ANTI-HAMAN OR an ANSWER to M.G. BURNET'S MYSTERY of INIQUITY UNVAILED.  
Where in is showed the CONFORMITY of the Doctrine, worship, & Practice of the ROMAN CATHOLIC CHURCH with those of the Purest times.  
The IDOLATRY of the PAGANS is truly stated & the Imputation of PAGAN IDOLATRY clearly confuted.  
And REASONS are given why CATHOLICS avoid the Communion of the PROTESTANT CHURCH.  
By W. E. Student in Divinity.  
With Leave of Superiors. 1678.   

PREFACE.  
IN the Infancy of the world nothing was thought Painful, or Afflicting to man but Sickness, & Death: now he is Grieved, if he wants any thing, he affects: the Riches of nature are Scarce able to content his Desires, & even whem he hath all things necessary, he thinks himself Poor, if he wants any thing superfluous. Crassus' was the Richest of the Romans, yet thought himself Poor because there were some riches, not his own: so he passed terrible Deserts to make war to Nations, whose only crime was their Wealth. To Alexander the whole Earth seemed little, & having conquered it, he wept, hearing there were other world's undiscovered. Achab, King of a great Kingdom, was so heavy, & grieved, that he could not eat, because one refused, to sell him a small plot of ground, to plant herbs in. Thus man finds a torment, in his felicity, & when he is most Fortunate, he becomes so tender, that althô his Attempts are successful, yet even in them he finds pretexts to complain, & his greatest successes are accompanied with some circumstances which afflict him. He is not content with a victory: because the Commander of the Enemies saved himself by flight, & did not Lose his life, or liberty, with his Honour. The enemy's navy is beaten: yet that satisfyes him not, because some of their ships recovered their Haven. A town is taken: yet he is troubled, that the whole Province, with it, did not receive the yoke. Yet suppose his satisfaction entire in one enterprise, that will only stir him up to new Projects. The death of one Desire, is the birth of another: He uses his Reason only to invent new Tortures to his Hart, by proposing new Objects to his Will, which deprive him of all contentment in what he hath, whilst he prosecutes his designs, to obtain what he hath not.  
His Desire of Honour is no less insatiable. A scholar thinks the time, he spends in studies lost, unless he be pointed at in the streets, & saluted as a Rabbi. His virtue itself seems not satisfied with the testimony of a good Conscience: & unless with the Approbation of Heaven, he hath the applause of the Earth, he thinks himself wronged. Nay should all generally applaud him, if only one detract, it spoils all the Satisfaction he takes in the commendations of the rest. To Haman all knees were bend in the whole Empire of Persia, except those of Mardochai: & the trouble of this banished all the content he found in the submission of the rest. He considered the greatness of his Riches, the Glory of his Authority, the number of his children, the Queen's kindness; & the King's favour, who had raised him a 'bove all the rest of the Princes: Yet all availed him nothing, as long, as he saw Mardochai sitting at the King's gate, Hester. 5.13. Hence he took a Resolution, to rid the country of him, & all his kindred, the whole jewish Nation, the only faithful people, & visible church of that time.  
The Proceed of Protestant Ministers in order to Roman Catholics are not unlike to those of Haman with the jews, & discover as great, as insatiable an Ambition. They have turned us out of the churches we had built, & founded, shut us out of their Courts, excluded us out of their Arms, barred against us all entry into their Navys, by getting us declared incapable of Civil, and Military employment, of all offices honourable, or beneficial. By which means, no Papist appearing in their ordinary public meetings, all knees are bend to them. Yet all this avails not these meek men, as long as a Papist is seen to walk in the streets, or known to breath Inglish air. So the country must be rid of us. Thus far the Parallel runs just betwixt Haman, & the Ministers on the one side, & the Israelits, & Catholics, on the other. Yet there occur two differences: one that I never Read that Haman had been enriched with the spoils of the Jews; & the Benefices our Ministers enjoy were founded by Catholycks. The other, that Haman contented himself, with punishing the bodies of the Jews, & our Ministers do more over persecute our souls. So that the Proceed of these our friends are more unjust in their cause, & more Inhuman in their effects.  
Mr. Gilbert Burnet gives this verdict, for Banishing us in this World, & Damning us in the next. But our Comfort is, that there lies an Appeal from his Sentence to the Tribunal of God, as to what concerns the next world: & to the mercy of the King, & Equity of the Parliament, & Judges, as to what concerns this. We hope, they will not by banishing so many Peers of the Realm, & worthy Gentlemen avoid the disturbance of Mr. Burnet, who gives no other motive why we should be banished, then that we disturb them. Let those, to whom of Right it belongs, consider what reward this man's presumption deserves, who being borne out of the Kingdom, (as Haman was, Hester 16.10.) & lately by favour admitted in to it, should have the Confidence to pronounce so severe a sentence upon so considerable a part of it. What may not be expected from his boldness, when he is deeper rooted in England, & hath gotten more Credit?  
Haman alleged against the jews two points 1. That their Religion was different from that of the State (which thing was true; but it was also Innocent) 2. Their disobedience to the King's laws: which was a Calumny. But his main motive, was the stiffness of Mardochai's knees; which he concealed; but God revealed. And M.B. alleadges two faults against us points of our Religion (which are true, but harmless) & Calumnies, as by this Treatise will appear. And there is great reason to suspect some other motive, which in the treatise will show itself. No doubt, but Haman pretended grief to find so much disloyalty amongst the jews, as Mr. G.B. pretends for the wickedness of the Papists. The Holy Ghost hath revealed in scripture the hypocrisy of the one; & I will leave to the same Divine Spirit the Judgement of the other.  
The parallel running so just, betwixt Haman, & Mr. Burnet, the reader sees the reason why I give the name of Anti-Haman, to this Pamphlet. I declare, that I have no intention to offend his person, by that name, or any thing else in the whole, further than the matter I speak of after him forces me.  
In my answer I follow G.B. step by step: & to show I do not alter his sense, nor dissemble the strength of his arguments, I put them down in his own words. I divide my work into chapters, that I might be the better understood: & to avoid tedious Repetitions of the same things, which S. Cyril reproached to Julian the Apostata, l. 2. initio, & may with as much reason be reproached to Mr. B. seeing he objects our saying Prayers in Latin pag. 32. 35. 80. 115. 121. & 131. The like of Attrition, Prayers to Saints, Idolatry, Mass, Indulgences, etc. which are always at hand to fill up a Period, & increase the bulk of his book, which would dwindle to an inconsiderable bigness, if that repetition were avoided.  
The Book hath very little new, it renews commonly the old objections, which have been often baffled by our controvertists. Trita haereticorum arma colligit. S. Prosper: which proceeds not from want of wit, or Study (in both he abounds) but from the nature of his cause, which is capable of no better Defence. For this reason I may be excused, if I am short in my replies. Yet sometimes I shall enlarge, where either the difficulty itself, or the manner of urging it, is singular.  
Such is the reproach of Idolatry, which is old, having been objected to the Cat. Church, by the ancient Iconoclasts, & by the first of our late Reformers: yet it appears of late in such address, as it may seem quite new. Heretofore all acknoledged the Pagan Idolatry to have consisted in the worship of Idols, or Divils'. Calvin said, 
* Calvinus l. 1. Instit c. 11. n. 9 Deum aeternum Iudaei unum, verumque caeli & terra Dominum sub simulachris suis persuast erant se colere: & Gentel, suos licet falsos Deos, quos tamen in coelo habitare fingerent.  the Pagans were persuaded that in their Idols they adored their false Gods, which they thought resided in Heaven. He thought then, they were false Gods. The same was the opinion of those, who followed, till of late that some new men pretend that the jupiter of the Pagans, was the true God: & all others were only names of his Attributes, or Mediating Spirits. I find none of this opinion, before Mr. Stillingfleete, nether hath he long been of it, for an. 1663. when he printed his Origenes Sacrae, he held the contrary, as I will show hereafter. Till he shows his Author, we may call this the Stillingfleetian error. Magnum Stillingfleeti Incrementum. And I Desire him to show any Christian, who ever said: I adore the Pagan jupiter, Did ever any Martyr profess that he believed in, & adored jupiter, as well, as his Judges, or the Emperors did; but refused only to adore his statues, because he himself by his law, Exodi 20.4. had forbidden it? Or said, the reason why they refused to Sacrifice Beasts or offer incense to jupiter, was because he, (jupiter himself,) required of them other sorts of Adoration? No certainly. Yet those are the thoughts which would naturally have occurred had both parties agreed in professing the same one true God; & had only differred about the manner of worshipping him.  
This is my first reason against E.S. his Paradox. A Second is that the Controversy betwixt Christians & Pagans had been quite altered, had what he says been true. We sinned them disputing about the pretended Divinity of jupiter, (the like of their other Gods) the Pagans affirming him to be the true God; the Christians proving him to have been a man, son of Saturn & Rhea, borne in Crete●, & buried there: & to be personated by a fowl & seducing Devil, as W.L. renders their words. Now this Point could never have been disputed, had both parties agreed, that the thing signified by the Name jupiter, had been the one true God, & all the difference had been about that name. As de facto no Christian ever disputed with the Turks, about the Being of one only God, because they call him not, as we do, Deus, or God, but Alla. This hint gives us a fair prospect into the sentiments of Christian Antiquity: for all Disputants both Christians, & Pagans must have spoken nothing to the purpose, if what E. S. says be true.  
A third reason, & the strongest of all, is, that as E. S. States the Controverly, Pagans were in the right & Christians in the wrong. For, what said the Christians? jupiter was a vicious man, & is a filthy Devil. What said the Pagans? jupiter is the true God. Now what is the real truth, according to E. S.? jupiter in the true God, blessed for evermore. By which words he gives-in Evidence for the Pagans, against the Apostles, who in opposition to jupiter, & the whole rabble of such like fictitious Divinitys, planted the Christian Faith: against the Glorious Martyrs, who watered it with their blood: against the ancient Fathers, who defended it with their writings: against the Primitive Church, which professed it, amidst the greatest Persecutions: against God himself, who by invisible Graces, & visible Miracles confirmed it, & lastly against that very jupiter, (for whom he pleads) who owned himself to be a filthy Devil. What censure can be toe severe, for so rash a verdict? Seeing by it, the Pagans are absolved, & the Christians condemned, & this by a pretended Professor of Christianity, & an Assertor of its primitive Purity.  
Imagine yourself (to E. S. I speak) to be brought into agreate Assembly, where all the Faithful souls of the three firstages were met, where, on the oneside were placed the glorious Martyrs, in scarlet robes, died in their own blood: on the other Renowned Doctors & Fathers in white shining garments, symbols of the light of their Doctrine, which directs the Ignorant to Heaven: at the upper end, the Apostles, & Evangelists, & near them the 72. Disciples: & all the rest stood in the middle. Think that all fix their eyes on you (& doubtless from Heaven they do so) as on the first man, who retaining the name of a Christian, asserted the Error they overthrew, & opposed the Truth, they upheld, viz, that jupiter was not God, but either a wicked man, or a filthy Devil. Imagine they say unto you: How happens it, that our cause, which for so many ages triumphed over Impiety, should now fall under it, being arraigned at the Bar, of your judgement, & there found Guilty? How chances it, that we, the Martyrs, should have spilt our blood: we, the Doctors, have employed our wit, studies, & utmost industry: we, the Apostles & Disciples, have spent our labours, & whole lives: we, the faithful, exposed ourselves to the greatest torments, to destroy the Kingdom of jupiter, who you say, was the true God? What excuse can you allege for this fact, of which you find us guilty, viz, first, of denying the true God: secondly of accusing him, of Incest, Adultery, Rapes, Sodomy, Rebellion, Parricide, & what not? all which we charged on jupiter, by an unparallelled Blasphemy, if he be God. And (which aggravates our crime) we all continued obstinate in asserting these Blasphemies, even to our last gasp, & breathed out our souls, in final Impenitency. To what place will you sentence us, after our death whom you find quilty of such foul crimes during our life? To Heaven? Blasphemy, accompanied with final Impenitency cannot enter it. To the Air? our sins would defile it. To the Earth? we are un worthy to tread upon it. Hell, Hell is the only fit place for us, if yet Hell itself hath any torments proportioned to so heinous offences. What reply can you make to this? with what eyes can you look on them?  
Should he thence pass into an Assembly of Pagan Idolaters, jupiter the Arch-Divil, (or Lucifer) presiding over them; with what Acclamations would he be received! How would they rejoice for so noted a Proselyte! How would the Precedent renew his hopes of recovering that throne, by the help of so able a man, which he affected from the beginning, in the sides of the north (Isay 14.13.) whence he was beaten by the Spirit of God, working in, & with the Primitive Christians! That Satan was for a time to be bound, & after Loosed again, we read Apoc. 20.3. Such Doctrine, as this, (that he is the true God) gives a great blow to his chain. And what dispositions there are at present to entertain him, all know, Libertinism, Blasphemy, & all Impiety walking bare-faced, men glorying in them, seem to provoke our Just God to punish these sins, by that other, Paganism: & the multitudes flocking to such Conventicles, as have little of Christianity more than the name, discover how loosely many of the people are united to Christ, & that there are great dispositions to a general Apostasy: which I am persuaded E.S. would be as sorry to see happen in his days, as any other. Yet lest (althô against his will) he should promote see great a mischief,  
I wish he renounce this Paradox otherwise that it be writ upon his Tomb: Here Lieth a Champion of the Reformed Church of Ingland, who Believed in, & Adored no other God, but the Pagan jupiter.  
I design no formal answer to his Defence of the Discourse of Idolatry, His able Antagonist needs no help from my Weakness: so I let him end the dispute, he hath so happily managed hitherto. Yet if I am not mistaken, I shall lay such principles, as may serve for an answer to that book: For seeing the manner of handling the matter is new, I have taken the liberty to be Longer in it, than elsewhere. It may be he will (having read what I say) find a reason to change his Judgement of us, that we can say nothing, but out of Bellarmin, or Coccius. It is no hard matter, to satisfy any indifferent man, in that point, it being so clear in Antiquity, that if we read justinus, M. or Athenagoras, Tertullian, or S. Cyprian, Minutius Felix, or Arnobius, S. Austin, or S. Hierome, we shall every where find convincing proofs of the falsehood of that Error. It may be, some may take the pains to publish some of those Great men's treatises, in Inglish, for the public good: to show the World, Mr. Still. 's Ingenuity in handling Controversy. Now if he hath the Confidence to falsify so clear a matter of fact, testified by Scripture, by Fathers, by History, by Pagans, by the devils themselves, and acknowledged by those of his own Communion, how can he be relied on in Points of Doctrine, which are more disputable, as being more obnoxious to mistakes, & not capable of so clear disproofes? He could not possibly have given greater cause, to suspect all he writes, then by such a Paradox, so evidently false, & so confidently asserted.  
One thing I desire of our adversaries, for their own sakes that they regard a little what writ, & not fill their books with every thing that occurs, true, or false. I shall take notice of Mr. B. in the tract. Mr. Whithy in the title Page of his book citys as Scotus his Opinion, an Objection which he makes, & answers. He might with like reason have cited him, & all Divines for Atheism seeing all put some Objections against the Being of a God: & all Protestant writers of controversy, for Popery, seeing out of them, Papist objections may be taken. Again pag. 242. he says no ancient Father takes notice of any Heathen objecting to Christians their Prayers to Saints: which is an assurance, says he, there was no such practice. Yet S. Augustin twice takes notice of that objection, l. 8. de Civit. Dei c. 27. & l. 20. contra Faust. c. 21. As also S. Hierome ep. 53. ad Riparium, & lib. cont. Jovinian. c. 2. Again in the same page he assures there was no mention of canonising Saints, till the 7. century. Yet the schism of the Donatists was in the beginning of the 4. century, & a great cause of this schism was the malice, & spite of Lucilla, a factious, proud, & exceeding rich woman, who was reprehended by Caecilianus, than a Deacon, for honouring the bone of a Martyr before he was Canonised, Os Martyris nondum vindicati, says Optatus Milevit. l. 1. & may be seen in S. Aug. l. 1. cont. Parmenian. cap. 3. & epist. 162. Moreover out of the Iliberitan Council can. 60. & S. Austin. Brevic. collat. die 3. c. 13. is gathered that the African, & Spanish Churches would not admit into the number of Martyrs (which was their Canonising them) such as lost their lives, having provoked the Persecutors to kill them. So in the third age there was the custom of Canonising: for the Council of Eliberis, or Elvira & Optatus speak of it, as of a custom established. This being so clear, & so obvious, I cannot guess what should ground Mr. Whitby's mistake of no custom to Canonize before the 7. century, unless it was that he found in Bellar. l. 1. de Sanct. Beatit. or in Surius his life of S. Swithbert, that this Saint was the first of whose solemn Canonization any records are extant. Which yet is far, from what Mr. Whitby affirms, of no mention of the custom of Canonising till the 7. Century. Such gross errors bear the character of a Minister fryghted with Popery, & writing against it: none else are capable of them. I have read very little in that work: for opening it accidentally in that place, where those two great untruths are so confidently advanced, that brought to my mind the words of the wise man, Prov. 29.20. So I thought I might spend my time better, then on him.  
One word to prevent misinterpretations. In the following treatise, I put W. L. for Will. Lawd late Lord Primate of Ingland (as also E. S. for D. Stillingfleete, & G.B. for Mr. Burnet) not out of any disesteem of his personal Endowments, or want of Respect for his public character; but only for brevity's sake. Which none can be offended with, who knows, we cite in alike manner Bellarmin, Baronius, Perron, Cayetan, without their titles, notwithstanding their Ecclesiastical dignity.  
Self defence is of the law of nature, & is never less obnoxious to Censure, then when least personal: And such is my case; whose only endeavour is, to plead for the Cat. Church, of which I have the happiness to be an Inconsiderable Member: so my undertaking Cannot be blamed. In the handling it, I have avoided, as much as possible all personal Reflections, which are not forced on me by the book, I answer. Some are unavoidable: for it is impossible to confute a sophism, without discovering a fault either natural, or (which is worse) voluntary in the Author; nor answer a calumny, with out calling it so, If I find the Church wrongfully accused, & prove it, & call a boat, a boat, & a spade a spade, he must be very partial, who blames me.  
What end may be expected of these Disputes I know not, seeing Passion and Interest fyghts against Truth: whilst we cannot (without renouncing our Faith received from Christ, & his Apostles) & our Adversaries will not, altar their sentiments. It is our duty, to pray that Truth may prevail, & the God of Truth be glorified.  
Let us give ear to Mr. Burnet's Deposition against Papists, which he gins with a real or affected lamentation: If real, it will be an an act of Charity to comfort him: which is the thing I aim at in this Tract.   


CHAPTER I. G. B. his design, & disposition when he writ this Book: of the wickedness of the world.  
MR. G.B. page 1. He that increaseth knowledge, incraseth sorrow, is an observation which holdeth true of no part of knowledge, so much as of the knowledge of mankind: it is some relief to him, who knows nothing of foreign wickedness, to hope there are other nations where in vertu is honoured, & Religion is in esteem, which allays his regrates when he sees Vice, & Impiety abound in his country; but if by travelling or reading, he enlarge his Horizon, & know mankind better, his regrates will grow, when he finds the whole world lies in wickedness.  
ANSWER. We need not travel, or read much, to know, that the whole world lies in wickedness:  those are the words of the beloyed disciple, 1. Jo. 5.19. This is indeed an occasion of sorrow. But in the same place the B. Apostle comforts us, by saying we know that we are of God. So that the world there is understood of unbeleivers: who are in wickedness, by original & actual sin, for which they have no lawful, & efficacious expiation, no Sacrament instituted by almighty God lawfully administered. But we, who are in the true Church, are of God, unto whom we are regenerated by Baptism; & if by humane frailly we die to God falling into any grievous sin, we have the Holy Sacrament of Penance to raise us again to the life of Grace.  
Yet it is not the Apostles meaning, that in the true members of the Catholic Church there is nothing reprehensible; or that in those, who are not in it there is nothing Good. In Heaven there is nothing but Virtue, those Blessed souls having their will so united to that of God, that they cannot offend him. In Hell there is nothing but sin: the wills of those wretched Spirits being so obstinate in the love of themselves, that they cannot do any thing which should please God. This present life is a mean betwixt those extremes: & in it there is a mixture of Perfections & imperfections, of vice & virtue. Those, who are most wicked have something good: & in those, who are most virtuous, there are some remainders of Humane frailty, for their Humiliation, which we ought nether to esteem, nor imitate. 
(a) 1. Kings 21.25.  There was none like unto Achab, which did sell himself to work wickedness in the sight of the Lord. Yet he humbled himself & put on sackcloth, & fasted. S. Paul 
(b) Act. 9.15.  The chosen vessel unto God to bear his name before the Gentiles, & Kings, & the children of Israel, yet 
(c) 2. Cor. 12.7.  there was given to him a thorn in the flesh, the messenger of Satan, to buffet him. And who can without compassion read his seventh chapter to the Romans, in which he describes the conflict he felt interiorly, betwixt the Spirit, & the flesh? Which he concludes with these pathetic words: O wretched man that I am, who shall deliver me from the body of this death? which renew the memory of that torment, to which Mezentius the tyrant 
(d) Virgilius Aeneid. 8.  condemned his innocent subjects: & the Hetruscans 
(e) Aug. l. 4. contra jul. c. ult.  exercised upon their captives: binding living bodies to rotten putrified carcases, & leaving them so. But the Apostle, who describes his pain, relates his ease, & having explicated his sickness acquaints us with its Remedy, the grace of God, through jesus Christ our Lord. So that if the combat affryghts us, by this assistance we may be encouraged, & comforted.  
Yet though I grant that there is occasion enough, to lament on what side soever we cast our eyes on mankind, in this state of corrupt nature, if we consider how little men use the means designed for their improvement in virtue, & resisting their bad inclinations. Yet there is little appearance of grief in your book: which hath more of a Satire them of a Lamentation, your stile being rather bitingly invective, then mourningly compassionate: you discover more of Diogenes, or of Democritus, then of Heraclitus.  
Were there no objects of regrate nearer home? Doth your own Church afford you no occasion to show your Zeal, in blaming the faults of her children, in order to get them corrected? Sure it doth, or the world is very much misinformed. How comes it then, that you neglect her cure, of whom your character oblidges you to have a care; & Search the sores of the Roman Church, with which you have nothing to do? Do you not see that you give us reason, to say, your Charity is disorderly, not beginning at home: & that 
(a) Luke 6.42.  as the Hypocrite, you labour to show in, or take out of another's eye, a mote, while you neglect a beam in your own?  
G. B. pag. 1. It argues a cruel, & inhuman temper, to delight in beholding Scenes of Horror & misery.  
ANSWER. What temper then doth it argue to delight in representing them, & that in the most horrible, tragical, & dismal colours, which art, and study, can invent? for what can even the most inventive Imagination fancy more dismal, than what you writ pag. 2. Indignities done to God, & his Son Christ, the enemy of mankind triumphing over the world with absolute authority; & enraged cruelty: Satan have a seat, when Christ's throne should be: Christendom fallen from its first love, & the greatest part of it made shipwreck of its Faith: that Church, whose Faith was once spoken of throughout the world, become Mother of the Fornications of the Earth. In fine, Falling away, mystery of iniquity, AntiChrist, Babilonish Rome, Bewitchings, sorceries, & what not. Add but obstinacy in these horrid crimes (which is a circumstance aggravating them, without altering their species) & the Pains due to sin (which are not horrible, if compared with sin) & we here have a picture of Hell.  
Your temper is very merciful, & humane, which ptompts you to make such a map of the fargreatest part of Christianity! This will appear more clearly, when we come to consider your charge in retail, & examine your proofs, when we see you are forced to seek them in the obscure withdrawing rooms of man's hart, which are inaccessible to all, but God, of which nevertheless you speak as confidently, as if God had lead you by the hand into them; & made you partaker of his knowledge. Purgatory was invented on design to enrich the clergy: Transubstantiation, on design to make it more esteemed: The primacy of the Pope on design of Grandeur, etc. And although we vouch Scripture for all these points, yet you are pleased to say, we do not ground them on Scripture, but on Ambition & Avarice, Nay you not only feign proofs for our Doctrines, but fix on us Doctrines themselves, which we disowne, as that we teach to break the Commandments. So that we may profess, that all that is ugly, & dismal, in the Scene of Horror, & Misery, which you represent, comes from your own pincell, & is an effect of your own brain. See what is your temper: & how much your Reader is obliged to you.   

CHAPTER II. Of Antichrist.  
G. B. pag. 3. Being warned of so much danger to the Christian Religion, it is a necessary enquiry to see if this AntiChrist be yet come, or if we must look for another.  
ANSWER. Do you then think it as necessary to know AntiChrist, as to know Christ? That you express your earnestness in enquiring after AntiChrist in those words 
(a) Luk. 7.19.  of S. John the Baptist's inquest after the Messiah? Nay yours are more pressing, & urgent, than those of that great Saint: for he said only: Art thou he that should come, or Look we for another? But you say: or must we Look for another? As if it were a more pressing duty to inquire after the AntiChrist, than the Messiah.  
We are warned indeed of Antichrist: & we are also warned, of the danger hanging over the Church, from 
(b) Mar. 13.21.22.  false Prophets, & false Christ's. Who should say: Lo here is Christ: Lo he is there. All Sectaries pretend to him. You will doubtless say, he is in your Prelatical Church: the Presbyterian says he is in his Assemblies: The independent is for his conventicles: the Quaker Claims him also. What shall a Roman Catholic do? what choice shall he make? Our Blessed Saviour having forewarned us of the danger, arms us against it: Ne credideritis: believe none of them; but stick to the old Doctrine, & the Catholic Church. Which I cite, as more against you, than any thing, you can bring against us, out of your contemplations on Antichrist, or the Apocalypse: to which you would never recurre, had you any clear grounds against us in Scripture. I suspect the cause of any man, which to decide a suite-in-law, produces obscure, dubious, & (for that reason) insignificant deeds. I should on that score, had others been wanting, suspect the cause of the sectaryes, millenarians, fift-monarky-men, & the like. And that reason is sufficient to make me suspect you, who recurre to those obscure Prophecies of the AntiChrist: which at best are extremely obscure: as appears by the errors, grounded on it as you acknowledge: For you say:  
G.B. pag. 3. Some have stretched the notion of AntiChristiamisme so far, that things harmless, & innocent, come with in its compass: & others have too much contracted it, that they might scape free.  
ANSWER. It seems the limits of the notion of AntiChristianisme are very arbitrary, soing they are extn ded, or contracted according (not to Scripture, or Tradition, but) to the fancy, & caprichio of every pragmatical Head. When you consider more impartially the things harmless & Innocent, which you blame in us as AntiChristian, very probably, you will find yourself to be of the number of those, who stretch its notion beyond its nature, & those limits, which God hath designed for it.  
G. B. pag. 3. AntiChristianisme is not only a bare contradiction to some branches, or parts, of the Gospel; but a design & entire complex, of such opinions, & practices, as are contradictory to, & subversive of, the power & life of Christianity.  
ANSWER. Never did Junior Sophister amongst illiterate Peasants, deliver his sentiments, or Apollo amongst his deluded Adorers, speak his Oracles, more magisterially, than you deliver your Opinions in controverted matters, of Faith: for such is this point, seeing it is delivered in Scripture, & there are such variety of persuasions concerning its true meaning, as you yourself said even now. You give us a new notion of it & what Scripture, what Tradition, what decree of a Council, what father, do you allege for it? None. Not so much as any reason offered. Is not this to Lord it over the faith of your Reader? To beg the thing in question? & to expect the world should be so stupid, as to be taken with such a slight? That you should meet with belief, because you boldly assert?  
To your bare assertion, I will oppose my negation: & why should not my negation be be of as much weight, as your affirmation? Especially seeing I speak with all those, whom you blame for enlarging, or contracting too much the notion of AntiChristianisme; & you stand alone. I confirm my negation with Scripture 1. Jo. 4.3. where those are said to be AntiChrist, who deny Christ's coming in the flesh. Which is only one article of Christianity, how soever it be of the most fundamental.  
Yet let us grant, what you so confidently beg, that Anti-Christianisme is acomplex of opinions opposed to the power, & life of Christianity. I know none, who hath better title to it, than your Reformation: for the life of Christianity, is Faith, & Charity: & you have destroyed the first by Heresy, & the second by Schism, as shall be proved hereafter.  
Children delight in Edged tools, which serve only to cut their fingers: & you, & your brethren, use weapons against us, which wound yourselves. Fatal Experience might have taught you more discretion, then to be still moving that stone, which hath once crushed both your Church, & state to pieces.  
And truly the reproach of Antichristian will fall on your Church, if proved against ours. For say what you please of the ancient Britan's, the first Apostles of the Inglish who brought us the light of Faith, & planted the Gospel amongst us, came from Rome. The Hierarchy you pretend to, came from thence: By authority from the Pope my Lord of Canterbury is Primate, & my Lord of London is his Suffragan. By the same authority the Country is divided into Dioceses: your Deans & Chapters settled: your universityes founded, & several degrees instituted in them. If the Pope be the AntiChrist, both universities, & Hierarchy amongst you is AntiChristian.  
More over the Live, you enjoy, were for the most part, if not altogether, given by the pious liberality of Persons, who professed that Faith, we profess, & lived, & died in the Communion of our Church. Gratitude to such Benefactors may teach you to Judge less severely, to suspend your Judgement, till you have more convincing arguments to ground it on, than your own bare & bold Assertion.   

