A VINDICATION OF Saint Ignatius, (Founder of the Society of JESUS) FROM Phanaticism;  
And of the JESUITS, FROM THE Calumnies Laid to their Charge in a late Book, Entitled, The Enthusiasm of the Church of ROME.  
By William Darrel, Priest, of the Society of JESUS.  
LONDON, Printed for Anthony Boudet, over-against the Maypole in the Strand, Bookseller. 1688.   

THE PREFACE.  
THE Disease of Gospelling first broke out in Germany; and from Thence the Contagion crept into other States of Europe. Martin Luther was the First this new Plague seized on; and from Him his Pot-Companions took it: He wrapped his foul Design under fair Appearances; He aimed at Abuses, to strike at the Church, and cried out Reformation of Manners, to let-in Deformation. His masked Hypocrisy drew Shoals of Admirers; and then the charming Promises of True Christian Liberty, soon flung them into an Hellish Slavery; for from Admirers of his Doctrine, they passed to be Proselytes, and Canonised his Gross Dreams for Divine Revelations. But, as yet, his Progress was scarce discernible: He found Priests and Religious, as Vigilant to defend the Church, as Himself to attack it: And therefore he set Two Gins, the One to allure Them, the Other to fright Them, and their Inferiors too, from their Duty. He felt, by Experience, that a Capuche, and an Hair-Shift, were troublesome Companions; That Fasting and Praying were Melancholy Entertainments; and, That to give a Breviary for a Fair Lady, could be no Bad Exchange. And therefore, by his Omnipotent Power, be dispensed with all Religious Vows; and gave Mankind so vast a Liberty, as to do any thing but those Obligations CHRIST had laid upon them: Sense applauded this New Prophet's Gospel, and German-Reason soon approved it: So that many Priests, and Religious, accepted of the Dispensation; and made a Divorce with the Church, and CHRIST Himself, to Espouse the World, and its Fopperies. But Those, who refused these Proffers, to accept of GOD's; who placed the Good of their Souls, above the Criminal Ease of their Bodies; and valued Fidelity to their Maker at an higher Rate, than a Criminal Obedience to his Mortal Enemy; Those, I say, were oppugned with different Engines: Every Reformer begat some Scandalous Pamphlet, and so contributed to the Peopling of the World with the Children of his Brain, as well as with the spurious Offspring of his Body. Some struck at Priests, Others at Religious; But all Conspired (as if Associations were even then in Fashion) to decipher the Leaders of the Church, as Persons rather to be Detested, than Obeyed. By which Piece of unchristian Policy, they intended to raise a Disesteem of Superiors in the Hearts of Inferiors; which once affected, Disobedience (the constant Sequel of Contempt) would follow. And indeed, this Method proved so favourable to the Sinistrous Designs of the first New Gospelers, that their Successors have pitched on the same Expedient for the Preservation of that Religion, which, like a Young Minerva, jumped out of their Fore-Father's Brain. Invectives against Priests and Jesuits, are the common Cries in the Streets, and the never-failing Topick of all Pulpit-Rhetorick. But, I confess, the Latter bears the greatest part of the Satyrs. A Jesuit and Behemoth are nigh akin; for, as this Beast was a Compound of all Animals; so He is a Mixture of all Abominations. Is there any Black Design contrived? The Jesuit is of the Counsel. Any Abominable Treason put in Execution? He is the Actor. The Parliament of 41. was a College of Jesuits: Hugh Peter's a Professed Father; nay, Fairfax, Waller, and Cromwell too, had been adopted Children of the same Society, but that They wanted the necessary qualifications. Disloyalty, Rapine, Murders, and the Tribe of Jesuitical Virtues. In 66. the Jesuits laid London in Ashes. Like fiery Dragons, they spit Flames into Cellars, and Oyl-Shops; and probably then experienced, first, the Omnipotent Power of Teukesbury Mustard-Balls. Nay, I have it from Credible Hands, their Malice went so far, as to undermine the Thames; and had infallibly blew it up in the Air, but Providence put a Stop to their Hellish Enterprise, and so blew up their Design. From Fire and Water they run to the Sword; and no Blood would lay the Devil of Revenge, but His Sacred Majesty's. Omnipotent Oliva, sent down Commissions from Rome, Father de la Chayse Ships of Money; and, in Conclusion, They carried the Treason so secretly, that They knew not of it Themselves: Nor did any Body else, but those Villains who accused them; and who thought to build their Fortune on the Ruin of Church and State. In fine, A Jesuit is, by Trade, a Butcher; but with this Difference, That He stabs Kings merely to be doing, and the honest Butcher Beasts, only to gain a Livelihood. His Religion is to profess All or None, as Time and Emergencies require. From Mass he runs to the Quakers; From These to the Presbyterians: Then he is dubbed Jew, and sometimes Turk, whenever the Alcoran suits better with his Occasions, than the Gospel. Thus Jesuits make sale of Things, even the most Holy and Revered in Christianity; acknowledging no other God, but Interest; no other Religion, but Faction, and (the greatest of Crimes) Treason. But, Gentlemen, if all these Accusations are true, Why is not the Evidence in proving them, equal to the Boldness in Asserting them? Why? Our Adversaries make the World believe, That we are gifted with Proteus' Faculty; That we can turn and wind ourselves into all Shapes and Figures; That Gyges bequeathed us his Mysterious Ring: And, What Wonder then, if we play such Pranks, without being catched, when we cannot be seen.  
But, sober Reader, Let us cast away Prejudice, and argue a little like Men, by the Rules of Reason, and not of Passion: First, Were Jesuits such Mortal Enemies to Princes, Is it credible, that the Greatest Monarches in Christendom would commit their Consciences to the Directions of Men, whose only Aim is the Destruction of their Bodies, and ruin of their Monarchies? No, certainly, unless we can imagine they are all of the same Party with the Jesuits, and conspire against Themselves; as some Gentlemen assured the World, that Charles the Second, of blessed Memory, did against his own Royal Person. Secondly, Were their Principles of Morality so bad and Anti-christian, as some Malevalent Persons have described them, Can any Man, of an unbyass'd Judgement, ever be persuaded, that all the World would run Mad together, and send their Children for Virtue & Learning, to their Schools, where no Lessons are read, but of Debauchery and Faction? I will rather believe, some Pamphleteers have been mistaken, than that the greatest Part of Europe is deceived; and that They deserve rather to be Pillor'd for Calumniators, than the Jesuits to be Condemned for Criminals. Some Ministers in Germany confessed, That in the Rules of our Society, there was nothing reprehensible, but the Roman Religion: And for my part, I am of Opinion, That our English Ministers can find no other Fault with our Actions, but that They tend more than they desire, to the Increase of That Faith. But, if Zeal for our Church be a Crime, our Adversaries must have Patience; for there is no Hope of Repentance; We glory in the Sin, because we esteem it a Virtue: And, if any can disabuse us with Reason and Arguments, we will thank them for the Favour: But, if they will needs endeavour to beat down our Zeal, by accusing it, to stop our Mouths with Morsels of Printed Paper, upon my Word, their Labour will prove extremely unsuccessful. I hope, by the Grace of GOD, we shall feel so great a Love for Christianity, as to Forgive them; so much Courage, as to bear their most foul Aspersions, without any other Concern, than for our Adversaries Impiety, We will never so far condescend to an Enemy, as to revenge Wrongs done us, upon our own Souls; nor to be really Wicked, because our back-Friends would have us be so. Innocence, I am sure, stands for us; and therefore, we need not fear a Weak Defence, unless it be our Misfortune to fall into the Hauds of Perjured Witnesses, and of Old Ignoramus Juries; for with such Persons, Crimes pass current for Virtues, and Innocence itself is a sufficient Ground to be brought in Guilty.  
In fine, I desire all, not to be too forward to pass their Verdict against a Jesuit, on the Authority of every Pamphlet, which drops from the Print; nay, tho' you read in the Front, Guli. Needham, with an Imprimatur. We have seen His now Gracious Majesty declared Traitor, in as great Formality; and Titus Oats, with the whole Inventory of Godly Narratives, were usher'd-in with an Equal Solemnity: Which being, by the Public Justice of the Nation, nulled, we ought to suspect Those, which, for the future, shall be framed on the same Model. To be seduced once, may be a pardonable Weakness; but to be drawn-in by every Malicious Sheet, is a convincing Argument, we are not unwilling to be Deceived: and whosoever is disposed to give Assent to every Lie, without further Examen, adopts them; and so espouses the Sin, as well as the Pain; which will be Eternal in the Next World, unless he resolves to Repent in This.   

A VINDICATION OF St. IGNATIUS From the CHARGE of Phanaticism, etc.  

The INTRODUCTION.  
AMong other Artifices, wherewith the Gentlemen of the Church of England recommend their Religion to ignorant and deluded Persons, none has been more frequently made use of, than the charging both our Church, and its Members, with such Crimes, which derive their Being, as well as Enormity, from the inventive Brains of our Accusers. The Badness of their Cause, permits them not to descend into a Scrupulous Examination of the Merirs of it. Every single Controversy hath been so often handled, and so demonstratively determined against Them, that it would be rash and disadvantageous to reassume the Debate of those particular Questions. Wherefore they have wisely judged it most secure for their Reputation, to lay aside Reason and Authority, and to take up no other Arms to defend their gasping Cause, than Forgery and Raillery, the last Refuge of Desperadoes. To make my Charge good, I will send my Reader to Two Pamphlets lately come out, viz. The Art of Missionaries, and The Enthusiasm of the Church of Rome: In the First, Forgery; in the Second, Impiety (to call it no worse) appear barefaced, in spite of Christianity. For though, indeed, the Author of the Missionaries citys his Authorities; yet many of them are of so profligate a Reputation, that no Man, who did not intend to put an Universal Cheat on Mankind, would ever produce them, but to condemn them. A main Support of his Slanders, is Dr. Burnet, a Person long since outlawed by his Country, and hath not as yet learned Repentance: Nay, he adds fresh Crimes to those of an older Date, by flinging Dirt on his Sovereign, and lending his Mercenary Pen to the Broachers of New Rebellions. And shall he, who flies in the very Face of his Prince, be admitted as an Evidence against Catholic Subjects, whom he professeth to abhor? A great part of his other Authorities are of the same Stamp and Reputation; only with this difference, That Some, at least, have been burnt by the public Hangman; and the Doctor's, with a great part of the Herd, as yet, only deserves the same Punishment. In a word, The Gentleman should have taken into his List the Salamanca-Doctor's Narrative, to make it complete, and to press his Accusation homer. Now, had this Pamphleteer first proved, by credible Witnesses, the Veracity of his Authors, and withal been more sparing of his Billingsgate-Rhetorick, his Accusation might have gained some Degree of Probability even in the Opinions of wellmeaning Men, till Catholics had confuted it. But first to Empanel a biased Jury, and then to Condemn a Congregation of Men on its corrupt Verdict, is so foul a Proceeding, as not to be paralleled but in the Transactions of Titus' Reign.  
