts consulting to establish Unity in God's 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 Lawful Council, 
Schlussc●b.  that they did imitate a well known Buffoon called Marcolphus, who was wont to say, That after all his search he could never find a fit tree upon which he could willingly be content to be hanged: Such a tree would a Legitimate Council prove to the Doctors Principled Protestants.  
106. Yet there is one expedient for producing Unity, which the Doctor may do 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 Doctors Church, if they be not already. Nay, which is more, the Catholics will come in too. This is no invention of mine, but was many years since suggested by one of the Doctors Protestants, Robert Robertson an English Anabaptist of Amsterdam. This surely well meaning man perceiving how little success Scripture alone had to unite 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 Unity viz. That they should all join 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 show some evident Miracle for decision of their Controversies, and declaring which among them had the Truth, (which he supposed undoubtedly was not among Catholics) And to the end the Devil 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 Devil could not work, namely, to make the Sun stand still for a certain considerable time: not doubting but that God of his great Goodness would not refuse to condescend to the Petition of such devout servants of his in a matter so just and necessary.  
107. I suppose the Doctor will not deny this design (if successful) to be a most powerful and unfaileable Mean of producing Unity, which his Principles have utterly destroyed, and rendered impossible, if not unlawful. And let him with all his wit and invention devise any other more probable, since the Catholic Churches Authority is rejected by him and them.  
108. Notwithstanding all this, the Doctor, according to his custom and nature, is confident, that he has demonstrated, that the Church of Rome can have no advantage in Point of Unity above his medley Church. Now to the end any impartial Reader may be a competent Judge between us, I will briefly set down the Instruments and Means of Unity left by our Lord to his Church, to 〈◊〉 end the Truth of this Article of our Faith, I believe one Catholic Church, may remain to the world's end unalterable. 1. Catholics 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 world's end. 4. It is his Will and Command that all Christians should obey these Teachers, who are to give an account of their souls. 5. These Teachers constitute the Church's Hierarchy. 6. The Universal Church is represented by these Teachers assembled in a Lawful General Council. 7. Such a Council therefore is the Supreme Tribunal of the Church, from whose Decisions there must be no Appeal. 8. But because the difficulties of making such Assemblies are extremely great, therefore it is necessary there should be a standing Authority with power to prevent Heresies and Schisms in the intervals of Councils, arising and disturbing the Church. 9 This ordinary Authority is established in the Supreme Pastor, the Bishop of Rome. 10. His jurisdiction therefore as to such an end, extends itself to the whole Church, and is exercised in taking care that the Ordinances of General Councils 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 Catholic Truth opposed, or at least to impose Silence upon disputants and Litigants, till he can assemble a Council to declare un-appealably the Truth, and to do justice upon the guilty parties. Thus the Catholic Church is furnished against Schisms, and none of these Defensive arms will the Doctor allow to any of his Protestant Churches, and yet he confidently avows that Catholics have no advantage.  
109. But let us consider what arguments an overweening wit can allege to prove so strange an affection; for he might as well have said, That Government, and such Government as obliges the conscience, has not so much force to preserve men in Unity, 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 Tragical Stories of miscarriages of Popes, how they revolted from the Empire, and upon such revolting laid the foundation of greatness to their See: How afterward challenging to themselves a Supreme Temporal Dominion over the whole world, they quarrelled with Emperors 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, Papal authority in God's 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 subject, to pay taxes, to yield honour etc. and this not only out of fear of his power, but also for conscience sake. It was such an argument as this (as the Doctor 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 Successors for about an age or two caused intolerable disorders in the Church and Empire: What follows? Therefore a Supreme authority in God's Church is of no good use at all: Nay more, all manner of Authority is useless; for if any authority, than Subordination: and if Subordination, then of necessity a Supreme.  
111. From hence the Doctor descends to a way of arguing yet less reasonable than 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. Bernard's time, by reason of quarrels between Bishops and Monastic orders about Exemptions and Privileges: 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 fear of greater disorders by endangering Schisms yet more pernicious to the Church than the former. And what would he conclude from hence? The very same as before: for his argument in brief is this: Subjects are oft times rebellious to their Superiors: therefore it were better there were no Superiors at all. But might he not as rationally argue, that God is Governor 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 benefit?  
112. As touching certain (truly scandalous) quarrels between Bishops and some Regulars concerning Episcopacy and the Church's Government, the Doctor ought to have taken notice that never any Regular pretended Episcopacy to be Antichristian, as the Doctors friends, the Presbyterians, Independents, and other later Sects have done; Neither have they declared a Government by Bishops to be in itself indifferent, or that Ordination and Consecration of Bishops and Priests is a mere Ceremony, and conferred as well and Legally by Lay Magistrates as by ecclesiastics, as the Doctor himself has done: The whole controversy consisting among Catholics about restraining some part of Episcopal jurisdiction, and maintaining Privileges granted by some Popes to certain Regulars. A vast difference therefore there is between Catholics and Protestants in Disputes touching Church Government: and utterly irremediable on the Protestants side, whereas we see it ended, or at least silenced, among Catholics.  