CHAPTER III. Tru the Designs of Christian Religion.  
THe Design of God in establishing Religion, was that Men should serve him in this world, & enjoy him in the next: that they 
(a) Psal. 12●. 3.  here sow, with tears; there reap with joy: now run 
(b) 2. Tim. 4.7. & 8.  their race, & fight their battle, then receive their Crown. Rivers 
(c) Eccles. 1.7.  receive their waters from the sea, & return to it again: & Religion receives its beginning from God, runs through all ages, to return to God again. Each man before his creation, is Creatrix essentia, says S. Anselme: from which by creation he is separated: & by Regeneration, & the good works which follow it, he returns to him again, never more to be separated from him. The first Action is of God alone; the rest are of God & man, for God 
(a) Aug. Quite creavit, sine te, non te salvabit sine te.  will not complete the work of our salvation with out the cooperation of man. God 
(b) Subest tibi, cùm volueris, posse.  can do all, with out man but will not: man 
(c) Sine me nihil potestis facere. 10.15.5.  can do nothing without God, from whom he must expect prevenient, concomitant, & subsequent Graces, for all, & every meritorious action.  
That bliss, which God prepares for us in the next life, contains God himself, & when enjoyed renders the thrice happy soul, like 
(d) Similes ei erimus, 1.10.3. ●.  unto God: & we must attain to it by means proportionable, which partake of the resemblance. Wherefore our understanding must be like that of God, believing him: & our will, Loving him: the first is Faith, the second, Charity. To which add Hope to keep our soul steady amidst the difficultyes of this life, as an anchor 
(e) Heb. 6.19.  fixes a ship: & you have the three virtues, called Theologicall; because they rely immediately on almighty God: Faith on his Veracity, or Truth in affirming. Hope on his Fidelity in promising, & Goodness as he is our Chief Good: & Charity on his Goodness in its self. Which three Virtues contain what is required of us in this life. Whatsoever is required to a good life, is known, is we know what to believe, to hope, & to love, Sesse 
(a) Aug. Ench. c. 4. Omnia. quae requiris, proculdubio scies, diligenter sciendo, quid credi, quid sperari debeat, quid amari. Haec enim maximè, imò verò sola in Religione sequenda sunt.  S. Austin. Which are the only things, Religion regards: as being designed only for these three virtues.  
But are we not obliged to keep the commandments? Or do not they advauce towards Heaven, who run 
(b) Psal. 119.32.  in the paths, which God hath traced out? And how come these to be omitted? ANSWER: They are not omitted; but are contained in Charity. 
(c) Rom. 13.8.9.  He that loveth an other, bathe fulfiled the law, our whole duty to our neighbour, & the commandments relating to him, being briefly comprehended in this saying: Love thy neighbour as thyself. As our whole duty, to God is contained in that other saying. Love God above all things. 
(d) Mat. 22.40.  On these two commandments hang all the law, & the Prophets. These are the two roots 
(e) Mat. 7.17.  of the good tree, which brings forth good fruit. As love of ourselves is the root of the bad tree, which brings forth bad fruit. The 
(f) Aug. serm. 44. de temp. Radix omnium bonorum est Charitas, sicut radix omnium malorum est cupiditas.  root of all good is Charity, as the root of all evil is concupiscence. Again: 
(g) Aug. l. de moribus Eccl. c. 25. Nihil aliud est benè vivere, quam toto cord, totâ animâ, totâ ment, Deum diligere.  To live well, is to love God with all our hart, with all our soul, with all our mind.  
I should as easily write out the whole new testament, as endeavour, to cite all the passages which directly, or indirectly commend Charity: seeing all tend to extinguish in us selfe love, & to kindle Divine love. In it Divine love sometimes is preferred before 
(a) 1. Cor. 13.  the tongues of men, & Angels: before Faith working miracles, before knowledge of the greatest mysteries. Alms giving, etc. It is called 
(b) Col. 3.14.  the bond of perfection, the end 
(c) 1. Tim. 5.  (or intent) of the commandments, etc. I end with the words of the beloved, & loving disciple: 
(d) 10.4.16.  God is love: & he that dwelleth in love, dwelleth in God, & God in him. Wherefore with reason S. Austin 
(e) Aug. l. de laudibus Charitatis.  said, Ille tenet quicquid latet, & quicquid patet in divinis sermonibus, qui servat Charitatem in moribus.  
I should not have been so long upon a point of which I thought none could be ignorant, who reads the Scriptures, or knows the Rudiments of Christianity, did I not perceive, that you either never knew it, or have forgotten. And When 
(f) Heb. 5.12.  for the time, & your vocation, you should be a teacher, you have need that one should teach you, which be the first principles of the Oracles of God. For how happens it, that in relating the designs of Christian Religion, there is not one clear word of the love of God, which is the main design of it? you speak of Purity, Ingenuity, Patience, Generosity, & some thing of the love of our neighbour. But why are you silent of the love of God, which gives virtue to all the rest, which without it avail us nothing, 
(a) 1. Cor. 13.  how perfect soever they be in their kind? Do you intent to make that fall under the notion of AntiChristianisme, as being with you no part of the Designs of Christianity? I shall expect a satisfactory answer to these doubts, & proceed to   

CHAPTER iv G. B. His explication of the Designs of Christianity.  
G. B. pag. 4. The first design of Christian Religion is to give us right apprehensions of the Nature, & Attributes of God.  
Pag. 5. The second branch is to hold forth the method of man's reconciliation with his Maker. You mean, that the intent of Christian Religion is to teach us, that there is One God, & One Mediator: which are objects of our Faith.  
Pag. 7. The third is to teach the perfectest, clearest, & most divine rules, for advancing of the souls of men to the hyghest perfection of their natures: it giving clearer rules, & fuller directions, than either moral Philosophers, or the old teflament. The lessons of Purity, chastity, ingenuity, humility, meekness, patience, & generosity. No● one word of charity: but Generosity, I know not whence, comes in to take its place.  
Pag. 8. The fourth is to unite Mankind 〈◊〉 the closest bonds of Peace, friendship & charity which it doth tempering our Passions, forgiving injuries, loving our enemies, teaching obedienc● to those in authority over us, & by associating 〈◊〉 into one body, called the Church.  
ANSWER. This is in deed a design worthy of Christian Religion; but imperfectly explicated by you, seeing you omite the love of God, the God 
(a) ●. Cor. 13.11.  of Peace, who alone can give us perfect Peace. Humane wills are naturally oppo●● to one another, they cannot meet, but i●● their natural centre, God. And the love 〈◊〉 our neighbour is never sincere, & lasting, bu● when it is grounded on the love of God. Th● first effect of self love, is to separate us from God. The second, to divide us amongst o●● selves. Both are the effects of sin: & nothing can prevent them, & link us together in the bonds of charity, but he who can remit sins.  
That Peace then, which Christian Religion teaches, which the Church recomend to her children, which in her Prayers she demands of God, is not an effect of human industry; but of Grace. It proceeds from the mercy of God, it is a sequel of Purity of conscience, & the Crown of real, & true justice. In fine it is the work of the unspotted Lamb, 
(a) 1. Petr. 1.19.  at whose birth Peace 
(b) Luk. 2.14.  was announced in his name to the world by the Angels: who left Peace 
(c) 10.14.27.  as a legacy to his disciples before his Death: & who was sacrificed on the Altar of the Cross to reconcile us to his Heavenly father, & restore Peace betwixt Heaven & Earth, which the sin, & Rebellion of Men had banished.  
You see, sir, how insufficient your explication of Peace is for the ends you propose. You leave out the Chief, & most necessary ingredient, for purging our dissensions, & to use a Prophet's comparison, 
(d) Ezeh. c. 13.10.  you build with untempered Mortar. You 
(e) jerem. 6.14.  heal the hurt, of the people slightly, saying: Peace, Peace, when there is no Peace.  
You hint indeed at a good humane means to Peace; Obedience to those in Authority. It was to prevent schism, 
(f) Inter Apostolos unus eligitur, ut capite cons●ituto schismatis toll retur occasio. Hieron. l. 1. adversus Vigilantium, c. 54.  that God established one Apostle over the rest. But your endless Divisions, & subdivisions amongst yourselves, Show how inefficacious this means is in your Reformation. And how can it be otherwise when all your People have before their eyes the example of your first Patriarches, who began your Reformation, by rejecting all Authority over them, & breaking the rules of divine worship settled all over the world & till that time acknowledged by themselves? Cur non licebit Valentiniano, quod licuit Valentino de arbitrio suo fidem innovare? Tert. l. de prescript. Why may not a Lutheran do, what was lawful to Luther? your first Reformers rejected some articles of Faith, then universally believed, because they seemed not to be contained in Scripture: why may not the same motive authorise their followers, to reject some others which you would retain, althô they are as little to be found in Scriptures? Why may not a modern Protestant retrench some unnecessary ceremony used by you at present, seeing you have cut off so many others? Let others live by that law which you publish; think not so highly, of your onne authority, as to make your dictamen not only the Rule of Actions; but of the laws themselves. It shall be lawful to descent from this article of Faith, but not from that other: to quit this ceremony; & not that: when the same rule is applicable to both. Is not this properly 
(a) 2. Cor. 1.24.  to Lord it over the Faith of the People? What wonder you find your laity refractory to your ordinances? they are in this directed by your rule, & encouraged by your example.  
Wherefore Look not where abroad for the root of these tares: your Reformers planted them: they laid the Egg, out of which this cockatrice is hatched. They eat the sour grapes, which set all your Teeth an Edge. Nether appears there any possibility of a remedy, while your reformation subsists: this principle of Discord, & Schism being said in its very foundation: & consequently it cannot be removed, with out the ruin of the whole structure: nor retained without perpetual danger of renting it in Pieces.  
I wish these troublesome schisms, & endless discords amongst yourselves, may make you seek a proper Remedy, by a Reunion to the centre of union, God, & his Church.   

CHAPTER V Of the Characters of Christian Doctrine.  
G.B. p. 8. I shall add to this the main distinguishing Characters of our Religion, which are four. Pag. 8. First its verity. Pag. 10. The second its genuine simplicity, & perspicuity. The third, its Reasonableness: & the fourth its easiness. Thus you.  
ANSWER. Are these the only, or even the Chief Characters of Divine Truths, whither you take them, as they are delivered in holy writ, or as taught in the Church? Can you find no other quality peculiar to them, not common to others? Then humane learning may equal, if not surpass Divine. Take, for example, some principles naturally known: as Two & two make four: or, The whole body is greater than any part of it. These are True: it is impossible they should be false. They are Perspicuous, & Easy: no man can doubt of them, who understands the terms. They are Reasonable: for what more reasonable, then to assent to Evident Truth? Nay of we compare then with supernatural Truths, as to their Perspicuity, & Verity, in order to us, the advantage seems greater on the side of natural Truths: 1.ᵒ For no man ever doubted of the Truth of these, having once understood their terms; & many have, & do doubt of faith, althô sufficiently proposed. And 2. ᵒ no man ever dissented from those Principles, when he had once admitted them; & many have Apostatised from their Faith.  
So that all the Praises you give to Faith, belong more to natural Sciences, then to it. Such a stranger are you to its true Prerogatives.  
The reason of this stupendious blindness in searching the scriptures, is that you read them as a master; not as a disciple: you intent not to learn from them what to believe, but to shape them to what you think: you have the word but reject the sense, which is to the word, what the soul is to the body, it gives it life, & motion. The 
(a) 1. Cor. 2.14.  natural man receiveth not the things, of the Spirit of God, for they are foolishness unto him, nether can be know them, because they are spiritually discerned. You see, fir, that some may read, or have the word of God, & yet not comprehend its meaning: nay that it may seem folly unto them. The words may be words of 
(b) john. 6.61.  lise everlasting, & yet they cry: Durus est hic sermo: this word is hard, & who can hear him?  
The Divine Scriptures are high & majestical in the sense; simple & without affectation in word: they are plain; yet in them are high Hills, which no natural wit can surmount. They are perspicuous, yet full of mysterious clouds, which baffle the most piercing eye. They are all True: yet S. Austin 
(c) l. 3. cont. Faust. c. 2. Piè cogitantes tantae auctoritatis eminentiam, latère ibi aliquid crediderunt, quod petentibus daretur, oblatrantibus negaretur.  takes notice of some seeming contradictions, which cannot be reconciled with our recourse to God the Author of scriptures. Less is learned by study, then by Prayer, if Prayer be accompanied with humility. The 
(d) Psal. 18. (or 19) 7.  testimony of God is faithful, giving wisdom to the little ones, or making wise the simple, as the Inglish hath it. And the Author of our faith glorifyes his Father, 
(a) Mat. 11.25.  for concealing his mysteries from the learned, & wise, & revealing them to little ones. S. Gregory furnishes us with a fit comparison, 
(b) Greg. ep. ad Leandrum c. 4. Instar fluminis alti, & plani in quo Agnus ambulet, & Elephas natet.  of a shallow & deep river: in which a lamb may wade, & an Elephant swim. That is, in it the simple, & humble find ground to stand upon; which the Proud lose, & by it, are lost. The words are plain, & easy; but the sense sublime, & hard, not to be reached by humane industry; but by Divine inspiration, which is denied to those, who rely on their own abilities, & given, to such as recurre to God.  
No books of the Sibyls, nor oracles of the Devils, or other humane writing can equal Divine Scripture in this point.  
Another character, of Divine Scriptures is the force which accompanies them, & works upon the hart of those who are well disposed which insinuates its self into the will, & inflames it with the love of God breakeing in pieces the stony hart of sinners. Art 
(c) jerem. 23.29.  not my words like fire, & like a hammer that breaks a Rock.  
No precepts of Pagan Philosophers had this energy. I will not assure, you ever perceived either of these two qualities in reading of Scripture, in your works there appears little signs of either, or of the disposition, which they suppose.   

CHAPTER VI Scriptures Suppressed.  
G. B. Pag. 13. Scriptures being the Revelation of the whole counsel of God, & written by plain & simple men, & as first directed to the use of the rude illiterate vulgar, for teaching them the mystery of Godliness, & the path of life, it is a shrewd indication, that if any study to kide this light under a candlestick & to keep it in an unknown tongue, or forbidden the body of Christians the use of it, that those must be conscious to themselves of great deformity to that rule.  
ANSWER. Here you begin your charge of AntiChristianisme against your mother-Church & as the charge is false, so in your managing it, you mingle many Errors, with some few truths. A bad cause is not capable of a better defence. I will take notice of some of your most considerable slips, & leave the reader to Judge of the rest.  
That Scriptures were written by plain & simple men, is not true. Was Moses such, who was learned in all the learning of the Egyptians? Was David the sweat singer of Israel, a plain & simple man? What shall we say of Solomon, to whose wonderful knowledge the Scripture itself bears witness? Amos, it is true, was; but Esayas was not, nor Daniel, nor Samuel. And who ever was Author of the Book of Job, he was certainly far from being plain & simple: for in him are found in perfection, Philosophy, Astrology & Divinity, as a queen gouverning them, & if Caussinus the Jesuit may be believed, as complete Rhetoric, as in any whosoever. And as to the Authors of the new Testament, as long as S. Paul, S. Luke, & S. John are amongst them, you will never persuade the learned part of the world, that your speech is not rash & inconsiderate.  
But suppose it true, that they were all plain & simple men: what then? Doth it follow that what they writ, is easy to the meanest capacity? (for that you intent if you intent any thing.) Do you not know, that these men, were only the Scribes, of the Holy Ghost? & that in a scribe capacity of understanding is not necessary, but only fidelity in writing. No great science is necessary in a Printer who only Prints what is given him, by an Author: the Same of a Scribe, who writes what is dictated unto him. Now all Authors of Canonical books are the Scribes of the Holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so their doctrine is to be calculated according to the Meridian of that Divine Spirit; not of their qualities. Take the most plain, & simple of them all, 
(a) Amos 1.1.  the herd man of Thecue: read him over: & if you say you understand him quite through, I will say, you have confidence to say any thing.  
G. B. pag. 14. The hardests part of Scripture, are the writings of the old Testament, & yet those were communicated to all.  
ANSWER. Some parts, of the new are as hard, at any of the old, viz. the Apocalypse, & some parts of S. Paul's Epistle, are hard to be understood. 
(b) 2. Pet 3.16.   
Likewise, Is it not true, that all the writings of the old Testament were made common to all the israelites. The King 
(c) Deut. 17.18.  was indeed commanded to write to himself a copy of the law out of that which was before the Priests the Levits. By which it appears that even Copies of the law were not so ordinary. Which may be gatheted also out of the 4. of Kings c. 22. there was such astonishment at the finding, & reading of the book of the law newly found in the Temple. The tencommandments were common, the Pharisys Phylacteryes prove it. As for the rest, it was divided into Parashots, sections, & read unto the People, when they met on the Sabbath, as you may see, Acts 15.21. And in the second of Esdras cap. 8. And the Same custom is still in the Cat. Church: which in her service doth daily read some of the new, & old Testament.  
G. B. pag. 14. What pains are taken by Papists to detract from the Authority of Scriptures how they quarrel, its darkness, its ambiguousnesse, the genuinesse of its Originals?  
ANSWER. This is a calumny. We all unanimously own Scripture to be the word of God: that no untruth can be found in it. Out of its darkness, & Ambiguity, we show the necessity of receiving its sense from Tradition; & not sticking to the bare letter of the Scripture without the sense; which is to the letter, what a soul is to the body.  
G. B. pag. 15. We complain of Scripture being too much perused.  
ANSWER. Another calumny: In all our universities we have masters of Scriptures, who in those, I know, take place of those even of Divinity. Which shows the esteem we make of that study.  
G. B. pag. 15. Let as little of it be in vulgar tongues, as can be.  
ANSWER. Athird Calumny. It is all in Inglish, translated by the Rhemish, & Douai Colleges: & in french, by the Doctors of Louvain. And as for the new testament, is it published in french by Rene Benoit, Brulot, Villcloin, & Amelot. Besides other editions less noted. And if there hath been no new translation into Inglish, it is not for any decrees forbidding it, but because that first translation is liked in gross, & if any thing, be defective (as is unavoyable in all works of men) it is not considerable, & the like, or worse, might be feared in another.  
G. B. pag. 19 We read it publicly in an unknown tongue, in Latin.  
ANSWER. If this proves our dislike of the Scriptures, it will likewise prove our dislike of Councils & Pope's Bulls, (which you say we prefer before Scriptures) seeing these were never extant in any vulgar language. Latin cannot truly absolutely be called an unknown tongue, in the Latin Church, seeing it is the language of her schools, of her publiske service, of her laws, of her Tribunals, of her Councils, & in many places (as in Polony, & higher & lower Germany) of almost every particular person, where very ordinarily even carters, & watermen speak it. And as for Spaniards, & Italians with little application, they understand it, by reason of the assinity betwixt their own, & the Latintongue. So Inglish cannot absolutely besaid to be an unknown tongue in Wales, & Ireland, though in both there are several who understand it not.  
If this be not a sufficient vindication of our Church, how will you excuse your own from the same fault, which never translated the Scripture, into Irish, but uses Inglish in Ireland even where there are many thousands, who understand it as little, as Latin is understood by any Catholic.  
G. B. pag. 15. We permit no private person the use of it, with out allowance from his Confessor.  
ANSWER. A fourth Calumny. In Latin Greeke or Hebrew, it is universally permitted to all. In France no body scruples at the reading it in french, provided the Editions be approved. Your Brethren there could have informed you better: seeing they have had the confusion to see their Ministers mouths stopped, by Cutlers, & Schoomakers out of their own Bible: which could not be, had they not read it.  
If the opinion of a Confessor be demanded, it is to know the Disposition of the Person, who desires it, whither it be such, as good may behoped from that reading. All food is designed by almighty God for the use of man. Yet without any injury to the Patient, a Physician may forbid him the use of some, which would nourish peccant humours. So Scripture are designed for our instruction unto Piety to God, & Peace to our Neighbours: If any man's mind be possessed with opinions contrary to both, & these opiniôns controuble all Instruction given him so as all serve only to confirm him in his Impiety, & turbulent humour, would you not advise him a diet, from such strong food, as Scripture? For example lately a great part of the commonalty of our nation was so possessed with a spirit of Rebellion against Ecclesiastical, & Civil Government, that althô there be scarce any thing more recommended in Holy writ, than obedience to Prelate, & Prince, yet they thought the whole drift of Scripture abetted their Treason: not that any such thing was to be found in Scriptures; but that they fancied it there, as men fancy, that the Bells speak articulate words. In that conjuncture what advice would you give to an ignorant man, to be satisfied with books of Devotion, & Instructions drawn from Scripture which might keep him humble, & Peaccable: or to continu reading the Scriptures which he thought preached sedition, & from which (through his bad disposition) he was confirmed in his Rebellions, & AntiChristian Courses.  
Another motive, why the Confessors advice is demanded, is that he might instruct men how to read, & reap benefit from the Reading. To read with the Humility of a Scholar, not the presumption of a master, to make rather a Prayer, than a study, of it: To resolve to practise what they understand: & adore God for what they understand not. So that whither they do, or do not comprehend, what they read, they Glorify God in all, & grow in virtue. After such instructions applied to the condition of every one, the benefit will be much greater, & the danger of ill using it much diminished.   

CHAPTER VII. Idolatry of the Pagans.  
THis matter is as clear in itself, as any antiquated rites can be: all men are possess with an opinion, that (as the word imports) the deluded nations did Adore Idols, as their Gods. S. Austin l. 20. contra Faustum c. 20 having said, that latria was the worship given to God alone as he is distinguished from all his creatures, how holy soever, he says: Ad hunc cultum pertinet oblatio sacrificii, unde Idololatria dicitur corum, qui lioc (sacrificium) etiam Idolis offerunt. That to offer Sacrifice is an act of latria: whence those are called Idolaters, who offer it to Idols. This seems clear: yet our modern Protestants to make good the charge of Idolatry against the present Catholic Church, raise agreate missed before their Readers eyes, & misrepresent Idolatry in such colours, as may afterwards be applied to make good their charge against it. I will endeavour to cleerethe missed, & represent things in their own scape, to the end, the difference betwixt Catholics, & Idolaters may the better appear. Something hath been already said to the same intent in the preface, which I desire may be here remembered.  

SECTION I. That Pagans thought their Idols to be Gods.  
MY first reason is taken from several places of Scripture, fathers, & Pagans, where they are expressly called Gods. Exo. 32.4. These are thy Gods, o Israel. Speaking of the calf. and Micah having newly made an Idol, prepared a place to put it in, 
(a) jud. 17.5.  He set a part alittle house to the God. Or as the Inglish translation hath it Micah had a house of Gods. And the Danits having rob him of his Idol, he bemoanes his loss with these words: 
(b) jud. 18.24.  My Gods, which I made me, you have taken away. Dan. 14.15. Doth not Bel seem to thee aliving God? And the Psalmist: 
(c) Psal. 96. (93.) 5.  all the Gods of the Nations are Idols, the Latin hath it otherwise, Omnes Dii Grentium daemonia: but the Inglish Protestant's cannot except against their own edition. Lastly the same is as expressly, though more obscurely delivered in book of wisdom. 
(d) Sap. 14.21.  Where he says, the Pagans had given the Incommunicable name to Stocks, & Stones. And what is that Incommunicable name but, that of the true God? All othernames are communicable, as signifying things common to many: even that of Gods by participation, Gods by ressemblance. 
(a) Psal. 81. (82.) 6.  I have said you are Gods, & children of the most high. And: 
(b) 1. Car. 8.5.  There are many Gods, & many Lords. Wherefore the true meaning of that place is that the Pagans affixed the Proper Name of God, to their Idols.  
This may be gathered from the profession of Pagans themselves. 
(c) jupiter Tragaedus.  Lucian relating an assembly of their Gods, called by the great jupiter (on occasion of Atheism, which the● bore faced walked amongst the Philosophers, to deliberate how to oppose it, he makes Jupiter give a commission to Mercury to entertain them, & place them orderly according to their several dignities by reason of their matter, or Art. On the first rank he should place those of Gold: on the second those of silver: on the third those of Ivory; on the fourth those of Brass, or stone. And amongst these he should give the precedency to those who where the master pieces of famous workmen such, as Phidias, Alcumenes, Myron, Euphranor, etc. There Neptune sees with disdain & indignation, Anubis, with his dog's face take place of him, because he was composed of more rich matter. Then there is a dispute, what place to assign to the Colossus of Rhodes; which although it was only of Brass, yet for the bulk of it surpassed the price of most of the golden Gods. In sine the whole discourse evidently demonstrates, that the material Status, or Idols were believed to be Gods, by the Pagans, whom Lucian there derides.  
As for fathers, & Primitive Christians, out of their works whole volumes might be composed in confirmation of this Truth. See Justinus M. epist. ad Diognetum, pag. 492. Consisider the matter & form, of those things, which you call Gods, & judge them to be such. Are not some of them stones, like to those we tread on? Are not others of Brass, like to that which is applied to ordinary uses? Others of wood, & that worm eaten? Others of silver, which must be watched, lest they be stolen? Others of clay? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These you call Gods, you serve, you adore these, & at last become entirely like them.  
Tertul. Apolog. cap. 40. Si quid adversi accidit urbibus, eaedem clades templorum, quae & moenium fuerunt: ut jam hoc revincam, non à Deis evenire; quia & ipsis evenit. If any calamity befalls your towns, their Temples, & their walls perish alike: whence I prove, that your Gods do not inflict it, seeing they suffer, as much as the walls.  
S. Cyprian. l. ad Fortunatum de Exhortat. Martyrii cap. 1. Proves against the Pagans, quod Idola Dii non sunt: That Idols are not Gods. A very superfluous task, if what E.S. says be true, that no body thought them so. More Fathers shall be cited in my following reasons. So that E. S. will have no occasion to make himself merry, with a covy of three Fathers, as he did with that of one Partridge. See also s. Ambrosel. 2. de Virgin. ante finem.  
Another reason is taken from the reprod ordinarily made in Scripture to Idolarers. David 
(a) Psal. 105. (106) 20.  says they changed their Glory into the likenesse of a Calf (or cxe) eating grass: because they abandoned God, to adore a statu shaped like an ox: that is they left God not for at ox, nor for the likeness, of God; but for the likeness, or ressemblance of a calf. What the Royal Prophet reproaches to his Ancestors it the wilderness, the Blessed S. Paul 
(b) Rom. 1.23.  charge upon all Idolaters. They changed says he, the Glory of t he incorruptible God, into an Image made like to corruptible man, & to birds, & four footed Beasts, & creeping things. S. Hierom objects the same: l. 2. Comment in c. 1 Matt. Ignorantes Creatorem, & adorantes lapdem. Being ignorant of the Creator, & adoring stone.  
Athird reason is taken from those places o● Scripture, or fathers where Gods are said to be made by men. We are first forbidden to make them: 
(a) Exod. 20.23.  Yeshall not make Gods of silver, nethershall you make unto you Gods of Gold. And the Israelits were threatened 
(b) Deut. 4.28.  in case of disobedience to God's Commandments, that for a punishment, they should serve Gods, the work of men's hadst, would & stone, which nether see, nor hear, nor eat, nor smell. And in the book of wisdom. 
(c) Sap. 13.10.  Their hope is amongst thedead, who call Gods the work of men's hands. In fine S. Paul 
(d) Actor. 19.26.  was accused by Demetrius the silver-smith, for teaching, That they be no Gods which are made with hands: wherefore it was his, & the common opinion, that they were Gods, which were made with hands. Justinus Mar. Apol. 2. O stupidity! you adore those as Gods, which are made by wicked men. And in S. Austin 
(e) l. 8. de Civ. Dei. c. 23. & 24.  Mercurius Trismegistus avows some Gods to be made by men, to wit, those in temples: althô he owned that this proceeded from the ignorance of the true worship of God.  
This receives a great light from Isayas 
(f) Isay. 44. à v. 9 ad 20.  A carpenter, says he in your Inglish translation, plants an Ash, & the rain doth nourish two. He burneth part thereof in the fire, with part thereof he makes a God. Again 
(g) Isa. 46.6. & 7.  They lavish Gold out of a bag, & weigh silver in the balance: & hire a Gold smith, & he maketh it a God. And Jeremy 
(a) jerem. 16.20.  Shall a man make Gods, unto himself, & they are no Gods? the same in substance is said Jere. 10.3.4.14. althô more obscurely.  
If M. Still. be not satisfied with these testimonies of holy writ (than which nothing can be more clear, let him show his Art in explicating these verses of a Pagan, owning the same 
(b) Horat. l. 1. Sat. 8.   