As for the other Gentleman; Indeed, he has taken a far more expedient way, to bring our Religion into an Odium: The Name of a Fanatic, sounds harsh to an English-Man's Ear; and therefore, he doubted not, but the very Imputation of Enthusiasm, would raise the hotheaded Mobile against us; and turn the good Esteem of many Church-Protestants, into an utter Execration of our Folly. The Reverend Dean of St. Paul's gave him the Platform of his Design; and, indeed, all England could not afford him a more expert Master in the Science of Phanaticism: For, let People talk what they please, Practice is the best Mistress; and the Doctor wants not this Advantage. When Phanaticism turned Trump, it was the Doctor's darling Religion; and, if we may guests at his Mind by the Fruit of his Brain (his Writings,) Two fat Benefices are the chief Motives of Credibility, which keep him in the Prelatic Communion. Nay, our Gentleman follows, through his whole Pamphlet, this Guide so close, that he often treads on his Heels. So that, without any Injustice, I may change the Tittle Page, and christian the whole Book, The Second Edition of Dr. Stillingfleet 's Folly. But, to do him Justice, I must inform my Reader, That he hath heightened the Doctor's Raillery, as well as Impiety; and, as much as I can guests, hath spent so much Time in turning over Don Quixot, as to have left none for the Scripture: For, had he the least insight into that Sacred Book, or the least Tincture of Christianity, he never durst have exercised his ridiculing Vein on the Sacred Counsels contained in that Holy Volume; nor placed those Pious Men, who followed them, on the same Level with fanatics. But, what will not Men do, when Passion blinds Reason? When the pleasant Charms of Revenge cast Conscience into a Lethargy? when they have Light enough to see their Errors, and no Resolution to correct them.  
Would the Gentleman peruse his own Lines in cold Blood, I am persuaded, he would blush at the Sallies of his Passion, and confess he deserved those reviling Epithets, he has so liberally flung on the Catholic Church, for promoting imaginary Enthusiasms, and on St. Ignatius for practising them. However, though perchance his Buffooning Disease may be past cure; yet for the disabusing those, who possibly may be so far imposed on, as to take a mere Romance for a real Story, I shall make a short Reply to a long Fable: Though I am convinced, indeed, that Many may be pleased with the Slander; yet Few will approve it, and Fewer the Author. The most Favourable, perchance, may rank him among the Merry Andrews: But, I am sure, the more Judicious will place him among Those, who profess little Religion, and exercise less Virtue.  
I do not intend, in my Reply, to follow this Gentleman so close by the Heels, as he has done Dr. Stillingfleet; for I find the greatest Part of his Calumnies long since wip'd-of, in the Second Letter to A. B. But I will only touch those Accusations, which either slipped by the Doctor's Memory, or were so notoriously false, as he thought fit to conceal them.   

SECT. I.  
Whether St. Ignatius had the Qualities, which the Author requires to make up a Fanatic?  
AFter an Invective of Twenty Pages against Phanaticism, and an Hundred Compliments to the Saints of the Catholic Church, of which Mad, Frenzical, Brainsick, etc. are the most endearing Epithets; as if the Gentleman had lost his Breath, he stops of a sudden, and thus very gravely reads the Indictment against St. Ignatius:  
In forming this Inquiry, I shall begin with the Qualities necessarily requisite to complete an affected Enthusiast; among which an ardent Desire of Glory, and immoderate Ambition, obtain the first place; for none could prostitute the Dignity of his Nature to the Follies and Impertinencies of Enthusiasm, deny to himself the common Benefits of Life, and undergo Poverty, Nakedness, Hunger▪ and a thousand other Inconveniences incident to that Profession, if he were not transported with a violent Ambition.  
I confess ingenuously, that Pride is a necessary Ingredient to make a Fanatic; but that such a Self-denial as you mention, is incident to Men of that Profession, is, in my Opinion, a most groundless Assertion. No Man in England, I believe, is such a Recluse, as not to be acquainted with some of that Persuasion; and yet I dare affirm, That no Body can point me out any considerable number of those Proselytes of Phanaticism, who ever esteemed Voluntary Poverty, Nakedness, Hunger, and a Thousand other Inconveniences, to be necessary Compliments of their Religion. Indeed, the Church of England seems to be convinced, that a Renunciation of those Common Benefits of Life, is an essential part of their Obligation; and therefore, moved with a Pious Indignation to see so Christian Duties laid aside, thought fit (some Years past) to call straying fanatics to a severe Account, for the Contempt of so laudable a Tenet. She tormented their Bodies with loathsome Prisons, for the good of their Souls, drained their Purses with Weekly and Monthly Fines; and, in fine, forced them to undergo Poverty, Nakedness, Hunger, and a Thousand other Inconveniences incident to that Persuasion. Nay, the no less Provident, than Pious Mother-Church, went further: She knew full well, that Human Nature is frail, and that Men are far more prone to Fall, than to Rise; and for this Reason, She judges it most convenient to keep the Rod (viz. the Penal Laws) in her Hand, that now and then, with a gentle Lash, She may admonish them of their Duties, Poverty, Nakedness, &c: And 'tis for this end too, that She stickles for the Test, lest poor fanatics, by intruding themselves into gainful Offices, should cut a new Channel for their Ambition to run in, and pride rather in Opulence, than in the wan● of the Common Benefits of Nature.  
It being then no Principle of our English fanatics, to feed their Ambition with such an Aversion from the Creature, as rather to expose their naked Backs to public View, their Stomaches to the inward Knawing of a biting Hunger, rather than enjoy it: Without doubt, your piercing Genius has found out a new Sect, which Modesty commands you to conceal. But to satisfy the Reader's Curiosity, and to contribute as much as I am able to the Increase of your Reputation, and the Credit of that pure Church, of which you are a spotless Member, I shall communicate your Discovery; that the World may be Witness as well of your Piety, as of your Raillery: And that I may explain your Meaning without all Debate, let the Reader take notice of your Words: For none would prostitute the Dignity of his Nature, etc. deny to himself the common Benefits of Life, and undergo Poverty, etc. if he were not transported with a violent Ambition. So that, if we do but form one Syllogism, this new Discovery will lie at the Tail of it: Those who deny themselves the common Benefits of Life, who undergo Poverty, etc. have the first Quality to complete an Enthusiast. But, The Apostles, the Primitive Christians, and to be short, Christ himself did deny themselves the common Benefits of Life. Ergo. Christ, and his Apostles, etc. had the first Quality to complete an Enthusiast.  
This is a Discovery worthy indeed of a Julian, or Porphyrius; but, for my Life, I cannot find one Fig-leaf to cover your Impiety. If it be a piece of Phanaticism, to leave All for Christ's sake, to obey our Great Master's Counsel, we acknowledge the Accusation, and plead Guilty: But if it be a Crime of the first Magnitude, to turn Christ's Life, and his Doctrine into ●aileries; Sir, let me tell you, You stand heavily guilty at God's Tribunal, and will infallibly bear the smart of your Blasphemy in the next World, unless you learn to repent in This.  
But, perchance, you will tell me, That to quit all Worldly Pretensions, to deny one's self the Common Benefits of Life merely for Christ's sake, is Praiseworthy: But that St. Ignatius' Poverty sprung from a Principle as far different, as Ambition is remote from Humility. So 'tis not precisely the Exterior Train of Self-Denial, which qualifies him for a Fanatic, but Interior Ambition. Prove then, Sir, That Ambition was the fist Motive of all St. Ignatius' Austerities. He is about it: where he ushers in his Proof with a Division of Ambition, to show he loves to take things from the bottom.  
Ignatius (says he) was in a most particular manner endued with this Heroic Quality, and that both Natural and Acquired. I suppose, Sir, the Natural Temper of a Man's Body is no more a Crime, than the Natural Features of his Face; because neither the One, nor the Other falls under a Free Election; which is a necessary Requisite to frame a Sin. So that the First Part of your Proof being null, we must fall to the Examen of the Second: This Natural Ambition of St. Ignatius was fomented and increased by his extraordinary Addiction to read Romances, and the Lives of Saints, p. 21. But it was the Reading of the Legends of Saints, which finally completed the Disease, and rendered it incurable: This excited in him a passionate Desire of obtaining an equal Reputation in the Church, p. 22. If the Lecture of Romances inflamed his Ambition, whilst he was yet a Soldier, and breathed the Air of the World, we accuse the Lecture as well as the Effect of it: But then, too, I cannot but wonder, that such an Accusation should fall from your Mouth, who are, without doubt, guilty of the same Folly; for, if his Passion carried him to Amadis, yours tie you to Don Quixot; otherwise you could never have followed so close your Parallel: But that the Life of Christ, and Actions of the Saints, should work the same Effect, I understand not, unless he had your Faculty to draw Bad from Good, and Vice from the greatest Virtues.  