113. But differences of this Nature are not considerable compared to those objected by the Doctor in the last place, 
P. 443.  which are touching Matters of Doctrine, and as he pretends of Faith: in which regard he says that the Church of Rome can have no advantage in point of Unity above others: And further, he, not content with this, adds, That the Pope's Authority being acknowledged by Catholics the fountain of Unity, and all Catholics not agreeing in the Pope's Infallibility, Whereas both Catholics 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 Unity, than Catholics. For that the Pope has not a sufficient power to reduce to Unity parties dissenting in Doctrinal Points of weight, such as are the Controversies between the jesuits and Dominicans about Grace and Free Will; between the Dominicans and Franciscans about the Immaculate Conception etc. 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 Doctor, whereto the Answer is obvious. For. 1. he trifles with and abuses an unskilful 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 Pope's determination, who is not by many Catholic 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 itself a surer mean to end debates, than when interpreted by a judge, to say this, and to think to be believed, is to call his Readers brutish, irrational creatures, and to make all Tribunals ridiculous. 2. It is not the Pope's 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 Council unappealeably decide it: By which way of imposing Silence several eager Disputes have been ended by Popes, as this age can witness. 3. Though all Catholics do in thesi acknowledge that they are obliged, at least, to silence when imposed by the Pope: Yet it cannot be denied 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 men's passions and pride. And the same fault we see in Secular Tribunals, which yet does not hinder but that judges are reputed fit and proper to end Law suits. 4. That neither the Pope nor the Council 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 Doctor says that the Points in Controversy among Catholics, being many of them the same agitated among Protestants, are Points of Faith, he is manifestly mistaken: For there are among Catholics no Points controverted, but such Doctrines 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 Church's Decision. As for Protestants, what Doctrines are esteemed Points of Faith, and what School Disputes, I think no Oedipus can resolve. Doctor Stillingfleet elsewhere saith down right, 
Ration Accou. p 54.  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 deal 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 itself; and in other things she requires Subscription to them, not as Articles of Faith, but as inferior Truths, which she expects Submission to, in order to her Peace and Tranquillity. Thus the Doctor. But here I cannot well understand, why he saith her Subjects Subscribe them as inferior 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 noncontradiction, or non-opposition of them, which consists with the parties holding them Errors. 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 etc. yet fails in no necessary Point of Faith. 6. Lastly, that which makes Disputes among Christians about Dostrinall Points pernicious, is not the heinousness of the Errors themselves on either Party, but the refusal to submit to the Church's Authority when condemning them, from whence Schisms are inevitable, and such Refusers then truly styled Heretics. No man will deny but that the Error of the Photinians [or Socinians] called anciently Homuncionists, for affirming Christ to be mere man, is a most grievous Error, incomparably exceeding any among Catholics: Yet if one living in the Communion of God's Church, should hold this most pernicious Error, not knowing that the Church had condemned it, and being ready to renounce it assoon as he knew this, 
Aug. de Bapt. cont. Donat. l. 4. c. 16.  S. Augustin professes he durst not call such a man an Heretic. How the Doctor would call such an one, I know not. But this I will justify, that according to the Doctors Principles he ought to pass for as good and as well grounded a Protestant as himself: and therefore especially Orthodox, for not submitting his judgement to the Church.   

§. 7. The Doctrine of Pennance Vindicated from the Doctors mistakes.  
115. NOw notwithstanding what hath hitherto been said I do nothing doubt but those popular Readers, for whom only I conceive, the Doctor 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 Frantic Subjects are governed by more Frantic Superiors? where men's ears are deafened with endless quarrels? and where Laws are made against Piety? In the former regards Papists may deserve our pity or contempt: but in the last our hatred. For what cruelty is not too Merciful against the Professors of a Religion which teaches so many Doctrines hindering a good life necessary to Salvation, that it is scarce possible any of them should be an honest man? The Doctor has told them that these wicked men make the Sacrament of Penance joined with Contrition (that is, 
P. 180.  as he interprets, a remorse of mind for sin) sufficient for Salvation: But his Adversary, in effect, bids him, with Contrition to join 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 Doctor were asked, Does the Catholic Church held the Doctrine here by him reproved? He could not say she did, because then the express Decision of the Council of Trent, disproves him: 
Conc. Triden. Sess. XIV cap. 3.  Where three parts of the Sacrament of Penance 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 Lawful pleasures because unlawful ones have tempted him to sin: which is a great deal more than Protestants require.  
117. A disposition, one may say, inferior to this required by the Council, served David's turn, 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 Doctor will acknowledge that a Sinner repentant of his sins out of a love of God Victorious over the Devil, 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 jurisdiction from Christ himself, and not such an airy Phantosme of an Absolution as the Doctor interprets to be the applying the Promises of pardon in Scripture to the particular case of dying persons, 
P. 183.  for this, saith he, is that we mean by Absolution: and which say I, the Silliest woman in the Doctors Parish can confer as well and validly as himself. But who are these We, who mean no more than this by Priestly Absolution? I am sure not the Prelates 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 essential Character of the order of Priesthood and Episcopat; unless since the New Reformation (not yet ten years old) they have been content that this Character should be wiped out by the Doctor, and that instead of the Fathers of God's Church, Master Calvin should be the universal authentic Teacher of their Clergy. But I believe the Doctor will in vain expect this compliance from them: And I am sure the now highest and worthiest of his Prelates, will not be of the number of the Doctors We, who has solidly asserted this Primitive Doctrine, and to confute whom perhaps the Doctor has published so pitiful a sense of Absolution; to their prejudice ingratiating himself with all other Sects, enemies to all Ecclesiastical Orders and Ordinations, and making every one of them (as before judges of the Scriptures sense, so) now Usurpers of their Offices, and, as they hope, ere long of their Revenues.  
118. The Church than is manifestly free from the charge here imputed to Catholics by the Doctor, and by him made use of to deter any one from joining themselves to her, because in her (not, by her) Doctrines are by some taught destroying the necessity of a good life. All the Doctor can say is: Some reach some such Doctrines, which some also refute, and the whole Church disavows. This being so, with what conscience can the Doctor pretend danger upon this account in being members of the Catholic Church, whenas in his own Protestant Churches, for which he has laid grounds and Principles, every Christian is allowed by himself in these Principles to choose not only what opinions, but what Articles of Faith (after using a sober enquiry into the Scriptures) they like best. And what most horrid Doctrines he has thereby excused and defended, all Christendom at this time sees with amazement and detestation.  
119. Surely when the Doctor wrote this passage he conceived himself quarrelling not with Catholics, 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 Protestant's (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 harm then good; Therefore he may do well to ask them pardon after Contrition, and Confession of his fault.  
120. Certainly if he could bring himself to a willingness of informing himself in true Catholic Doctrines, he would find that the way to Salvation there taught is much straiter than that which is chosen by Protestants, and Holiness of Life far more strictly required. For proof of which it were sufficient only to repeat what was even now cited out of the Council of Trent touching the Doctrine of Penance: But a proof visible of late to all our eyes are so many Apostats from the Catholic Church, Apostats first from Obedience and Chastity, and next from Faith; For do not they declare to all the world that Carnal Liberty and Carnal Lusts drove them first out of their Monasteries, and next out of the Church: As soon as they come into the air of Protestancy, a woman becomes necessary to them, and Fasting insupportable, and if they can ravish from Christ a Spouse consecrated to him, they promise to themselves a more gainful and honourable reception. But if they will needs have Women, because the woman is handsome and attractive, is therefore the Pope presently turned Antichrist? does our Lord cease to be present in the Sacrament? is Purgatory presently extinguished? do Angels and Saints no longer deserve to be acknowledged our Protectors? in a word, have they forgotten what they formerly believed 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 Pander for impure Apostats, out of the Pulpit? 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 hear the fairest are to be had.) But if besides seeing it, they get a taste of the Apple, their eyes are presently opened, and as it were in uno radio solis they see (all) good and evil, 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 Ladies.  