Olim truncus eram ficulnus inutile lignum:  
Cùm faber incertus, scamnun faceretnè, Priapum,  
Maluit esse Deum. Deus indè ego.   
A fourth reason is taken from the prayers which were made to the statues, or Idols. In the book 
(c) Sap. 13.17.  of wisdom. He (the Idolater) maketh Prayer for his good, for his wife & children, & is not as hamd to speak to that which hath no life. For Health he calleth upon that which is weak; for life he prayeth to that which is dead: for aid he humbly beseecheth that which hath least means to help: & for a good journey he as k that, of that, which cannot set a foot forward. And for gaining, & getting, & good success of his hands, as k ability to do, of him that hath least ability, to do any thing. Again one preparing to sail, & about to pass thorough the raging waves, calls upon a piece of wood more rotten than the wood which carrieth him. And in the Epistle of Hieremy. 
(d) Bar. 6.41.  If they see one dumb they bring him, & entreat Bel that he may speak: as though he were able to under stand.  
These two Books are held to be Apocrypha, by Protestants, (of which I will not treat at present) yet why they should deny them credit in a matter offact, I know no reason. But because they regard not what is reasonable in their controversies; but what serves their turn, I will show the substance of all this, in books of unquestionable authority: 
(a) Isayas' 44.17.  The residue of the Ash, be maketh a God he falleth down unto it, & adores it & prays unto it, & saith, deliver me, for thou art my God The say, of the other Books are only ampliations of this. So they cannot be denied, without rejecting this; nor this admitted, without retaining of those.  
A fifth reason is that the Idolaters were really persuaded, that their Idols did helpethem. Hieremy 
(b) Hier. 2.27.  Saying to a stock thou art my father: & to astone thou hast begotten me. Certainly those who could believe that they ought their Being (the greatest of all gifts) to their statues, or Idols, of stone, or wood, would much easier believe they owed to them other goods of an inferior nature. Certainly the Jews 
(c) Hier. 44.8.  ascribed their past felicity in Jerusalem to their sacrifices offered to the queen of Heaven, & their then present miseries to their ceasing from those sacrifices. But the most public owning of singular benefits from Idols, is that of the israelites. 
(d) Exo. 32.4.  These are thy Gods o Israel, which brought thee our of the land of Egypt. Which words S. Cyril of Alex. l. 9 contra Julianum p. 308. B. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) understands to be said to that very calf, which Aaron had cast.  
If Mr. Still. think not this reason cleared enough out of Scripture, I shall desire him to read what is written by the Greeks' of the Palladium of Troy; & what the Romans thought of it, & of their Ancilia, what Macroblus writes of some Nations, who chained the Gods, Protectors of their Cittys, fearing they should forsake them. Let him at least read S. Austin l. 1. de Civit. c. 3. And if he be not convinced, that the Pagans had confidence in their statues, or Idols, I say he shuts the eyes of his understanding so close, as to exclude all light, but what pleases him, & serves his turn. Add to his, Saint Cyprian l. ad Demetrianum. Pudeat te eos colere quos ipse defends, pudeat tutelam de iis sperare, quos tu ipse tueris. Be ashamed to worship those, whom you defend: & to expect protection from those, who themselves need yours.  
I have two authorityes more, to confirm this reason: Jeremy 
(a) Hier. 10.5.  affords the first. They must be carried, because they cannot go. Wherefore Fear them not for they can neither do hurt, nor good. To what intent could this reason be alleged, unless it were to confound that opinion that the statues themselves could help, or hinder? The Pagans than were possessed with that opinion. My other is out of David 
(a) Psal. 113.8. or Ps. 115.8.  who having said that the Idols of the Gentiles were silver & gold, the work of men's hands: that they had eyes, & could not see: ears, & could not heare-&c. He concludes his elegant induction, with these words: May every one who makes them be like unto them, & also all who trust in them. There was then a Trust, a confidence, a reliance on those Idols, which could not be grounded, but on an opinion that they did Good. Add to this, what R. Majmonides says, as he is rendered by Dionysius Vossius, p. 8. Ab his simulacris bona & mala omnia provenire indicabant universis: & proinde summo jure coli & metui. And Athenagoras in his Embasly for Christians, p. 25. Ownes the same, but attributes the effects to spirits dwelling in them.  
My last reason is taken from the several arguments produced in scripture against Idolatry, that they were made by men, that care must be taken they did not fall. 
(b) supra.  that they have no motion. 
(c) Sap. 13.15. Bar. 6.26.  Cannot defend themselves, from worms, or birds, fire, or theives, or even from the sacrileges of their own Adorers: as S. Ambrose 
(d) Bar. 6. Psal. 115.5. jer. 10.5.  observes out of the example of Dionysius the Tyrant. 
(e) lib 2. de Virginibus ante finem.   
You will say Pagans were wise men: how could they then be capable of so gross an Error? ANSWER. This is that weakness of the understanding incident to some: who in matters of fact require demonstrations: so a Philosopher denied local Motion because he could not answer the reasons against it, & deserved no other confutation, but by this question: Fool what do I now. proposed by a man who walked. It is clear out of what I have said, that the Pagans de facto did believe their Idols to be Gods, why should we give ear to a speculative reason, against an evident historical Truth? As if man left to himself did nothing but rationally, or did not many times so far darken his understanding, as to show little use of it in his greatest concerns! It was the greatest folly imaginable, I grant it: yet that is incident to man when he is abandoned of God. And this the Ingratitude of Philosophers deserved. For whem 
(a) Rom. 1.21.  they knew God they glorified him not as God nether were thank full, but became vain in their imaginations, & their foolish hart was darkened professing themselves to be wise, they became Fools. And changed the glory, of an In curruptible God, into an Image. Thus S. Paul. If you reply, you see, who you will dispute against: viz, the Fathers, S. Paul, Hieremy, Isayas, & the Holy Ghost.  
If you still think the Parallel just betwixt the Idolatry of Pagans, & the worship given in the Catholic Church to Images, skew your Art in sophistry, & prove that we hold our Images to be Gods: that we put our Confidence in them; expect good, or fear Evil from a stock. How pitiful, would your discourse be, should you dispute against us in this manner: a Cross is made by a man: ergo it is not a representation of our Saviour's death. The statu of our B. Lady cannot move, without the help of man: ergo, we are not to hope for any thing from God, though her intercession.  
In fine either what Fathers, & what Scripture contains against the Idols of the Gentills, is to no purpose, & all their Reasons are frivolous: or our doctrine of Images differs from theirs of Idols: the first is blasphemy: therefore you must subscribe to the second.   

SECTION II. The Beginning, & Occasions of Idolatry.  
CAlvinus lib. 1. Instit. c. 11. l. 8. says Idolatry began almost with the world. Omnibus ferè à mundo condito saeculis. But he nether gives any reason for this assertion, nor determins its Author, nor time. R. Majmonides says it began by Enos, the son of Seth, & Grandson to Adam. And he grounds this Assertion on Gen. 4.26. Then began men to call upon the name of the lord. The Latin hath it: Iste coepit invocare nomen Domini. He began tò call upon God. & the other translations found rather a good, than a had sense: only the Targum Onkelos expresses an aboundoning of God's service, yet so as it charges that fault rather on men living in Enos his time, then on Enos himself. Wherefore, I cannot subscribe to that Rabbi: especially seeing Enos wa● of the virtuous branch, & surely such a heinous sin, as Idolatry could not come but from cursed Cain, or his posterity; if there was any before they were destroyed  
I rather incline to what Saint Cyril of Alex. says lib. 1. contra Julianum. That there was no Idalatry before the Deluge ● because no Author mentions any. Nor after the Deluge, till after building the tower of Babel, & confusion of tongues: for the same reason. But shortly after those seeds were sown, which in process of time brought forth that bad fruit. Suidas says that seruch began Politheisme, & Idolatry, Constantinus Manasses lays the fault on his descendants: though he gave the occasion.  
Our bodies do not in a moment shoot up to their full growth; but leisurely, & in a manner imperceptibly: & our souls do nether on asudden raise themselves to the height of Perfection, nor fall into the depth of heinous sin, according to the ordinary course of Grace & nature. Nemo repentè fit summus. S. Bernard (see S. Chrysost. hom. 87. in Matthaeum) For that one of a Persecutor should in a moment become an Apostle & achosen vessel: another of an Apostle become a Devil, is very extraordinary, the first may be esteemed a miracle in the order of Grace, which is all miraculous: the second a monster in the order of sins, which is all monstrous. Now Idolatry, being the very height of wickedness men by certain degrees, descended unto it: first they made statues: secondly gave them civil worship: then Religious worship, & lastly that cult, or worship, which is due to none but God.  
The first occasion of making them, was for the solace of Parents afflicted with the immature Death of their dear beloved child. 
(a) Sap. 14.15.  A Father afflicted with untimely mourning when he had made an Image of his child taken away, now honoured him as a God, which was then a dead man, & delivered to those that were under him, ceremonies & sacrifices. S. cyril of Alex. l. 1. contra Julianum, delivers the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some falling into the greatest ignorance imaginable, were so shamefully deceived, as to make Temples, & altars to men, & to adore a Gods, those whom they had mourned for, a● dead men. Sacrafacta sunt, quae fuerant assump●● solatia. Minutius Felix & Hieron. l. 1. Comment in c. 2. Osee: Omniaidola exmortuorum errou creverunt.  
The second was the homage due to Kings by their subjects. Those who were within a certain distance from the court, did it to the King in person. But those who dwelled in remote Provinces, performed that duty to the Kings in their statues, (as now they do it to them in their commissioners, or deputyes) which Homage was at first only a Civil worship, which soon degenerated into Divine Adoration 
Sap. 14.17.  When men could not honour their Kings in presence because they dwelled far of, they took the counterfeit of his visage from fare, & make an express image of a King, whom they honoured, to the end that by this forwardness they might flatter him that was absent, as if he were present. Sometimes Princes were not content to be adored absent, or expect it till after their death: their own Ambition, seconded by the flattery of their Courtiers would assist in person at their own Rites & cult. Non solùm mortuis Regibus aut absentibus; sed & praesentibus sacra facta. Vide apud Vossium pag 800.  

— Nihil est quod credere de se  
Non possit cùm laudatur Diis aequa potestas.   
Thus Nabucodonosor, thus the Roman Caesar's thus several others came to be adored. Alexander could not obtain it of his Macedonians, yet of his new Persian subjects he obtained it. Likewise Saturn, janus, & Quirinus (or Romulus) in Italy, Belus in Babylon; Osiris, & Isis, Serapis & Apis in Egypt; jupiter, Neptune, Pluto, Apollo in Greece. And in particular places several others: as in Troy Hector, in Chio Aristaeus, in Samos Lysander, in Cicilia Niobe; & in Italy, in Narnia Viridianus, in Asculum Ancaria, in Volsinia, Nertia, in Sutrino Nortia, & others in other places, came to be Gods. See Tertull. Apolog. c. 24. & Athenagoras pag. 14.  
A third occasion was gratitude to men from whose industry they had received great ease in their wants by invention, ot improvement of Arts. Thus Ceres for corn, Bacchus for wine, Vulcan for the forge, amongst the Grecians, & Flora amongst the Romans for the wealth left to the cammon wealth, were adored as Gods. Minutius Felix in Octavio: Vnaquaeque Natio Conditorem suum, aut Duceminclitum, aut Reginam pudicam sexusuo fortiorem, aut alicujus muneris vel artis repertorem venerabatur, ut civem bonae memoriae, sic & defunctis praemium, & futuris dabatur exemplum. I think their conjecture very probable, who guess the Egyptian Idol, the calf, or ox, to be a symbol of Agriculture, & that Apis, Serapis, & Osiris (three Names of one person) were Adoredunder that ressemblance, for having invented it, whither that person were Joseph, as E.S. pretends pag. 363. or the son of Jupiter, & Niobe danghter to Phoroneus is not worth the disputing. Probably Anubi● got his Apotheosis by his faithful service done to the public in quality of captain of their guards to Osiris, & Isis, & hisdogs face, was a symbol of his vigilancy.  
If you doubt of either, of these occasions o● both, Read Lactantius l. 1. c. 15. Philastrius l. de haeres. c, 27. Isidorus Hispal. lib. 8. orig. c. 11. Arnobius, Min. Felix a 'bove cited, & Cicero de Naturâ Deorum, & that Benefactors were Deified, began from & by command of Seruch one of the descendants of Japhat, as you may see in Suidas, Epiphanius epistolâ ad Acatium & Paulum, & Constantinus Manasses in his short Chronicle.  
Two things concurred to dispose men to this most abominable sin: their Ingratitude to God, within, & the complete workmanhip of the statue without them. Their Ingratitude to God deserved that he should withdraw his Grace, & Leave them to themselves: whence their foolish hart was darkened. 
(a) Rom. 1.21.  The diligence 
(b) Sap. 14.28.  of the artificer did help to set forward the ignorant to more superstition, (which was the exterior cause) for hewilling to please one in Authority, forced all his shill to make the resemblance the better: Andsoe the multitude alured by the Grace of the work took him now for a God, which a little before was honoured but as a man. 
(a) Aug. in pl. 113. Illa causa est maxima impietatis insame, quod plus valet in affectibus miserorum similis viventi forma, quae sibi efficit supplicari, quam quod cam mamfestum est, nonesse viventem, ut debeat à vivente contemni. Plus enim valent ad curvandam infaelicem animam, quod os habent, oculos habent, aures habent; quàm ad corrigendam, quod non loquentur, non videbunt, non audient.  Illa causa. The greatest cause of this mad (senseless) impiety, is that the likeness, of a living man works more strongly upon the affection of those wretches than an evident conviction, that being dead, they should be despised by the living. For the shape of eyes, ears, mouth, nose, hands, & feet are more prevalent to bend down before them a miserable soul, than their not speaking, hearing, seeing, smelling, touching, or walking, is to correct the error. Says S. Austin.  
Probably this may be the reason, wherefore althô by God's command statues 
(b) Exodi 25.18.  of Cherubins were made to be placed with the Ark in the Sanctuary, where none but Priests came, yet in the courts of the temple, either those of the Jews, or Gentills, there were none. To leave nothing in the sight of that stiff neckt Rebellious, Adulterous people, which might be 
(b) Exodi 25.18.  Astumbling block to their souls, & a snare to their feet. And such would those statues have been to the Jews, as they had been to the Gentills.  
The Protestants cannot blame the Catholic Church, for having statues, & exposing them to the people openly, without blaming their own Church, in which statues are in like manner made, & exposed, as I have heard of several of their cathedrals, namely that of Canterbury, where upon the font are those of Christ, & his twleve Apostles. We think our people secured from the danger of Idolatry, first by being taught that the statues are only representations of saints, & not saints themselves, much less Gods. Secondly because that Religious respect which we give to Images doth by them end ultimatè in God: for why do we respect the Image, or Statue? For the Saint, it represents. And why do we reverence the Saint? Merely because he was the Temple of God, & instrument of the Holy Ghost. So that all our worship of Images ends in God, & his Christ with the Holy Ghost, one God Blesse● for ever more. Thus we instructing the people, stop their inclinations to the evil, Idolatry, & by owning all we have, & all the Saint had, that is good, from God we hope we need not fear, that dreadful Blindness & Folly, in to which the men wise according to this world were permitted (to humble, & confound them) to fall through a penal, but a very Just judgement of God.  
The last occasion of this Idolatry, was the Devil insinuating himself into the statues, & in amanner dwelling in them answering to questions proposed to them, causing sicknesses, & healing them: telling things, which happened at a distance, & pretending to foretell things to come: althô in this unless they were very cautions in delivering their oracles in obscure terms, their Ignorance in future things was easily discovered. Of this see S. Austin 
(a) Aug. l. 8. de Civit. c. 23.  Justinus 
(b) justin. Mart. dialog. cum Triphone.  Origenes 
(c) Origenes l. 1. contra Celsum.  Minutius Felix 
(d) Minutius Felix in Octavio.  Prudent. 
(e) Prudent. in Apotheosi.  & Cyprian 
(f) Cypr. l. ad Demetrianum.  Arrobius, Lactantius, etc. I. end with the convinting testimony of Athenagoras p. 29. The things said he, which gave names to Idols, were men: those which take names of them are Divils'. For this reason Tertull. l. de testim. Animae propè finem, said: Thou, o soul, didst abhor Divils', & yet thondidst Adore them.  
I must not omit another kind of Idolatry, of those who adored as God several creatures, either for their beauty, or the benefit, they received by them: such as are the fire, & some elements, of the Earth, or the sun, moon, or stars. Vain 
(g) Sap. 13.1.  are all men by nature, who are ignorant of God, & could not out of the good things seen know him that is: nether by considering his works, did acknowledge the workemaster. But deemed either fire, or the circle of the stars, or the lygks of Heaven to be Gods, which govern the world with whose beauty, if they being delighted took them to be Gods, let them know how much better the lord of them is. But if they were astonished a their power, & virtue, let them understand by them how much myghtyerhe is, who made them.  
There is yet a nother species of Idolatry of such, who Deified & adored all creature's Which was grounded on that opinion of the stoics, that God was the soul of the word which is expressed by Virgil: 
Spiritus intus alit, totamque infusaper artus  
Mens agitat molem, & magno se corpore miscer   
But nothing about this occurring in Scripture, & not much in Fathers, I let in pass.  
These are the several species of Idolatry which do occur, & are most conspicuous amongst Pagans. All were absolutely in excusable, for leaving the Creator for the Creature. Yet amongst all, me thinks, the cause of those who adored the sun was some what less in excusable than the rest, for althô Reason teaches it evidently not to be a God, yet experience shows it to have one Property of God, for the sun gives light, & life to all that have eye & hart: it gives without interest: it never appears, but as a common good, & besides its visible effects, produces many other by hidden influences. These considerations do not excuse, but they somewhat diminish the guilt of those who adored that wonderful instrument, the work of the most high. Ecclesiastici 43.2.  
To sum up what we have said: we find that even the wisest men have been guilty of the greatest folly, that can enter into any man's head, how weak soever, to take for a God, a thing so much inferior to them in nature. That they expected help of a thing helpless, & direction from what is sentelesse. To this they were disposed by the humane shape, striking their fancy; they were moved to it by love of a dead master, fear of a living Tyrant, flattery to one, on whom their fortune depended: & these altogether heygthned by the Illusion of the Devil. Sometimes Gratitude to beneficial creatures, inclined men to renounce the great Benefactor. Yet these motives how powerful soever, could never have made men so prodigiously to renounce the use of Reason, had they not, by former sins, so far left God, as to deserve to beleft by him: not that they received no grace at all from him; but that they had not such graces as would keep them in what was good, & prevent their fall, into those senseless errors.   

SECTION III. What were the Gods of the Pagans or What things were represented by their Idols? Where it is proved, that Pagan Gods had been men.  
THe occasion I have, to treat this question is given by G.B. & E. Still. who pretent that Chiefly one & he the true God was adore by the Idolaters, who used several Statues, & names only to represent his several attributes. And that by jupiter they understood the in God.  
What I have cited out of scripture, & fathers, is sufficient to convince the contrary seeing by that it appears that dead men, Stars etc. were adored. Vossius l. 1. de Idol. cap. 5 p. 30. says, Idolatry began with the adoration of Angels, thence past to the souls of men Lactantius l. 2. c. 14. says, the Egyptians first adored the Stars, afterwards their Kings. S. Cyril of Alex. l. 1. cont. Jul. p. 17. saith the same of the Chaldaeans. But the Egyptians, whilst the israelites lived amongst them adored either Apis or joseph under the shape of an ox, or calf. And in imitation of them the israelites in the desert, Exod. 32. & the ten Tribes at their schism from the Temple of Jerusalem, the third of Kings 12.28. which continued amongst them, till they were removed quite out of the country. Althô that was not the only Idolatry, they were guilly of: for they had Baal, 3. Reg. 18. & the host of Heaven toward the end, of their kingdom as appears 4. Reg. 17.16. which they learned probably of the Assyrians. After the transmigration of the Tribe of Juda, we find those who remained in their country much addicted the to the Star worship, Hieremy 44. as to a superstition ancient amongst them: which I guess they learned of their King Achaz, & that he received it from Damascus. 4. Reg. 16. where a copy of an Altar was sent to the high Priest to have another made like it, & placed in the Temple. But this being a matter of no moment, I do not trouble myself with further examining it. Our only dispute is about the Romans, & Greeks': whose Idolatry was banished the world by Christian Religion, which our modern adversaries pretend that we have renewed again.  
You say the, that they, by jupiter, adored thetru God Creator of Heaven & Earth: we say, that all the Gods of the Pagans, were men, & that jupiter himself was such. And that they were Devils who took upon themselves those persons names, to delude the word. I will prove this 1. ò out of Scripture, 2. ò out of such fathers as lived with the Pagans & consequently had more occasion to know their Theology then we, who must gather it only out of their writings 3. ò out of the Confession of Pagans, 4. ò out of the acknowledgement of the Gods themselves, who were adored, & lastly by the Confession of Protestants.  
My first proof is taken out of Scripture, psal. 95. (96) 5. All the Gods of the nations are Devils. Omnes Dil gentium Daemonia. So it is in the vulgate Edition, & was so from the beginning, while Paganism flourished: & yet Pagans never accused the Christians for imposing upon them opinions, which they did not hold. See S. Aug. upon that place. The Inglish translation is some what different. viz. All the Gods of the nations are Idols. Which notwithstanding confutes sufficiently the contrary error: for if this be true: All Gods of nations are Idols, as it must, being in Scripture: E. S. his proposition being contradictory to it, must be false, jupiter, the chief God nations, is no Idol, nor Devil.  
Moreover if the sacrifice the Idolaters offered, (which was always held to be the Prime act of Religion) was offered by them to the Devils, & not to God, than it follows they did not worship the true God but only Devils. But they sacrificed to Devils, & not to God, Ergo they did not adore the true God; but Devils. I prove the minor: Deuter. 32.17. They sacrificed to Devils; not to God: to Gods whom they knew not, to new Gods, who came newly up, whom your fathers feared not. Psal. 105. (106.) 37. They sacrificed their sons, & their daughters unto Devils. And 1. Cor. 10.20. The things which the Gentills sacrifice, they sacrifice to Devils, & not to God. Hence Aug l. 20. cont. Faust. c. 18. ait: Nihil in sacrificiis Paganorum Deo displicuisse, nisi quod fierent daemoniis. Nothing in sacrifices of the Pagans was displeasing to God, but those to whom they were offered. viz, the devils.  
My second proof is taken out of those Fathers, who living with theh Pagans, & conversing familiarly with their persons, (some of them having been Pagan's themselves) & writing against them, had most reason to know their sentiments concerning their Gods: & durst not misrepresent them, for Fear of God, who forbids lying, & shame of men, who would have discovered their falsehood. What say these Fathers of the Pagan's Gods? Athenagoras legate. pro Christ. pag. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are not the ceremonies of the Egyptians ridiculous who mourn for those persons, as for dead men, & adore, & offer sacrifice unto them, as to Gods. & pag. 16. He tells the Emperors, they knew very well, that the ancient Poets, Orpheus, Homer, & Hesiod. were either contemporaneous with the Gods or lived very little after them. And p. 17. in sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Gods were not from the beginning but were begotten, as we are. And in this, alliagre● And p. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Out of history it evident, that those Gods from whom Idols ha● their names, were men: & that those spirits, who take those names, are Divils', is evident from then works.  
Tertullian Apolog. c. 10. pag. 39 Deos vestros colere desinimus, ex quo illos non esse cognovimus: sed nobis inquitis Dii sunt. Appellamus ● provocamus à vobis ad conscientiam vestram, illa no● judicet, illa nos damnet, si poterit negare omne istos Deos vestros homines fuisse, sed & ipsa, si infici● jerit, de suis antiquitatum instrumnentis revincetun de quibus eos didicit testimonium perhibentibus ●● hodiernum, & civitatibus in quibus nati sunt, ●● regionibus in quibus aliqui operati vestigia reliquerunt, in quibus etiam sepulti demonstrantur. N●● ego per singulos decurram, proprios, communes, masculos, feminas, rusticos, urbanos, nauticos, & militan (otiosum est etiam titulos persequi) ut colligami● compendium: & hoc non quo cognoscatis; sed recognoscatis, Certè enimoblitos agitis. Ante Saturn● Deus penes vos nemo est: ab illo census totius, vel potioris, vel notioris Divinitatis. Itaque quod de origine constiterit, id de posteritate conveniet. Saturnum itaque, quantùm litterae docent, neque Diodorus Graecus, aut Tallus, neque Castrius Severus, aut Cornelius Nepos, neque ullus commentator ejuscemodi antiquitatum, aliud quàm hominem promulgaverunt. Si quaeras rerum argumenta, nusquam invenio fideliora quàm ipsam Italiam, in quâ Saturnus post multas expeditiones, postque Attica hospitiae consedit exceptus à jano. Mons, quem incoluerat, Saturnius dictus, Civitas, quam depopulaverat, Saturnia usque nunc est, etc. We do not adore your Gods, because weknow they are not Gods. But say you: to us they are Gods? We appeal, from you, to your own conscience being content to stand or fall by its verdict: if that can deny, that all your Gods have been men. If she denys it, We will convince her error out of your own Records of Antiquity, from which she must learn, what she knows of them: out of the citties, in which they were borne: Out of the countries where they flourished: & out of the places where they were buried. I intent not to run over each one in particular, or speak of those who are common to all, orpeculiar to some, of males, females, Peasants, Citizens, watermen, & soldiers: it being superfluous, to mention even their several Professions: not to acquaint you with any new thing: but to call to your mind, what you knew before, althô you act, as if you knew it not. You have no God ancienter than Saturn. Of him were borne your chiefest, or most noted Gods. If he is proved to have been a man all the rest must have been such. Now if you consult Authority, all Antiquity speaks him to be a mere man: If you seek proofs from things, Italy will afford convincing arguments, in which after many wars, & having post Greece, Saturn settled, being entertained by janus. He gave his name to the City hebuilt, to the mountain where he dwelled. The Country where he was concealed was called from that Latium, etc. And c. 19 pag. 49. Ipsos Deos vestros, & templa & oracula, & sacra, unius Prophetae scrinium vincit. The Pentateuch is more ancient by some ages, than your Religion, & your Gods themselves. & a little after: Sicut illos homines fuisse non audetis negare, itapost mortem Deos factos asseveratis. Now you cannot deny them, to have been men; you say thèy were made Gods after their death.  
Minutius Felix in Octa. pag. 16. Majores nostri dum Reges suos colunt religiosè, dum defunctos illos desiderant in imaginibus videre, dum gestiunt eorum memorias in statuis detinere, sacra facta sunt, quae fuerant assumpta solatia. Lege Stoicorum scripta, vel scripta Sapientum, eadem mecum recognosces, ob merita virtutis, aut muneris Deos habitos. Et p. 19 Manifestum est homines illos fuisse, quos & natos legimus, & mortuos scimus. Our Ancestors whilst they honour their Princes, during their life, whilst they see them in their pictures, or statues, those things were turned to Religious uses, which were intended only for their comfort. Read the writings of your Stoics, or other liarned men, you will be forced to acknowledge what we say, that men, for their virtue, or offices were held to be Gods. Out of all, that we have said, it is evident, that your Gods were men, of whose birth, & Death we are certain.  
S. Cyp. l. de Idolorum vanitate, gins the book with these words: Deos non esse, quos colit vulgus, hinc notum est. Reges enim fuerunt, qui ob regalem memoriam coli apud suos, etiam in morte coeperunt. We may be sure those cannot the Gods, who are commonly adored as such, for they were kings, who for their Royal authority obtained to be adored, at their death.  
Arnobiusl. 2. contra Gent. pag. 10. Vos hominem nullum colitis natum? non unum aut alium? non innumeros alios? quinimò non omnes, quos jam in templis habetis vestris mortalium sustulistis ex numero, & coelo, sideribusque donastis? Si enim fortè vos fugit sortis eos fuisse humanae, & communis conditionis; replicate antiquissimas litteras, & eorum scriptapercurrite, qui vestutati vicini, sine ullis attestationibus cuncta veritate in liquidâ prodiderunt. jam profectò discetis quibus singulis Patribus, quibus matribus fuerint procreati, quâ in nati regione, quâ gente, quae fecerint, egerint, pertulerint. You reproach to us, that we adore a man. And do you adore no one man? do not you adore many men? were not all your God's men, who by your favour were raised up to Heaven, & placed amongst the stars? If you have forgotten this, turn to your ancient writers, who will without flattery tell you that they were men, & ordinary men: thence you may learn their fathers, mothers, country, quality, gests, etc.  
S. Chrysost. hom. 1. ad populum Antioch. The whole multitude, of the Pagan Gods, is made up of such men.  
S. Hier. l. 1. Comment. in Osee cap. 2. Omnia Idola ex mortuorum errore creverunt. All Idols were made out of dead men.  
S. Austin spends agreate part of his first Books de Civ. D. to confound the Pagan error, who adored either dead men, or living Divils', l. 8. c. 26. the title of the Chapter it: Omnis Religio Paganorum circa homines mortuos fuit impleta. The whole Religion of the Pagans was taken up with the cult of dead men.  
S. Cyril lib. 6. contra Julianum p. 205. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which are the words, of Sanconiathon: they may be thus Inglished: The Ancientest of the Grecians, & Particularly the phoenicians, & the Egyptians, (from whom the rest received it) thought those to be (not Heroes not secundary, & underlings, but) THE GREATEST GOD'S, who had been Beneficial to mankind, & invented some useful things. Which words are the more to be noted, because they are of one of the most ancient of Pagan writers, & consequently nearer to the time of the pretended Gods. But chiefly because they are cited, & approved by S. Cyril l. 6. cont. Jul. & by E.S. Orig. Sacrae p. 32. so that in one Authority I give three witnesses.  
Julius Firmicus pag. 20. Ecce Demonest quen● colis. It is the Devil, whom you adore.  
I conclude this proof with the words of Justin M. Apolog. 2. p. 56. where having said, that Socrates was persecuted by the devils, whom the Athenians adored, for denying them to be Gods; as an Atheist: & that on that same score the devils practised the like on the Christians in his time, giving them the same odious name. He adds: If Atheist signify a man who denies the Gods of the Pagans, I own we are Atheists. But we do believe, says he, in thetru God, father of justice, etc. Would he have said this, if he had been of E. S. his opinion, that the Gods of the Pagans were thetru God?  
My third proof is taken from the Confession of Pagans, for sanconiathon the ancientest of their writers, whose words you may find in S. Cyrill. 1. contra Julianum pag. 205. & Mr. Stillinghfl. in his Origenes Sacrae pag. 32. He, I say, taught that even the greatest Gods had been men. And what other sense can begiven to this verse of Ovid, Fastorum 4. speaking of Venus:  
Illa Deosomnes (longum est enumerare) creavit. As saying all were borne, as commonly men are.  
Alexander in a particular book sent to his mother, acquaints her, that he by threats had forced out of an Egyptian Priest, this secret, that all the Gods (which he with the rest of the Pagans adored) had been men. This is cited by Athenagoras pag. 31. S. Cyp. l. de Idol. vanit. & S. Austin lib. 8. de Civit. Deic. 27. who names the Priest, revealer of this secret, Leo.  
This is confirmed by all those, who name the several countries of their Gods. Jupiter of Crete, Mars of Thracia, Juno of Argos, or Samia, Diana of Taurica Chersonesus, Dercetus, or Atergate a cruel, & lascivious woman (mother to Semiramis) of Syria, Apollo, Venus, etc. of others Countries. What doth all this import, but that they were (in the opinion of the Pagans) men, borne, & buried, as the rest? which argument the Fathers do commonly use. More shall becited, when we to speak of Jupiter in particular.  
My fourth proof, is taken from the coufessions, of the Gods themselves, whom the Pagansadored. Tertul. Apolog. cap. 23. p 56. Aedatur hic aliquis sub tribunalibus vestris, quem à daemone agiconstet, jussus à quolibet Christiano loqui spiritus ille, tam se daemonem consitebitur de vero, quàm alibi Deum de salso. Aequè prodncatur aliquis, ex iis, qui de Deo pati existimantur, nisse daemones confessi fuerint Christiano mentiri non audentes, ibidem illius Christiani procacissimi sanguinem fundite. Bring out before your tribunals any person evidently, & certainly, possessed by some spirit, either habitually, & permanently (such as are called energumen) or transiently (as those, who as they offered sacrifice, & did their devotions to the Gods, were by them for a time possessed) let a Christian command that spirit to speak the Truth, what he is: & if he doth not truly own himself to be a Devil (not being able to tell an untruth to such an exorcist) althô in our absence he boasts of his being God, knock out that impudent Christian's brains.  
Cypr. l. ad Demetrianum pag. 201 O si audire eos velles, & videre, quando à nobis adjurantur, & torquentur spiritualibus flagris, & verborum tormentis de obsessis corporibus ejiciuntur, quando ejulantes & gementes voce humanâ & potestate divinâstagella & verbera sentientes, venturum judicium confitentur. Veni & cognosceveraesse, quae dicimus. Et quiasic Deos colere te dicis, vel ipsis, quos colis crede, aut si volueris, & tibi credere, de teipso loquetur, audiente te, qninuncpectus tuum obsedit, qui nunc mentem tuam ignorantiae nocte coecavit. Videbis nos rogari ab iis, quos tu rogas, timeri ab iis, quos tu adoras. Videbis submanu nostra stare vinctos & tremere captivos, quos tu suspicis ac veneraris ut Dominos. Certè vel sic confundi in istis erroribus tuls poteris quando conspexeris & audieris Deos tuos, quidsint, interrogatione nostram statim proden & praesentibus licet vobis, praestigias illas, & fallaciassuas, non posse celare. O that thou wouldst bu● hear & see thy Gods, when by the Spiritual torments of our exorcisms, they are cast out of th● bodies, they possessed: when they are forced to acknown ledge the judgement to come at the last day. Come t●● us, & experience the Truth of what we say. A●● seeing thou adorest thy Gods, at least believe those thou adorest: or if thou wilt believe thyself we will force that same spirit which obsesses t●● body, & blindest they soul with ignorance of Geetruth, to speak the Truth to thee. Thou shalt see the● pray to us, to whom thou offerest thy devotious those to fear us, whom thou adorest. Thou sh●● see these tremble as Captives chained by us, whom thou bonourest as Lords. Certainly thou wilt be ●● hamed of thy error when thou hearest they Ge●● themselves (when questioned by us) own wh●● they are, even in your presence, as not able to co●●ceale their kunning wiles, & illusions.  
And Minutius Felix in Octavio pag. 2●. Haec omnia sciunt plerique, pars vestrum, ipsod● moans de semeptipsis consiteri, quoties à nobis to●● mentis verborum, & orationis incendiis de corpon● bus exiguntur. Ipse Saturnus, & Serapis, & Iupite● & quicquid daemonum colitis, victi dolore, qu●sunt eloquuntur. Nec utique in turpitudinem sui●nonnullis praesertim vestrum affistentibus mentiu●tur. Ipsis testibw esse eos daemones de se verum cony●● tentibus credit: adjurati enim per Deum perum●● solum inviti, miseri, etc. Most men, & even many of yur own know they are nobetter, than Devils, whom you adore. Your Gods, Saturn, & Serapis, & jupiter, have been adjured by the name of the true, & only God, & have been forced out of the bodies they possessed & confessed themselves to be foul, & seducing devil's. And their Confession was to be supposed true, in point of reason. For they that were adored as Gods, would Never belie themselves into Devils to their own reproach especially in presence of them that worshipped them, were they not forced. Thus is that place Inglishedby W.L.  
Julius Firmicus pag. 20. Ecce daemon est quem colis, cùm Dei & Christiejus nomen audierit, contremiscit. It is the Devil, whom you adore: he trembles, when he hears the Name of God, and of his Christ.  
In my next section I will cite Prudentius, who says the same in his Apotheosi. You may find in S. Austin, & other father's several reasons proving those Gods to be Devils, chiefly for there promoting vice, by encouraging Poets Fables, concerning those filthy Acts related to have been committed by them.  
My fift proof is taken from the testimony of Protestants themselves. The Author of the whole duty of man, pag. 138. I need seek little of the second Commandment, as it is a forbidding of that grosser sort of Heathenish Idolatry, the worshipping of Idols; which though it were once common in the world, yet it is now so rare, that it is not likoly any that shall read this, shall be concerned in it. Can he have said this, had h● not known the practice of Papists to be s● different from those of Heathen Idolaters?  
Vossius l. 1. de Idolol. cap. 18. pag. 139. Omnes Gentium Dii fuerunt homines. All the Go● of the Pagans were men. Godwin l. 4. Antiquity c. 1. Well deserving men were reputed Gods.  
M. Thomas Prat in his Epistle Dedicator of the History of the Royal Society, havi●● fayd, that generals of Arms, & great Conquerors, whereby the Pagans esteemed Hero● he adds: The God's Antiquity worship; d wi●● Temples, & Altars were those Who instructed th●● world to blow, to sow, to plant, to bughouses, & to find out now countries.  
Mr. G.B. in this very book p. 16. The he● (the commonalty of the Idolaters) did formal worship the Image. & p. 23. The souls of decease men were honoured with divine honour.  
I hope E.S. will not refuse the testimony of his great Patriarch W.L. who in his Relati●● pag. 77. citys with great esteem of them, th● words of Minutius Felix; & very judicious● observes, that it is not credible the true Go● should be forced out of his possession. Mud less that he be constrained to utter ally, & own himself to be a foul & seducing Dive. Can any man think, that God can deny himself, to such a degree? Credat judaeus Appelld non ego. I scarce wonder at the extravag●● opinions of the Pagans, seeing E. S. & G. B. can believe that. Were there not some other more powerful tye, then only imaginary, or pretended incredibility, I should hope to see both believe Transubstantiation, seeing they can believe, that God can deny himself, tell a lie, & profess himself a Devil. O Blasphemy!  
But althô in a bad humour E. S. should refuse to subscribe to his quondam Primate, yet I can have recourse to a person very near unto him, even his own dear self: for he, Orig. Sac. l. 1. c. 2. p. 32. speaking of Sanconiathon, says: That which of all seems the clearest in this Theology, is the open owning the Original of Idolatry to have been from the consecration of some eminent persons after their Death who had found out some use full things for the world, whilst they were living, which the subtler Greeks would not admit of, viz, that the Persons they worshipped were once men, which made them turn all into Allegories, & mystical senses to blind that Idolatry they were quilty of the better amongst the Ignorant, And l. 3. c. 5. he says; that Saturn, jupiter, Mercury, Neptune, Vulcan, juno, Minerva, Ceres, Bacchus, & others had been men, & women.  
He could not have given a clearer, & fuller testimony of the truth, of what we say, & the falls hood, of what he delivers, then is contained in those two places. To what can we attribute this change in E.S. that what was before the certain position of Idolatry should now be falls, but to a desire to charge that hainou●sin upon the Roman Cat. Church, which falls of itself to the ground, if Pagan's Idolatry be rightly represented? Tantae molis erat●● to make Rome seem Idolater in the eyes of his ignorant admirers!  
Philo Biblius had reason to blame those Allegories, to which the subtler Greeks had recourse, which made a clear new Religion by changing the object Adored as God, from some man eminent for power, or virtue to Elements, much inferior to the least  men, or any living Creatures: for this yielded the cause, & condemned the whole Idolatrous world. So Minutius Felix in Octavio, pag. 16. Zenon interpretando junonem Area, jovem Coelum, Neptunum mare, ignem esse Vulcanum, & coeteros similiter vulgi Deos Elementaesse monstrando, publicum arguit, graviter, & revincit arrorem.   