I will grant you willingly, that the Zeal of St. Dominick, and Humility of St. Francis, first opened his Eyes, and gave him a Prospect of the Folly of all Worldly Pretensions; as well as of the Happiness of Those, who leave all this for his sake who made them. Where is the Crime? Where's Ambition, but in your Fancy, who spy Faults in others, where there are none; and will not turn an Eye homeward, where, I am sure, you would find a Subject more than ordinary of Confusion and Detestation? Does not St. Austin, in his Confessions, recount the Conversion of Two Noble Romans, by an accidental Reading of St. Anthony's Life? And does he load these Converts with the Accusation of Ambition? No, no: This Trade is new, and takes its Date from the Blessed Epoch of Reformation. 'Twas then Christ's Counsels began to be laughed at, when his very Commands were declared Noxious to Christian Liberty: When Purity of Faith sounded the Trumpet of Rebellion; and any thing passed for Lawful, but Obedience to the Church: When Cobblers left their Stalls, to mount the Pulpits; and passed from the mending of Sols, to the Direction of Consciences: When Religion grew in Vogue, like Almanacs; and the Freshness of its Date, was a sufficient Argument to recommend it. I say, 'Twas Then Men established a New Language, when they picked up a New Faith; and first termed Humility, Pride; Voluntary Poverty, Nakedness, etc. the most palpable Sequels of an Enthusiastic Ambition. Yet this Gentleman having once bolted this wild Proposition, [Ignatius, in his Conversion, was acted with Principles of Ambition] is resolved to stand to it, though his Conscience flies in his Face for it: Nay, and to demonstrate, that his Face is died as deep with Brass, as his Pen is dipped in Gaul, he tells us; 'Tis so undeniable, that even the Writers of his Life cannot dissemble it. This appears from the Account given by them of the Motions excited in his Imaginations, by reading Romances, and the Lives of Saints, at his first Conversion, which was before mentioned; and may be further demonstrated from what Bouhours adds, That in exercising all his Religious Austerities, he had at first no other Aim, than to imitate those Holy Penitents, whose Lives he had read, and to expiate his Sins, p. 30. Sir, The Meaning is, That at the beginning of his Conversion, he had no Thoughts of Instituting an Order, for the saving his Neighbour's Soul; but his Design was wholly confined to the Salvation of his own: So that, in short, here's your Argument; St. Ignatius, at first, employed all his Endeavours, by reading of the Saints Lives, and ask God Pardon for his Sins, to save his own Soul, without extending his Care to the Salvation of his Neighbour's; therefore his Conversion flowed from the Principle of Ambition. Is not This a most concluding Enthymema? Does not the Author deserve to Commence Master of Arts, for this cunning Illation? Without doubt. And, I hope, the University will be pleased to take it into its serious Consideration, whither such an ingenious Philosopher is not worthy of some Promotion? But because he wisely foresaw the last Clause [And to expiate his Sins] would break the Neck of the Argument, he thought fit to prevent it, by a pretty 'Slight of Hand, usual to Persons of his Quality; This last Clause (says he) was annexed, only to save the Credit of the Saint. And, let me tell you, Sir, 'Tis only rejected by you, to save the Credit of a Pamphleteer.  
But the Gentleman has Two Strings to his Bow. If Bouhour's Recount of his Conversion will not brand St. Ignatius with Ambition, the Publisher of his Life by Mutius Vitelleschius' Order, shall. Pray observe: His First Resolutions were to exercise great Austerities, and perform extraordinary Penance; (No harm yet, not one Grain of Ambition is hitherto visible) Not so much to expiate his Sins, which then presented themselves to his View; as because he imagined, that in these Rigours the utmost Perfection of Christianity consisted, having no higher Idea of it; and desiring with Passion to acquire that Perfection. Now, let any Man turn this Quotation into all Shapes, let him make what Combination he pleaseth, he will never frame, I am sure, an Argument able to convince any Person of St. Ignatius' Ambition: For the natural Sense which the Words import, is, That the Saint aimed at the highest Perfection of Christianity, and placed it in the Exercise of great Austerities; which, without doubt, was a Mistake: For the Perfection of Christianity, consists in a most perfect Love of our Creator; other exterior Austerities, are only Means to arrive to it. Say then the Saint was mistaken in his Idea of Perfection, and I will put my Hand to your Accusation: But, on my Word, Sir, if you lay Ambition at his Door, without better Proofs, than you have already produced, you must maintain your Charge alone.  
Well then, rather than fall short of his Intent, he singles out another Circumstance very material; viz. The Ambition of Founding a new Order in the Cburch, had strangely possessed his Imagination, and was the grand Motive of all his Austerities, p. 32. That from his Conversion he had conceived such a Design, Orlandin and Bouhours agree; and I subscribe: But that Ambition put this Resolution on foot, and as Mr. Bays very well says, And all that; Where's your Proof? Why, I Gad, he will not tell us: And yet we must swear such a blind Obedience to his Worship, as to believe him without any further Inquiry. For my part, I do not intend to give him a Deference he denies to the Church; nor to accuse the Saint, by freeing him from Calumny. St. Ignatius framed a Design to Institute a new Order: Ergo, Ambition was the Mover of this Great Work. I cannot infer such an Impious Consequence from so Pious an Antecedent; nor any Body else, without betraying at once a want of Wit, and an abundance of Impiety. I find, that St. Basil and St. Austin had the same Design, nay, and put it in Execution; and yet I dare not, for my Life, draw this Conclusion, Ergo, They were Ambitious. Will you therefore know St. Ignatius' Motive? It was a Zeal for his Redeemer's Honour, and for his Neighbour's Salvation, which prompted him to the Enterprise. He saw the greatest Part of the World sleep in Ignorance and Impiety; and that as they lived without Knowledge of GOD, so they died without Fear of Hell, and without Hope of Heaven. He thought it then an Act both of Gratitude to GOD, and of Charity to his Neighbour, to be Founder of an Order of Men, whose only Employment should be, first to procure their Own, than the Salvation of their Neighbour's: And so it is. Besides, he saw the Church of GOD attacked in Europe; That the Contagion of Brainsick Gospelers had infected the greatest Part of the North; That Reformation was the Fair Helen, which enchanted Christendom; and, That the Name of Liberty, had plunged whole Nations into Slavery: Wherefore, to Heal these Wounds already made, and to prevent future Damages, he framed in his Head the Idea of the Society; which he after Established by the Pope's Authority: And how GOD favoured his Designs, the Event has demonstrated beyond a Possibility of doubting. The Fairest and most Populous Nations, both of the East and West-Indies, have received Christianity from his Descendants; who flung up all Right to the Common Benefits of Life, in their Native Countries, exposed their Lives to as many Dangers as there be Winds in the Compass, to draw their Fellow-Creatures to the Knowledge of JESUS CHRIST; and to persuade them to Live like Men, that they might not Die like Beasts. In these Apostolical Functions, above Three Hundred lost their Lives, and sealed with their own Blood that Gospel they Preached to Others. I challenge all the Ministers in England, to show the World so visible Marks of Piety in their Order, or so manifest an Evidence of Divine Approbation: No, they have found so many commodious Livings, made to their Hands by the Piety of their Catholic Ancestors within the Compass of the Four Seas, that they rest contented with their Portion; and think it a piece of the highest Folly, to be so enamoured with the Conversion of Heathenish Souls, as to expose Christian Bodies to the least Inconvenience for their sakes. Besides, a pack of little Children is an expensive Burden, and the Tears of a Loving Wife a strong Retentif: So that a wellmeaning Minister's Zeal is choked by Two Impossibilities; that is, He cannot go without a Transportation of his Family, and in this Case his Purse is too little; or without an absolute Renunciation of Wife and Children: and as for That, without any Ceremony, he tells the Heathens, Vxorem duxi & ideo non possum venire.  
Well, but though we are advanced to the 32th. Page, I can find no End of the First Accusation: My Author follows his Point close, and will not part with his belov'd Topick, Ambition; which makes me think, he is no such Enemy to it: For People talk of That most, which they love the best; and often dispraise those very Things, they most passionately dote on. What then has he yet to say? He Revealed one Day to Polancus several Favours GOD had bestowed on him; and prayed earnestly, That Eguia might not outlive him, lest he should discover to the World, what he knew of the Sanctity of St. Ignatius: This is, as I conceive, your Meaning, though not your Words. To take a view as near as we can of the Stress of your Argument, let us stand on the Right Side: St. Ignatius revealed privately one Day to Polancus, That GOD had bestowed many Favours on him; Item, That he did not relate the Thousandth Part; Item, He prayed earnestly, that his Confessor might die before him: Therefore, he was Ambitious. Here the Reader sees the whole Objection, not through false Optics, but in it natural Bulk and Proportions. But whether it skulks in the First or Second Instance, for my Heart I dare not presume to determine: Yet methinks, the Gentleman might have drawn, from the Second Instance, a Conclusion of his Modesty; because his Desire of out-living Eguia, aimed at this, That many Gifts of GOD, known to him, as being his Confessor, should lie forever buried in Oblivion. But I have to deal with a Man, who is equally offended with Silence and Speaking, and makes the One as Criminal as the Other. But, St. Ignatius made Polancus Partaker of his Heavenly Visits? and I find, that Solomon whispered that Famous Apparition of GOD, in the Ear of a Confident: Yet the Scripture, which is not over-shy in taking notice of this Great King's Faults, never ranks that Action among his Crimes. Again; St. Paul recounts us his Rapture to the Third Heaven; yet among all the Reflections of Commentators on that Passage, I find not One which attributes the Rehearsal of so signal a Favour, to Pride: Nay, King David protests, He will always sing the Mercies of the LORD; And why should You and I be so Satyrical, as to question the Lawfulness of his Resolution? If therefore such a Confidence be not the necessary Result of a Fanatic Pride, find some other Argument to back your Assertion, or confess you are mistaken in your Charge. In fine, Sir, When you feel Ecstatical Transports of Divine Love, when you work Miracles, and bring me sufficient Witnesses to render them Credible; although you proclaim your Gifts at Paul's Cross, I will not lay down my good Opinion of your Humility, but rather increase it.  