121. But leaving these putrid Carcinomata of the Catholic Church, and infamous stains to the Protestant, is it not apparent that the Doctrine of Penance and Mortification hath been rejected by Protestants, not because they are hindrances of good life (as the Doctor says, and I dare say not one understanding person in his own Parish believes him) but for the Severity of them, and contradiction to Flesh and Blood? Besides this, where do 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 Doctor will not allow me here to name those Schools of Holiness, and Devotion, Monasteries, though from the Primitive times esteemed a principal Ornament of God's Church, because he will esteem them nothing but Schools of Fanaticism.  
122. But in general most certain it is, that among Catholics the Study of ways promoting Holiness and Piety is incomparably greater, but withal more painful, then among Protestants.  
123. But this satisfies not the Doctor, 
P. 181.  who brings in Bishop Taylour, using the same argument with him in his Dissuasive from Popery, viz: the no-necessity of forsaking sins in the Catholic 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 do this in the Article of his death, this instantly passes him into a state of Salvation. Yea moreover the Doctor afterwards taxes the Indulgence of the Roman Church, 
P. z12  because in her Ritual 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 virtue of this Sacred Unction.  
124. As touching the too great facility allowed by some Catholic Writers in giving Absolution toties quoties to sinners returning to their vomit, and giving but small signs of their Will to relinquish sins, the Doctor does very well to tax 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 Dissuasive from joining to the Church herself, expressly condemning in the Council of Trent such a facility in Confessors: 
Conc. Tried. Ses. XIV c. 8.  saying, The Priest of our Lord ought as far as his Spirit and prudence shall suggest to enjoin wholesome and convenient Satisfactions, according to the quality of crimes and ability of Penitents: Lest if they should happen to connive at sins, and be indulgent to their Penitents by enjoining sleight Pennances for grievous Crimes, they themselves become partakers of the crimes of others.  
125. Besides this, the Doctor, I believe, is not ignorant, though it was not for his purpose to take notice of it, that not very long since, among several dangerous Positions collected out of some Modern Casuists, such scandalous relaxations in administering the Sacrament of Penance had a principal place, all which were not only condemned 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 Doctrines have been wholly restrained and silenced.   

§. 8. Of conferring Absolution and Extreme Unction in articulo Mortis.  
126. IN the next place for as much as concerns the conferring Absolution and administering the Sacrament of Extreme Unction to persons in Articulo Mortis, who do, or have given any sign of Sorrow or desire of them: the Church in her Ritual does no more than hath been the practice ever since the first Council of Nicaea. And S. Augustin treating of this Subject in a Sermon, 
August lib. 50 hom.  tells his Auditors that out of Charity and care to dying persons, 
Hom. 41.  Gods Ministers upon the least testification of Sorrow in such patients administer the Sacrament to them, though despairing that they shall live to do works worthy of Penance, so leaving them to God's mercy: (This they did by warrant from the first Council of Arles, and the Declaration of Pope Innocent) But withal he seriously exhorts them to do such works in time of health, and not to to an Absolution conferred in such circumstances; for though they may be confident of enjoying 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 perilous hour. And if the Doctor were seriously examined by any one of his friends, or by any but a Catholic, whether in such circumstances he would refuse an Absolution, I mean an Absolution according to his Mode, by applying the Promises of the Gospel to his Patient; Sure he would not say that his custom among his Parishioners is to bid the poor agonizant to go to the Devil, 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 Catholics too do so.  
127. But the Doctor in prosecuting this Subject altars his Method of proceeding. For whereas generally in his Book he endeavoured to make Catholic Religion odious, by telling Stories of the actions and Doctrines of particular persons, disowned by the Church: here he absolves some Catholic Doctors, among the rest, Monsieur Arnaud, and charges the Church itself for teaching a Doctrine (as he pretends) manifestly hindering Devotion and a Good Life, viz. in that her Canon: Whosoever shall say, 
Conc. Tried. Se●. VII de Sacram. Can. 8.  that the Sacraments do not confer Grace, exopere operato, let him be Anathema. Now says he, if Grace be effectually conferred by the force of the bare external action (acknowledged by all Catholics) 
P. 206.  what need can there be of a true preparation of the mind by the exercise of Faith, Prayer, Repentance etc. in order to the receiving the benefit of them? He further adds, that though Cassander interprets this to have respect to the worth of the Priest, as if his unworthiness could hinder the Validity and Efficacy of Sacraments, though the receivers be never so well prepared: Yet (saith he) this cannot consist with the Councils meaning, because in the twelfth Canon following it was condemned expressly, and it is not to be supposed that the Council would frame two Canons to condemn the same error.  
128. Thus argues the Doctor, but under favour deals not fairly in not citing the Councils Canon entirely, which had he done, would have spoilt his inferences from it. The words are, Whosoever shall say that by the Sacraments themselves of the New Law Grace is not conferred 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 Luther's error, who attributed all good to Faith alone, making the Sacraments entirely useless. In which Error I do not know that he is followed by any Sober Protestants, except the Doctor, who by his discourse seems to renounce all benefit from the Sacraments themselves: he will owe Grace to nothing but his own Faith, Prayer etc. In his opinion the Sacraments of the New Law as well as the old, are [infirma & egena elementa] weak and beggarly elements. 
Gal. 4.  But Scripture and Tradition have taught the Church, and the Church us, otherwise, viz. That by Baptism the Grace of Regeneration is conferred; that the Holy Eucharist is Semen immortalitatis; that by Extreme Unction and the Priests Prayers sins are forgiven etc.  
129. Neither from hence can the Doctor rationally infer, that there will be no need of a true preparation of mind by the excuse of Faith etc. since the Church herself requires such preparation as the Doctor speaks of: And the very term of Preparation implies that some Benefitt is expected to be received from the Work itself, besides, and beyond what is obtained by Preparations.  