SECTION IU. That the jupiter O.M. of the Greeks' & Romans, was not the true God.  
MY first, & chief proof, is taken from what is already said out of H. Scripture, Fathers, Protestants, & Pagans. For those universal Propositions contain all, & every God of Paganism. v. C. What are the Propositions of Scripture? All the Gods of the Gentiles are Devils. And. The Pagans sacrificed to Devils; not to God. What are the Propositions of E.S. One God of the Pagans, was the true God, & no Devil. Item: The sacrifices of the Pagans were offered to the true God, & not to the Devil. If the Logic of E. S. can reconcile with truth two contradictions, it is a rare one. Till he teach us how they can stand together, we will stick to the common received Axiom of sophists, that both cannot be true. So one of these propositions must befalls, either that of Scripture, or that of E. S. now I desire him to declare whither he takes to be true, and whither the Liar: God, or himself.  
Again Gal. 4.8. the Galatians knowing not God, served those who by nature were not Gods. Which are the words of the Apostle. And E.S. says: The Galatians knew jupiter, & served him, who was the true God. Wherein he directly contradicts the Scripture.  
The like arguments might be brought from the authorities cited out of Fathers, Protestants, & Pagans; who assuring universally, that all the Pagan Deities were raised from men, exclude all possibility of Jupiter's being otherwise, he being one of them. Indeed no body ever reproached the Catholic Roman Church, that it did not adore the true God, althô many pretended the adoration of the Saints, to be like to that of the Pagan Idolaters adoring of their secundary Gods: why then should the Pagans be absolutely said not to adore the true God, if they did adore him, althô they joined others in alike degree of worship with him? But seeing E. S. & G.B. pretend jupiter to be the name of the true God Blessed for ever more, amongst the Pagans, I will show, that jupiter, according to Fathers, Poets, & Protestants, was a man, as well as the rest: & I will confirm all with E.S. his own testimony.  
My next proof is taken from those, who confound jupiter with the rest of the Gods, Saturn, Neptune, Pluto, etc. as well as of the other Gods. We have heard Tertullian assure, that Saturn was the ancientest of their Gods: & that the rest ought their being to him, & thence inferred, that he being a man, all the rest must have beenesoe too. See also Lactan. Firm. who says l. 1. c. 15. It is evident all the gods were men, See Tertul. c. 10. p. 39 His words are cited above sec. 3. note that Vossiusl. 1. Idol. c. 18 p. 139 thinks this an invincible argument, to prove that by Saturn the Pagans understond Adam. Now if Saturn was the ancientest of all the Pagan's Gods, jupiter, who is on of them, is not ab aeterno, eternal: & consequently not the true God. See Minutius Felix p 23. where jupiter is said to be cast out of possessed body, as well as Saturn, & Serapis: as having nothing peculiar above the rest. W.L. indeed puts an emphasis upon his name, jupiter himself, when he translates those words: which is not in the Author, at least as we have him: which shows only, that the Pagans had a greater veneration for Jupiter then for the rest: yet without taking him out of the number of those Heathen Gods, who were subject to Christians exorcisms.  
My third proof is from such fathers who relate his country, birth, & death. Minutius Felix pag. 17. The birth Countries & sepulchres of the Gods are shown. Dictaei jovis. Of jupiter on the mountain Dicte. S. Cyp. l. de Idol. vanit. p. 204. Antrum jovis in Creta visitur & sepulchrum ejus ostenditur, & ab eo Saturnum fugatum esse emanifestum est. You many see Jupiter's cave in Candy, his sepulchre is there shown: & it is undeniable that he chased thence Saturn, his father. Lactantius Firmianus l. 1. div. instit. cap. 11. p. 39 says this Epitaph was written on his tomb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jupiter Saturni. S. Cyril of Alex. l. 10. contra Julianum, p. 342. speaks of Jupiter's tomb, & says that Pythagoras visited it, & writ upon it, this Epitapht: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here lies jupiter. And Porphyrius boggling about the truth of this story which ruins the Divinity of his great God, S. Cyril adds: That Pythagoras had written the plain truth: that the greatest of the Pagan Gods was dead: & that his countrymen the Cretans had built him a tomb: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Julius Firmicus p. 4. says that Jupiter was King of Candy, or Crete: that Bacchus, or Dyonisus was his unlawful son: whom in her husband's absence juno caused to be killed by the guards, who devoured his body; but Minerva preserved his hart & presented it to her Father, as his return, etc.  
Commodianus cap. 4. Saturnus Rex erat in terris, in monte natus Olympo. Non Divinus erat, sed Deum sese dicebat. Venit inops animi, lapidem pro filio sorpsit, Sic Deus evasit: dicitur modò Iupiter ille. Saturn was a King, who out of fear, of his own children, devoured them. But one of them was saved, a stone in lieu of him being given to the father, which he swallowed. So this infant grew up to be a God, & is called jupiter.  
My fourth proof is from those fathers, who absolutely refuse to acknowledge the Divinity of jupiter. Origen. l. 1. cont. Celsum, p. 19 Assoon as we hear the name of jupiter, we understand the son of Saturn, & Ops, Juno's husband, Neptune's brother. & l. 5. p. 262. We will rather endure any torments, then acknowledge jupiter to be God. Lactantius Firmianus, called commonly by the Fathers, the Christian Cicero, whom Photius judges to be the most learned, & eloquent of his age, & who for his capacity was chosen by the Emperor Constantin the greare, to be Tutor to his son, Crispus. He, I say, l. 1. Instit. Divin. cap. 11. p. 38. says. jovem illum esse, qui ex , Saturnoque natus sit, negari non potest. Vana igitur est persuasio eorum, qui nomen jovis summo Deo tribuunt. Solent enim quidant errores suos hac excusatione defendere, qui convicti de unto Deo, cùm id negare non possunt, ipsum se colere affirmant; verum hoc sibi placere ut Iupiter nominetur. Quo quid absurdius! jupiter enim sine contubernio conjugis, siliaeque coli non solet. Vnde quid sit apparet, nec fas est id nomen eò transferri, ubi nec Minerva est ulla, nec juno. It cannot be denied that jupiter was borne of Ops & Saturn wherefore it is a vain, or foolish persuasion, of those who would give the name of jupiter to the supreme God. (Observe this Mr. E. S.) For some are wont in that manner to excuse their Errors, when they had been convinced of one God, so as they could not contradict it, by saying that themselves adored him, & called him jupiter. Then which, what can be more absurd?  jupiter is not worshipped without the partnership of his wife, & daughter. Whence it plainly appears, when this jupiter is, & that the name ought not to be transferred thither, where there is no Minerva, nor juno. Thus this learned man. Whose words are so clear, that if he were now alive, & intended, to reject E. S. his new error, he could not do it more convincingly.  
My fift proof is taken from the confessions of the jupiter himself, as you may see in Tertul. S. Cyprian, julius' Firmious, & Minutius Felix above cited. Add to these Prudentius i● Apotheosi.  
— Torquetur Apollo  
Nomine percussus Christi, nec fulmina verbi  
Ferre potest, agitant miserum tot verbera lingu●  
Quot laudata Deiresonant miracula Christi,  
Intonat Antistes Domini: fuge callide serpens,  
Exue te membris, & spiras solve latentes.  
Mancipium Christi fur corruptissime vexas?  
Desine Christus adest, humani corporis ultor:  
Non licet ut spolium rapias, cui Christus inhaesitexi●  
Pulsus abi, ventose liquor, christus jubet,  
Has inter voces medias Cyllenius arden's  
Ejulat, & notos suspirat Jupiter ignes.  
Out of which verses E. S may learn, first the form of our Exorcisms, which to this day are made after that manner, trampling the Proud spirit under our feet, with disdainful language.  
E. S. may learn secondly the force of them which by invisible stripes did scourge those pretended Gods, till they forced them out o● their possession. Nec fulmina verbi ferre potest, agitant miserum tot verberalinguae, quot laudate Dei miracula resonant.  
He may learn thirdly, that not only the lesser Gods; but even jupiter himself was subject to the whips, & torments inflicted byour exorcists.  
My sixth proof is drawn from the opinion of the Pagans. See Natalis Comes l. 2. mithol. c. 1. & sequent: Where you find many cited. Lucian in jove Tragaedo, says that Damis an Atheist, having objected to one, who defended the Divinity of the Gods, that jupiter the chief of them was dead, as also his sepulchre, which was extant, & a Pillerneere it, testifying the truth of that death: jupiter he says, grew Pale, & dismayed hearing it, being conscious of the truth, & that truth tended to root up the opinion of his Divinity.  
My seventh proof is grounded on what the Fathers writ of him, viz 1. ò that he was not a God. 2ᵒ But that he was a man. 3. ò That we as a wicked man, subject to such vices, as would make any civil man blush. Justinus M. Paraen. pag. 2. shows him to have bewailed like a woman the death of Sarpedon. His insatiable lust both after women, & boys is noted by all: so is his Ambition, which shown itself by his Rebellion against his own Father. Now how can the Fathers be excused from horrible Blasphemy, in accusing the Pagan jupiter of these crimes, if he be the true God?  
I conclude this proof with an invincible reason taken from S. Austin l. 1. de consensu Evangelistarum, c. 26. None of all the Gods, adored by Pagans, opposed the adoration of any other. Diana, & Minerva never expressed any dislike of men adoring of Venus & Priapus, Saturn was willing his rebellious son jupiter should be adored: Vulcan very quietly endured the company of Venus his wanton Wise, & of Mars, whom he had found in flagranti with her. And jupiter never checked his daughter Venus, for those filthy faults, which would have made her unfit company for civil men, or women. Whence the saint concludes them all, & jupitu too, to have been Devils, who aimed only at the courruption of manners. This be confirms, from the law of the true & living God, who for bad them all to be adored, commanded all their statues to be pulled down, all their rites, & ceremonies, & sacrifices to be abolished. By which Satis ostendit illos falsos, atque fallaces, & se esse verum ac veracen Deums he convinces sufficiently that false opinion newly broached by E. S.  
My last proof is taken from the testimony of learned Protestants, who all acknowledged this truth, till the desire of accusing Popery engaged E. S. in the contrary opinion. We have seen W.L. naming jupiter himself Godwin l. 4. Antiquitat. c. 2. says that jupiter & Baal semen, which signify the Lored of Heaven, is one & the same thing, viz, the sun: as the Queen or lady of Heaven, is the Moon. Vossius is of the same opinion with us, that jupiter was a man. We have seen a 'bove that E. s. in his Origenes sacrae, says in general that all Heathen Cod had been Men: & approved of Philo Biblicus his judgement, who blamed the subtler Greeks turning all to Mythologyes. Let us now see, what he says of the several Gods, & of jupiter himself in parcicular.  
E. S. l. 3. Origen Sacrar. c. 5. pag. 587, jupiter who was the same with Cham, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as I'm from Chamum, fervere, incalescere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says Herodotus: Him whom the Greeks' call Z●●● the Egyptians called Cham or Ammun rather. So japhet, Whose memory was preserved under Neptune, to those portion the Islands in the sea fell. And pag. 589. Vossius hath taken agreate deal of pains to digest in an historical manner the stories of the several Jupiter's: Where of he reckons two Argives, a third the father of Hercules, a fourth a King of Phrygia, & two more of Crete, to one of which without any distinction, the actions of all the rest were ascribed, & WHO WAS WORSHIPPED UNDER THE NAME OF JUPITER. And p. 594. As the story of Saturn & Noah do much agree, so the three sons of Noah, & those of Saturn, Jupiter, Neptune, & Pluto have their peculiar ressemblances to each other. Of which Vossius & Bochartus have largely spoken, & We have touched on already. Besides Which this later Author hath carried the parallel lower, & finds Canaan, the son of Cham, the same with Mercury the son of Jupiter. As it was the curse of Canaan to be a servant of servants, so Mercury is always described under servile employments: his wings seem to be ships of the Phoenicians, who were derived from Canaan: his being the God of trade, notes the great merchandise of the Phoenicians, & Mercuries thievery notes their piracies, or at least their subtlety and craft. He was the Father of Eloquence & Astronomy, as letters, & astronomy came from the Phoenicians into Greece. This, & much more to the same purpose, may be found in that Chapter, in E.S.  
By what strange Apotheosis did this change happen, that that same Person, who till the year of our Lord 1663. (when the Origenes Sacr●● were printed) was a gross body should by the year 1676. become a Pure Spirit? that the son of Noah should be the Creator of Heaven & Earth? & cursed Cham, be changed into God Blessed for evermore? This Metamorphosis deserves a place Ovid's Poem, as well as any in the pack. By what art Magic was it made? By what Revelation was it mode known to E.S.? Here we have Dr. Stilling fleet against Dr. Stilling fleet: he now destroying, what he then built, building what he then destroyed: making himself evidently a Transgressor. Gal 2. 18. He tookeit, unkindly of I.W. that accused him of contradicting himseif: it may be, he will be offended with W.E. for the like fault, if it be one. But who Can hinder Truth fromoffending, when it sets before a man's eyes his own faults. Veritas odium parit, says the comical Poet: viz, whem it reprehends us, other wise it is beloved: Veritatem lucentem diligunt arguentem oderunt. says S. Aug. But let us consider some of his grounds, & those the chief ones for Deifying the accursed Cham, or the more accursed Devil, who took on him that name jupiter.  
E.S. pag. 34.35. & 36. Numa believed one supreme God: & he thought, & adored jupiter as such, seeing he appointed a Flamen Dialis. as the chief of all the rest and erected a Capitol to Jove. He tells us, it was vowed by Tarqvinius Priscus in the Sabine war, carried on by Servius Tullius: that Tarqvinius superbus Was at vast charge upon it. That it stood upon 800. foot of ground, was not finished, till after the expulsion of Tarquin, & was then dedicated with great solemnity by Horatius Puivillus, being both Consul, and Pontifex. And from that time this was accounted the great seat of God, & Religion amongst them: it was Sedes Jovis, in Livy, Jovis summi Arx, in Ovid, Terrestre domicilium Jovis, in Cicero: Sedes Jovis O.M. in Tacitus & if any thing more (says he) can be added, it is only what Phiny saith in his Panegyric that God was as present there as he was in Heaven: Thus he. Where had he told us the names, of the Architect, & subordinate officers & workmen, the wages each of then received, in what money, it was paid, & when, & where, & by whose hands. How many dogsaccompagnyed their masters to the Dedication, & what order was taken to prevent their playing, or quarrelling with one another, lest they should disturb the Devotion, & spoil very much to the force of this Argument. Which for want of such fine Erudite observations will be found weak, & insignificant.  
For as for the Flamen Dialis I grant that Flamines were their chief, or high Priests designed for the service of particular Gods (yet so● the Pontifex Maximus was above them whic● E. S. ought not to be ignorant of) as also tha● jupiter was the chief God, the Pagans ador●● but the authorityes of Fathers force us to thin● them all no better than men. S. Austin expressly says l. 2. de Civit. Dei c. 15. there were thre● Flamens, Dialis, Martialis & Quirinalis. Vives upon that place, will teach us, that there we● others after wards instituted, as Pomonalis, t● Pomona, & another to Cesar, & to other less● Deitys: which later were of an inferior ord●● to the three first. NHow whence will E.S. dra● his assertion of Jupiter's being the true God? fro● the officer, Flamen? He must then say, in alike manner, that romulus, Pomona, & Cesar we● the true god, & not men: seeing they had their Flamines, too. Or was it, because he was Dial's this is a begging the thing in question. A●● which is worst of all for E.S. S. Austin teacher us l. 2. de Civit. Dei c. 15. that that very Iup●ter, to whose service the Flamen Dialis was ordained, was the son of Saturn, & brother to plu● & Neptune.  
From the officer of the Capitol, we will a● company E. S. to the Capitol itself, & leam● what stories that so costly building will tell● the God adored in it: we will take S. Austin● our compagny, for a Guide. We shall find, in it, Jupiter's breast plate. (Jovis Aegyda) says the Saint l. 1. de Cons. Evang. c. 23. we shall find the Goat Amalthea who had suckled & nursed him in his Infancy, says S. Austin l. 6. de Civir. Dei c. 7 Whence as well as S. Austin I propose a question: Quid de jove senserunt, qui ejus nutricem in Capitolio posuerunt? What opinion had they of jupiter, who placed his nurse in the Capitol? We shall find juno, & Minerva, wife, & daughter to jupiter. Lastly (but that we come too late) we should have seen in their sacred rites, a representation of the life & death of the God jupiter. S. Austin l. 1. de cons. Evang. c. 23. Varro dicit Deorum sacraex cujusque eorum vitâ vel morte, quâ inter homines vixerunt vel obierunt, esse composita. Had E.S. been Wise, he should rather have diverted us from the Capitol: for it was to that Great building, that S. Austin appealed, being to confute some Philosophers, who, (just as E. S.) said jupiter was the true God. Numquid & Capitolia Romanorum, operasunt Poetarum? says he loc. cit. Quid sihi vult ist a non Poetiea; sed planè Mimica varietas, Deos secundùm Philosophos in libris quaerere, secundùm Poetas in templis adorari. Was the Capitol built by Poets, in which there are so many signs of Jupiter's having been a man? What changelings are you Pagans, who seek your gods with the Philosophers, & adore them with the Poets?  
Now to the Titles & Attributes of this God. Optimus, Maximus, Caeli Rex, Deûm Pater, atque hominum Rex, jovis omnia plena. Which E.S. allegeth p. 36. & pag. 44. he addeth t●e authority of S. Austin l. 4. de Civ. Dei cap 〈◊〉 that to represent his authority, they placed a seep in his hand, & built his Temple on a high hi●● ANSWER. if E.S. had read on the following chapter in S Austin (l. 4. de Civ. D. c. 10.) 〈◊〉 would have seen proofs, that jovisomnia plen●● was spoken by Virgil, of the son of Saturn, 〈◊〉 that according to their own dogmes, th●● saying was false. He will find the like l. de cons●● Evang. c. 23. Arnobius l. 1. p. 9 Answers th●● Pagans, who alleged the argument in this 〈◊〉ture: Dissimilia copulare, atque in unam speciemu●● gear, induct a confusione conamini. You end avour●● join things as distant as Heaven & Edrth, eternity & time; for God had no beginning, nor cause; yo●● jupiter had a Father, & Mother, grandfathers, 〈◊〉 grandmothers, & brothers: Nunc nuper in ut●●● matris formatus, he was but lately conceived in 〈◊〉 mother's womb. And Lactantius Firminaus l. 〈◊〉 c. 11. p. 33. Regnare in coelo jovem vulg us exist●● mat: id & doctis pariter & indoctis persuasum les● quod & Religio ipsa, & precationes, & hymni, 〈◊〉 delubra, & simulachra demonstrant eundem t●● men Saturno & Rheâ genitum confitentur. Quomedo p●test Deus videri, aut (ut ait Poëta) hominum rerumque repertor, ante cujus ortum infinita hominum millia fuerunt? All Pagans both learned, & 〈◊〉 learned are persuaded, that jupiter reigns i●● Heaven. Their Religion, & service, & Temples, testify this: yet the same persons profess, that he was the son of Saturn & Rhea. Which two points of their Faith are inconsistent, for how conld jupiter be the founder of all men, seeing many thousands of men had been before he was borne, or conceived? When E. S. shall have considered this, he will think his calling T.G.S. opinion, wild, & absurd, very rash, ungrounded, & impertinent.  
Objection: How could such contradictions be admitted by wise men: for such were the Romans, & Greeks? Especially considering, as E. S. says p. 39 The Romans had an ancient law, which forbade the Poetical Fables? ANSWER. This is to rely on Reason in matter of fact, against cleeretestimonies of Antiquity. If there was such a law, it was very ill kept, as many others are. No Authors more exact observant of Decorum, than Cicero and Virgil: to which, we may add, it may by Terence, as exceeding all Latinsin Dramatical Poems. Cicero, cited by S. Austin l. 1. de cons. Evang. c. 23. in Tuscul qq. l. 1. says: Si scrutarivetera & ex iis, quae Scriptores Graeciae prodiderant, eruere coner, ipsi illi Majorum Gentium Dii qui habentur, hinc à nobis profecti in coelum reperiuntur. Quaere quorum demonstrentur sepulchra in Graeciâ: reminiscere, quoniam es initiatus, quae tradantur mysteriis, tum denique quàm hoc latè pateat intelliges. If we look over our ancient Records, if we consult what Greek Authors deliver we shall find, that even the prime Gods, from Earth passed to Heaven. Examine whose sepulchres are shew●●●● in Greece: Call to mind, seeing you are initiated, what our Rites express: & you will find how for this principle goes. Again: Qui hanc urbem condidit, Romulum ad Deos immortales benevolenti●● famâque sustulimus. The founder of this city, Romu●us, owes his being a God to our good wills. As if i● it were in weak men's power to raise men to Heaven, change them into stars, & place them amongst the Gods!  
And Virgil l. 4. Georgicor. speaks of the Bees, as followeth: 
— Naturas Apib us quas Iupiter ipse  
Addidit, expediam: pro quâ mercede canoros  
Curetum sonitus, crepitantiaque Aerasecutae  
Dictaeo coeli Regem pavere sub antro.   
Which are thus Inglished by Ogilby.  
Now I le declare those gifts which were conferred  
On Bees by jove himself for what reward,  
They followed tinkling brass & Curets sound  
And fed the King of Heaven under ground.  
As if that jupiter had bestowed their Nature on the Bees, to whom he was beholding for his food during his infancy, & who was many ages younger than they.  
And Terence in Ennucho, charges the rape of Danae on the true God of Heaven. At quem Deum? qui templa coeli summa sonitu concutit. That God, which shakes the starry vault of the heavens, with thunder. Those, who desire more examples of such extravagancyes, may read Athenagoras Pag. 20. Justinus M. or any of the other fathers, who have written against Pagans. They will find many causes to dread the Judgement of God executed on those men so wise in all other things; but struck with blindness in this main point, very deservedly, for their Ingratitude to God, whom they knew; but did not glorify him, as God, nether were thankful, but become vain in their Imaginatious, & their foolish hart was darkened.   