The Second Quality requisite to make a complete Enthusiast, says our Author, is Ignorance, and Weakness of Understanding: This he fastens on St. Ignatius, and very civilly gives all the Founders of Orders the same Compliment. The Great Founders of Monastic Orders are observed to have been Ignorant and Stupid to a Prodigy; and Ignatius, far from being ambitious to surpass them in Learning, thought it Meritorions to be more Ignorant than them all. May I be so bold, Sir, as to learn of you those Observers? I fear, they took their Observations ill. For my part, I have observed, and Others with me, That many Great Founders have always been, and are still esteemed the Learnedest Men, in all respects, that ever the World produced, since the Rise of Christianity. What think you, Sir, of St. Basil? What of St. Austin? Do these pass with you for Ignorant Persons, and Stupid to a Prodigy? If They do, I shall not much rely on your Judgement. Indeed, some have not Commenced Doctors; but I never read of any Stupid to a Prodigy. If you have discovered this so material a Point of Antiquity, do us the Favour to impart it; and the Gentleman of Amsterdam shall reward you with a Place in the Journal Des Scavans. But has our Author let fall no peculiar Encomium on St. Ignatius? Yes: He Thought it Meritorious to be more Ignorant than them all. Did any one but read your following Page, he would scarce believe you to be now in earnest: For there you tell us, That He put himself to School, and bestowed many Years in learning Philosophy, and the Latin Tongue; That, He betook himself to the University of Paris. Now, I cannot persuade myself, you are in earnest, when you make us believe, he judged Ignorance so Meritorious after all these Efforts, to lose it. Methinks, you might have alleged stronger Arguments, to evince his high Esteem of this great Virtue, rather than to represent him with Children in the School, turning over his Accidents, and sweeting about the First Conjugation, Anno. I suspect your continual hammering on the Notions of Cracked disturbed Brains, etc. has something misplaced yours; and that you have so long hectored St. Ignatius out of his Wits, till you have lost your Own. However you have received the Wound in the Church of England's Service; and you may, in Recompense, hope for a Fellowship in Moor-field College. But laying aside all your Demonstrations of his Stupidity, the University of Sorbon assures us, That he took his Degree: Which makes me conclude, (whatever you are pleased to the contrary) he was not such an Enemy to Learning, nor such a Friend to Ignorance, as you describe him: But 'tis no matter. You will have him, after his Death, to be the professed Enemy to Learning: Back your Assertion with a good Reason, and I'll not oppose you. Why, Ten Years after his Death, appearing to James Terry, a Young Scotch- Man of his Society, (who with Diligence and Fervour, had applied himself to the Study of True Learning) he sharply reprehended him; recommending to him less Knowledge, and more Virtue. Here's his Proof; now attend to his Illation: St. Ignatius recommended to him a greater Study of Virtue, than of Knowledge. Ergo, He was the professed Enemy of Learning. I wonder the Gentleman has spared so long to cast some by-reflection on our Saviour; for I do not remember, He ever exhorted his Disciples to the Study of Human Learning; but, every Page, is full of Exhortations to Virtue. Nay, St. Paul seems rather to dissuade Christians from too curious a Search into Litterature; and he gives a Reason too, Because it is the Mother of Pride; Scientia instat: And, without Flattery, I am of Opinion, the Flatuous Vapours of an imaginary Learning, now and then fly up to our Scribler's Brains, and disturbs his Intellect: For, How can a Man, in his Wits, commit so foul a Crime, as to write Bantering for Truth, and downright Impiety for solid Reason? Yet this is his Case, without an Hyperbole. He has charged on St. Ignatius Two Essential Constitutives of an Enthusiast, viz. Ambition and Ignorance, with such an hectoring Accent, that one would have expected as many Demonstrations as Prepositions. But, in the end, you see, the Gentleman forgot his Message; and instead of pressing his Accusation, has thus blindly flung it on CHRIST, and his Apostles. Come, Sir, let me exhort you, as St. Ignatius did his Proselyte, Less Knowledge, more Virtue. Study more how to serve GOD, and less how to defame your Neighbour. Now, if you will be so cruel, as, for my Charity, to enrol me among the Enemies of Learning, I shall only say, Amen, So be it.   

SECT. II.  
Whether St. Ignatius was actually guilty of Phanaticism?  
HAving kept Pace with my Gentleman Forty-Three Pages, in which lie couched as many Impertinencies as Lines, but all the Product of his Brain; although my Patience be almost out of Breath, I will venture to keep up with him. I do not doubt, but what Follows is of the same Piece with That which went Before; and that the End will agree perfectly with the Beginning: And if my Conjecture be true, I shall recommend the whole Work, as the most Ingenious Piece of Nonsense and Confidence, which our Age hath produced.  
Having manifested, that the Two chief Parts of an Enthusiast fit St. Ignatius to an Hair, he inquires, Whether he really were not guilty of Enthusiasm? p. 44. To make this Inquiry methodically, he gives us this Definition of Enthusiasm; viz. This consists in pretending to Divine Visions, and extrordinary Illuminations, after Christianity is fully settled; and all Christians left to learn their Religion by natural and ordinary Means, from the Rule of Faith, whether Scripture or Tradition; In boasting of infused Knowledge, and inward Lights; In pretending to have received all the Articles of Faith by particular Inspiration, to do all things by the private Impulse of the Spirit. I must interrupt the Gentleman's Definition, with an &c. for I have lost almost my Breath, and shall, I fear, quite, if I proceed. I take it for a Definition fresh jumped out of Mr. Hobbs' Mint; and indeed, the whole Book is so full of Atheistical Dashes, that I am persuaded, the Author has served his Apprenticeship under that great Master of Atheism. I must take the Whole into Pieces; for, I confess, I dare not encounter with such a Crowd of Nonsense together. Enthusiasm (says he) consists in pretending to Divine Visions, and extraordinary Illuminations, after Christianity is fully settled. Hold there, Dear Sir, as you tender your Credit, and the Honour of the English Protestancy: If you give so large Notions of Phanaticism, you exclude from the Pale of your Church the most Famous Saints, and Doctors of Christianity; and if once these Supports be thrown away, your Church must fall. Saint Martin was a Pretender to Extraordinary Illuminations; and Saint Austin tells us of a certain Voice, which bid him, Tolle & Lege, Take up and Read; and a Thousand others. Now, Sir, If I put my Hand to this Part of your Definition, I cannot refuse it handsomely to this Consequence; Ergo, St. Martin, St. Austin, etc. were Enthusiasts. My Reason is, Because you assert, That all those who pretend to Divine Visions, and extraordinary Illuminations, after Christianity is fully settled, are Enthusiasts. But, All those forementioned Saints did pretend to Divine Visions, etc. after Christian Religion was once fully settled; Ergo, Those Saints were fanatics. Excuse me then from Subscribing to the First of your Definitions, unless you think good to explain your Mind better. I will take up the Context; In beasting of infused Knowledge, and inward Light. I admit this, on condition you do not intend to make an humble Recount of those Favours, merely for others Instruction, pass current for boasting. My Precaution is necessary, lest unwarily we find St. Paul's Name in the Catalogue of fanatics, before we dream of it. What follows next, is full of Equivocation: And therefore I must declare on what terms I admit it, and on what I reject it. In pretending to have received all the Articles of Faith by particular Inspiration. This Proposition, as it lies, is not Orthodox: For after the complete Settlement of the Jewish Church, the Prophets did pretend to have received the Articles of their Faith by particular Inspiration; and yet I dare not pronounce them fanatics. Now indeed, if you stoop so low, as to regulate your Charge by my Notion of Phanaticism, we will proceed to the Trial. I conceive it then, with Submission, that only those deserve the Title of fanatics, who pretend, That the natural and ordinary Means instituted by Divine Providence to find out all Articles of Faith, is an Inward Light, and an Immediate Revelation. This I understand by Phanaticism: And if you can prove St. Ignatius guilty of this Folly, I will fling up the Cause; if you cannot, Justice obliges you to a speedy Repentance; First, For having so abused the World with loud Clamours of strange Discoveries, concerning the Church of Rome 's Superstitious Practices, and Enthusiastic Extravagancies: Secondly, For having betrayed your own Conscience in the Sight of GOD, whilst blind Temerity, and intoxicating Fury, guided your Pen to wound the Reputation of the Saints in the Judgement of Men.  
You therefore affirm St. Ignatius to have been a Fanatic, because he pretended to Divine Visions and Illuminations; and than you draw up an Inventory of some Apparitions and Ecstacies recounted in his Life, which takes up a considerable Part of your Pamphlet: All which you are pleased to attribute to the Effects of a strong Imagination, and of a weak and disturbed Brain. But shall any one's Judgement be so biased, as to take this for a Confutation? Would any Man take bare Assertions for solid Reasons, or false Aspersions for real Crimes, your Discourse is, I grant, most persuasive: But whoever takes the pains to sift it, will be able to find nothing but Scum above, and Malice below. Sir, For my part, I know no Catholic of so easy a Belief, as presently to swallow down every fictitious Story for a real Miracle. They measure their Assent by the Rules of Prudence. Where the Authority is weak, their Belief is suitable; where strong and evident, their Assent is without Hesitation. In fine, They always are of Opinion, That to Believe All, and to Deny All, are Extremes equally reprehensible.  