130. But this being a Doctrinal 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 do the Doctor, 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 Mortal sins, to be had by Confession of them. But will any rational man judge that because there are found in a Church a few Teachers of Security, and Sowers of pillows under men's Ellbows, that therefore it is dangerous to be a member of a Church most free from warranting that Doctrine which is scarce received by one Bishop in it.  
131. Yea moreover, if he would search among Schoolmen 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 joined with Confession for the Sacrament of Penance; they require also the State of Grace (that is the habit of Faith, Hope and Charity, and so of Devotion) for the Eucharist etc. 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 Doctor 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 lies the fault of this Charity? 
P. 183.  The Doctor tells us, that the care of a good life is taken off among Catholics by supposing an expiation of sin (by the Prayers of the living) after death. Whereas wee Protestants, says he, in our plain Doctrine teaching that every impenitent Sinner must expect no less than eternal vengeance in another world, if this will not prevail upon men to leave their sins, and lead a good life, we cannot imagine a groundless fiction of Purgatory should ever do it.  
134. Who would not think now that the Doctor in such a way of discoursing is willing that his Readers should believe that Catholics very seldom, if ever, endeavoured to terrify impenitent Sinners with the threatening of eternal 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 gainful a trade to traduce Catholics 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 Doctrine of the Catholic Church so well as the Doctor, yet I will not forbear plainly to declare it. Catholics are taught. 1. that finally impenitent sinners, if guilty of mortal sins, shall irremediably suffer everlasting torments of Hell. 2. That Catholics guilty of mortal or venial sins, and repenting of them before death, unless they also undergo such Pennances and Satisfactions as the Church imposes, or such as in any faulty indulgence of their Spiritual Superiors herein, the quality of their sins and the imperfection of their Contrition in God's justice requires, and by that means die in perfect Charity, and their Souls entirely purged from the stains of them, shall suffer most grievous yet temporal, 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 Catholics.  
136. Now such being the Catholic Doctrine touching this Point, with what show of reason can any one affirm, that this Doctrine takes away the care of a good life? It teaches all that Protestants teach touching the pains of Hell attending a wicked life: and withal 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 Catholic Church, besides this, requires Satisfaction for past sins, herein following Primitive Antiquity, whose Doctrine in this Point is thus declared by S. Augustin: 
Aug. Hom. 50. capult.  It is not Sufficient for a Penitent sinner to change his manners to the better, and to recede from evil actions, except for sins past Satisfaction be made to God by the dolour of Penance, by humble sighs and groans, by the Sacrifice of a contrite heart, and by Almsgiving etc. Thus it is that the Catholic Church hinders a good life, and thus do Protestants promote it.  
137. Yea but, says the Doctor, a fear of such temporal torments is in a manner taken away by an expectation of the Charity and Devotion of living friends, especially if the dead person had been rich, and had left means of procuring Masses etc. for his soul. Be it so: yet how ever, some terror there is to Catholics, restraining them from Security in an imperfect life, which Protestants laugh at, whilst they promise imperfect Souls 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 God's Elect, in whom God sees no sins, though themselves & their neighbours see too too many.  
138. But the Doctor pleases himself in one great advantage which he has found against this Doctrine: which is thus expressed by him, 
P. 681.  How easy is it (according to this Doctrine) for a rich man to enter into the Kingdom of God? But with his leave, such easiness of being saved is not thereby promised to rich men. Yet thus much We will allow to the Doctor, that in some small regard rich men may enjoy 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? 
Luk xuj. 9  Yet speaking to Rich men, he counsels them, saying, Make to yourselves friends of the Mammon of iniquity, that when ye fail they may receive you into everlasting Tabernacles. Which speech of his seems exactly pertinent to the present Subject. Here it is evident that Rich men by the it 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 have a very great advantage above the Rich, being free from many Temptations and Snares to which 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 Friends here Spoken of by our Lord, beloved 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 Universal or whether, to recompense 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 [I quote him because being a Father of great Reputation, he may perhaps more safely escape the Doctors contempt and drollery] A Question being put to the said Father by S. Paulinus Bishop of Nola, whether it were any benefit or advantage to the soul after death to be buried in the Memorial, or near the Shrine or Tomb of a Martyr? he answered; it was: that so this might mind the Kindred or friends of the Deceased to recommend such a soul to the Martyr, whose Relics 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 withal the Father tells them, that should some Deceased not have the happiness 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 go to the Memorial of the Martyr; And then comes to our very case, that however such souls may want Kindred or friends to remember them, as the other hath: yet the Common prayers of the Church pro defunctis are without naming any particular persons, offered up for them. His words are, Adsupplicationes faciendas pro omnibus in Christianâ & Catholica Societate defunctis, 
Lib. de curâ p●● mo●tuis cap. 4.  etiam tacitis nominibus quorumcumque sub generali commemoratione suscepit Ecclesia: Vt quibus ad ista desunt Parentes aut Filij, aut quicunque cognati velamici, ab una eis exhibeantur pia matre Communi.   

§. 10. Of Indulgences.  
141. BUt toward the latter end of his Book treating of Indulgences the Doctor alleges a practice in the Church which these Catholics who pretend to justify it, 
P. 183.  will, I believe, find very great difficulty in answering the Doctors proofs, that it is really a hindrance of the care of a good life. If any therefore do find harm by relying upon such a Practice, they may thank themselves, they voluntarily and without any obligation procure such harm to themselves. 
Conc. Tried. Ses. xxv Dec●et de Indulg.  The Council of Trent in its decision of this Point of Indulgences, expressly Condemns a too frequent use of them, as enervating Ecclesiastical Discipline, and desirous to correct all scandalous abuses crept in them, ordains an utter abolishment of all unlawful gain for the obtaining of them, enjoining likewise all Bishops in their Provincial 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 showed by the Council, all abuses do not yet cease, 
Ibid.  this must be imputed to humane frailty and corruption, and to the erroneous Doctrine of some Schoolmen: or rather some passages of them singled out from the context, and stripped from the necessary circumstances, and so misapplied, whereby the power of the Donour of them is extended without its certain limits, and a virtue attributed to them far exceeding that which the present Church acknowledges in them.  