SECTION V Whither all, or the greatest part of the Pagans believed the one true God?  
OUr dispute here is not of the first beginners, & planters of Idolatry; but of those who lived at & since the time of Christ, till Christianity prevailed.  
I do not doubt at all, but God, when he created Man, endowed him with all knowledge necessary, for the end, for which he created him: & certainly that of his Creator was as necessary, as any, seeing upon it was grounded his obligation to serve God, by fullfilling his Will, & obeying his commands.  
It is, I think no less certain, that all, & every soul, at its creation, receives an Idea of God & that so deeply imprinted in it, that no ignorance, no want of education, no bad instruction, can wear it out, or entirely deface it. Hence it is, that altnô several barbarous nations adore as Gods, things, which are not God, (as hath been e seen of the Pagans) yet there never were any without some object of Adoration, which they thought to be God. Yet Reason left to its self & taking the freedom of discourse about it, will cover it with Errors, which may darken its lineaments, without destroying it; as Rubbish thrown on an excellent Statu, will bide its beaty from the spectator's eye althô it nether altars the situation of its parts, nor destroys their proportion. One great advantage, we have by Faith, is that it fixeth in our souls a right Idea of God, & excludes those imaginations, which are inconsistent with it. The whole created world is left to the disputations of men's barts (Eccles. 3.11.) for the exercise of their intellectuals: in which they are often mistaken (for they shall not find out the work, that God maketh from the beginning to theend) yet their errors are without prejudice to the main chance, their salvation, as long as they contain themselves within their bounds, nor endeavour to know more of God, them they should, or have learnr of him, nor labour to measure Immensity with a span. Otherwise by lamentable experience they will find the truth of those words: Scrutator Majestatis opprimetur à gloria. Of which we have as many examples, as Philosophers, who attempted it. The wisest of them all in this, was Simonides, who said ingenuously to Hiero, that the more he studied it, the less he understood of it. Hence S. Austin l. 8. de Trinit. c. 2. having saved, that God is Truth, gives us a warning to stick in the thought of that term: Noli quaerere quidsit veritas, statim enim se oppoent caligines imaginum corporalium, & nubila phantasmatum & pertubabunt serenitatem, quae primo ictu quo velut coruscatione perstringeris, cùm dicitur veritas, mane si potes, sed non potes. Relaberis in istasolita atque terrena. When I say, Truth, examine not what it is I mean, otherwise mists of Phancies & cloud of corporeal Images will interpose, & bereave you of the light which appeared at first: stop, if possible in the first limpse of the light: but you cannot do it, for you will always slide into other thoughts. And in the following chapter he discourses in alike manner of the thought of Good: Bonum hoc, & bonum illud. Tolle hoc & illud, & vide ipsum bonum, si potes, ita Deum videbis, non alio bono bonum; sed bonum omnis boni. Speak not of this good, or that good: take away this, & that, & see, if possible, goodness itself & you will see God, not good by any other goodness distinct from him; but the goodness of all good things. Thus whither we conceive God, as the prime Truth, or as the sovereign good, our first Thoughts are Orthodox; as coming from God the Auth or of nature, & our misery proceeds from our not stopping in them.  
This was the reason, why Tertullian l. de Testim. animae c. 1. being desirous to show, for the confusion of Pagans, that natural Image of one God, which all souls ever had, examines only such a soul, as retains its native simplicity, without any adscititious knowledge. Non eam te advoco, saith he, quae scholis formata, bibliothecis exercitata, academicis & porticibus partam sapientiam ructas. Te simplicem, & rudem, & impolitam, & idioticam compello, qualem habent, qui te solam habent illam impsam de compito, & trivio, de textrino totam. Imperitiâ tuâ mihi opus est, quoniam aliquantulae peritiae tuae nemo credit. Ea expostulo, quae tecum in hominem infers, quae aut ex temetipsâ, aut ex quocunque authore tuo didicisti, I would not have thee o soul, framed in schools, conversant in libraries, filled, with the learning of Platonics, or Stoics. I desire thee rude, simple, impolish, & an idiot. Such as thou art in the poorest, & meanest Artisam. I have need of thy Ignorance, for thy learning is suspected. I would know what sentiment thou broughtest with thee into thy body, whither thou hadst it of thyself, or receivedst it of thy Creator. He says, the same in substance in his Apologetic cap. 17. p. 43. & 48. only he extends this testimony of the unlearned, to the learned soul, in sudden occurrences, when acquired learning is useless, & nature alone worketh. And he gives another reason, why our understanding retains not as it should do, the first Idea of God: the greatness of the object, surpassing its capacity. Deum vis magnitudinis & notum hominibus, objecit, & ignotum. Which you may find likewise in S. Cyp. de Idol. van. p. 206  
Out of what I have said, you may see, that our question is not whither we have all a natural opinion of one God? But whither the Religion of the Pagans did teach, that there was but one God? or whither the unity of God was a principle of their Religion, & an article of their Faith?  
Our Answer to this question; is negative: so that we say, Politheisme was an essential point of Paganism: & one main question debated betwint Christians & Pagans, was whither there was only one God? This I gather first out of Scripture: Psal. 75. (or 76.) Notus in judaeâ Deus, & in Israel magnum nomen ejus. In judah God is known, & his name is great in Israel. As if out of the people of Israel he had not been known. S. Hierome says that is to be understood before the Cross of Christ had enlyght ned the world. Antequam illuminaret Crux mundum, & antequam viderctur Dominus in terrâ, quando autem venit Salvator in omnem terram exivit sonus eorum. But when our B. Saviour came the name of God was spread to the extremity's of the earth, amongst the beleivers or Christians.  
And S. Austin: Solent inimici Domini Iesu-Christi omnibus noti Iudaei gloriari in isto Psalmo, quem cantavimus, dicentes: Notus in judaeâ Deus: & insult are gentibus quibus non est notus Deus, & dicere, quia sibi solis not us est Deus, alibi ergò ignotus. Not us est autem revera in judaeâ Deus, si intelligant quid sit judaea. Name verè non est notus Deus, nisi in judaeâ. Ecce & nos hoc dicimus. The known ennemies of our Lord jesus-christus, glory in this Psalm & insult over the Gentiles, saying that God is known to them, the Jews, wherefore he must be unknown to the Nations. Now we grant, that God is known only to jews, or in jewry, & then he shows that the Christians circumcision of the hart, & spirit (of which Rom. 2.29.) doth entirle them to the knowledge of God, restrained in that Psalm to juda.  
Secondly, out of Testimony of the Pagan Gods taken out of S. Cyril of Alex. lib. 5. contra Julianum, pag. 180. where he says: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The doctrine of the Hebrews is confirmed by the testimony of Iulian's Gods, Apollo being consulted, what nations were the Wisest? The Oracle answered: The Chaldaeans, for Philosophy, or natural learning, but the jews (who adore only one God, & King) for Divinity. As the Poliglot paraphrases the oracles sense, prolog. 12. pag. 82. This oracle is also cited by Justinus M. Paraen. p. 23. & Theodoret l. 1. de curan. Graec. Affect. pag. 472. where he brings Porphyrius owning the Oracle.  
Thirdly out of Fathers. We cannot desire abetter witness of the sentiments, of the Pagans, & the point disputed betwint them, & Christians, them Tertullian, who very probably had been one himself, at least had conversed with their persons, & writings, what I cite here out of him is the more to be valued, because S. Cyprian uses the same argument, lib. de Idol. vanit. pag. 207. Now Tertullian lib. de testimonio animae c. 2. Non placemus, Dominum praedicantes hoc nomine unico unicum, à quo omnia, & sub quo universa. Dic testimonium si ita scis. Nam te quoque palam, & totâ libertate, quâ non licet nobis, domi ac foris audimus ita pronunciare, quod Deus dederit, & si Deus voluerit: eâ voce, & aliqueme esse significas, & omnem illi confiteris potestatem, ad cujus spectas voluntatem, simul & coeteros negas Deos esse, dum suis vocabulis nuncupas Saturnum, jovem. Nam solùm Deum confirmas, quem tantùm Deum nominas, ut & cùm illos interdum Deos appellas, & alieno & quasi pro mutuo usu videaris. The Pagans are displeased with us, when we preach one Lord, from whom are all things, to whom all are subject, Speak osoul, what thou knowest of this: Speak boldy with that freedom which is granted to thee though denied to us. Thou sayest. God grant it, if it please God: by which words thou expressest some one, & acknowledgest, that he hath all prower, & denies those to be Gods, whom thou designest by their names: Saturn, jupiter, Mars, etc. For thou professest to believe one, whom thou callest God, of thyself; & when thou givest that name to others, thou usest borrowed notions.  
Again Apolog. 17. pag. 47. Quod colimus, Deus unus est. This is the Christians position against Pagans, Weadore only one God. And. p. 48. Vultis ex operibus ipsius, vultis ex animae ipsius testimonio, comprobemus: quae licet carcere corporis pressa, licet institutionibus pravis circumscripta, licet libidinibus & concupiscentiis evigorata, licet Diis falsis exancillata, cùm tamen resipiscit, ut ex crapulâ, ut ex somno, ut ex aliquâ valetudine, & sanitatem suam patitur, Deum nominat hoc solo, quiapropriè verus hic unus, Deus honus & magnus. Et quod Deus dederit. judicem quoque illum contestatur, Deus videt, Deo commendo, & Deus mihi reddet. Shall I prove this one God out of his works, or our of the testimony of man's souls? which although it be shut up in the prison of the body, spoiled by bad instructions, weakened by concupiscence, & enslaved to false Gods, yet if she come, toher self, she professes, one God, great, & good, she calls his to witness, saying God knows. I leave it to God. Then Tertullian concludes with this exclamation. O testimonium animae naturaliter Christianae! O testimony of a soul, which is Christian by nature! Now I desire to know of E. S. how he could infer the soul naturally to be Christian, because naturally it owned one only God, if this were not the main point controverted? will he say, I am a Protestant because I profess to believe in one God, as Protestants do? or shall I ever think E. S. a Papist, forsaying he believes in Christ. No certainly, those being points in which both parties agree. Tertullian's great wit could never be so easily suprized with hopes of a Proselit, if what E. S. says be true, that both contending parties agreed in professing one God.  
The same reason might be brought out of Minutius Felix, who says pag 14. Audio vulgus cùm ad coelum manus tendunt, nihil aliud quàm Deum dicunt: & Deus magnus est. Vulgi iste naturalis sermo est, an Christiani confitentis oratio? I hear the people call upon God. (naming only one) Are these words the speech of Pagan, or the confession of faith of a Christian?  
Here me thinks, I see E. S. triumphing, as finding what destroys my conclusion, in the foregoing words: which show that all the people believed one God. But I answer, that all expressed that belief in't heir indeliberate Actions, & deliberately acted contrary: & for that reason were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned by their own judgement. Let us hear Tertullian l. de testim. animae c. 6. p. 126. Meritò igitur omnis anima rea & testis est, in tantùm rea erroris, in quantùm testis veritatis: & stabit ante aulas Dei in die judicii, nihil habens dicere. Deum praedicabas, & non requirebas, daemonia abominabaris, & illa adorabas. judicium Dei appellabas, necesse credbas: Inferna supplicia praesumebas, & non praecavebas: Christianum nomen sapiebas, & Christianum persequebaris. Wherefore every soul is deservedly guilfy, & witness against herself the more guilty of her error, because she is witness of the Truth: she will in the day of judgement stand before the tribunal of God, & have not one word to say for herself, when it shall be reproached to her: Trou didstspeake of God, & didst not seek him: Thou hatedst the Devil, & didst adore him: Thou didst appeal to Gods, judgement, without believing it: Thou didst speak of the pains of Hell, 〈◊〉 ithout endeavouring to avoid them: thou hadst in thy hart that great Christian truth, that there is but one God; yet thou didst persecute Christias, for professing it.  
Commonly the Father's labour to prove the unity of a God, against the Pagans. So doth Justinus M. Athenagoras, Minut. Felix, S. Cyril & others. To what purpose that, if all believed it? Origen l. 1. cont. Cells. p. 5. reduces the disputes against Pagans', to two heads: Idols, & Politheisme.  
I end with Lactantius Firmianus l. 1. divin. instit. c. 1. pag 8. says to Constantin the Great: Tu primus Romanorum Principum, repudiatis erroribus majestatem Dei singularis ac veri & cegnovisti, & honorasti. Thou art the first of all the Roman Emperors who adored the only true God. How could Constantin have been the first, if all other Emperors, had adored the only true god, before him?  
Yet I desire E. S. to Answer one or two questions: If all the understanding men amongst the Pagans believed One God, how came Socrates to be condemned for that opinion by the Areopagits? Why did Plato fear the same fate, & for that reason deliver his sentiments so obscurely, about that one God?  
There occurs to me only one tolerable objection against what I here assert: viz, that  
Faustus the Manichaean reproaches to Christians, that they teceived the Opinion of Monarchy, (that is the Belief of one God) from the Pagans: whence it follows, that the Pagans believed but one God. To which I answer 1. It is certain we received that dogme not from Pagans; but from God: So Faustus is most certainly mistaken in that. And why may we not suspect his testimony as to the other part, of the opinion of Pagans, concerning one God? I answer 2. with S. Austin l. 20. contra Faust. c. 19 that the Pagans were not to such a degree blinded with their false Gods, & true Devils Arts, as to have entirely lost the Image of one true God received at their creation: though for their Ingratitude to their Creator, they were permitted to fall to the Adoration of the Creature, Idols, & Devils. Thus S. Austin. Certainly their Wise men through the mist of pompous ceremonies could see the fondness of men who invented them, & the wickedness of Devils, who promoted the.  
Nay I willingly grant that all learned Pagans blamed the Poetical Fables of their Gods. 〈◊〉 acknowledge with Tertullian Apol. c. 46. p. 75. that the Philosopher's impugned them, & were for this applauded, & honoured by the rest. Yet after all this, what those same Philosophers taught concerning the God, is pitiful, and worse: as you may see in Tertul. justinus M. & Athenagoras. The Epicureans fancied him so oddly, as if they designed to make him ridiculous. Dees jocandi causâ induxit Epicurus pellucidos at que perflatiles: Cicero Tuscul. qq. 5. (see Seneca l. 4. de beneficiis c. 19) The Stoics promise, to make their wiseman as happy as the Gods, (Philosophia mihi promittit, ut me parem Du faciat, Seneca epist. 49.) does not so much raise him, as abase them. Yet in reality that similitude, which they promised, was no great perfection, or advantage, seeing they thought the whole world to be God. Quid est Deus? said Seneca l. 1. nature. qq. quod vides totum, & quod non vides. All things visible & invisible are God. And Origenes l. 5. cont. Celsum, p. 235. says, the stoics thought the world to be the first God: the Platonists allowed it to be the second God: & some others pulled it down to the third rank, The Platonicians are thought to have written the most divinely of the Divinity: yet if we credit Tertullian, 
(a) Apolog. c. 47.  they gave it a body. Aristotle the most exact in other things, of all Philosophers. nails God to the hyghest Heaven l. 8. Phys. c. 10. t. 84. & although he had the disposal of superlunary bodies, yet all sublunary things were out of his reach, & jurisdiction, being subject to fate, as Theodoret l. 5. de cur. Graec. affection. p. 551. & else where assures. Nay Aristotle seems to own no kn owledge in God: For l. 2. Magnor. moral. 15. p. 193. he says: God knows nothing distinct from himself, otherwise that thing would be better than God: Nether doth he know himself: for we think those rave, or are mad, who entertain their thoughts about themselves. What shall I say of his Intelligences? which, whilst he makes necessary Being's, selfe-existent, endowed with infinite Power, etc. he seems to Deify.  
Which I do not relate, with any intention to insult over those great men, for their Errors 
(b) Hieron. l. de erroribus Orig. Absit eorum insultare erroribus, quorum miror ingenia.  whose wits I admire, & whose labours have been very beneficial even to me; but only to show E. S & the learned person, (whose works, pag. 6. he promises, or threatens us with) what little solid Truth concerning the Divinity is to be found in Pagan's writings: to the end we may glorify the one great God, who with his one Divine Word made flesh, confuted all the others long discourses & voluminous errors: To the end we many be thankful to the Father of lights, for having given us his saving truth, & freed us from those dark wander, & intricate labyrinths, of Humane wits.   

SECTION VI Of the unknown God, at Athens.  
THe greatest difficulty (against what I have said sect. 4. about the Pagan jupiter, not being the true God, but first a man, & then a Devil) is taken from Act. 17.23. I found an Altar, says the B. Apostle, with this inscription: TO THE UNKNOWN GOD. whom therefore yet ignorantly worship, him I declare unto you. This E. S. pretends to be meant of jupiter, & confirms it very artificially, out of Aratus, out of whom S. Paul citys some peieos of verses. And S. Paul saying he preached him, it will follow, that he preached jupiter, & so jupiter must be a name of the true God: for certainly S. Paul never preached any other. Thus E. S. p. 7.  
How his learned adversary T. G. hath managed this debated point, I cannot tell: but doubtless his works, if I had them, would give me great light. And what I say, I shall willingly reform according to his, in case it be materially different.  
I think it certain, that the unknown God, was not jupiter. To prove this, I may bring all those Author's Pagans & Christians, who speak of the occasion of dedicating this Altar. Again jupiter could not be said, to be an unknown God in Athens; for they knew his country, his birth, his life, & death, his sepulchre, his gests, his parents, etc. Their theatres, their Tribunals, their Temples, didring with his name. Thirdly they had Altars erected to his honour, in their Forum, their Cornerss-of-streete, & even in their private houses; whereas there was only one Altar erected to this unknown God. Fourthly had S. Paul declared jupiter to them, he would at least en passant, have rejected those absurd fables, which were told of him: of his birth, & death, of his Rebellion, & filthy lust, etc. (which are much more unbeseeming a god, as being more dangerous to morality then the things the Apostle speaks of.) At which the Apostle doth not hint in the least manner.  
Hence it followeth, that S. Paul did not preach jupiter. This is evident out of what I have said, & the Apostles words: Quem ignorantes colitis, hunc ego annuncio: Whom you ignorantly worship, him I declare. Soc that he speaks clearly of the unknown God, who was not jupiter.  
What shall we then say to Aratus, who clearly speaks of juptier. ANSWER. What he said of god, was true, & conformable to that natural Idea, which, as is abovesaid, we all have of God; but he erroneously applied to jupiter, the Archdevil. Now S. Paultakes his thoughts which were true, & applies them to that self existent Being, to whom alone they belong: as if a crown by Rebels set upon a subjects head, should be taken off it, & set on the Kings, to whom of right it belongs.  
Where, by the by, we may take notice of a gross error of Seneca, who says it is as good to have no thought at all, as an erroneous one, of God: Quid interest Deum neges, an infames? God out of his goodness to man hath given him that Idea, of himself, which being preserved, althô defaced with errors, yet will help to correct then when we make aright use of our reason. As the statue (of which I spoke in the fifth Sect.) Laid in the dirt, may be taken up, brushed & washed, so as to be restored to its: first beauty. Thus S. Austin convinced himself, that the Manichaean haeresy could not be true. Thus the Philosophers, saw the falsehood of their Pagan Religion.  
I pray God many others, who at this present hold errors in Religion, may so use their Reason, as to overcome them.   

A Conclusion of this treatise.  
To conclude this whole treatise, we will use two, or three passages of Tertullian, to confirm, what he have hitherto said. Imprimis c. 11. p. 40. Sicut Deos vestros homines fuisse nonaudetis negare, ita post mortem Deos factos, instituistis asseverare.  you dare not deny you Gods, to have been men, you resolve to stand to their having been made Gods after their death. And to jupiter n particular he applies that general assertion pag. 41. Vani erunt homines, nisi certi sint ipsum jovem quae in manu ejus imponitis fulmina timuisse. Men are very foolish, if they doubt of Jupiter's having feared the thunderbolts, which you put into his hands. What thinks E.S. was not jupiter aman, in Tertullian's opinion?  
Again Tertul. l. de Idololatria c. 21. Scia quendam, cui Dominus ignoscat, cùm illi im publico per litem dictum esset, jupiter tibi sit iratus; respondisse, imò tibi. Quid aliter fecisset Ethnicus, qui jovem Decum credidit? Confirmavit jovem Deum per quem se maledictum indignè tulisse demonstravit remaledicens. At quidenim indigneris, per eum, quem scis NIHIL esse? I know one, (whom God for give) who when one wrangling with him had said: the wrath, or curse, of jupiter fall upon thee: answered upon thee rather. Would a Pagan have answered otherwise, who believed jupiter to be God? He seemed to acknowledge his Divinity, when he shown himself so concerned for the imprecation of his wrath. For why should he trouble himself, for his Anger; whom he knows to be NOTHING? Moreover l. de Resur. carnis cap. 6. pag. 568. Phidiae manus jovem Olympiun● ex ebore molitur, & adoratur: nec jam bestiae, & quidem insulsissimae dens est; sed summum soeculi numen: non quia elephas, sed quia Phidias tantus.  honestius homo Deum, quàm Deus hominem finxerit. Phidias the Sculptor out of Pieces of Ivory makes a Statue of jupiter Olympius; and it is presently adored: & it is no more regarded, as the tooth of a most silly Beast; but as THE SUPREME GOD. As if MAN produced a more Noble work, than God: for God only made a miserable Creature, & MAN makes a GOD.  
In his Apolog. ch. 12 p. 42. Quantùm igitur de Di is vestris, nominasolummodò video quorundam veterum mortuorum, & fabulas audio, & sacra defabulis recognosco. Quantùm autem de simulachris ipsis, nihil aliud deprehendo, quàm materias forores esse vasculorum communium, vel ex iisdem vasculis: Quasifatum consecratione mutantes, licentiâ art is transfigurante, in ipso opere sacrilegè, ut revera nobis maximè, qui propter Deos ipsos plectimur, solatium poenarum esse possit, quod eadem & ipsi patiantnr, ut fiant. Crucibus & stipitibus imponitis Christianos: quod simulacrum non prius argilla deformat cruci & stipiti superstructa? In patibulo primum corpus Dei vestri dedicatur. Vngulis deraditis latera Christianorum: at in Deos vestros per omnia membra validius incumbunt asciae, & runcinae, & scobinae. Cervices ponimus ante plumbum & glutinum, & gomphos: sine capite sunt Diivestri. Ad bestias impellimur, certè quas Libero, & Cybele, & Cereri applicatis. Ignibus urimur: hoc & illi à primâ quidem massâ. In metalla damnamur: inde censentur Dii vestri. In insulis relegamur: solet & in insulis aliquis Deus vester aut nasci, aut mori. Si per haec constet Divinitas aliqua, ergò qui puniuntur, consecrantur, & numina erunt dicenda supplicia. Sed planè non sentiunt has injurias, & contumelias suae fabricationis Dii vestri, sicut nec obsequia, etc. As for your Gods, I see nothing, but the names of some men dead long since: I hear many fables; & can discern them in your sacred rites. As for your Idols, they are composed of the same matter, of which are our most ordinary vessels, nay sometimes our vessels are turned into them being changed, by the sacrilegious working of a statuary. And it might be a comfort in our tourments to us, that we undergo only the same operations, which they are subjected to, to become Gods. Are we raised on a cross? your Gods are set on them, to be shaped. Do you rake our sides with Iron hooks? your Gods are more roughtly carved by an axe, a chizil, a plainer, Do you cast us into the fire? In that your Gods are melted to be cast into their mould. Are we sentenced to the mines? Thence your Gods are drawn. Are we banished to the Islands? In those many of your Gods are borne, or dead. They are as insensible of the rough workman, as of your ceremonious rites. Do we not therefore rather deserve Commendation, than punishment, for discovering, & rejecting so gross an error, as it is, to take for God, what is nothing but a liveless creature, as every spider, & other insect doth perceive?  
When E.S. hath considered this, I shall desire of him to know whither it be not evident hence 1. ò that the Idols of the Pagans were by them held to be Gods? 2. ò whithet those Gods had not been men?  
I must beg thy pardon, courteous Reader, for abusing thy patience with this long digression: I will, God willing, make amends, by being short in my following Reflections, on my good friend, Mr. Burnet. So I take my leave of E.S. till our next meeting.    

CHAPTER VIII. What G. B. says, to prove Catholics Idolaters.  
G. B. pag. 15. One Idolatry of the Gentiles was When the true God was worshipped in a false manner.  
ANSWER. This is not true; for the Turks & Jews worship God in a false manner: yet are not Idolaters.  
G. B. p. 16. If is Idolatry, to erect an Image to represent the Deity to our senses: & adore God through it.  
ANS. Were all Idolaters, who have something to mind their senses, of the Divinity: Protestants were such, who have words to signify him by the Ear, & a triangular figure, with the tetragrammaton for our eyes. And as for the worship of him through those, no relative worship can be Idolatry. Thus we show respect to the Bible, as being God's word: to the Sacraments as instituted by him to sanctify us: to holy men, as being the living temples of the Holy Ghost, etc. without Idolatry, because the motive is God, & the worship ends in him.  
G. B. pag. 17. Our kindness to the second Commandment appears by our having stricken it out of our Catechisms.  
ANS. You might for this reason accuse our B. Saviour of the like kindness: who Mat. 19.18.19. left it out of that Compendium of the Commandments. And Luke 10.27. he approves an abridgement made by another, without that part.  
G. B. Pag. 18. The Hethens believed that by magical ways Divine Power was affixed to some bodies, as the sun, & stars; & to Ancilia & Palladia, which they believed came down from Heaven. Act. 19.35.  
ANS. I acknowledge my ignorance in this. Show me, that ever any such virtue was affixed, to sun, or stars, or Ancilia, or Palladia. And Act. 19.35. which you cite, there is nomore mention of them, then of the day of your birth, or of Tom Thomb.  
G. B. pag. 18. The israelites adored the Calf in the wilderness. Psal. 106.30. they changed their glory into the similitude of an ox: which shows, they worshipped the true God in a false manner.  
ANS. It shows, they adored that Idol: or if you please, An ox eating hay, as the place says, which you cite. And do you think such a beast to be the true God? I am ashamed to answer such ridiculous discourse.  
G. B. pag. 21. The Trinity is painted as an old man, with achild in his arms, & a Dove over the Child's head.  
ANS. I never in all my travels saw such a picture. If you find any such, though you break it, I will not call you Iconoclast, for that action.  
G. B. pag. 22. The worship of the mass is Idolatry, as evidently as any piece of Gentilism ever was.  
ANS. When you shall have showed, that Christ is not really present, or that althô present, he deserves not to be adored, we will suspend our Adoration of him there. But you will prove nether, as long, as his words remains. So our Adoration of him present there, is like to continu.  
G. B. pag. 23. The worship we give to the Cross, is an Adoring, of God under a Symbol, & Representation.  
ANS. It is a worshipping of God: & so no Idolatry. It is a representation of our Redemption, & worshipped only as such.  
G. B. pag. 23. The parallel of Rome-Heathen, & Rome-Christian, runs but too too just.  
ANS. It runs not at all; but halts of all four: & you have nether Art enough, to cure it by natural means, nor Faith to effect it by miracle, you will assoon square circles, as cure this lameness.   