Now produce some Arguments, which prove credibly, That the Illuminations and Visions ascribed to St. Ignatius, were but the Effect of a discomposed Brain, of a strong Imagination, and disorderly Fancy; and if I cannot oppose more weighty Reasons to the contrary, I'll fling up my Cards. The only Ground of your Scruple, as far as I can learn, is this, If indeed Ignatius received a perfect Knowledge of the Christian Religion, etc. How came it to pass, that for many Years after, he was still esteemed a Fool, and an Idiot? You have put a pretty Sophism in the Mouth of a Jew, or a Turk. If JESUS CHRIST was GOD, How came it to pass, that He was still esteemed for a Fool, and an Idiot? To make us believe that such an Opinion was not a Popular Noise only, you tell us, Upon a particular Examen by the Inquisitor of Alcala, and Archbishop of Toledo, he was adjudged not to have been sufficiently instructed in Matters of Religion: You might as well have quoted your darling Romance, Don Quixot, as Bouhours; and found as much to your Purpose in the One, as in the Other: For Bouhours, in the Book cited, mentions not one Word of St. Ignatius' appearing before the Inquisitor; much less of a particular Examen: And therefore any puny Logician may infer out of that Examen in Nubibus, That you are far more meanly instructed in the Rules of Truth, than St. Ignatius in Matters of Religion. Indeed, Bouhours tells us, That the Great Vicar cast him in Prison, upon the Account of the Indiscreet Fervour of Two Ladies, abscribed by Dr. Cirol to the Persuasions of St. Ignatius; and told him, That not being a Divine, he should abstain from explicating to the People the Mysteries of Religion, till such Time he had studied Four Years in Divinity: But here's no mention either of an Inquisitor, or of a particular Examen. And as for Don Alphonso de Fonseca, Archbishop of Toledo, he was so far from judging him not to have been Sufficiently instructed in Matters of Religion, that he very much Exhorted him to continue his Functions of Piety towards his Neighbour. So that here lie chained, one to the Heels of the other, Two Forgeries, without Dispute, as well as without Excuse. Had you been forced to Translate your Author out of Greek, Charity might have obliged me rather to have fastened this Mistake on your Ignorance, than to have imputed it to your Malice: But the Book being Englisht to your Hands, the most favourable Construction I can put on your Crime, is, That you have taken up that Principle so often laid at the Papists Door, viz. All things are lawful, if profitable to the Church; and then working by this Maxim, you concluded, That a Forgery was but a small Price to buy Heaven for yourself, and the disesteem of the World for St. Ignatius, and those of his Society. But, Sir, You have taken false Measures, and as disadvantageous a Topick as you could have light upon. Vent your Burlesquing Vein till Doomsday, you will never so far unman Rational Creatures, as to wheedle them into a Belief, that the Jesuits, and their Founder, are Fools and Idiots. Had you taken up your Quarters at Fox-Hall, and from that Enchanted Castle popped in the Hawker's Mouths New Narratives of Popish Plots, and Jesuitical Contrivances; or plied them with White-Horse Consultations, Armies of Jesuits in the Air, and Thousands of Pilgrims in the Rear, your Labour might ('tis possible) have met with some Success: But, on a sudden, to Metamorphize their Plotting into Folly, their intrieguing Genius into Stupidity, is to raise a Scruple in the Wisest Part of the Nation, Whether they did not want some Grains of Wit, when they feared to be imposed on by Fools?  
Yet indeed, to give the Gentleman his Due, he dropped a Word or two, Pag. 26. which insinuate, That at first he intended rather to have charged the Jesuits with Knavery, than Folly: for thus he tells us; It seems, the Propagation of the Gospel, by Force of Arms, is connatural to the Order of Jesuits; only the Wisdom of latter Years hath changed these Spiritual, into Carnal Weapons. You are in the right, Sir; The Wisdom of latter Years hath changed these Spiritual into Carnal Weapons: But the Misery is, the Wisdom of the little Lord Shaftsbury, joined with the indefatigable Industry of Sir William Waller, was not able to find them in Jesuitical, nor Popish Cabinets. The Gentlemen of Rye-House engrossed them to themselves for a peculiar Use; and then the Protestant Duke of the Church of England conveyed them to his Friends at Taunton, for the Propagation of Liberty and Religion. But, Sir, You are too wary; You might, without Scruple, extend the Wisdom of latter Years to latter Ages; for I find Protestancy and Carnal Weapons of the same Date.  
Look over to the Godly Churches of Germany, and you will see them making Elbow-Room with Drawn Daggers in their Hands, and Christian Liberty in their Mouths; Two pretty Protestancy-dilating Engines, and both the Product of Modern Wisdom. What think you, Sir, of the Wisdom of a Neighbouring Republic? Did it not effect the Propagation of the Gospel by Force of Arms? Did it not break in pieces the fretting Yoke of its Master the King of Spain, to put on its Neck that of the LORD? Yes. And Dr. B. a Minister of the Church of England, extols to the Skies the Wisdom of his New Lords, for a Crime, which, I fear, has pushed the Contrivers into Hell. The Wisdom of latter Years has produced the same Effects in every Kingdom, where Protestancy (the Religion of Latter Times) got foot; and I dare say, That it seldom gained one Inch of Ground, but by the Help of Carnal Weapons. So that, I am sure, (whatever Mines the Jesuits have laid to propagate Popery) the Propagation of the Gospel by Force of Arms, is more connatural to Protestancy.  
After an Hundred and Two Pages spent in wild Notions, rambling Propositions, and nonsensical Probations to back them, as if he had intended all the while to give Scope only to a Whimsical Imagination, or to teach the World, That much Confidence, and little Reason go far; he resolves to knock down St. Ignatius' Sanctity, as well as the Church's, at one Blow. The Design is great, and suitable to Don Quixot's Bravo; and the Method contrived to Admiration. Be pleased therefore to attend: In the Bull of his Canonization, the Pope affirmeth, That from the Time of his Conversion, nothing proceeded from him, which can be accounted a Mortal Sin. But St. Ignatius committed the Sin of Despair in the most aggravating Circumstances, sometime after his Conversion: Ergo, The Pope was deceived, and St. Ignatius, instead of a Throne among the Saints, deserves a Place among the Sinners. Here are Two Charges; but GOD send they fall not on the Head of the Accuser. I deny then, Sir, the Minor, viz. That St. Ignatius was guilty of Despair. But let me desire you, not to run to Bouhours to make your Charge good; for, on my Word, you will betray your Blindness, as well as the Cause you have in Hand.  
The Gentleman, after so many unlucky Chances by Quotations, will try another Hit for it: He tells us then out of Bouhours; That he (Ignatius) falls into a dark Melancholy; and being one Day in his Cell, he had the thought of throwing himself out of the Window, to end his Misery. Here is, indeed, a shrewd Temptation; but yet no shadow of Sin. All the World knows well, that it is not in the Power of any Man breathing, to bar out of his Imagination, Criminal Suggestions: No, no; they lie within the reach of Satan, who can imprint in them the Pictures of the most monstrous Crimes; and, oftentimes, the best Men are assaulted with the worst Thoughts. A bare Suggestion is no Fault; 'tis a voluntary embracing of it, derives all its Malice into the Action. Show me then, out of Bouhours, that St. Ignatius deliberately yielded to the Temptation, and I will cast aside all further Dispute. But Heaven (says he) by Force restrained him, against his Will. Ay, here is Despair with a Vengeance, indeed! Does Bouhours affirm this? Not one word of it, upon my Credit. Pray, Reader, condescend so far to Curiosity, as to turn to Lib. 2. pag. 29. and you will find Boubours of a quite contrary Opinion; But he was withheld from yielding to this Motion of Despair, by the same Hand which struck him: Thus he. Which Words, taken in the most natural Sense imaginable, import only this, That St. Ignatius was assailed with the Temptation of Despair; but, by the Helping Grace of GOD, he most happily triumphed over the Enemy. And now, Reader, Shall such an Impudence go unpunished? No, no; if a Searing Iron has not passed over his Conscience, if every Spark of Christianity is not stifled; I am sure, he has felt the Bitings of a knawing Conscience; and GOD send the Torment already began Here, may not continue Hereafter; where it is like to he without Redress, because without End. I will appeal to any sober Man, Whether this Gentleman hath not drawn up an undeniable Demonstration, both of his own Forgery, and Despair? I say, Despair, and that in the most aggravating Circumstances; because nothing beside the utmost Despair of making his Indictment good, could ever throw a Man into such an Extremity, as to oblige him to run barefaced into a Gild of the highest Nature, to fasten a Crime on another. Yet the Gentleman may, in some sort, be excused; 'tis the Epidemical Disease of the Climate. His Church sprung from the Itch of Liberty, was first weaned with Forgery, and stands yet on the same Crutches: And this is so black a Patch in the Face of the Church of England, that the Guardians not being able to wash it off, have thought fit to persuade the World, that the Papists are guilty of the same Defect. But the Misery is, the Blur is so minute in us, that none can see it, but the Ministerial Guides; so that Others, who believe it, must pin their Faith on the Reverend Sleeves of their Divines Canonical Habit.  