143. This seems plainly to appear by the words of the Council declaring, That since a Power of conferring Indulgences hath been given by Christ to his Church, which from the most ancient times hath exercised this Power, divinely granted to her; Therefore the Holy Synod doth teach and command the use of Indulgences to be retained in the Church, as very healthful to Christian people, and approved by the authority of Holy Councils.  
144. From this Declaration of the Council the Doctor truly says, that some Catholic Writers do make this Deduction, That Indulgences are only a relaxation of the ancient Severity of Church Discipline according to the old Penitential Canons. 
P. 516.  Which Deduction seems the less irrational, since the Indulgences inserted by the Council are the same, which from the most ancient times have been exercised by the Church. And such an use of Indulgences if the Doctor refuse to the Catholic Church, he dares not to his own, Since he cannot deny but that in the Spiritual Courts the judges assume a power either to qualify Corporal punishments imposed by the Laws and Canons on Special sins, or commuting them into Pecuniary. But I must add one thing, that even these Indulgences may be said to extend their virtue till after death: Since it is certain that being duly administered, and taking away the obligation to the Severity of the Penitential Canons, they do consequently abate the Sufferings after death, which otherwise the Penitent was to undergo having neglected to make Satisfaction in this life. In a word, Catholics are taught that Indulgences are beneficial 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 virtue of them after death is only per modum Suffragij.  
145. As touching the Doctors Questions concerning Indulgences if he expect an Answer to them, he must go into some of our Catholic Schools, where he will not fail to receive 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 Catholics, as a Catholic: Neither do I believe that ever any Protestant Controvertist wrote a Volume against the Catholic Church, of which not near a tenth part did in any sort concern her: and such a Book the Doctor, certainly, knows his to be: and by consequence every ingenious prudent Reader will easily discover from how poisonous a heart it issued, and to how unchristian an end it was directed.   

§. 11. Of the Church's Liturgy in a tongue not generally understood.  
146. ANother Practice in the Catholic Church there is which the Doctor esteems a notable hindrance to Piety, 
P. 188.  which is, the Public Ecclesiastical Office being in a Tongue under stood by few. 
P. 174.  This he will not allow to be a matter of Discipline only, and consequently in the Church's power to alter: Because the Church's power is only to edification, for a power beyond that the Apostles themselves never challenged: Now it is manifest, saith he, that S. Paul judges Praying or Preaching in an unknown tongue not to be of edification. 
Cor. 14   
147. Notwithstanding, with the Doctors favour, his allegations do not prove the mater not to be of Discipline merely. For the Case stands thus: It was far from being the Churches Primary intention that the public Office should be in a tongue not understood by the people; for it was at first composed in the language generally Spoken and understood through Europe. But that Language being changed by a mixture of the Dialects of several barbarous nations, she thought it not prudent that the public Service of God composed with great care and exactness, should be exposed in every Nation to unsskillfull 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 judgment 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 understood 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 Councils that the people in all Nations should be furnished with Devotions in their Native Tongues, which are for the most part taken out of the Public Liturgy, and moreover has commanded all Pastors to interpret to the people in the administering of Sacraments, especially the most Holy Eucharist, whatsoever they are capable of understanding: by which means there is scarce a Rustic so ignorant but well understands what the Priest does through the whole course of the Mass.  
149. Matters standing thus, the Church esteems it more prudent and more conducing also to edification in general, that all Catholic Churches should serve God uniformly in a language which cannot be corrupted, especially such provisions being made for the people's good, then to have the Service of God exposed to Corruptions and continual Changes. But if the Doctor think himself wiser than the whole Western and most Eastern Churches, much joy may he take in his great humility.  
150. But after all, how can the people say, Amen, will the Doctor say from S. Paul? 
1. Cor. 14.  I answer. S. Paul in that place Speaks not of the Common Divine Service, which was celebrated then in a language well understood: and at Corinth doubtless in the Greek tongue: but of these Spiritual Hymns and Praises of God extraordinary, that were delivered by some in a tongue unknown. And all that can be deduced from it, and applied to the Public Divine serucie, 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 used language of it, so much as is necessary for the common people to understand, and say Amen to, be interpreted, as the Apostle saith there over and over again.) 
Vers. 5. 9 13. 27 28.  Now such Prayers, Collects, Psalms, Hymns, Litanies &c. as are thought necessary for the common people, are interpreted by the Church's order, and they have them ready in their Primers, Manuels etc. Even all the parts also of the Service of the Mass necessary to be known by them.  
151. It is certain that it is not out of a desire that the people should be ignorant 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 beloved 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, 
P. ●15.  and (which is wonderful) of Unity likewise, in the Doctors opinion, is the Roman Church her denying the reading of Scripture to all persons promiscuously, without exception. This fault the Doctor will never forgive Her. And the truth is, if ever there should be a restraint of such liberty in England, all the Principles of his Religion would utterly go to wrack. For how then should every Sober Enquirer into Scripture frame a Religion to himself? How much would the number of Sects be diminished, (which is great pity?) Then Pastors and Teachers would persuade 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 Doctors zeal in this Point above others may well be forgiven him.  
153. How much would the Doctor be beholden to that friendly man who could furnish him with but one line out of any Ancient Ecclesiastical Writer, Father or Council to justify the Fundamental Principle of his, and; as he pretends of all Protestants Religion, viz. That every sober enquirer may be a judge infallible of the sense of Scripture in all Points necessary to Salvation? But I can assure him, such a friend is not to be found. Nay I believe he would thank that man who could show any Ancient Heretic an Author of that enormous Doctrine: for as he cannot but know that he embraces several Points condemned by the Ancient Church in Heretics, he would, no doubt, with joy adopt this Point so beneficial and necessary to the fabric of his Protestant Churches.  
154. To descend to our Modern times: Though Luther, Calvin, Zuinglius, etc. 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 Doctor think that they would patiently have suffered any of their followers to choose any other Religion out of it, but what they, as Prophets sent from God, had taught them? Nay would the Doctor take it well of his own Parishioners if they should do so? Yet he is angry with Catholics because we rather trust the Church's judgement, than our own: a strange quarrel 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 relies upon the credit and supposed honesty of some zealous Lecturer, or reputed learned Doctor. Now I would fain know of Doctor Stillingfleet with what conscience he can suffer a whole Congregation of well meaning men, who can rely upon 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 Doctors Parishioners find his whole Religion in Scripture? Thus: The Doctor 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 eternal 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 Lord's body is in the Sacrament. How shall they be confuted? Christ indeed says, This is my Body: What then? this must be understood as if he had said, This is the figure of my Body. Then plain Scripture interpreted by the Doctor is against them. Again, Look out the first Chapter to Titus, you will find that those who are called Elders, or Presbyters in the fifth verse, are called Bishops in the Seaventh: Here our Antichristian Prelates are plainly confuted, who exalt themselves above Elders, etc.  