CHAPTER IX. Of mediating Spirits.  
G. B. Pag. 24. Concerning these (the souls of deceased men) the Heathens believed that they were certain intermedial powers, that went betwixt God, & men: by whom also all our services were offered to the Gods.  
ANSWER. We have here many errors in few words. The first is, that the souls of deceased men were universally by all Pagans thought to act any thing in this world. In Virgil, Lucian, & others, you may see, that many (those of wicked men) only suffered, being conceived to be punished for their faults. Nay out of the same Authors it is probable, that even the better, more innocent, & therefore esteemed happy souls, took their pleasure in the Elysian fields, without troubling themselves with things of this world. This is much confirmed from the Pythagorean doctrine of the transmigration of souls from one body to another, which was very common amongst the Pagan learned Philosophers. None of these, could believe that the souls of Deceased men could be mediating spirits, which you ascribe to all Pagans.  
The second is, that Deceased men even when deified, were by all held to be mediating powers. I have showed at large above, that the Prime Gods had been men: & that the jupiter had been one: I desire you to consider the grounds I have laid for this Assertion: for which see also julius Firmicus pag. 4. Romulus was a man, the founder & first King of Rome, (I hope you do not expect I should prove this) yet he had a Flamen consecrated to his service: which was an officer peculiar to the supreme God, says E. S. p. 34. & consequently was thought to be him, or was ranked with him. Indeed Divinity in the opinion of the credulous deluded Antiquity was very easily purchased: to disappear unexpectedly was enough. Thus Romulus whose history is known to all. Thus Amilcar, a general of the Carthaginians in Sicily, seeing his army defeated, whilst he was sacrificing, threw himself into the fire, where he was consumed: thus he appeared not, & for that reason was held to be a God, by his countrymen. Cleomedes of Astypala, a wrestler, having knocked down his Antagonist with his fist, tore open his side, & pulled out his hart: but in lieu of the reward he expected, finding his cruelty had displeased the Judges, with indignation he departed, & finding a school master with his disciples under a vault, he pulled away the pillar, which up held it, & buried them all with its ruins, Thence he fled into a cave, or Den, to avoid those who pursued him, to bring him to condign punishment. But that being digged open, & he not found in it, by command of the oracle, he was adored as a God. As you may see in Theodoret lib. 8. de Cur. Graec. affect. p. 597. & l. 10. p. 631. & in Plut. & Suidas. Out of this persuasion it was that Empedocles threw himself into mount Aetna, that nothing of him being found they might think him translated to Heaven: & he probably might hae obtained it, and not his brass slippers, or soles, cast out by the force of the fire, discovered that he had mistaken his way thither.  
By slyght a man otherwise obscure got to be adored in Libya, as God: for having taught many birds to say: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great God Psaphon (which was his name) & letting them go, they in the woods repeated this lesson: & the poople hearing them, adored him with Altars, Sacrifices & Temples. He owed his Apotheosis to the Birds. Anno a Carthaginian attempted the same; but lost his labour, the Birds forgetting their lesson & resuming their wild notes, assoon as they recovered their liberty.  
A 3. error is, that all the Pagans believed any Mediators, betwixt their Gods, & them. In those remnants of their Rituals, which are extant, there is not one word of mediation or intercession, demanded of the inferior Deities, called Dii minorum Gentium. S. Austin speaking of that doctrine l. 8. & 9 de Civit. Dei, seems to attribute it to Plato's school: as not being an article of Faith of the Heathen's creed; but a private opinion of one school of Philosophers. He seems, I say, to insinuate this: I desire you, sir, to show out of Plato, or Apuleius, or any of those writers, these words, or any others equivalent: Hercules pray to thy father, jupiter, for me, or us. Romulus' intercede for us. So that the greatest part of the Heathens did not dream of this Mediation: & those who did assert it, treated nevertheless with those Mediators, as with true Gods. Wherefore, should I grant that all Pagans held the souls of men to mediate, yet there would be a vast difference betwixt their sentiments, & those of the Roman Catholic Church, concerning our saints. More errors will appear out of the following discourse.  
I think it impossible to give one Idea of what the Pagans taught of spirits or incorporeal substances, as this name doth comprehend the supreme of all, & the subordinate, or coordinate immaterial Being's, & souls separated from their bodies. Thales 
(a) In Athenogor. leg. pro Christ. p. 25.  said there were of three sorts, Gods, Demons, & Heròes: & that God was the soul of the world: Demons spiritual Being's: & Heroes the souls of men, who were good, or bad, according to the life they led in this word. Hesiodus 
(b) In Theodoret. l. 8. de Cur. Graec. Affect. p. 602.  thought that the souls of golden men, who lived well, were turned into Demons after his life, & received a charge of humane affairs. julian the Apostata 
(c) In S. Cyril. Alex. l. 4. p. 115.  taught, that they were true Gods, to whom the Supreme God committed the care of the several parts of this World: that the God 
(d) Ibidem, p. 141.  of the jews & Christians, (whom Moses preached) was one of the inferior gods. Nay he says, 
(e) Ibidem l. 5. p. 155.  that Moses his God, was the worst of all the rest, as being Jealous, Envious, Vindicative, etc. For which Blasphemy alone, he might have deserved his reproachful surname. Plato 
(f) in S. Austin l. 8. de Civit. Dei, c. 14.  seems to agree in substance with Thales for he distinguishes three sorts of spiritual substances, Gods, Men, & Demons. The Gods he places in the Heavens. Daemons in the Air: Men on Earth. Apuleius 
(g) S. Austin l. 9 cap. 11.  holds all souls of men to be Daemons, but assigns three sorts of them: Lares, are those which are certainly good: Lemures, or Larvae, which are certainly known to be bad: & when 'tis doubted whither they begood, of bad they are called Dii Manes.  
When you have considered these things, you will see 1. how imperfectly, nay how falsely, you have represented the sentiments of the Pagans. 2. How hard a thing you undertake, when you design a Parallel betwixt Pagan Idolatry, & our Worshipping of Saints: for seeing all depends on their holding men's souls to be mediating spirits (which can never be proved) or that those who were good, were used only to present men's requests to the Supreme God, (which is the Tenet of the Catholic Church concerning Saints) which is also evidently untru, we may rank this Parallel with Squaring Circles, & the Philosopher's stone: & expect to see the World made happy with these three rarities together.  
As to the mediation of Angels: Athenagoras 
(a) Legat. pro Christ. pag. 11.  says indeed that the Christian opinion was that God created several orders of Angels: & had committed to their care the government of the Elements, Heavens, & the whole world; not that any one Angel is Governor of the world, (which the scripture seems to deny, Job. 34, 14. & Heb. 1.14.) but that several Angels have the administration of the several parts of it. I know no Decree of the Catholic Church obliging us to believe this; & therefore I should not dare to censure any man, who should say the contrary. Yet that opinion hath so much ground in Scripture, that I do not apprehend all Mr. G. B. can say, to disprove it. Josue 5.15. an Angel is said to be the Captain of the Lord's host. He seems the same, who Dan. 12.1. is called Michael. And Dan. 10.20. there are others mentioned, viz the Princes of Persia, & Greece. And why may not these be the Angels, who presided over those Countries? we are sure that all Angels are ministering spirits, sent forth to minister for them, who shall be beyres of salvation. Heb. 1.14. & The little ones have Angels, who in Heaven always see the face of God. Mat. 18.10. And that several Angels ascended, & descended on jacobs' Ladder, Gen. 28.12. was to show they mediated betwixt God, who was at the top, & man, who lay at the bottom of the Ladder. Now, if particular Angels, have a care, or charge of particular persons: why may not some others have a larger district, & a more extended charge?  
This you will say, is taken from Paganism. And I will answer, the Pagans taken it from the israelites; not these from them. And it seems very probable, that when the Arch-Devil, who took the name of jupiter, had so far prevailed with men, as to be by them advanced to the throne of God: his next attempt was, to get his wicked spirits acknowlged for Gouvernours of the World under him, inlieu of those Blessed spirits, who were the lawful Gouvernours appointed by God himself. That order of God was not to be abrogated with the old law, of which it was no part; it being an establishment for the more connatural Government of the world, from the beginning, to the end of it.  
I know God can govern all things by himself, immediately, without the assistance, of men, or Angels: that nether the Greatness of Business can mate him, not its number confound him, nor its variety distract him, nor its intricacy deceive him, nor its obscurity hid it, from his all seeing Eye. That having Created the whole World with a word, he can govern it so too: yet he uses Men 
(a) Rom. 13.1. : & he can call all to belevie in him as he did Saul 
(b) Act. 9  yet he employed an Angel to convert the Centurion, 
(c) Act. 10.  & vouchsafes to be Fellow-Labourer, 
(d) Mat. 16.20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Men, whom he honours with that employment: & he can justify those, whom he calls, with out the concourse of any creature; yet he will have us use water. and, as to the work of the first day, the creation of all things visible & invisible, God required the assistance of no creature, so the whole work of the last day might be performed by him alone; yet he will use the voice of an Archangel, to proclaim it 
(e) 1. Thessal. 4.16.  the Angels shall gather together those who are raised again to life 
(f) Mat. 24.31. , they shall sever the wicked from the just, & cast them in to the furnac eof fire 
(a) Mat. 13.49.50. . Thus the Law, & Prophets, Christ, & his Apostles, the old, & new Testament, attest this Truth that Angels concur to carrying on the work of our salvation, & have a commission from God to direct us. Now for believing this Truth. Papists are accused of superstition, & agreeing with Idolaters: & why we, more than jacob, or Daniel, joshua, or jesus, who taught the same? Blame them, if you dare; or ablolue us, for their sakes, Whom we follow.  
G. B. pag. 24. This kind of Idolatry was first begun at Babylon, where Ninus made à statu of Belus: from him all these lesser Gods were called Belim, or Baalim.  
ANSWER. It is not true, that Baal was held to be alesser God: he was adored as the Supreme God, as you may see, 3. Reg. 18.21.  
G. B. ibidem. From this hint, we may guess why the Apostasy of Rome is shadowed forth under the name of Babylon.  
ANS. This is to enlyghten one knight with another: & wash a spot of dirt out of linen with Ink. You dwell & converse much in obscure places, which is proper to these who hate the light 
(b) jean. 3.20.  because it discovers their deform features, or more deformed actions. We have already shown you, that Baal or Bel was held to be the living God, which you may see also Dan. 14.5. now we never held any man saint to be God, except the fountain of Sanctity, Christ-Iesus.   

CHAPTER X. Of the Intercession of Saints.  
G. B. pag. 25 If we compare with this idolatry the worship of Angels, & Saints in the Roman Church, we shall find the parity just, & exact.  
ANSWER. It is nether just, nor exact, it differs in many things. For. 1. the Pagans held those men, they honoured, to be true Gods; we believe the greatest Saints to be our follow servants. 2. Even those, who owned a Deity above them, believed it to do nothing in Humane affairs; Job. 22.14. we believe his Providence reaching all things. 3. They stopped in those Spirits; we with them make our addresses to God. And 4. They offered sacrifices to them; we offer none, but to God.  
This objection is not new, it was made against the Catholic Church above 1300. years a go: to which S. Austin answered l. 20. cont. Faustum cap. 21. & l. 8. de Civit. D. c. 27. in the later place he hath these words. Quis audivit Sacerdotem stantem ad altar, etiam super sanctum Corpus Martyris, dicere in precibus: Offero tibi sacrificum o Petre, vel Paul, vel Cyprian, cùm apud eorum memorias offeratur Deo. Ista non esse sacrificia Martyrum, novit, qui novit unum, quod Deo offertur sacrificium Christianorum. Nos itaque Martyres nostros divinis honoribus non colimus, nec sacrificia illis offerimus. Who ever heard a Priest at the Altar say, I offer sacrifice to thee, O Peter, Paul, or Cyprian, when upon their sepulchres it is offered to God? Those are not sacrifices of Martyrs as all know who bnow that one sacrifice of Christians which is there offered to God. Wherefore we do not worship Martyrs with divine Adorations, nor offer sactifice unto them.  
Out of which words you may learn 1. that Martyrs were worshipped in the primitive Church. 2. their Tombs were turned into Altars. 3. that the Sacrifice of Christians was offered upon those tombs. & 4. that that sacrifice was offered only to the living God; & not to the Martyrs. All which things to this day the Roman Catholic Church doth very religiously observe. By which appears the conformity of the ancient & modern Church in doctrine & practice. As also the difformity betwixt the ancient Church, & the Protestant Reformation, in which there is nether Martyrs worshipped, nor their tombs regarded, nor Altars, nor sacrifice. You still roll stones, which fall on your own head.  
G. B. pag. 25. There was a Saint appointed for every nation. S. Andrew for Scotland, S. Geerge for Ingland. S. Denis for France, & many more for other nations.  
ANS. I desire to learn of you, where, when & by what authority this Appointment was made? Appointing is an Act of jurisdiction; & so universal a decree, so religiously obeyed, must be a very solemn Act, & proceed from the supreme Authority acknowledged on Earth. Which could not be so hushed up, as that no memory of it should appear. Again: the whole Church on Earth never pretended any Jurisdiction over Saints in Heaven, nor even over those in Purgatory, whom she endeavours to ease, or release, not by Judgement; but by prayer, non absolutione, sed solutione, say divines. So none but God hath Jurisdiction over those Blessed souls: & by him alone that appointment could be made. Now by what Revelation have you learned that Act of God? what Catholic Authour authentically recorded it?  
G. B. pag. 27. In the eleventh century, numbering Prayers by Beads began.  
ANS. They began only in the thirteenth century.  
G. B. pag. 28. Ten Prayers on the Beads to the virgin; one to God.  
ANS. Beads are used several ways: some say Creeds or the great ones, & either Pater nosters, or Gloria Patris, on the ltitle one's. Against these your objection hath no place. And it hath no force against others, who by their Prayers to the virgin only pray her to pray to God for them.  
G. B. pag. 28. How many more worship her, then do her son?  
ANS. Not one: for no body worships her, but for her son's sake, & for the virtue she received from God by the merit's of her son. So that her worship ends in her son, or in God. This you have been often told of by others; but are resolved never to take notice of it, fearing to want this precious argument. Which is as frivolous, as it is common among your brethren.  
To show you the opinion and practice of the ancient Christians, three authorities will suffice, one of the Latin, the rest of the Greek Church. The first is out of S. Austin l. 7. de Baptismo c. 1. Adjuvet nos B. Cyprianus orationibus suis in istius carnis mortalitate tanquam in caliginosâ nube laborantes. May Blessed S. Cyprian with his prayers assist us, who labour in this corruptible body, as in a dark cloud.  
And S. Gregory Nissen Orat. de laudibus Theodori Martyris. He says: If thy own Prayers be not effications enough, If greater & more powerful intercession be necessary, call together the choir of thy brethren the Martyrs, & with them all pray for us. Ad monish Peter, stir up Paul, as also john the beloved Disciple, that they may be careful of the Churches, they sounded.  
S. Chrisost. hom. 1. in Thess. ante fin. teaches us to pray, & how we should do it, to Saint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us nether despise the prayers of Saints, nor quite rely upon them: lest we either become slothful, & careless, or lose their helps. But let us pray them to pray for us, & let us live virtuously, that we may attain to that bliss which is promised to those, who love God, through the grace of our lord I. Christ. No R. Catholic can explicate our doctrine more fignificantly: seeing he explicates the object (Saints) the manner, not to rely upon them solely; The design, to obtain their Prayers for us. The final end of all: Life everlasting through the Grace of our Lord jesus-christ.  
There is also another intent in honouring Saints to stir up men to imitate their virtues. Aug. serm. 47. de Sanctis: Solemnitates Martyrum exhortationes sunt martyriorum: ut imitari non pigeat, quod celebrare delectat. The Feasts celebrated in the honour of Martyrs, are exhortations to Martyrdom: for we ought willingly to imitate, what we celebrate with joy..  
G. B. pag. 29. A black Roll of the Plagues which Gods pours out on those ungodly worshippers is. Rom. 1.  
ANS. There is not a word against the worshippers of Saints; but of Idols, & Divils': whose wicked example was agreate incentive to vice, (Terentius in Eunucho) as the good example of Saints is to virtue (Aug. supra) I have not faith enough to believe all are Saints, where the worship of Saints is rejected: If none, but the guiltless, may thtow astone, the Adulteress may escape in London, as well as in Rome.  
G. B. pag. 30. All prostration for worship is declared unlawful by the Angel, who warned S. john not to do it. Apoc. 19.10.  
ANS. Would you have all the world turn Quakers, & never worship any body? Will you condemn the custom of Ingland in kneeling to our Parents? or to the Parent of our Country, the King's Majesty? And can you seriously think that Apostle an Idolater, even when the Holy Ghost so evidently wrought in his mind, & so fully possessed it? or that being once warned of so foul a crime, Apoc. 19.10. He should so soon fall again into the same? Apoc. 22 8. That the Angel should show no great displeature, seeing himself adored as God, as Paul, & Barnabas did on a like occasion at Lystra? Act. 14.13. But should as it were compliment with an Idolater? That the Apostle should neverrepent himself of so heinous a fault, & do Penance for it? or if he did, he should not record it, that he might as much edify by his Repentance, as he had scandalised by his fall? all those things surpass my Faith, althô (God be thanked) it contains Transubstantiation.  
Wherefore for the singular respect I bear the Apostle, I cannot surmise him guilty of Idolatry (being confirmed in Grace) especially at the time of that vision. Nay I see no ground to say, he absolutely sinned in it: but that he acted out of a principle of Humility, thinking that Respect due from him to the Angel, as being better in nature, & greater in Grace & Glory, than himself. And the Angel corrected, that innocent Judgement, byminding him that they were follow servants, which was a telling him his own dignity, of an Apostle: which is some considerations is even superior to the of Angels.  
G.B. pag. 31. Speculative people may have distinct Notions of Latria & Dulia; yet the vulgar in their practicè make not difference at all.  
Ans. All who have common sense have distinct notions of those worships, althô they understand not those terms, All know they are to obey the Kings: & their Gouvernours, yet that their obedience to both is not alike, seeing it is due to the King, 
(a) 1. Pet. 2.13.  as Supreme; to Governors, as being sent from him, or receiving authority from him. An Heir knows he must obey his Father, & his Tutor: yet differently, his Tutous only to comply with his father. 
(b) Gal. 4.4.  And why should men be so stupid, only in matter of Religion, as not to beable to discern betwixt the Honour due to God, as the fountain of all good, & that due to Saints, as partaking of his Perfections. The very prayers, which we make in our lyturgyes import that distinction: for they are addressed to God, beseeching him to hear the Prayers, which doubtless the Saints make for us: or else When we pray to Saints, we desire them to join with ours their Prayers to God: & when we have obtained our request we desire them to join with us, in thanks giving to the divine Goodness. 
(a) 1 Cor. 1.10, 11.  Our trust is in God, that he will deliver us, from temporal & eternal misery. The Saints also helping by Prayer for us: & for the gift bestowed upon us by means of many interceding persons, thanks may be given by many on our behalf.  
But were Truth sought for, an end would easily be made of this contentious dispute betwixt Faith, & Calumny, high only stating aright the controversy: we do all unanimously profess, that God alone doth deserve all the adoration, & worship any creature is capable of, for his own intrinseck, & essential persection. Yet we think it is his Pleasure, that we should honour not only those perfections in himself; but that we should (for his sake) reverence those creatures, whom he makes partakers, of his infinite fullness of Perfection, according to the manner of their elevations, to partake of those Perfections. So that God is honoured in them all, & all they in him. We honour Kings & Prelates lawfully establish as being Partakers of his authority to govern us; the word of God, as being an explication of his will: The Sacraments as Channels to conveygh his grace into our souls: Churches, as places designed for Prayer, to him: Saintson Earth, as living Temples of the Holy Ghost: Saints in Heaven, as Partakers of his glory. Sot that we may be said to honour God in all: & by consequence the worship given to them cannot be said to draw from God.  
We likewise profess, that as God is the sole Creator, of all things, so is he the fountain of all good: & that every Good perfect Gift comes from him the Father of lights. Jac. 1.13. That nothing in order to eternal life can be obtained, but of him, through our Lord Jesus-Christ. That his Providence reaches to every thing, that not a hair can etherfall of its self, or be pulled our of our head by men, or by bad, or good Angels, with out the permission of God: that all we suffer, & all we enjoy, all good, & all bad, flow from his omnipotant hand, as effects either of his mercy, or of his Justice, or of both. So that we fear nothing, but from him, nor hope for any thing, but from him. To him all our Prayers are directed, even those made to Saints, which stop not in them, but in their, & our God, & father. This we believe this we practise this we teach, this we defend. Speak what you can against this, & you will speak to the purpose, but if you pass this ungarded, you beat the Air.  
Another thing I desire of you, is, not to build upon every little fancy, althô contrary to reason: which is childish always, but deserves amore severe censure in matters of consequence. Now what can be more fantastical, then what Mr. Brevint writes, in his Saul & Samuel, that it is Idolatry to pray to Saints, unless they be within compass to hear us? And who can determine how far they can hear? Or what Mr. Whitby says in his Discourse concerning Idolatry pag. 154. Prayer offered to an invisible being, & not corporcally present is due only to God. Soc that ablind man may not desire hisneygh bour to pray for him because all are invisible to him. And Prayers offered to the Dragon, Dan 14.23. or any Idols, would be no Idolatry, seeing they could see, or be seen, & were corporeally present. And certainly S. Paul was an Idolater when as a distance be desired the Romans, to pray for his good Jourey, who were nether visible to him, nor corporeally present. He follows the custom of our Reformers, hethrows stones, with out ever regarding where they fall. But what proof doth he bring for his Novelty? The authority of Dio & Martial, both Pagans, & one of them the most filthy, or beastly rather of all Poets. And can Mr. Whitby judge their authority competent, to decide a controversy betwixt Christians, & condemn the public practice of the Catholic Church? Have we not reason, to except against their being Vmpieres, in this dispute? Yet to do Mr. Whitby a pleasure, we will admit them, as Judges Arbitrators. What say them? Dio says Caligula was a God, when prayed to. And Martial says, those, who pray to Idols, make them Gods. Suppose all this true: what is it to Visibility, or corpore all present, of which they make no mention, & yet were brought to prove them? How wretchedly doth he plead against us, who first appeals to incompetent Judges, & secondly to such, as pronounce nothing in his favour! In malâ causâ non possunt aliter. Aug.   

CHAPTER XI. Pretended Charms, where Of Holy-Water, Waxcandles, Agnus This, etc.  
G.B. pag. 32. All the Euchantements used in Heathenisine are nothing if compared to those of the Roman Church.  
ANSWER. Were your Proofs as strong as your Assertions are bold, you would be the most formidable enemy, that ever we had. But that strength of proofs is wanting. Those Creatures, which bark Loud, seldom by't hard. In bold affirmations none more positive than women, & children, & the ignorantest of scholars: Wise & Learned Man are more wary & reserved: who never are very positive althô they seem sometimes to have reason on their side, because they are conscious of the uncertainty of their discourses, whose fallacies they discover in others, & in themselves too. In this place you would easily have discovered your error, had you looked over your proofs. For what more weak than those?  
G.B. pag. 32. Can any thing look liker a tharme then the worshipping of God in an unknown tongue.  
ANS. What say you to reading your Inglish service to such Irish, as understand it not? Is that a charm? for what ever you say in vindication of your common Prayer, will serve to answer you, in this reproach.  
To whom can I compare the men of this generation 
(a) juke 7.31. ? to whom are they like? They are like unto children, pettish children, whom nether laughing, nor weeping will please. So you are resolved never to be content with what Papists do. Is their service kept in Latin? It resembles a Charm. Doth it appear in Inglish, as it lately did at London? And Hannibal ad port as of such a fearful Nature are your brethren, that what everdresse our service appears in, it fryghtens them: As the sign of the Cross, & the name of jesus, did the Devil's in Iulians time.  
But are you so much astranger to the world, as not to know, that no living language continues long the same? that men's phansies of words change, as well, as those of fashions? That sometimes they lay aside some words, & take in others, & sometimes retain the word, but altar its sense, by use? If all this be true: supposea change be made in a vulgar language, do you think the Church obliged presently to change her service? If you do? show me the ground of that obligation. If you can show no command for such a perpetual change in the Lyturgy: condemn our Church no more, for not doing what you cannot show she is bound to do.  
G.B. pag. 33. Shall I here tell, of the charming of water, of salt, of waxcandles, of Roses, Agnus This, medals, & the like.  
ANS. It is not easy to conjecture what you blame in these things, nor for what reason, unless it be, that Papists use them, & that is enough to draw your censure. Do the things themselves displease you? They are the creatures of God: & all creatures of God are good, (1. Tim. 4.4.) & nothing aught to be rejected, which is received with thanks giving: as I assure you Papists use those things. Or are you offended, that they are blest? That is unreasonable: seeing that gives a kind of Sanctity to them. They are sanctified by the word of God & Prayer, says S. Paul in the place above cited. So that I think the practice of Blessing several things comes from Apostolical Tradition, & that it is grounded on that text of S. Paul. And I desire you to fix the time, when you think they began, & I am persuaded I can show them to be ancienter than any time since the two firstages determinable, if not all, yet some of them, so as by those which can be showed from the beginning, the rest by lawful consequence may be deduced, as not unlawful, or Enchantments. See Baronius ad an. D. 57.58. & 132. in which places he shows the use of them to be so ancient, that if you pretend those Blessings to be Popery, you must own the purest Antiquity to be Papist.  
And as for water-Blest by holy men, it is so for from being a diabolical charm that it is an efficacious remedy against charms of the Devil. You will find the virtue of it confirmed by miracles in Epiph. ber. 30. When it was used by josephus a Count under Constantin the great. In S. Hierome in vitâ Hilarionis, that this Saint by use of it destroyed the charms of Marnas (or Jupiter) adored at Gaza. In Theodoret 1.5. hyst. c. 21. that S. Marcellus Bishop of Apamea withit chased, away jupiter Apamenus who hindered the burning of his Temple. And in Bede l. 1. hyst. Angl. c. 17. that S. German bishop of Auxerre with it allayed a Tempest. Which you may see in Baron ad An. D. 132. what will you say to those things? As the pharisees: that all this was done in the Devils name? That you cannot, for than you must own that one Devil cast out another, & his Kingdom is divided: which is by our Sayiour pressed against the Pharisyes as absurd, & incredible: & consequently cannot be said by a Christian. Nay althô you deny all credit to these holy, & learned Men, (which in a matter of fact is in a manner impudent) yet will you not be quit of this argument, for at least these father's thought water, so blest, a fit instrument to work those stupendious works: otherwise they would never have believed those stories, neither would they have related them, without believing them. Hence you may see how different, your Faith is from theirs, who think that a Charm, which they Judged a Divine Blessing.   