The Gentleman is now piping-hot against the Pope: The former Crime of Despair, was mentioned to convince the World, that his Holiness took ill Informations of St. Ignatius' Sanctity; Ex abundanti, he comes out with a Second: However, if it be a Venial Sin for a Man to sacrifice his Life to his Folly; it is no less than a Mortal One, deliberately to commit an Action, which he is persuaded in his own Conscience to be unlawful. Ignatius, in his Voyage to Jerusalem, thought it utterly unlawful, and contrary to Evangelical Poverty, to carry any Provisions with him; yet being resolved by his Confessor to the contrary, he boldly did that out of Obedience, which he durst not do of himself. By this Passage he pretends to demonstrate St. Ignatius guilty of a Mortal Sin; but after having sifted it from top to bottom, I protest I cannot find the very Shadow of a Venial One. Let us put to the Test each Proposition: It is no less than a Mortal Sin, deliberately to commit an Action, which he is persuaded in his own Conscience to be unlawful. Certainly, Sir, your Closet turned round, when you Penned this Proposition. I suppose, you are persuaded in your Conscience, the least Untruth to be unlawful; and yet I should not be so severe, as to judge every slight Untruth to amount to a Mortal Sin: To steal a Penny is an unlawful Action; and yet I dare avouch, that whosoever taxes such a petty Theft with a Mortal Sin, stands accountable to GOD of a Mortal One himself: And when it shall please you to call for my Reason, you shall not fail to have it. Let us go on: Ignatius, in his Voyage to Jerusalem, thought it utterly unlawful, and contrary to Evangelical Poverty, to carry any Provisions with him. Sir, You are so innured to false Quotations, that you cannot forbear. 'Tis utterly false, that St. Ignatius thought it utterly unlawful to carry any Provisions along with him: For Bouhours only tells us, He was afraid, he should deviate from Evangelical Poverty, in carrying any thing along with him. So that his Doubt was not of the Lawfulness of the Action; but, whether it were not a greater Perfection, to embark himself unprovided? But, suppose his own Judgement told him, It was unlawful; yet his Confessor brought so weighty Reasons against what he objected, that at last he concluded his Confessor was in the Right, and Himself in the Wrong; and so accordingly he followed his Advice. Where is the Sin in all this Proceeding? Where is the Renouncing the Liberty of his Will, and Use of his Reason? Do Men fling up their Reason, I beseech you, Sir, when they leave a weak Motive, to stick to a stronger? At this rate we must conclude, That Fools run loose in the World, and that all the Wise Men of the Nation are confined to Bedlam. Indeed, I am not so great an Admirer of Blind Obedience, as to judge it a Virtue in all Circumstances. Men may command Things contrary to the Law of GOD; and in this Case the Commander and the Obeyer are equally guilty. Such a Case may be instanced in the Transactions of the last Week: Thousands of wellmeaning Men thought nothing so reasonable, as to Read his Majesty's Declaration for Liberty of Conscience in the Churches: But then their Reverend Confessors were of another Opinion; and so the poor Penitents yielded Blind Obedience to their Directors, although Obedience to the best of Princes obliged them to a contrary Procedure. Here was, I grant, a Renouncing of the Liberty of freewill, and Use of Reason, to the purpose; and therefore, according to your Logic, a Sin of the deepest die both against GOD, and the King. But prompt Obedience to a Faction, passes in Protestant Casuists, for Virtue: Yet when a Popish Saint lays aside his private Judgement upon good and rational Motives, to follow the Sentiment of his Confessor, no less than a Capital Crime is presently clapped on his Shoulders.  
The Gentleman's Gall is still boiling against the Pope, and nothing can quench it, I see, but another Push for it against both the Pope, and St. Ignatius; for you must know, he frets at the One for being a Saint, and at the Other for Canonising him. But what (cries he, in a pleasant Humour) if after all, Ignatius should be found an Heretic? (Ay marry, Sir, This is a necking Blow.) He would ill deserve the Dignity of a Saint. (Questionless, you are in the right.) And at the next Reformation of the Calendar, might be perhaps expunged out of it. p. 112. You might expunge your Perhaps, and assert it confidently. Nay, I question not, but all Catholics would thank you for your Service, could you unmask such a Cheat; for they are wellmeaning Men, and are as loath to be imposed on as their Neighbours. But because I know, (if a bare Assertion be sufficient) nothing is so surprising, which you cannot prove ad evidentiam, I beg a short Authentic Reason on Record; It will relish well: He Believed Scripture to be the only Rule of Faith, Ibid. I deny it: But go on. He said, That if the Articles of Faith had never been Recorded in the Scripture, (or, as another Author expresseth it) Although no Monuments or Testimonies of the Christian Religion had remained, he should still have believed them, etc. Which manifestly supposeth him to have believed, that the Knowledge of the Christian Religion must necessarily be received either from the Scripture, or from Extraordinary Illumination; and that there is no Medium, which might serve the Ends of a Rule of Faith. What? no Medium? Look back to the 105th. Page, and there you will see yourself of another Opinion; for, Do you not express yourself, in as intelligible Terms as possibly can be, That he so much doted on Blind Obedience, that if he adhered to his own Principles, he must have renounced Christianity, and even Natural Religion, if his Confessor had commanded him: And, That he proposed this as a first Principle to all, That true Christians ought to submit themselves to the Decision of the Church, with the Simplicity of an Infant. Methinks, this is a Medium between Scripture alone, and Extraordinary Illumination: Had I been to have drawn up this Indictment of Heresy, my utmost Care should have been to have stifled this. But you never Look before you Leap, and that makes you so often Fall. Your Invective against Blind Obedience, jumped handsomely into Pag. 105. and in Pag. 112. you sell connaturally into Heresy; and so down they went, though you knew, they would never be kept from Clashing on the same Paper. But let us wink at this trifling Mistake; and grant what you affirm, That St. Ignatius did say, That if the Articles of Faith had never been Recorded in Scripture, etc. he would firmly have embraced them all; Does it follow, That he held Scripture alone, or Illumination, to be the Rules of Faith? By no means. He was of Opinion, 'tis true, That an Extraordinary Rule might be an Extraordinary Illumination; and that the Ordinary One is Scripture interpreted by the Church: So that the Sense of his Words, is this; Although all Scripture, and the Church its Interpreter, had perished, GOD had given him, by an Extraordinary Illumination, such a clear Knowledge of the Mysteries of our Religion, that he would have believed them.  
Here, you see, the Gentleman has not been sparing of Dirt; but he grossly missed his Aim: for I am throughly convinced, a moderate Eye will easily discover, that the greatest Part sticks closest to the Asperser: Yet Passion will set his Pen afloat, in spite of Fate. Indeed, he is come to an End of his Accusation, and to say something, runs in a Circle, by making a Recapitulation. If it be proved, That in his Life-time he was esteemed an Enthusiast, an Impostor, and an Heretic, by many sober, indifferent, and learned Men of the Church of Rome; it will be no small Confirmation of the Truth of whatsoever I have hitherto observed. Yes, if their Surmizes were sounded on Reason; otherwise by no means: For, in this Case, I am no greater a Friend to Infallibility, than yourself. I grant you, Catholics, in their Estimates, may be mistaken, as well as Protestants, and equally lie open to Prejudices. At Alcala he was suspected by some of Sorcery. Why? The Gentleman begs your Pardon there; he is not such a Fool, as to tell the Reason: No, that would wipe off the Aspersion. The Truth of the Business is: St. Ignatius reclaimed, from his sinful Courses, a Person of the first Rank; and presently the Wise Populace concluded, nothing but the Power of the Devil could draw such a noted Debauchees to GOD. A pretty Accusation, you see; and as well grounded, as that against our Saviour; In Belzebub Principe Daemoniorum ejicis Demonia; You cast out Devils in Virtue of Beelzebub the Chief of the Devils. By others of Heresy, and put in the Inquisition for a Visionary. 'Tis true; but, How came he of? After an Exact Enquiry into the Manners and Doctrine of Ignatius, not finding any thing that might render him suspected, and judging it not expedient to make him appear before Them; They were contented to refer the Matter to John Roderiguez Grand Vicar of Alcala; who told Ignatius, That the Juridical Information which had been made, was much in his Favour; and, That he might continue his Functions, for the Service of his Neighbour. So Bouhours, without the least mention of any such Clause, touching Extravagant Methods of Religion. Soon after he is clapped into the Inquisition a Second Time, for instilling foolish Principles into his Hearers. But, Was he not, by public Sentence, freed from the Imputation? I thought, it was not a Crime to be Accused, but to be Guilty; yet You confound both: Though, at this rate, our Saviour's Reputation suffers, who was Indicted of as heavy Crimes as ever Ignatius was.  
When he was removed to Salamanca, both Him and his Disciples were put in Chains by the Inquisition there, as Heretics and Seditious Persons; and not Absolved, but upon condition of Preaching no more. Certainly, Sir, You imagine yourself in Lucian's Island of Dreams; or that all the World is asleep, beside yourself; or so enamoured with your great Abilities and Integrity, as to embrace every Falsity dropped from your Pen, as Eternal Verities. I grant, he was clapped in Prison; and You, that he was Absolved: Hear the Sentence: After Two and Twenty Days of Imprisonment, the Master and his Disciples were cited before the Judges, to hear their Sentences read; by which they were declared to be good Men, and their Doctrine to be sound. (What could Innocence desire more?) They are further permitted to speak of Heavenly Things, and to instruct the People as much as they please. With what Face, then, dare you aver, (and then cite Bouhours to second your Imposture,) That he was Acquitted, upon Condition of Preaching no more? A Man would imagine, you cited Authors only to corrupt them, or to render your Forgeries more palpable.  
Soon after his Arrival at Paris, he is accused to the Inquisitors, for seducing young Scholars; but, by the Intercession of Friends, dismissed. Good Sir, and was not the same laid at our Saviour's Door? Were not the Apostles hurried before Tribunals on the same Account? They were all styled Seducers, for dissuading People from being seduced by the charming Flatter of the World: And the Crime of St. Ignatius was of the same Nature. This the Inquisitor was convinced of; and therefore Acquitted the Accused, not by the Intercession of Friends, as you were pleased to insinuate, but out of a Motive of Justice.  
So that, in Conclusion, all these Accusations, which you allege as corroborating Proofs, do not add one Grain to the Weight of your Arguments: Nay, they rather Extenuate them; though they add a notable Increase to your Gild, and demonstrate to the World, at one view, both the Excess of your Folly, and the Heinousness of your Forgeries.  
From this universal Contempt of Ignatius in his Life-time, etc. it may be farther evinced, That all the Reports of his Miracles are absolutely false. May it so? Why, Sir? At this rate our Blessed LORD was the greatest Impostor, that ever breathed: For, I am sure, neither St. Ignatius, nor any other Man since the World stood, lay under a greater Contempt, than Herald Nay, Jeremy, at this wild rate of Arguing, was a petty Cheat; since, I am sure, He felt as heavy Effects of his Country-Men's (I will not say, Contempt, but) Fury, as St. Ignatius did of Christians.  
But Sir, If your Antecedent be denied, What will become of your Consequence, and all your Erroneous Deductions? Yet so it is. Venture once more on Bouhours, and you will find, that the greatest Men living, had a Tenderness for his Person, and stood in Admiration of his Prudence. And if he were condemned, 'twas only by Those who could not be sufficiently blamed themselves. Wherefore this Argument not being able to concur the least to your Design, I will examine your General Considerations.  
First, To what purpose should GOD work so many Miracles in the midst of Christian Countries, many Ages after the Faith had been fully settled in them?  