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 therefore for this? None in the world, but the Doctors own authority. He will tell them perhaps that the Universal Tradition of all Ages, which is of itself credible, testifies this, and therefore they ought to believe it. But if they should reply, and tell the Doctor, that for all necessary Points of belief they were, according to his Principles, to be judges for themselves, but of that which they call Tradition, they know not how to judge. If any of the Doctors Parishioners should be thus troublesome: 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 souls upon the Authority of the present Universal Church? This stops their mouths: Now they are fully satisfied, and ask pardon for presuming to doubt, having such an Oracle to teach them: that they ought to be their own Teachers.) Thus it is that ordinary people, even boys and girls, 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 subject like this.  
156. However the whole Stress of the Doctors Religion lying upon it, that every Christian is to be a judge of the sense 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 employs the utmost of his invention, Subtlety and reading. He who cannot find out one single short sentence in Antiquity to help to support the main Pillar of his Religion: Yea moreover he who has not alleged one probable argument of reason for strengthening that tottering Pillar, except only a Negative one, which is this, That Christians have no obligation to believe any Church or Teacher expounding the sense of Scripture, therefore they must if they will be believers, believe themselves alone: In this miserable exigence this same Doctor notwithstanding to prove 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, etc. and moreover that this was their Doctrine is (saith he) acknowledged by late Catholic Divines, Espenceus and Alphonsus a Castro, and (one more I will add,) by the unworthy Writer of this Treatise also.  
158. But this being granted, no Catholic, and, I think, no man in his right wits will grant, that every Porter, Cobbler or Laundress is capable to instruct themselves 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 justification, as determined by S. Paul and S. james, etc. I have so much confidence now in the Doctors ingenuity that he will also acknowledge thus much, yea by his experience in teaching ignorant people, I am assured he has found no small difficulty in making such and other like necessary Doctrines of Christianity sink into the minds of the rude people, though set 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) I 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 sense of them in things any way difficult or controverted they would submit their judgements to the Church: which had they not supposed, they would have 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 judged it might prove beneficial to them, and in all ambiguities to be interpreted by the same Pastors, Besides this, the art of Printing being then unknown, it was not every ordinary Mechanic who could purchase so costly a Manuscript, as the Bible was: every groom or Chambermaid could not carry it under their arms to Church, unless they could spare at least two years' wages to buy it, and hire also a little Ass to carry it, so great was the bulk, considering the largeness of Letters written 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 Doctor qualifies with the name of Protestants according to his new Mode, that is Independents on any Authority, the Father's most certainly would more strictly, than they are now, have pro-prohibited the reading of them.  
160. Neither is it much to his purpose, his alleging that though in the time of the first four General Councils the Fathers had trial enough of the mischief of Heresies, 
P. 174.  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 Prelates, and subtle Philosophers, and the object 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 Patriarches of Heretics. And moreover their applications of Texts of Scriptures for confirming such Heresies, were so Speculatively nice and acroamatical, that both great sharpness of wit and learning too were necessary to the discovering and unridling the fallacy. Hence it came to pass that in those days 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 General Councils. 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 jurisdiction of Superiors, Civil and Ecclesiastical, the manner of men's Devotions, the Institution of Religious Orders, the Obligation of Vows; the Ordonnances of the Church teaching Fasting, Matrimony, Celibacy, Paying of Tithes, etc. Or if about Sublime Mysteries, Men are taught to examine such Mysteries by natural 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 Sensual incestuous Friars abroad, and Popular Preachers at home: yea, as we have lately seen, even Mechanics, Soldiers or any other ignorant persons actuated by the Spirit of Pride and Licentiousness to begin a Sect fit for the palates and complexions of Seekers after Novelties.  
162. Matters therefore standing thus in these later times, can any rational man be persuaded that if any of those Holy Fathers, cited by the Doctor, had lived among us, or if such Heresies had been spread among their Disciples, and pretended to have been evidently deduced from God's Word, they would have been so zealous in their Exhortations to a promiscuous reading of Scriptures? But how much think we, would such their zeal have been cooled, in case such an Architect of Principles, as the Doctor is, had been in Vogue in their times? For Principles they are which evidently contain the most pernicious, Soule-destroying Heresy that ever assaulted God's Church: Principles which banish Peace, Charity, Humility and Obedience utterly from the Church and State: Principles which if through God's judgement they should generally prevail, what think you would become of our Saviour's 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 inventor and judge of his own Faith, there may meet a Multitude, but it is no Church, none having right over another; error and truth, virtue and vice being equally justifiable. Lastly these are Principles, the admirable vanity of which I think was never paralleled by any Heresiarch, but a certain Rhetorius mentioned by Philastrius, 
Philast  who taught, That all Heresies were in their precepts of life, innocent; and in their Doctrines 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 souls miserably seduced by so Comprehensive a Heresy as is contained in the Dostours Principles, which hath moved me 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 avoid them.  