CHAPTER XII. Of Ceremonies.  
G.B. pag. 34. The Sacrament all àctions are polluted by the superfetation of so many new whereby they are wholly changed from their original simplicity.  
ANSWER. You can allege nothing against our rites, or ceremonies, but will serve as well against your own: & what you can say in defence of yours against Presbyterians, will fully satisfy your arguments against ours.  
It is agreate folly, to look on Ceremonies as an essential part of our worship: & it is as great to deny, that (when they are decent, & significant) they are great helps to it. Men are composed of Body, & soul: with both we must serve God, & each is a help to the other, when they concur to worship him. The Body can do nothing without the soul, & all its worship is mere hypocrisy, & not worthy of acceptation & dead, unless it be quikned by interior Faith & Charity, which flow from the soul. And this devotion soon grows cold, if it be not entertained with exterior objects, & revived by sensible actions; Which fix the Imaginative faculty on the acts of Religion in hand, & move the Will both of him, who Officiates, & of the Assistants, to dispositions proportionable to the Rite, by a certain sympathy betwixt our soul, & body: the soul feeling an inward veneration for God, to express it, inclines the body to kneeling, prostrations, or the like: & these increase the interior veneration, when duly, & devoutly made. This is the sense of mankind: for there never was any People, who met to honour either God, or Prince, but had some settled ceremonies, with which they expressed exteriorly their submission to them.  
The french Hugonots pared of those they found in the Roman Church, as superstitions: & the most learned & Religious of that communion, wish their worship were adorned with some rites, whose want they lament, as being an undecent nakedness, & an occasion of much Irreligion, & disrespectfullnesse in giving & receiving the Sacraments themselves. I believe did you pursue the Profaneness so common in Ingland, to its head, you will find your want, & neglect of Religious ceremonies, to be the fountain of it.  
In your vindication of the laws, pag. 170. you say the Church hath Power to determine of things, that may bedone in a variety of ways into one particular form, such as ptescribing a set form of worship, the ordering the posture in Sacraments, the habits in worship, etc. which will hedge in, what you reject as well as what you retain.  
G. B. pag. 34. In Baptism instead of washing with water in the name of the Father, Son & Holy Ghost, they have added many adulterated rites.  
ANS. These words signify an Abrogation of washing with water, & a substitution of other rites in lieu of it, which is so fare from Truth, & so black a Calumnye, that I wonder you could advance it, or your Church permit it: especially seeing the guilt falls on her, for not baptising those who fall from us to you, as she ought to do, if we omit washing in the name, which is the essential part of the Sacrament. But you speak against Popery: & that is enough to justify all untruths, & get alicense for any calumny. As appears by this very passage.  
G. B. pag. 34. The child must be blown upon then a charm used, for turning the Devil out of him.  
ANS. Blowing upon the child, & exorcising it, were practised in the purest times. You will find them in Cyril of Hierus. 
(a) Catech. 1.  Ambrose 
(b) l. 1. de Sac. c.s. , Leo 
(c) Epist. 4. c. 6. , Caelestin 1. 
(d) Epist. 1. ad Episc. Gallia, c. 12. , & Augustin 
(e) l. 2. de pec. orig. cap. 40. & l. 6. cont. julian. c. s. ubi ait: Ecclesia filios fidelium nec exorcisaret, nec exufflaret, si non eos de potestate tenebrarum, & à Principe mortis crueret. Id tu commemor are timuisti, tanquam ipse ab orbe toto exufflandus esses, si huic exufflationi quâ Princeps mundi & à parvulis ejicitur foras, contradicere voluisses. , The Church, says S. Austin to Julian, would nether exorcise (you call this a charm) the children of the faithful, nor blow upon them, did she not free them from the power of the Devil, This thou, Julian, durst not gainsay, fearing thyself to blown out of the Christian world, if thou hadst done so. So esteemed was this Ceremony then, that even heretics durst not speak against it: which now is reproached to us as a charm, a superstition by our Reformers. Not a petty minister, but thinks it a fit object to be laughed at, & to show his wit, by playing the Bouffoone upon it. By natural Generation all are borne in sin, children of wrath, slaves of the Devil, & in the Power of darkness: By supernatural Regeneration, which is Baptism, we are purged from sin, freed from the bondage of the Devil, adopted children of God, delivered from the power of darkness & translated into the kingdoe of the beloved son of God. Coloss. 1, 13. This Faith delivered by the apostles, was believed by the primitive Chrisstians: & we believe the same: They used this ceremony to signify this change in the person Baptised; we use it for the same intent: It was then so venerable, that even Heretics durst not express any disesteem of it; now you deride it, & look upon it, as profane, & a charm. Whence comes this change? from the Ceremony? no, it is the same, it was then: from the intention of those who use it? no, it is employed to signify the change from sin to Grace now, as it was then. The change is only in yourself, & your Brethrens in Reformation: your Faith is as different from that of the Primitive, as of the present Church: & that new Faith inclines you to deride those things, which the Church animated by Apostolical faith, did, & doth esteem.  
By this you see how Impious this Lucian like spirit is. How Imprudent it is, will appear, if you consider how full your Assemblies are of Libertins', who deride all things of devotion, even practised by yourselves, as several tragically complain of in their sermons. You foster in them this spirit, by your practice: you plant that tree in their hearts, which produces such sour fruit, that sets all your teeth an Edge: this serpent is bred in the bowels of your reformation, & serpent like it will eat the bowels of her Parent & kill her, if he not stifled.  
G.B. pag. 35. The Priest at mass, often bows, sometimes he turns to the People, & gives them a short Barbarian Benediction, then goes on.  
ANS. In all this I see nothing ridiculous, but your relating those sacred rites. How can he express his inward worship of God more clearly, then by kneeling or Bowing? His office is to be a mediator betwixt God & Man (Heb. 5.1.) & how can that be better represented, then by his humble applications to God, bowing to him, & lifting up his hands to the throne of Grace (Heb. 4.16.) ro receive thence Mercy; & then turn to the People, to pour it upon them. Thus on jacob's Ladder the Angels appeared going up, & down, up, to God; down, to Jacob: a type of what Priests do when they officiate.  
But he gives them a short Barbariais Benedidiction. That Benediction, which you, a very civilised person, disdain, as Barbarous, is taken out of Scripture, the words of an Angel to Gedeon (Judges 6.12) Our Lord be with you, Dominus vobiscum. Scripture itself cannot escape your censure, if a Papist use it. Your contempt of the language of Angels in this world, will scarce make you worthy of their company in the next.  
G. B. page. 35. After Adoration, the God is to be devoured by the Priest: which made the Arabian say Christians were fools, who devoured what they adored.  
ANS. Aworthy authority for a King's chaplain in ordinary, to build upon. Sir: Christ said: Take & eat: this is my body. Because he says, it is his body, we adore it: & because he commands us, to take & eat it, we obey, & do so. But a Turk says: it is foolish. Let it be so: no Turk's opinion is the rule of my faith. Is it of yours? Is not this Prodigious, that against the express words of Christ, & the practice of the whole Church, the authority of a Turk should be brought? nay & preferred before it? & this by a minister?  
G. B. pag. 38. Rome enioines severer censures on the violation of these ceremonies then on the greatest transgressions against either the moral, or positive Laws of God.  
ANSWER. I know no motive you can have, for advancing such notorious untruths, but that of Cicero: Cum semel limites verecundiae transieris, oportet gnaviter esse impudentem. You have passed those bounds: & there I leave you.   

CHAPTER XIII. Scripture & the Church. where Of the Resolution. of Faith.  
G.B. pag. 41. Papists call the Scriptures a nose of wax, the source of all heresies, etc.  
ANS. If any Roman Catholic compared Scripture to a nose of wax, it is only because the letter may be wrested to different senses & made to lookenot that way which the Holy Ghost designed; but that which men's Passions lead them to. The world affords not amore convincing instance of this flexibility of Scriptures, then that of your own Brethren in the late troubles: who brought it to countenance Sedition, Rebellion, Heresy, Murder, & the horriblest of all Murders, Parricide, the kill of the father of the Country. Did Scripture of itself Look towards (or abet) all those crying sins? nosure, it condemns them formally. It can then be wrested from its own natural sense, to another meaning contrary to it, which is all that is meant by that phrase.  
As for its being a source of heresies, it is not true, that Scriptures, do found heresies, or that heresyesspring out of them; but that men draw heresies out of the words of Scriptures, taken in a sense quite contrary to that of the holy Ghost.  
G. B. pag. 41. Papists will have all the authority of the Scriptures to depend on the Church. A great difference is to be made betwixt the testimony, of a witness, & the authority of a judge. The former is not denied to the Church.  
ANS. Here you grant to the Church as much as we desire, provided you own in this witness such a veracity, as the nature of its Testimony requires, to bring us to a certain, & undoubted belief of the Scriptures.  
The Church never took upon her the title of judge of Scripture. In her Councils she places in the middle of the assembly a high Throne as for Christ, & in it sets the holy Ghospels as his word, according to which she Judges of the Doctrine controverted. Conc. Calced. Act. 1. So she judges by Scriptures of the Doctrine of men; but doth not judge of the Scriptures themselves.  
At the first admission of a writing into the Canon of Scriptures, the Church proceeding is of another nature. A writing is brought to her, as written by a man Divinely assisted, of S. Paul for example to the Romans by Phebe, or to Philemon, by a fugitive servant Onesimus: nether as a witness give any great credit to the writing they brought. The Pastors of the flock of Christ consider the writings examine, the messengers recurre to God by Prayer to demand the assistance of his Holy Spirit, to know whither he were truly the Author of the writing exhibited. If after all these means used to discover the Truth, they remain convinced, the thing was written by inspiration of the Holy Ghost, they obey it themselves, command obedience to it, as to the word of God, & use it as a Rule of Faith, & manners. So when an unknown person brings into a corporation a new Patent, as of the King's Majesty, & presents it to the Major: He (before he allows the Patentee to act in virtue of it) with his Brethrens considers the writing, the signet, the seal, the stile, etc. to know whither it be counterfitte, or sincere, with a Resolution to obey it himself, & make others do the same, in case it appear to be truly the Kings. The Major cannot be said to Judge of the King's Patents, (to which as a subject he owes obedience) but only to discern whither an unknown writing be the King's Patent, or no.  
You say: this makes the authority of Scriptures depend on the Church. Which is as rational, as if you should say, the authority of the King's Patent depends on the Major of a petty corporation, because the Patent is exhibited to him, before it be executed. If any man hath so little common sense, as not to discern the difference betwixt these two Propositions: to judge of the King's Patent: & to judge whither an unknown writing be the King's Patent: I am to seek how to help him.  
This authority of the Church, to recommend the Scriptures as an undeniable witness, occasioned that saying of S. Augustin 1. contu Epist. Fundam. c. 5. Ego Evangelio non crederem nisi me Ecclesiae Catholicae commoveret authoritas, I would not believe the Gospel, did not the authority of the Catholic Church move me to it. Which words are cited by all Catholic controvertists, as containing an implicit decision of all one controversies: they showing evidently S. Autstin's discourse against the Manichees, to be just the same, which we use against the modern Protestants, that as we are heirs of that Faith, which S. Austin, & the Church of his time defended against its Opposers the Ancient Heretics, so are we of the titles, by which they enjoyed it, & the arms, with which they defended it. I will put down the whole discourse of S. Austin atlarge that so we may the better understand his meaning, & more convincingly show how much the most understanding of our Adversaries are out of the way in explicating it.  
The thing sought for in that discourse was whither Manichoeus was an Apostle of Jesus-Christ, or no? The Manicheans said he was: the Catholics denied it: for whose cause S. Austin disputes thus in that place. Quaero quis sit iste Manichoeus? says he, Respondebitis, Apostolus Christi. Non credo. Evangelium fortè mihi lecturus es, & indè Manichoei personam tentabis asserere. Si ergò invenires aliquem qui Evangelio nondum credit, quid faceres dicenti tibi, non credo? Ego verò Evangelio non crederem nisi me Catholicoe Ecclesioe commoveret authoritas. Quibus ergò obtemperavi dicentibus, credit Evangelio; cur eye non obtemperem dicentibus mihi: Noli credere Manichoeo? Elige quid velis. Si dixeris, crede Catholicis, ipsi me monent, ut nullam fidem accommodem vobis, quapropter non possum illis credens, nisi tibi non credere. Si dixeris, noli Catholicis credere, non rectè facis, per Evangelium me cogere ad Manichoei fidem, quiaipsi Evangelio Catholicis proedicantibus credidi. Siautem dixeris, benè credidisti Catholicis laudantibus Evangelium, sed non rectè credisti illisvituperantibus Manichoeum: usque adeò me stultum put as, ut nullâ redditâ ratione, quod vis credam, quod non vis non credam? quippè multò justius & cautius facio, si Catholicis, quoniam semel credidi, ad te non transeo, nisi me non credere jusseris, sed manifestissimè & apertissimè scire aliquid feceris. Quocirca si mihirationem redditurus es, dimitte Evangelium. Si ad Evangelium te tenes, ego ad eos me teneam, quibus proecipientibus, Evangelio credidi: & his jubentibus tibi omninò non credam. Quod si fortè in Evangelio aliquid manifestissimum de Manichoei Apostolatu invenire potueris, infirmabis mibi Catholicorum auctoritatem, qui jubent ut tibi non credam. Quâ infirmatâ, nec Evangelio credere potero, quia per eos illi credideram, ita nihil apud me valebit quic quid inde protuleris. Quapropter si nihil manifestum de Manichaei Apostolatu in Evangelio reperitur, Catholicis potiùs credam, quàm tibi. Si aute inde aliquid manifestum pro Manichaeo legeris, nee illis, nec tibi: illis, quia de te mihi mentiti sunt, tibi quia eam scripturam mihi proffers, cui per illos credidaram qui mihi mentiti sunt, Sed absit ut ego Evangelio non credam. Illi autem credens non invenio, quomodò possim etiam tibi credere. Haec Aug. ibi. I demand, says this Saint, who is this Manichaeus? You answer: he is the Apostle of Christ. I will not take your word for it. What will you say, what means will you use to persuade me? Perchance you will take the Gospel, & thence endeavour to prove unto me the mission of Manichaeus. But what if you meet with one who doth not believe the Gospel: how would you deal with him? For my part I would not believe the Gospel, did not the Authority of the Cat. Church move me. Whom therefore I obey, in saying believe the Gospel, should I not obey in saying believe not Manichaeus? Take your choice, whither you will have me ely on the Catholics, or not If you say, Believe the Catholics: they warn me, not to believe you: wherefore believing them I must reject you. If you say, do not believe Catholics! you do not well, endeavouring to bring me to the Belief in Manichaeus, by the Gospel, which I received only upon the word of Catholics, If you say, you do well to believe the Catholics, when they commend the Gospel, but you do not well in believing them, when they blame Manichaeus: do you think me such a fool, as without any reason, I should believe what pleases you, & not believe, what you dislike? Certainly it is much more reasonable, seeing I must believe the Catholics, that I abandon your communion, unless you can give me an evident demonstration for the contrary. Wherefore, if you will allege Reason: lay by the Gospel. If you retain the Gospel, I will stick to those upon whose word I have admitted the Gospel: & their authority forces me, to renounce you. Now if perchance you can show out of the Gospel any evident proof of Manichaeus his Apostleship, you will indeed weaken in me the Authority of Catholics, who forbidden me to believe you. But that authority being weakened, I shall no more be able to believe the Gospel, which I received by it, & so what soever you prove thence, will fall to the ground. Therefore, if no clear proof of Manichaeus his mission is extant in the Gospel I will rather believe the Catholics, than you. If a clear proof be found there, I will neither believe the Catholics, nor you: not them, because they were falls in the opinion they delivered of you; nor you because you rely on that scripture, which I received on the testimony of those who have deceived me. Yet god forbidden, I should reject the Gospel. And believing it, I see no possibility of believing you. Thus the great Saint. Which I have cited at large, because the whole discourse, holds against all heresies, changing only the name of Manichaeus or Manichean, into that which signify the Heresy: as for example into that of Protestant, or Luther. Moreover it contains a clear confutation, of what hath hitherto by the learnedest of our adversaries been said in answer to it.  
The first interpretation of this place, is delivered by W.L. in his relation of a conference, pag. 81. some of your o●ne, says he, will not endure it should be understood, save of the Church in the time of the Apostles only. And then citys Ockam Dial. p. 1. l, 1. c. 4. Where he hath not one word of that. But says Mr. Stillingf. in his rational account pag. 198. the words are in Durandus l. 3. insent. d. 24. q. 1. q 9 where he says: Intelligitur solùm de Ecclesiâ, quae fuit tempore Apostolorum. It is understood only of the Church which was in time of the Apostles.  
The same Author borrows another explication of Biel lect. 2. in Can. Missae, that the words are to be understood of the Church in general, as it contains the first, & later ages, A tempore Christi & Apostolorum, etc. And to this he, sticks for he adds: And so doth S. August. take Eccles. contra Fund. And D. Stillingf. p. 198. 199. approves the same, & confirms it, out of Gerson, & Driedo.  
Nether of these two explications can stand with the text: as appears out of those words: Quibus obtemperavi dicentibus, Credit Evangelio: cur eye non obtemperem dicentibus mihi, noli credere Manichaeo. Whom I obeyed in saying, Believe the Gospel, should I not obey in saying, do not believe Manichaeus? Hence I frame this argument: S. Austin professeth he received the Gospel upon the credit of that Church, which condemned Manichaeus: but that Church, which condemned Manichaeus, was that of his time, & not that of the Apostles, who never mentioned Manichaeus: ergo the Church, on whose word he received the Gospel, was that of his time, & not that of the Apostles. When therefore E. S. pag. 220. says: It is plain, S. Austin means not the judgement of the present Church; but of the Catholic Church, as taking in all ages, & places, he evidently contradicts the very text of S. Ausstin: whence I conclude that either he speaks against his conscience, which I am unwilling to believe; or else (which is more excusable) that he had not read the text, which he understakes to explicate.  
A third, & yet more improbable, explication is delivered by W.L. pag. 82. He speaks it either of Novices, or doubters in the Faith, or else of such as were in part Infidels, Mr. Fisher the jesuit, at the conference would needs have it, that S. Austinspake it even of the faithful: which I cannot yet think: For he speaks to the Manichees, & they had a great part of the Infidel in them. And the words immediately before these, are: If thou shouldst find one, qui Evangelio non credit, which did not believe the Gospel, what wouldst thou do to make him believe? Thus W. L.  
This is like wise plainly falls: for S. Austin was nether a Novice, nor a doubter in the faith, nor in part an infidel, when he writ that Book; for he writ it after he was made Bishop, as you may see l. 2. retract. c. 2. But he speaks of himself, & describes the ground of his own faith: ergo he doth not speak of Novices, Doubters, or half Infidels: nor describes the ground of their faith; but of those who are firm beleivers. I prove that S. Austin speaks of his own, Faith & shows the ground, on which it relied. For first, he says, I would not believe the Gospel, without the authority of Catholics commending them. Secondly he says: If you weaken the authority of Catholics I will reject the Gospel. This I believe Mr. Stillingf, saw, & therefore said pag. 220. If you extend this beyond Novices, & weaklings, I shall not oppose you in it. And I cannot think, that W.L. had read that place, at least with attention, when he writ, he could not think, S. Austin spoke of the faithful,  
Stillingf. pag. 220. Nether you, nor any Catholic Author is able to prove that S. Austin by these words ever dreamt of any infallible authority in the present Church. Answer: seeing S. Austin expressly says, he would renounce the Gospel, if the authority of Catholics were weakened in him by discovering they had delivered any one lie, he must either think them exempt from all possibility of lying, or else he adhered very loosely to the Gospel. I hope E.S. will not assert the later part: wherefore he must grant, that S. Austin thought the Church free from all possibility of error. Let us return to Mr. G. B.  
G. B. pag. 43. Christ's prophetic office is invaded by the pretence of the Church's Infallibility in expounding Scriptures. And why, Good Sir, should the infallibility in expounding Scriptures be an invasion of the prophetic office of Christ, seeing infallibility in writing them, was no such thing? Certainly it is more to compose a writing them to understand it: as many can understand Cicero's speech pro Milone, who cannot compose such an one. And your old women pretend to understand several parts of Scripture, which yet I think will scarce undertake to pen the like.  
By this, Say you, the whole authority is devolved on the Church. No more, than it was on S. John, when he writ his Gospel, or S. Paul composing his Epistles. Nor so much nether seeing these were so assisted, as to compose Holy Scripture; when the Church only pretends to expound the word of God. How doth such an assistance of the divine Spirit derogate from the infallibility of God, from which it is derived?  
But her exposition must be admitted, say you, though contrary to the sense. As if Infallibility did not exclude all possibility of such a wrested exposition! The infallibility of the Church may slyght your attempts, whilst you are armed only with such straws. We have seen you arguments: Let us see your Answers to ours.  
G. B. pag. 44. The Gates of Hell not prevailing against the Church, Mat. 16.18. Proves not the pretence of infallibility. Why not, learned Sir? Not a word for that: but as if you had forgotten what you were about, your fall upon the Inglish Translation of that text, which you say, deserres amendment, And I will leave you, to be taught better manners by your? fellow Ministers: or your mother the church of Scotland.  
G. B. pag. 45 The spirit leading into all truth, Joan. 16.13. advances not the cause a whit, since that promise relates to all beleivers. Here is another assertion without proof, as if we were bound to take your word. Those words are part of the sermon after the last supper, at which only the Apostles were present: & which was directed immediately to them. You should then give some reason why they relate to all beleivers, althô spoken to only the Apostles.  
G. B. The Church's being built on the Rock, Peter, proves nothing for a series of Bishops of Rome: seeing the other Apostles were also foundations.  
ANS. If it proves all Bishops together Infallible, firm in faith, as a Rock, it confounds your Reformation, which is condemned by them all.  
G. B. The keys of the Kingdom of Heaven, Mat. 16.19. import no more, then that Peter was to open the Gospel. When you shall give in a proof, we will consider it. Till than I will believe not you; but Christ, who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds the office of the Keys, to open, & shut, not the Gospel; but Heaven, by losing, & binding sins.  
G. B. pag. 46. It is certain, that vice, as well as errpr os destrictove of Religion. If then there be no authority for repressing of vice, but that same of the discipline of the Church, it is not incongruous there be no other authority, for suppressing of error but that same of the discipline of the Church.  
ANS. It is certain, that both in the old & new law several persons have been secured against Error who were subject to sin. S. Peter was truly reprehensible 
(a) Gal. 2.11. , for a thing he did; not for any thing he writ, or preached. The same of David, of Solomon, etc. For this reason our Blessed Saviour commanded 
(b) Mat. 23.23.  all to follow the Doctrine of the Scribes & Pharisys, because they sat on the chair of Moses; but not their example. So your question why God should provide more against error in faith, then against vice in manners, can find no place amongst Catholics, who are taught to adore God's holy will, even when they understand it not, & to Bring 
(c) 2. Cor. 10.5.  into captivity every thought, to the obedience of Christ. To you, who think it absurd to deny a man the use of his Reason in judging & discerning all things, & submit even Divinely revealed Truths to its Tribunal, to you, I say we leave the search of those depths, & discovery of those mysteries.  
G. B. pag. 48. I could prove from history that general Councils have erred, that Popes have been heretics.  
ANSWER. By what you have done, we may guess what you can do. Your learning appears by your writings, as also your Judgement in using it. We have seen many proofs of it, & shall see more, in this small tract. I will add to them one instance out of another work of yours, observations on the 1. Canon of the Apostles pag. 66. you prove, that anciently Priests could administer the Sacrament of Confirmation, out of the first Canon of the first Council of Orange When it is evident that that canon doth not give Priests Power to administer the Sacrament of Confirmation; but commands them, to use Chrism in Baptism: since when every Divine of the first year knows that vertical Chrismation hath been a ceremony of that first, & myterious Sacrament. Such mistakes, as these, are incident to such as are bred in a congregation, where Ceremonies are abrogated.  
G. B. pag. 49. We are not the servants of men, nor bound to their Authority, for none can be a judge, but where he hath power totry & to coerse. Now none but God can search our hearts, so none, but he, can be Judge.  
ANS. The Independent, & Quaker, & all who endure with regrate Prince & Prelate, canon, & civil law, under pretence of Evangelicall Liberty, will thank you for this.   

CHAPTER XIV. Of Merits.  
G. B. pag. 50. If any have derogated from the value of the satisfaction of that Lamb of God, they have offered the utmost indignity to the hyghest love, & committed the crime of the greatest ingratitude imaginable.  
ANSWER. Transeat totum, what then?  
G. B. Who would requite the most unconcevable love, with such a sacrilegious attempt?  
ANS. None that I know of. But, say you, how guilty are they of this, who would set the ments, & works of men, in an equality with the Blood of God? ANS. I know none such. If you do, point them out, for Punishment. No Catholic is concerned in them.  
G. B. pag. 51. It is true, this doctrine of merit is so explained by some of that Church, that there remains no ground of quarrelling it; except for the Term's sake, which is indeed odious, & improper though early used by the ancients in an innocent sense. But many of that Church acknowledge there can be no obligation on God, by our works, but that which his own promise binds upon him.  
ANS. Here is one of the malicious slyghts, of you & your Brethren, when you cannot with any colour accuse the doctrine of our Church, to pretend it is only the doctrine of some few persons; that you may persuade your Disciples, the Generality of Catholics hold the contrary. The Council of Trent contains what all Catholics subscribe to: & this is the doctrine of that Council in this point. Council. Tried s. 6. c. 16. Benè operantibus usque in finem, & in Deo sperantibus proponenda est vita aeterna, & tanquam gratia filiis Dei per Christum jesum misericorditer promissa; & tanquam merces ex ipsius Dei promissione bonis ipsorum operibus, & meritis fideliter reddenda. To those, who persever in good works even to the end of this life, & who hope in God, life everlasting is proposed, both as Grace mercifully promised to the adopted children of God through jesus Christ our Lord: as als as a Reward due, in virtue of the promise of God, to their good works, & merits. What can you say against this doctrine? Is it not that very doctrine, which you say is Innocent, & that there is no ground of quarrelling it? we do not believe the greatest good we can produce, can bind God. Without, 1. his own Promise, 2. the merits of Christ: why may not this suffice you?  
But the term is odious, say you. Why so? seeing by ancient Fathers, & modern Divines, by the primitive, & present Church, it is used in an innocent sense why may not the Catholic Church using that word in a good sense, qualify the odium, & correct it? what if not only in fathers, or Councils, but inscripture itself that term be found (at least equivalently?) will not that reconcile you to this term? Now so it is: for Merit, & Reward are correlatives 
(a) Rom. 11.6. : which cannot be separated, according to Philosophy. Now a Reward is promised in Scripture 
(b) Mat. 5.12.  to those, who are reviled, & persecuted, & calumniated (as we are by you, & your Brethren, in such sly malignant hints) wherefore we do merit in suffering such calumnies. And S. Paul (c) assures a Reward was due to himself for preaching willingly. His willingly preaching was then meritorious.  
When the Reader saw those Tragical Declamations, no doubt but he expected noless then some doctrine destructive of Christianity, & that Religion lay gasping. Parturiunt montes, natus est ridiculus mus. All the fright you were in was raised from one word: which you yourself say hath an Innocent sense. And we say that that very sense is what the R. Caholick Church intends by it. So you have a remedy for your groundless apprehension.   

CHAPTER XV. Of temporal Punishment due to sin forgiven.  
G.B. pag. 54. Add the distinction of the temporary & eternal punishment sin deserves: the later is removed by the Blood of Christ, the former must be expiated by ourselves, either by sufferings in this life, or in Purgatory.  
ANSWER. We hold indeed a temporal pain due to sin, after it is remitted, sometimes; not always. For when sin is remitted by Baptism, or by a perfect Act of Contrition, we believe all pain to be remitted with the sin. But not ordinarily. And for this reason the Church at all times made a difference betwixt those, whose sins were expiated by the Sacrament of Baptism, & of Penance: for she never imposed any Penal works on baptised persons: & never omitted imposing them on Penitents. Which short bint, points out such a cloud of witnesses testifying this Truth, that it covers the whole face of the primitive Church, & so covers it, as to discover its doctrine to be the same with ours.  
Nothing can be more clear to confirm this Catholic doctrine, then that a temporal penalty was inflicted on David 
(a) 2. Reg. 12.14.  for that sin, which upon his crying Peccavi, had been removed, putaway, or forgiven. A Penalty therefore or Penance may be inflicted for a sin forgiven, & consequently a pain is due sometimes to it.  
Indeed were it not so, why did our fore fathers impose large Pennances, after by virtue of the keys the sins were remitted? why do you blame us, for imposing small Pennances, when there is, as you say here, none at all due?  
G. B. pag. 54. This is contrary to the value we set on the blood of Christ. Ephes. 2.15.16. By Christ Peace is made, we are reconciled to God, he presents us to the Father without spot, wrinkle, &c which declare how plenary his satisfaction was, nothing being left undone by him, for removing the guilt of sin. Thus you. As if nothing could be required on man's side, in order to apply the satisfaction of Christ, without derogating from its plenitude! Christ satisfaction was plenary: so was his Prayer, his Grief, his suffering. Yet we must pray for ourselves 
(a) Mat. 6.12. , & for one another 
(b) jac. 5.16.  althô he prayed for us all. And we must be sorry for our sins, the whole course of the Gospel requires it, of us: & we must suffer for, & with him. For as in order of nature that action of the Prime cause, by which it concurs with creatures, is sufficient of itself to produce the whole effect, yet nothing is done, without the concourse of secondary causes, which apply the action of the first: so the satisfaction of Christ is sufficient for all, yet doth not remit our sins actually, without it be applied to us, either by Baptism, or Penitential works. And the necessity of this application by faith, is owned by all your Reformers: And if this is consistent with that fullness, why not application by Faith, & Charity?  
You say: This is a comfortless Doctrine. ANS. It is our duty to take the doctrine of Christ as we find it in holy writ, & to teach others what we take thence, being assured, that whither it be, or be not comfortable, it is wholesome unto everlasting life. And such is that Doctrine, which makes us punish in ourselves our offences, & by that means prevent those punishments which God would otherwise inflict upon us: it makes us work our salvation 
(a) Philip. 2.12.  with fear, & trembling: it causes sorrow according to God, which brings forth Penance unto 
(b) 2. cor. 7.10.  salvation, which is stable. It is a Doctrine proportioned to the present state of man, this being a state of banishment, & Penance, where fear, & trembling, & sighs, & tears, & fasting, & Prayer, & watches, are his lot, & must ground his security as to the main chance, which is the only thing can give him real, & substantial comfort, in this vale of miseries. He must conform to his pattern Jesus suffering, & follow his 
(c) 1. Pet. 2.21.  foot steps. He carried his Cross, & invite us to take up ours, & follow him 
(d) Mat. 16.24. ; but doth not advise us to leave it, as if his carrying his own, were sufficient for both him, & us. In fine: not withstanding all the suffering, of Christ for us, we must here sow with tears 
(e) Psal. 125.6.  if we will there reap with joy.. Christ himself was to suffer 
(f) Luc. 24.26. , & so to enter into his Glory. And We must suffer with him 
(a) 2. Tim. 2.12.  if we expect to reign with him 
(b) 2. Tim. 2.12. . This, this is the doctrine of Christ, & the spirit of the Gospel: which teaches us to hope in the merits of Christ; but not to neglect good works: it shows us, not to presume on his Satisfaction, nor despair of his Mercy: to walk in hope of his goodness, & fear of our own faults, & frailtyes: to be thankful, for the merits of Christ, which give all their value to ours, which of themselves are nothing. In fine, so to honour the fullness of our Redemption, as (not to foster negligence in ourselves, but) to stir up ourselves to imitate our Redeemer in doing, & suffering: that so we might be steadfast, &  in good 
(c) 1. Cor. 25.58.  abounding in the work of the Lord, knowing, that our labour is not in vain.   