Answ. Might not the refractory Jews have objected the same, against the Mission of Jeremy? Might not the Gentleman, by the same Rule, stop St. Austin's Mouth, when he recounts several Miracles, on his own Knowledge? The Christian Religion was then fully settled. So that, if you will inform me, to what purpose GOD did work Miracles in those Christian Countries, I will requite your Civility, by returning you a Reason, why GOD did it in These.  
Secondly, Were those Country's devoid of True Religion?  
Answ. By no means. But, what then? show me any Reason, or Authority, why GOD's Power is so chained up, that it cannot Act, but according to the Rules prescribed by ordinary Providence, in a Christian Nation?  
Thirdly, Was the Church of Rome, at that Time, grievously corrupted with Errors and Superstitions? (No, Sir: What will you infer?) It remains therefore, that GOD should perform all these Miracles, merely in Testimony of the Extraordinary Sanctity of Ignatius, to manifest his Favour to him, and procure to him Honour and Esteem among all Christians.  
Answ. You are quite out of the way, and wholly mistaken in your Arithmetic: GOD might have had many Motives, which you have passed by, All worthy of Him; and not at all contrary to his Excellency, or the Imperfection of our Nature. For you may remember, that although even Then the Roman Faith was as Pure, as when it deserved so large an Encomium from the Mouth of the Apostle, who was little versed in the Science of Flattery: Yet the New-inspired Prophets of Germany, called it in Question. These Men, as Spiritual as the basest Sensuality could render them, resolved to make room for their Lusts, by rending themselves from her Jurisdiction, who opposed them; and so pretended to purify her Faith, by the most enormous Crime, Rebellious Apostasy. Novelty and Liberty were fair Baits for a Populace to swallow; and then fine Promises of a Paradise Hereafter, and of a Mahometical Heaven Here, were too strong Temptations for a sensual German to overcome. Our English Laity, you know, felt the Comfort of Abbey-Lands, and the Clergy of fair Wives: So that the most Considerable Part of the Northern Provinces, set up a Religion of their own Coining; or, to speak more properly, every one preached his own Dreams for Divine Revelations. Now, in such a distracted Posture of the Church, Was it a proceeding unworthy of GOD, to point out his True Church by Miracles, and by the Sanctity of Those, who were Members of it. This was the Method GOD took to Establish Christianity; and to reduce the Rebellious Jews from their Apostasy. And if it was not then a Proceeding unworthy of GOD to condescend so low, as to have Recourse to his Omnipotence, for the reclaiming of Sinners; I do not conceive, why it should be in Ignatius' Time, when the same Cause was too too visible. Again, Why could not GOD work Miracles for the Comfort, as well as Encouragement, of the Faithful? I see no Inconvience, unless it were, that such a Kindness would make the Reformers Consciences fly too often in their Faces, for running from that Church, whose Doctrine and Piety GOD so highly attested.  
Now the Gentleman comes out with a shrewd Objection against all Miracles: (Have at the Jesuits!) The Temptation of lying and feigning Miracles, for the Reputation of an Order, is in that Church for more persuasive, than the Evidence of Reason. This is a Compliment borrowed from the worthy Dean of St. Paul's: But I challenge Him, and You, to produce one Jesuit, or Catholic Divine, who ever taught it lawful to lie for the Honour of their Order, or on any Account whatever. 'Tis a Doctrine peculiar to the Leaders of the Church of England. A Catalogue of Lies, in a Protestant Pamphlet, is no less connatural, than a List of wonderful Cures to a Mountebank. Look back on the Blessed Times of Titus Oats; peruse those Satyrs vented from the Pulpits, as Divine Oracles; and then tell me, Whether 'twas possible to crowd more Lies in a Romantic Fable, than the furious Divines of the Zealous Church of England, marshaled in their Sermons against the Papists. They blew the Fire to such an Extremity, that it almost reached their own Vicariges; and the Desire to rout out the Papists, by a Just Judgement of GOD, flung them within an Inch of their own Ruin. The Justice of the Nation, deluded by Fabulous Narratives, and Malicious Sermons, in Process of Time, found out its Error, and made a Satisfaction no less Authentic, than the Fault. But the Pulpit-Oats's could not stoop so low, as to acknowledge their Crime; which makes me think, they thought it none, to Lie and Calumniate for the Honour of their Church, and the utter Disparagement of Ours. And, Reader, to speak my Mind freely, I am of Opinion, That the Consult of Divines in Dr. Tenison's Library, hath pitched upon the Method of Slandering, as the best Preservative against Popery; for had it not been a Resolve of a whole Cabal, 'tis hard to determine, how all the Protestant Scribblers should unanimously stumple on the same Expedient.  
Out of the former Antecedent, my Author draws this Consequence: When therefore Ignatius was to be promoted to the Dignity of a Saint, his Disciples set their Inventions on the Rack, to raise a Fund of Miracles. What ever the Disciples of Ignatius did, I am sure you have set your Brains on the Rack, and Conscience to boot, to find some plausible Grounds for denying them: But all will not do your Work. You tell us, indeed, They were Feigned without ground: This is a groundless Assertion, and of no Force with me, till you propose some good Authority, besides your Own. I grant indeed, that Miracles may be easily obtruded upon the World, after a long distance of Time; and that nothing less than a strict Examination, can defeat the Hopes of Impostors. But I also contend, that all the Miracles contained in the Bull of his Canonization, have undergone this Test to the utmost Rigour: And therefore I am obliged, in reason, rather to conclude, That you are deceived, who Deny Them; than those Judicious Persons, who Approved Them.  
But here the Gentleman offers a very material Proof, to the falsity of the Miracles ascribed to St. Ignatius: Ribadeneira, who was his familiar Companion, in the Year 1572 first published his Life, and made along Apology in it, in defence of Ignatius; maintaining. That it was no way derogatory to his Sanctity, that he had performed no Miracles. Afterwards, in the Year 1610. publishing a Second Edition of his Life, he was so far enlightened in this Matter, that he giveth us a long Catalogue of the Miracles of Ignatius; but withal confesseth, That the Reason why he had not inserted them in the First Edition, was, Because they were not sufficiently certain and uncontested. Because I have not the First Edition by me, I will acquiesce to what the Gentleman says: But, What then? Is it impossible, that Matters of Fact, which for want of Examination, were doubtful in the Year 1572. upon an exact Trial afterward, should be found true in 1610? According to this Rule, a great part of your Canonical Scripture might be placed among the Apocrypha: For you must grant me, that most, if not every Book of the New Testament was called in question, immediately after the Decease of the Apostles, and some not received till many Centuries after. Now, might not a Jew take up your Argument, and oppose it to the Scripture, just as you oppose it to Miracles? It cannot be imagined, how the genuine Writings of the Apostles, who died in the First Century, should be unknown, or at least uncertain, when the Memory of them were yet fresh; and, after above an Hundred Years, when the greatest Part of the Witnesses must be supposed to have been dead, should be advanced to undoubted Certainty. Wind your self out of this Labyrinth, and I shall easily disengage myself from That you imagine to have cast me in.  
I cannot pass on, without one small Reflection on our Author's way of Arguing: First, He tells us, That Papists esteem it a Virtue, to lie for the Credit of an Order. Secondly, He advances a Step forward, and tells us, He has just Reason to suspect, that they have put that Principle in practice, by forging the greatest Part of the Miracles (ascribed to St. Ignatius) after his Death. This he proves, because Ribadeneira omitted to recount, for want of sufficient Testimony, those Miracles in his First Edition, which he sets down in his Second; Item, Because Masseius leaves out many other wonderful Actions, for that they are not sufficiently certain. Now, for my part, I should draw a quite contrary Conclusion, from the Cautiousness of these Two Writers, viz. That they did not intend, for the Honour of their Founder, to impose on the Readers; nor to augment their own Sins, by increasing St. Ignatius' Miracles. For, let me tell you, People of so loose Principles, as the Jesuits pass for in your Judgement, would never have minced the matter; especially when a thousand Miracles would have much enhanced the Glory of their Saint, and not added one Grain to their Labour.  
Dear Sir, I should be glad, did you make use of the Cautiousness of the Two forementioned Writers; and lay no Crimes on Papists and Jesuits, but those which were sufficiently certain and uncontested. Your Auditors would leave their Pews more calmly, and feel more Charity in their Breasts at the End of the Sermon, and less Animosity against their Fellow-Subjects. But a Calm and Serene Season, is bad Wether for the Ministry to Fish in. They delight in Storms and Tempests, merely out of Hopes, that both will fall heavy on the Dissenters. These Holy Conjurers raise the Wind in the Pulpits, which soon breaks out of the Church-Door, and spreads its self through the whole Town in a Trice. All raise this Devil of Discord the same way: And, by good Fortune, no Text is so remote, which does not patly suit with the Incantation. A good Invective against Popery, larded with Two or Three pretty Stories, either forged by the Doctor, or scrap'd-up on an Hear-say, are efficacious Engines to work the Populace out of their Wits, and set them all a-gog against Popery. For the Grave Divines require Belief to the greatest Crimes against Papists, on the slightest Grounds; and yet forbid all Assent to Popish Miracles, though backed with the greatest Authority.  
As for Example: In the Art of Missionaries Discovered, the Author presents his Reader with one Father Leech; who told Mr. Give, That if any but hear Mass, and after hearing be sprinkled with Holy Water, and kiss the Priest's Garment, he could not commit that Day any Mortal Sin. Here is a pretty Story, you see, affirmed by Mr. Gee; yet it must be believed, upon his Infallible Authority: Although, in my Conscience, I think it ten times more improbable, That a Catholic Priest, in his Wits, should vent a Doctrine so notoriously false, than that the Saints of our Church should, by GOD's Assistance, work Miracles.  