164. Now I must acquaint the Doctor that my just indignation against these Principles is heightened from my own unhappiness, 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 friend in a journey 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 uray usage des Peres, a Book at that time not at all taken notice of. That Book the same night I showed 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 civil letter, full of thanks both in his own, but especially in M. Chillingworths' name for that small present, telling me that that little 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 little before was returned out of Flanders; where he had professed himself a Catholic: and being sent for by Archbishop Laud, was strictly examined by him touching his Religion, And whether he went to Mass, or Common Prayer; to whom he gave this account, That he had entertained such scruples touching Catholic Religion, and withal was as yet so unsatisfyed with the grounds of the English Protestant Religion, that at the present his conscience would not permit him to go either to Mass or to Common Prayer. And therefore with his Graces leave he was resolved 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 enjoy 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 unlucky Book of Daillé, which persuaded him to a light esteem of the Holy Fathers, upon 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 believe her Doctrines, and whose authority he saw was much inferior to the other: and from all subordinate, but divided English Sects, he had a horrible aversion and contempt. Therefore without any long demur he fixed his mind upon Socinian grounds, which he afterwards showed in a little Book of one of them which was an Answer to certain Theses Posnanienses, which Theses, as I remember, asserted the Authority of the Catholic Church: in opposition whereto the Socinian, rejecting all external Authority, laid these very grounds of his Religion: That in all necessary Doctrines the Scripture was clear: Therefore every sober Enquirer might with ease find them in it, without any help of a Teacher or at least any obligation to believe him. Upon these grounds M. Chillingworth dilated his Discourses with much art and gracefulness of Style in his Book against a learned Catholic writer: And the same grounds so discoursed on, Doctor Stillingfleet has contracted Methodically into his Principles: And both these Books though manifestly destroying all Authority in the English, or any other Church, have been patiently and quietly suffered, yea commended by Superiors here, to their infinite damage, as is seen at this day: which damage is I believe more sensible to them since they see no considerable prejudice to Catholics by them, for I do not remember to have heard of any one Established Catholic Shaken in his Faith by such grounds: Though I confess they obctructed a good while my entrance into the Catholic Church.  
167. Now it being certain that these Princi bless came originally into England from the Socinians (a Sect maintaining a Fundamental Heresy) it is of small edification and less glory to the English Church (in case, as the Doctor pretends, his Faith and hers are built on the same Principles) that she should consequently acknowledge herself forced to desert the grounds upon 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, etc. misgrounded. The consideration of this, besides disreputation, cannot but raise great Scruples, in the minds of her Disciples and Subjects, 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, Doctor Stillingfleet and several other Doctors and Professors in the Universities, who all exalt their Single judgements above her Authority.  
168. And as for Doctor 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 Doctrine of Christ's 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 Doctor is esteemed to be, considering how even among his friends 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 judgement has been perverted by a resolution to defend their peculiar Heretical Doctrines. Now by this time I believe the Doctor sees what a world of work his Principles have cut out for him, which he is obliged to justify not only against Catholics, who abhor them, but Socinians also who invented them as necessary for maintaining their Heresy, & lastly against my Lords the Bishops his Superiors, as I verily believe. His Principles therefore being of so very main importance & being the only considerable Subject 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 horror 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: with Advices to the Doctor.  
169. THus much I judged sufficient to make up an Answer to those parts of the Doctors Book, which do not purposely treat of a Doctrinal Controversy: for no more was required from me, indeed not quite so much: it being only the Section of Fanaticism in which I was particularly concerned. But the others intruded themselves, I know not well how: and by that means forced me also to neglect observing the order in which they lie in his Book. Which being no very great fault, I hope a pardon from the Doctor will without much difficulty be obtained.  
170. I shall also stand in need of another pardon for a fault, such as it is, willingly committed, and not yet repent of, because I believe, except himself, none will esteem it a fault. It is this. Observing in the Doctors Book a world of Quotations out of Authors which I never saw, nor intent to see, containing many dismal Stories, and many ridiculous passages of things done or said by several Catholics in former, and some latter, times: if I had had a mind to examine, and say something as in Answer to them, an impossibility of finding out those Authors must have been my excuse. But I have a better Excuse than that. For if the Doctor would have lent me those Books out of his Library, I should have thanked him for his Civility, but withal 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, I say, though they had been Opinions or Actions even of Popes themselves, being assured that at least, never any Pope, how wicked soever, has 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 Catholic Church: unless the Doctor will undertake to demonstrate, That it is unlawful, or but considerably dangerous to be a Member of a Church where any persons do, or have lived, who have been obnoxious to Errors, or guilty of ill Actions:  
171. Yet I must acknowledge that in one regard a Book written in such a Style 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 Catholics of the present Age will seriously consider the horrible consequences of seditious, licentious and otherways unwarrantable Doctrines and Practices of a few Catholics in former times, which have not only been pernicious to the Authors themselves, but by the Scandalousness of them have exposed the Church herself, how innocent soever, to the detestation of such who are without: For Sins, when Scandalous are an Universal and never ceasing Plague: which moved our Saviour to say, [Vae mundo a Scandalis:] Woe to the whole world because of Scandals.  
172. Hoping therefore that by occasion of the Doctors Book such a Benefit may accrue to his Catholic Readers, as to render them more watchful over themselves to prevent hereafter the like Scandals, I think myself obliged in requital, seriously to advise him touching the dangerous State he is now in, as to his Soul, in regard likewise of Scandal. He would laugh at me if I should tell him that this danger proceeded from his not being a Member of the Catholic Church. It is not that therefore that I now mean: though Woe unto him, if in the day of judgement he be found separated from our Lords Mystical Body.  
173. Not to hold him in suspense: I 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 shameful Hyppocrit. Now in case he be not an Hypocrite, he is desired as a genuine English-Protestant to cast his eyes on, and to examine several 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 etc. Which Excommunication is there declared to remain in force, till the Offender repent (not of his boldness and disrespect, but) of his Wicked Error, 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 aught to doubt (though I humbly conceive, I may.) Now his fault, in case he be guilty having been public and notorious, and no Repentance, no retractation appearing (unless perhaps he thinks that the accepting a thousand pounds yearly in Preferments is virtually 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 Civil Magistrate, who, according to his Teaching has received the Power of the Keys, and can Excommunicate and Absolve as well as any Bishop:) matters, I say, standing thus, I must needs tell him that all Prelatical Protestants can no otherwise look upon him, but as one (I do not say, traditum Satanae, but) excommunicated and separated from Christ's Mystical Body. And therefore I conjure him that he would take care of his Soul, 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 put 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 only 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 Superiors. For whereas in his Preface he tells his Readers that He was by command publicly engaged in the Defence of so excellent a cause as that of the Church of England against the Church of Rome, 
Preface pag. 6.  even of that Church of England, 
Ibid. p. 22.  which, upon the greatest enquiry he could make, he esteems the best Church of the Christian world; I desire no other judges but the Prelates of his own Church whether by examining his Principles I have not demonstrated how that contrary to Command and his public engagement, he has been so far from defending her, that he has betrayed the cause of his Church to all the Fanatic Sects which have separated from her, and with most horrible cruelty sought her destruction, and with her the ruin of Monarchy: Whereby he has left her in a most forlorn condition, tottering 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 Prelatical 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 irrational then for the Doctor, holding to his Principles, to profess himself a Controvertist, till he can demonstrate that he has the Gift of seeing into men's hearts. For since he allows all Sober Enq●irers to be for themselves judges of the Sense of Scripture in necessaries, and judges likewise what Points are necessary, till he can disprove the allegations of any Adversary, Catholic, Protestant or Fanatic, by demonstrating that they have either not enquired at all, or enquired unsoberly, and that none besides himself inquires 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 Tyrannical Power over other men's consciences, than such as renounce all Authority internally obliging in the Church: Because having no tye upon men's consciences, or security in their Subject's Obedience, they find external violence the only Mean to support them. Which surely argues a horrible depr●vation in the minds, especially of ecclesiastics: which depravation can now only be cured by the Wisdom and Power of the Civil Magistrate. Da pacem, Domine, in diebus nostris. Amen.  
FINIS.    

The CONTENTS.  

§. I. THe Authors Motive of writing this Treatise. D. Stillingfleets three Heads of Accusation against the Catholic Church, etc. pag. I.  
§. II. A Vindication of the Honour and Sanctity of S. Benedict, etc. from the Doctors contumelious imputations. TWO  
§. III. Of the life and Prayer of Contemplation derided by the Doctor. 28  
§. IV. Visions etc. no Grounds of believing Doctrines among Catholics. 71  
§. V. Resisting Authority falsely imputed to Catholic Religion. 76  
§. VI Fanaticism returned upon the Doctor and his whole Religion. 88  
§. VII. The Doctrine of Penance Vindicated from the Doctors mistakes. 121  
§. VIII. Of Conferring Absolution and Extreme Unction in Articulo mortis. 132  
§. IX. Of Prayer for the Dead. 137  
§. X. Of Indulgences. 144  
§. XI. Of the Church's 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 Advices to the Doctor. 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. says. p. 47. l. 25. & 26. r. several. 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. Apostate. p. 87. l. penult. r. also. p. 88 l. 17. r. returned. ib. l. ult. r. fanatics 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 margin. r. 15. Principle. p. 95. l. 6. r. Points. ib. l. 16. in some of the Copies, deal 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. Catholics. p. 123. l. ult. read who 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 margin ●ead p. 215.   

A Postscript to the Doctor.  
IF this short Treatise shall after more then half a years struggling have the fortune to break through all hazards, and arrive safe to the Doctor's hands, the Author 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 despite to his Catholic fellow-Subiects, he would, hereafter at least, please to abstain from reviling and blaspheming Gods Saints, or traducing the most Divine exercises of contemplative souls, more perfectly practised only in Heaven. It argued certainly a heart brim full of the Gall of bitterness, that to oppose only one single line of his Adversary (pag. 31.) in which all that he says is, the mentioning new Sects and Fanaticisms, he could allow one hundred and twenty Pages in a senseless 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 several of those Saints to this day possess a place. Truly in all reason his Attempt by his Socinian Principles of depriving the Governors of that Church of all Authority, granted by her Princes and Parliaments, aught to have sufficed him, without traducing her as a Canonizer of fanatics. 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 Presbyters will not absolve him. If so, his zeal 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 University of Cambridge, to become a Godfather in rebaptising and giving a New Name to an ancient and famous College there, which at present has two Names both of them extremely inconvenient and prejudicial to the Design of his beloved Book being called not only S. Benet's, but likewise Corpus Christi-Colledge: For as long as these names continue, neither will S. Benedict pass there for a Fanatic, nor the Real presence be esteemed aground of a worse than Pagan Idolatry. But I believe he will scarce be able, with all his Rhetoric, to obtain from them such a compliance, or even persuade his own Parishioners to renounce Heaven, except S. Gregory S. Benedict, S. Francis, etc. 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 (just 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 Rational Account. There will be no need to fear any officious Searchers, nor the least obstruction to their dispersing their ware in France, for there Catholics 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 subtlest of the Huguenot Ministers to write and publish freely whatsoever they are able to say in defence of themselves, or against Catholic Doctrines. Now it is manifest that the Doctors 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 just 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 Civil 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, I fear, too reasonable to expect it should be granted by an Adversary of the Doctor's temper. It is this. His design being to deter all Englishmen from Communion with the Catholic Church from a consideration of dangerous Doctrines and Practices in it, he is requested, that hereafter he would not abuse the world by fathering on the Church Exotic opinions of particular Schoolmen, and by representing the Church's 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 heedful Readers, and irrefragable Proofs here●fare in a readiness to be produced, if his busy friends the Searchers could be persuaded to rest in their beds in the night time. He cannot complain of any difficulty to find out all necessary Doctrines in which Catholics universally agreed (as we may for Proteflant Doctrines.) The Council of Trent alone will sufficiently furnish him. Or if he think fit 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 rational; Christian charity and love of Peace requiring this from him. But I fear his unconformity hereto must be pardoned. For his principal vocation now being to be a Controvertist, to which, it seems, he is by Superiors 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 abhors them more than 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 Councils? I must therefore, I fear, prepare myself with patience to receive a Refusal to Requests, though in my opinion very reasonable, and which I here set down, because I believe they will be esteemed such by ingenuous and judicious Readers, who surely will not judge the cause of Catholics prejudiced by the Doctor's 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 love Peace and Truth (Zach. 8. 19) both these: For Peace alone, without Truth, is a conspiracy in Error: and an imprudent zeal for Truth may be more pernicious than Error. Both these therefore aught to be loved together. And to Hate both Peace and Truth seems a depravation scarce consistent with Human nature, or any Rational Agent besides the Devil himself. Since therefore the Doctor by demolishing all Tribunals in God's Church which might peaceably end Controversies, has endeavoured, as much as in him lies, to banish Peace eternally from among Christians: it is justly 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 judgements 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 Catholics (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 Practices 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 judgements: 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 Trophy: 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 Advocate. 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 persuaded to believe that he intended his last should be a Book of Controversy, but rather an Engine raised by him, to work, during the space of a few months, some considerable mischief against the persons of innocent Catholics, 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.