Again: The Jesuits give their General an Account of all Occurrences of State, in those Provinces and Kingdoms, whereof they are the Respective Assistants: To which End they have Correspondents in the Principal Cities of all Kingdoms; who sending all their Informations to the General, they balance the Interests of every Prince; and then resolve, That the Affairs of such a Prince shall be promoted, the Design of Another opposed, etc. Now, that Jesuits should have Kingdoms thus in a String, is no less incredible in itself, than that Ignatius should work strange Cures; and yet That must be swallowed down by the greedy Reader, and This rejected; although the Latter be attested by Credible Witnesses, and the Former rely on the Authority of a Villain; who Composed a Book against the Jesuits, of the same Stamp with the Salamanca-Narrative.  
Thirdly, In the Preface after a late Challenge to Mr. Poulton, (as full of Rhodomontadoes, as the Sultan of Constantinople sent the Emperor; not doubting but such blustering Language would strike Mr. Poulton dumb:) I do not, says the Author, much expect an Answer to this Challenge; for those Men who could lie near Twenty Years under such a Charge, as Dr. Du Moulin laid against Them; and dared Them to call him to an Account for the Murder of King Charles the First, without ever venturing to clear Themselves, may easily bear This. Here the Mobile is desired to believe as firmly as any Part of the Bible, That the Jesuits Murdered the King; That Cromwell was a rank Jesuit, and the Parliament a Pack of the same Society. Now, I am of Opinion, That any Honest Man, before he can swallow down this Article, must renounce all Sense, as much as any Papist does, to believe Transubstantiation: Yet down it must, under Pain (at least) of passing for a Papist in Masquerade. Read Bouhours from one End to the other, and then tell me, Whether any Miracles related of St. Ignatius, be not twenty Degrees more Credible? And therefore, if this Calumny must gain Credit, Why They must deserve none? For my part, if we may guests at the Future by the Past, Ten Years will turn the Convocation of Lambeth, into a White-Horse-Consultation; and those Reverend Fathers of the Church of England, who were so Zealous, as to tell His Majesty, They thought His Proceeding to be Illegal, will be Metamorphosed into Priests and Jesuits. Such a Change is easily wrought: One Minister, with an Ounce of Brass on his Face, and a well-hung Tongue in his Mouth, will carry the Metamorphose a great way; and then, One I was told so, concludes the Business.  
Fourthly, He tells his Readers, (p. 42.) That besides Universities and Divines, who teach the Lawfulness of Calumnies, and false Reports, we find it, among other Rules of the Jesuits, That they should be sure, to put this Doctrine in Practice, even against those of their own Communion, the Ancient Orders of the Roman Church: The Rule is, Let their Faults be diligently noted, and they represented as dangerous to the Public Peace. This is told us by a Gentleman, who challenges all the World to show, in his whole Book, one false Quotation: Yet I have read the Jesuits Rules more than once, from one End to the other; and protest before GOD and Man, there is not to be found one Tittle of this. So that, let the Gentleman make Ten Thousand Protestations of his Sincerity more than he has, I will rather believe St. Ignatius wrought Miracles, than that This is true. Indeed, he citys Instructio Secret. etc. but they are no more our Rules, than His. They were Composed by a Villain, who was resolved to make Jesuits appear as black as Himself, and are espoused by a Man of the same Temper. If they really were found in a College, as is pretended, make it out, and that They are our Rules: If not, under favour, you are guilty of those very Crimes you ascribe to the Jesuits: For 'tis, in my Opinion, no less a Crime to fling a Slander, made by Another, on our Neighbour, than to forge One.  
Fifthly, To demonstrate the Slandering Vein of Papists, he brings (p. 61.) a fresh and very material Instance; viz. No longer since than the Winter 1685. a Report went current through all the Countries in England, where there are many Romanists, That Dr. Burnet was at Rome become a Papist; and, That great Preferments were bestowed upon him. 'Tis a Calumny, without doubt, not to be born, that a Person so Famous for Loyalty, as that Reverend Divine, should be snatched, against his Will, from that Church, which had taught him Obedience to Higher Powers in so Superlative a manner, that they thought it convenient to recompense it with Outlawry. Wherefore, Sir, if Catholics were so Credulous, on the Receipt of Foreign Letters, as to believe it, I make an Apology for their Mistake; although I am apt to believe, that when that Gentleman began to kick against the Government, and to show some Ferguson-Tricks, the ProtestantGentry of those Counties you mention, thought it convenient to heave him out of Their Communion into Ours; to the end, that the next Age might bind-up his Life among Those of the Popish Rebels. My Conjecture stands on better ground than Yours, or than any of your Friends Exceptions against the Miracles of St. Ignatius. Seeing now we are fallen on the Topick of Tale-telling, I cannot omit to put my Story in among the rest, that the World may see, how easily Protestant's slip into the Vice of Credulity, as well as Obstinacy, when the Fancy takes them: When the Happy News of Her Majesty's being with Child was spread abroad, and all Loyal Subjects testified their Interior Joy by outward Acclamations; some incredulous Persons, not convinced by the Decree of the Privy Council for a Thanksgiving-Day, blazed abroad, That it was a Shame: And yet this was so prevalent with some, that they would not discredit it, till Her Majesty Lay-in. To these People 'tis a Madness to obtrude Miracles; for, What Miracle of CHRIST can be better attested, than Her Majesty's being with Child? Yet at the same time, as if they had made a Vow, never to act like Men, they would scarce persuade themselves, the Protestant-Duke was Dead. Which gave occasion for these Two Verses: 
In the Whigg's Creed, Two Articles are read,  
The Queen is not with Child, nor Monmouth Dead.   
Nay, one Line from a Pulpit would have so far prevailed on them, as to have obliged many to take Horse, to meet his Grace at Taunton.  
Sixthly, He desires the Reader (p. 21.) to believe, that he has not imitated the Scavenger, in stopping no where, but at a Dunghill: For I have (says he) quoted none but allowed and approved Authors, etc. And as for what I have cited out of Protestant Books, let them invalidate their Testimony, if they can: I will engage for the Truth of my Quotations; and know of no Objections against any Author I have cited, which are of any Force.  
You are, Sir, either in some Ecstatick Transport, or else endowed with that great Virtue, Ignorance, beyond Expression; which your Friend so highly commends in St. Ignatius. Were not the Provincial Letters burnt by the public Hangman in France? Did not Lafoy Pratique Morale run the same Fate in the Year 1669? And is not this as real and material an Objection against the Validity and Sufficiency of those Libels, as Mr. Oats' yearly Pillory, against the Authority of His, and his brethren's Narratives.  
When you propose in your Second Part, (as you promise) as convincing Reasons against Miracles, as I have done against the Credit of these Two Authors, I will come over to You.  
Again: Your Arcana Societatis Jesus, Instructiones Secretae, are Chips of the same Block; that is, Pieces forged with Impudence, and cited with a daring Confidence: In a word, They are of as great Credit and Reputation, as Those who live by the Basket, and receive Knighthood from the Pillory.  
Sir, Had it been my Fortune to have been in London, some Years ago, I would not have stood in your Way: I see, by the Authority you give Varlets in Print, how you esteemed them in Westminster-Hall and Old-Baily. Nay, I fear, that had the Balance stood equal, you might have dropped in a single Oath, to raise a Jesuite's Neck into an Halter.  
Would Time permit me, I could give as good an Account of some others of your Authorities, as I have of These, and by Consequence of your Book; in which I find a Thousand more Impostures, than, I am sure, can be found in Saint Ignatius' Life.  
Is not this Proceeding the Effect of a Frenzy, past the Virtue of Heblebore? Shall the professed Enemies of our Religion, and Order, by the Omnipotent Power of a Defaming Faction, be turned into Vnbyassed Persons, Substantial Witnesses, & c! And shall their bare Words, without any Shadow of Proof, serve for Evidence against Us, of all those Calumnies, which took their Being from Malice and Prejudice; and have no Reality, but in the Imagination of Those, whom confident Gownsmen maliciously impose on. But when we recount any thing, in Confirmation of our Church, although backed with irrefragable Witnesses, presently it must be slighted; as if all the Moral Honesty in the World was confined to the narrow Compass of this Island; or, as if the Church of England had engrossed all Truth to its self.  
And, now, 'tis high time to leave my Author, and Reader too: Only, I must desire the Latter to turn to E. W. Printed at Antwerp in the Year 1676. and to the Second Letter by A. B. in the Year 1672. In the First you will find Dr. Stillingfleet's Exceptions against Miracles; in the Second, against St. Ignatius, and the Jesuits, fully Answered: For, I conceive, the Answer to the Dean, is a full Reply to my Author; he having nothing material, but an higher-flown Impudence, which is not borrowed from the Doctor.  
And now, Dear Author, before we part, I admonish you friendly, to change your Method, if you intent to advance your Church. A Burlesque is only to convince Fools; Wise Men are led by Reason; of which you have been oversparing in your Book: So that, if you intent to make any Progress, increase This, and diminish That. And if you be over-confident, that you have so much solid Reason, as to convince any one of the Truth of your Religion, and the Corruption of Ours, be pleased to bring your Reason to the Test. I promise you here, on the Word of a Gentleman, That I will Meet you Where, and with Whom you please: But it shall be upon this Condition, That you promise to treat me more civilly, than the Divines of St. Martin's, did some time ago, a Priest, who was called to a Sick Person. I dare not venture to engage with Divines, who have for Seconds a Populace; for, who knows, but They may strengthen the Doctor's Arguments with Blows; and foul their Hands to bespatter Me, as their Leaders have the Press, to Asperse my Religion. Bring then with You such a Company, as hath heard of such a Thing as Civility, and can distinguish solid Reason from loud Clamours, concluding Syllogisms from patch'd-up Sophisms. On these Conditions, I pass my Word for my Appearance. And that You may not miss of my Lodgings, your Letter shall find Me at the Schools in the Savoy: Where I am,  
SIR, YOURS, William Darrel.  
FINIS.    

ERRATA.  
PAge 1. Line 11. for Merirs read Merits. p. 3. l. 16. for Tittle read Title. p. 7. l. 32. for this read things. p. 22. l. 8. for Lib. 2. read Lib. 1. p. 31. l. 25. for stumple read stumble. p. 39 l. 10. for by A. B. read so A. B.