CHAPTER XVI. Of Purgatory.  
G. B. p. 55. gins to treat of Purgatory, & doth it so lightly, as if he feared to burn his fingers. Yet if he shows less Reading, he shows more Cunning, than his Brethren, E.S. or W.L. who give greater advantages to an Adversary, by fixing a time for the kindling of that Purging fire, which was lighted long before any determinate time they can fix upon Mr. Stillingf. pag. 654. Not one of the fathers affirmed your doctrine of Purgatory, before Gregory I. Yet W. L. allows it a much greater antiquity, pag. 353. We can find, says he, a beginning of this doctrine, & a Beginner too, namely Origen. Thus they differ amongt themselves & as little agree each with himself: for. p. 348. W. L. had said Scarce any father within the first three hundred years, ever thought of it. Which assertion is contradiction, to what he says, of Origen's being the Beginner of it, & it is moreover very rash: for doth he think, that all the fathers of the first three ages writ down all their thoughts? or that all they writ is preserved till our days? or that he hath seen all that is so preserved? or remembers all that he hath ever seen? But let us leave these men to reconcile together their own thoughts which will be no small, nor short labour: And examine the thing itself. & to come to it, I pass over several slips of our adversaries, u.c. Will Lawd pag. 348. says, that the first Definition of Purgatory to believed as a divine truth, was made by the Council of Florence. In which he is mistaken: for Benedict XII. long before that, had defined the same.  
I prove, that the primitive Church believed a Purgatory in the most pure times, out of the testimony of three Fathers, S. Hilary, S. Gregory Nissen, & S. Austin.  
S. Hilary 
(a) Hil. in ps. 118.20.  Ille indefessus ignis obeundus est, subeunda sunt illa expianda a peccatis animae supplicia. That restless fire is to be endured: & those punishments to be borne, which may purge our soul from sins.  
S. Greg. Nissen. 
(b) Greg. orat. de mortliis.  as cited by W. L. p. 351, Men must be purged either by Prayers, or by the furnace of Purgatory fire after this life. Again. A man cannot be partaker of the divine nature unless the purging fire doth take a way the stains, that are in his soul. Again. After this life, a Purgatory fire takes away the blots, & propensity to evil. W. L. considering these words, ingenuously confesses, they seem plain.  
Yet he holds out one buckler against these two Arrows drawn out of the quivers of those fathers: that they speak of a Purgation of sins: & in the Roman Church we are taught to believe only a Purgation of the pain due to sins already forgiven. Now this avayles little, 1. because the debt of pain may be, & often is taken for sin, (on which it is grounded) metonimicè. 2. He seems not to understand our doctrine: for there is no definition of our church obliging us to believe that there remain no venial sins in Purgatory. Hence Dr. Kellison 
(c) Kellis. in 3. p. tom. 2. p. 611.  late Precedent of the Inglish College of Douai, proves Purgatory to be prepared first for those who die with only venial sins. Secondly for those who die without any sin but only without having satisfied fully for the pains due to sins forgiven. The same reasons are alleged by D. Silvius 
(a) Silvius in 3. p. Suppl. q. 100 p. 350.  where he treats the same question. And before these Benedict us XII. in his Decree. Benedict us Deus, hath these words: Decernimus animas decedentes cum veniali aliquo peccato, purgari post mortem, & post purgationem, ante resumptionem suorum corporum, & judicium generale, post Ascensionem Christi Domini, fuisse, esse, & futuras esse in caelo. We do declare, that souls dying in venial sin beind purged after their death, before the general Resurrection are translated to Heaven. Which Decree you many find in magno Bullario, & in Alphons. de Castro verbo Beatitudo. You see fir, that there is nothing in the Purgatory described by those Saints inconsistent, with what we are taught to believe of ours. So W. L. or his squire E. S. must study for another evasion.  
W. L. citys indeed the Council of Florence to confirm his answer. But that place helps only to convince the world how perfunctoriously he read, & inconsiderately framed his Judgement, upon reading: for in the place cited by him, the Council speaks of souls dying in the state of Grace, or Charity, si in Charitate decesserint: But of their not having any venial sins, not one word, unless he thinks that all souls in Grace are free from venial sins, which will be another proof of his abilities in Divinity.  
My next proof is taken from S. Augustin in Enchir. cap. 110. Neque negandum est, defunctorum animas pietate suorum viventium relevari, cùm pro illis sacrificium mediatoris offertur, vel Eleemosynae in Ecclesiâ fiunt, sed iis haec prosunt, qui cùm viverent, ut haec sibi postea prodesse possent, meruerunt. Est enim quidam vivendi modus nec tam bonus, ut non requirat ista post mortem, nec tam malus, ut ei non prosint ista post mortem. Est verò talis in bono, ut ista non requirat, & est rursus talis in malo, ut nec his valeat, cùm ex hac vitâ transierit, adjuvari. Similia habentur l. 21. de Civ. Dei c. 24. It ought not to be denied, that souls departed are eased by the Piety of their surviving friends, When the Sacrifice of our Mediator is offered, for them, or alms given in the Church. But those are relieved by these helps, wholived so as to deserve the benefit of them after their death: for there is a kind of life nether so good, as not to need them, nor so bad, as not to receive ease by them. There is another so good, as not to want them, & a third so bad as to be incapable of help, even from them. Thus S. Austin.  
Where you see, he distinguishes three places for the souls departed, as clearly, as Bellarmin, or the Council of Trent. One of those so good, as not to need help by the suffrages of the Church (such are the Blessed souls in Heaven) Another so bad, as to be incapable or unworthy of relief by the suffrages, (such are the wretched souls in Hell) A third needing them, & incapable of Ease from them (such are souls in Purgatory.)  
You see secondly clear mention of the Sacrifice of our Mediator, offered by the Church in his days. What is this, but our mass? which you may find again l. 10. de Civ. Dei c. 20.  
You see thirdly, this sacrifice offered for the Dead. And lastly you see, Alms given in the Church for the relief, & ease of deceased friends: How many points of our Reformers Catechism doth this one place confute! Truly one may think, either that they invented these doctrines to spite S. Austin, or that this great Saint writ that Chapter with a Prophetic spirit to convince the world that your sentiments are no less opposite to the ancient, then to the modern Church, which both agree in holding out the same tenets in Faith.  
E. Still. pag. 642. S. Austin delivers his judgement with such fear, & hisitancy, that any me may easily see, that he was far from making it an article of Faith. He may as well say, that the Council of Trent spoke with hesitancy. He adds: That in S. Austin's time, many favoured Origenes his opinion, of the final salvation of all, at lest who died in the Communion of the Church. But what is this to S. Austin who condemns that heretical opinion as he says, & may be seen l. 21. de Civ. Dei c. 24. & in the whole book, de fide & operibus.  
But says E. S. Augustin speaks doubtfully l. de fide & operibus cap. 16. & Enchir. cap. 69. But he should have taken notice, that he speaks in those places not of Purgatory in itself; but of a particular pain, which we, no less than he, doubt of. The matter he treats Enchir. c. 68 is the Grief, which men feel for the loss of such things, which they Loved inordinately, & by that means offended God althô their love to creatures, were not so great as to withdraw them from the foundation, Christ. Vrit eum rerum dolour, quas dilexcrat amissarum; sed non subvertit fundamenti stabilitate munitum. Such a man is burnt, and tormented with the loss of those things, which he loved: yet he is not quite consumed because the foundation stands fast. viz his love to Christ, whom he would stick to, althô with loss of other things. Then follows, c. 69. where he doubts whither such a purging fire, or pain as this is, shall accompagny them in the next world, that is, whither souls departed retain any disorderly affection to their possessions in this world, by reason of which, the want of them may be a torment to them, &, as it were, burn them. In alike manner l. de fide & operibus, cap. 16. Siuè ergò in hac vita tantum, homines ista patiuntur, says he, siuè post hanc vitam talia quadam judicia subsequuntur. Whither men suffer such things only in this life, or the same rorments accompagny them into the next world. Which is a thing modern Catholics as much doubt of, as S. Austin: yet he, as well as we might believe most certainly, what he so positively affirmed in his Manual, chap. CX.  
In vain therefore, doth E. Still. allege p. 653. the blotting out of those words. Constat animas post hanc vitam purgari, It is evident that souls are purged after this life. There is enough left in S. Austin's undoubted works to confute his error. So the success of that reformer was like that of Martion with his sponge, who blotted out some parts of Scripture, yet what remained confuted his heresy.  
As for holy Scripture, I think the argument which S. Austin uses l. 21. de Civ. Dei cap. 23. very convincing for Purgatory. It is taken out of the words of our Saviour Mathaei 12.32. It shall be forgiven nether in this world nor in the next. Whence it follows, that some sins are forgiin the next world. Neque enim de quibusdam veraciter diceretur, quod non eis remittatur, neque in hoc saeculo, neque in futuro saeculo, nisi essent, quibus etsi non in isto, tamen remittetur in futuro, Aug. l. 21. de Civit. Dei, cap. 24. Now to Mr. G. B.  
G.B. p. 55. For Purgatory the proof from Scripture was only drawn from one wrested place of the Apostle Paul 1. Cor. 3.12.13.14.15.  
ANS. How can you say this, when amongst the ancients, S. Austin uses another text, as we have just now seen. And Bellarmin hath nineteen texts of Scripture, as your Patriarch W.L. will tell you, p. 353.?  
G. B. The Apostles words contain only a Proverbial form of speech, to express the risk they run. The Apostle speaks not only of arisque, or hazard; but of an effectual loss. He shall suffer loss, Says he verse 15.  
G. B. p. 55. Many visions, & apparitions were vouched for the proof of Purgatory  
ANS. I never saw any vouched for that intent: I am sure nether the Council of Trent, nor that of Florence, nor Benedict. XII. vouched any such thing for that intent.  
I think not our divine Faith much concerned in asserting the Truth of any purely humane history: & I think most apparitions to be such. Yet because several Protestants, as well as all Atheists, utterly reject all such relations, I desire them to read S. Austin l. de Curâ pro mortuis, cap. 10. where he says it would be an Impudence to deny them all. Impudenter venire videbimur, si haec falsa esse responderimus. And in his 16. chap. he says, he had learned non incertis rumoribus, sed testibus certis: not from uncertain rumours; but from undoubted withnesses, that S. Faelix had appeared both to Citizens, & strangers, during the siege of Nola.  
Had you the same Faith, which was then in the Church, you would believe these things: your denying them, which the Primitive Church, & S. Austin believed, shows you to be anitmted with a different Faith.   

CHAPTER XVII. Priestly Absolution.  
G.B. pag. 60. Another Art. for detracting from the value of Christ death, is the Priestly Absolution.  
ANSWER. This objection is no product of your own wit, you may find it, & the Authors of it together with an Answer to, in S. Ambrose l. 1. de Poen. c. 2. Aiunt Novatianise Domino deferre reverentiam, cui soli remittendorum criminum potestatem reservant. Imò melli majorem injuriam faciunt quàm qui volunt ejus mandata rescindere. Nam cùm ipse in Evangelio dixerit, quaecumque ligaveritis: quis est qui enm magis honorat, utrum qui mandatis ejus obtemperat, an qui resistit? Ecclesia in utroque servat obedientiam, ut peccatum & alliget, & relaxet. The Novatians, says this Saint, pretend to honour God, by reserving to him alone the power of forgiving sins. But really none are more injurious to him, (or wrong him more) then those who break his orders. For whereas he in the Gospel said whose sins soever you bind. Who honours God more, he who obeys his commands, by using that power; or he who resists them? Now the Church obeys both the commands, to bind, & lose sins, effectually binding, & losing them. Thus S. Ambrose. You see, Sir, that our Doctrine now was that of the Church in S. Ambrose's time: that the Novatians held your doctrine, & made use of the same pretext as you do, to defend their doctrine. The Church, for which S. Ambrose pleads, was Catholic: so must we be in this, seeing our doctrine is the same with theirs. The Novatians in this were Heretics: what are you?  
Indeed the words, with which our B. Saviour 
(a) Mat. 16.18.  first promised, secondly 
(b) joan. 20.22.23.  actually communicated that power to forgive, or retain sins, are so express, that it is the greatest disrespect imaginable so to wrest them, as they must, to draw them from their natural sense. I desire you, to show your art & invent us some speech which in so few words, shall more clearly express this sense, the Catholic Church understands them in.  
And as for Fathers, see S. Cyprian in many places, S. Basil. qq. brev. q. 288. S Leo epist. 91. ad Theodorum, Greg. hom. 26. in Evang. Cyr. Alex. lib. 12. in Joan. but above all S. Chrisostome l. 3. de Sacerd. c. 5. tom. 3. edit. Savell. pag. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those who dwell on earth, says he, are enabled to dispense the things in Heaven. To them a Power is given, which nether Angels, nor Archangels enjoy: for to these it was never said, what you shall bind. Earthly Princes have power to cast into prison, but their Power is restrained to Bodies only. Where as the bond, we speak of, reaches the soul, & Heaven itself, In so much as what Priests do below, God ratifyes above: & the lord confirms the sentence of the servant. And what is this, but to have put into their hands all Power to dispose of Heaven? whose sins you forgive, are forgiven: & whose sins you retain, are retained. What Power can be greater than this? God the Father hath given all Power to judge to the son: & the son hath communicated all that same Power to Priests. Thus this Glorious Saint.  
You see, sir, the grounds of our belief in this point: the clear words of our Lord 
(a) joan. 20.23.  whose soever sins you remit, they are remitted unto them. You see the Fathers, & the Primitive Church explicating those words, as we do: you see Novatians were held for Heretics for understanding those words otherwise. What ground have you to deny a Truth delivered by Christ to the Apostles, & from them handed down to us?  
G. B. pag. 62. It was counted a Blasphemy in Christ, when he said, thy sins are forgiven thee, which shows it to be blasphemy in all others, it being an invasion of his Prerogative.  
ANS. Here we have a blasphemous accusation of the Scribes against Jesus-Christ, opposed against the clear words of Christ, & the meaning of the whole Church? Nay their words althô full of malice, & convinced of falsehood by a miracle, are preferred before those of Christ as being made a Rule by which his must be interpreted? Thus under-pretence of asserting the authority of Christ, you overthro wit, as your Brethren ruined their sovereign, under pretence of making him a glorious King  
But, say you, Christ cleared himself from the Power was committed to the son of man to forgive sins. ANS. That same Power given by the son of man to the Apostles, & their successors, doth clear us.  
G. B. pag. 61. After a sinner hath gone over his sins without any sign of remorse, & told them to a Priest, he enjoins a Penance, & without waiting that they obey it, he says, I absolve thee & after this they judge themselves fully cleansed from sins.  
ANS. Were there Benefices, or perferments established for such as invent stories without any ground, I know none in a fairer way to them, than yourself. You cannot but know, that we hold Contrition to be an essential part of the Sacrament & that he who confesses without sorrow, is so far from obtaining Pardon for the the sins past, that we judge him guilty of a new sacrilege. Consider a little what you say, if not for conscience, & the fear of God, (which you seem not to regard) as least for your credit.  
G. B. pag. 61.62. What can take off more from the value of the Death of Christ, then to believe it in the power of a Priest to absolve from sin?  
ANS. That cannot take from the value of that sacred Passion, upon which it is built. By Baptism sins are remitted, without derogating from the value of the death of Christ. The same of Absolution. Because in both these Sacraments, the merits of the Passion, are applied to cleanse our souls in such a manner, as Christ, hath ordained & by authority derived from him. In civil matters, as no man can lawfully take upon himself the authority & exercise the function of a Judge, without a commission from the King. So it is no less unlawful to refuse due obedience to Judges Lawfully commissionated. We have a lawful commission in the Gospel: & we stick to that, till wet see better grounds, to vacate it, than such frivolous reasons, as you bring.   

CHAPTER XVIII. Of Pennances, Fasting, Prayer, & Pilgrimages.  
G. B. pag. 62. Add the scorn put on Religion, by the Pennances enjoined for sin: abstaining from flesh, Pattering over Prayers, repeating the Penitential Psalms, going to such Churches & Altars, with other ridiculous observances like these, which cannot but kill the vitals of true Religion. And who can have any sad apprehensions of sin, who is taught such an easy way of escaping punishment.  
ANSWER. Experience shows us whither practice preserves more the vitals of Religion, yours, or ours: & I am persuaded, I shall have occasion before we part, to give you a prospect not very pleasing of the piety of your Proselits: who, as S. Paul said 2. Tim. 3.13. Proficiunt in pejus, have waxed worse & worse, ever since your Brethren have had the direction of them. But what are these Observances, which move you to laughter? Fast, Prayers, & Pilgrimages: so much recommended, & even commanded in both old, & new law, sometimes in scripture, often in Councils, & Fathers: & confirmed by the practice of the Church through all ages. These things seem ridiculous to this Democritus, a new man, as much a stranger to true Piety, as his Education hath been to Prayers, Fasting, & Pilgrimages, as far as appears by his works. That he should thus deride all Penitential works designed either to punish our past offences, or prevent those to come: to reconcile us to our Creator, or rivette us to him: when S. Paul, the chosen vessel, the Temple of the Holy Ghost, the Doctor of the Gentiles separated from his mother's womb, & called unto Grace, 
(a) Galat. 1.15.  when he I say, chastised his Body, & brought it under subjection 
(b) 1. Cor. 9.27.  lest preaching to others, he became himself a Reprobate. What means did he use for his security to mortify his body, but those, this good man Counts Ridiculous Observances, viz, Fasting & Prayer, & the like? we are sure he was animated with the Spirit of God: what Spirit animates you?  

SECTION I. Fasting.  
AS for Fasting, our B. Saviour 
(c) Mat. 4.1.  Fasted forty days, & forty night's. He foretells his Disciples, 
(a) Mar. 2.20.  fasting when the Bridegroom should be taken from them, That is, after his Ascension. He directs us how to fast, & promises a Reward 
(b) Mat. 6.17.  to our fastings, when duly performed. He teaches that Fasting 
(c) Mat. 17.20. & Marc. 9.29.  gives us a Power over the devils.  
When any work of great moment was to be done, Fasting was used 
(d) Act. 13.2. . As the Disciples, or Apostles ministered to the Lord, & Fasted, the Holy Ghost said: with fasting 
(e) Act. 14.23.  & Prayer S. Paul & S. Barnabas were consecrated Apostles: These, with Fasting & Prayers 
(f) 2. Cor. 6.5.  ordained Bishops in every Church. And S. Paul several time speaks of his Fast. 
(e) Act. 14.23.  In Watch, in Fast. 
(g) 2. Cor. 11.27.  Again: In hunger & thirst, in fastings often.  
What was the practice of the Christians of the second age, Tertullian will teach us Apolog. c. 40. pag. 71. where having reproached the Pagans with their Feast in times of public calamities, he represents the contrary life of Christians. Nos verò jejuniis aridi, & omni continentiâ expressi, ab omni vitae fruge delati, in sacco & cinere volutantes, invidiâ coelum tundimus, Deum tangimus, & cùm misericordiam extorserimus, jupiter honoratur. You Feast, says he, but we dried up with fasting, living in perfect continency, abstainning from all contents of this life prostrate in sackcloth & ashes, charge Heaven with the odium of afflicting Persons already so much afflicted, & when we have by these Penitential works forced God to take pity of the world, jupiter is honoured by you.  
For the third age see what Moses (a) Maximus & other Confessors required of Penitents; jejunio extenuari. That they should grow lean with fasting.  
All the subsequent ages give as many testimonies to the duty, & advantages of Fasting, as there are of any work of Piety. This the Fathers teach in their sermons, the Bishop's command in their Canons, the faithful practice in their lives, & all recommend by their example.  
Nay Protestants themselves own this Truth. The Author of the Duty of man Sunday 5. n. 34. To this duty of Repentance, Says he, Fasting is very proper to be annexed. The Scripture usually joins them together. If you desire to know the fruits of fasting? S. Thom. 2.2. q. 147. a. 1. names three 1. to mortify, & curb our bodies. 2. To raise our mind to Heavenly things. 3. To punish in ourselves the ill use of some creatures, by depriving ourselves of the use of others. A fourth reason is, to increase merit, Grace & Glory. Virtutem largi●is, & praemia, says the Church, in Praef. Quad.   

SECTION II. Prayer.  
PRayer being a raising of our souls to God, it exposes our understanding to the Divine light, & places our will in the warmth of Divine love: Wherefore nothing can be more efficacious to clear our mind from its ignorance, & darkness, nor to purge our will from its depraved affections, & passions. It is a key which opens the Treasure of God's Mercy & opens our hart to receive its effets. It is a River of Benediction, whose waters cleanse our soul from its imperfections, moisten our hart, make our good put poses bud forth, & flourish, & fill our will with the fruits of virtues.  
It is often recommended in scripture, See 
(a) mar. 13.33.  watch, & Pray. Pray 
(b) Mat. 26.45.  that you enter not into tentation. You 
(c) Lu● 18, 1.  must always pray, & never faint.  
All places, & all times are fit for Prayer: God limits nether; but promises to hear us always. Ask, & you shall receive: What soever you shall ask my father, in my name, he will grant it to you.  
Particularly Remission of sins is annexed to it. Hear S. Austin Enchir. c. 71. Dequotidianis, brevibus, levibusque peccatis sine quibus haec vita non ducitur, quotidiana oratio fidelium fatisfacit: Eorum est enim dicere, Pater noster qui es in coelis, qui jam patri tali regenerati sunt ex aquâ & Spiritu sancto. Delet omninò haec Oratio minima, & quotidiana peccata. Delet & illa, à quibns vita fidelium sceleratè etiam gesta, sed poenitentiâ in melius mutatâ discedit; si quemadmodnm veraciter dicitur: Dimitte nobis debita nostra, Ita veraciter dicatur, sicut & nos dimittimus debitoribus nostris: Idest si fiat quod dicitur. The daily Prayers of the faithful satisfy for those daily, light, & small sins, which are incident to all in this life (these we call venial sins for it belongs properly to those to say, Our father, which art in Heaven, who are regenerated by water, & the Holy Ghost to such a father. This Prayer blots out little sins. It hath a virtue also to carry away the guilt of greater sins, (in those who are repentant of them) provided they as truly forgive, as they ask to be forgiven: that is, they do what they say. Sir, How different was S. Austin's judgement from yours? He thought those Prayers efficacious to blot out venial, & even mortal sins; & you think the prescribing them Ridiculous.  
Saying the Penitential Psalms, is an object of laughter to you. Were there any Church discipline amongst you, or had your Prelates any true zeal for any part of devotion, you would be forced to change your note: the saying the Psalms being the only part of devotion, which you retain. But it seems, writing against Popery hath a virtue to sanctify all Impiety: as acting against it did excuse all sacrilege. I never heard any man Moved to laughter with reading the Psalms & I have known many by them moved to compunction, to a new life, & to the love of God. Let S. Austin, (who experienced it in himself) speak: l. 9 Confess. c. 4. Dulce mihi sit, o Domine, confiteritibi, quibus internis me stimulis perdomueris, & quemadmodum me complanaveris humiliatis montibus, & collibus cogitationum mearum, & tortuosa mea direxeris, & aspera lenieris, quas tibi, Deus meus, voces dedi, cùm legerem Psalmos David, cantica fidelia & sonos pietatis, excludentes turgidum spiritum. Quas tibi voces dabam in Psalmis illis, & quomodo in te inflammabar ex eyes, & accendebar eos recitare, si possem toto orbe terrarum adversus typhum generis humani. I take adelyght, o my Lord, to confess to thee, with what inward goads, thou didst subdue me, & by what means thou didst bring me down, levelling the greater, & lesser mountains of my thoughts: How thou didst streyghten my crookedness, & smooth my roughness. Into what exclamations did I break out, O my God, when I read the Psalms of David, those faithful canticles, those pious sounds, which banish all proud spirits. How I cried out in reading them: how I was inflamed in the love of thee, & how. I was stirred up to read them if possible to the whole world, as a sovereign antidote against the Pride of mankind. Thus S. Austin.  
See what a difference there is betwixt the sentiments of this great Saint, & yours. Reading the Psalms moved the Saint to compunction; it moves you to laughter. It stirred up in the Saint the love of God, you are not moved to any good by it. The Saint would read them to all the world; you are displeased, they are recommended to any. He thought, Reading them a great antidote against the Pride of mankind, which is the root of all Evil, & you say it is ridiculous. You have reason to suspect your spirit, which is found so often contrary to the Spirit of God.   

SECTION III. Pilgrimages.  
THis is a third instance of our ridiculous Pennances going to such Churches, say you. Which discovers your Ignorance or Impiety. For if you know not on what ground Pilgrimages are founded, you are very Ignorant. If you know it, & yet blame them, you are very Impious.  
The two first geate sins committed after the creation of the world by Adam, in eating the forbidden fruit, & Cain, in killing his Brother, were Judged by their Creator, & a great part of their Penance prescribed by that Great Peniteutier, was a Pilgrimage, or banishment, from the place where the sin was committed. Of Adam it is said, 
(a) Gen. 3.23.  he sent Adam out of the garden of Eden. And to Cain 
(b) Gen. 4.12. : A fugitif & vagabond shall thou be on the Earth. Now Rhabanus Maurus 
(c) Poenitentialis c. 11.  assures, that this is the ground why such a Penance was enjoined. And me thinks the example of God himself may be a sufficient warrant for his Delegates, Priests, in following such a precedent: & secure them against your censure. Especially seeing in the most ancient collections of Penitential Canons made by Bede, Theodorus, Burchardus, Ivo, & Gratian, we find Pilgrimages prescribed amongst other Pennances. Which shows the unanimous consent of Antiquity. And you may much ●●silier discover you own weakness, or lack of vertu; then convince the makers, or collectors of those Canons of Folly.  
The reasons for this Penance, are cheisely three first, it is a kind of banishment, which separates a man (for a time) from friends, acquaintance, home & country: which cannot but be painful, laying, a side the incommodities of travelling. And it seems Just, that he who abused those things, should be deprived of the comfort of them: & having scandalised his neighbours by bad example, might adify them, them, by undergoing this public penance.  
The second: it is a connatural remedy for such sins, (to which two or more concur, & which proceed many times from the person, we converse with or present occasion) to remove the sinner from such occasions, & conversations: as all know, who deal with consciences. Now this is done by Pilgrimages.  
The third reason is: that althô God be in all places, & sees & hears us, wheresoever wear yet he doth not alike in all places disclose his Power by miracles, nor his justice by discovering secret sins, nor his Goodness by conversion of sinners. As S. Austin observed long since, & daily experience confirms. S. Austin notes such to have been in his time the tomb of S. Felix at Nola in Campania, & that of the glorious Martyrs at Milan. He refers this to the secret judgement of God, humbly acknowledging his own Ignorance. Aug. epist. 137. Vbique quidem Deus est, & nullo continetur vel includitur loco, qui omnia condidt. Verum tamen adista quae hominibus nota sunt, quis potest ejus consilium perscrutari, quare in aliis locis haec miracula siant, in aliis non siant? And I am content to acknowledge my ignorance in imitation of him, when nothing appears in the place itself, as sometimes there doth. For if any man, who hath any lively Faith within him, should enter Jerusalem, & see the place, where the Lamb of God was sacrificed, & the price of our Redemption Paid: Innocency condemned, the Divine wisdom derided for folly, the King of Glory crowned with thorns, the Creator scoffed, scorned by his creatures, God dying, & dying that painful, & ignominious death of the Cross. When he should think, here his flesh was torn with stripes; here his head was crowned with thorns: here those hands, which wrought so many miracles, were pierced with nails: here those feet so often wearied in see king the lost sheep, were fixed to the Cross: Here that tongue which had command over the Elements, & death, & Hell, was imbued with vinegar, & Gall: here his side was opened, the last drop of Blood spilt, the life of the world died, to raise to life the world. When he considers this & with all, that his own sins had so great a share, in requiring this most abundant Redemption, will not the very place suggesting these, & more thoughts fix his Imagination, quicken his fancy, detain his understanding, & stir up his will, to a hatred of sin, the cause of all this severe Judgement upon the unspotted Lamb: to confusion for having contributed so much to it by his own offences: & to love God above all things, who hath loved us so much?  
Hereafter before you throw such hard stones at our heads, consider whither there be not with us mingled, by a communion of sentiments, some persons to whom, you must own great respect to be due.  
I have brought you here into an Assembly of the chiefest Preachers, & Prelates of all ages, all teaching commanding, or practising these works, which you deride. The Apostles take up the first rank, & over all jesus-christ, God Blessed for evermore, presiding, & giving Example: suppase in the name of all these S. Basil, S. Austin, or S. Paul the Apostle, should thus speak unto you: How comes it to pass, that you presume to censure, in those of your days, that which they practise only in Imitation of us? How dare you say, that our exercises should kill the vitals of Religion, & dull the apprehensions of sin? That what Christ did himself, & what is done by others following his footsteps, should lead from Christ, & hinder the earnest applications to him? What answer can you make to these true Reproaches? Think a little sadly on this: & it will bring you to a temper more be seeming your coat, then when you writ what I have here answered.   

SECTION IV. Two objections answered.  
G. B. pag. 63. This is an easy way of escaping punishment.  
ANSWER. Can you never settle your Judgement? will you let it ever be moved round with every blast of wind? Here our way to expiate sins is too easy. Pag. 144. it is a heavy yoke & a rack to souls. When you have experienced them, fasting with bread & water foe many days a week, said devoutly every day some prayers, gone long Pilgrimages on foot, taken disciplines, worn hayreshirts, & chains, served the sick in Hospitals, & the Prisoners in Goals, given Alms to the Poor, watched, etc. When I say, you have tried these for some months, if you continu in your opinion, that our way of expiating sins, is Easier than yours, I shall think your common sense equal to your Piety, & admire both alike.  
G. B. Ibidem. The Papists endeavour to give a pleasant taste to their Pennances: wherefore to the grave, & melancholy, we give of one sort: to the fiety, & sullen, of another: to the jovial, a third. etc.  
ANSWER. Here you deliver a dream, as a certain Truth. Cite the Council, name the Author, of such à practice? If you can name none, as I am sure you cannot, own yourself the inventor of this, which is to say, a Calumniator.    

CHAPTER XIX. Sacrifice of the Mass.  
G. B. p. 64. Another opposition made to the Priestly office of Christ, is their conceit of the sacrifice of the Mass, which they believe is a formal expiation of sins, both for the living, & dead, who are in Purgatory.  
ANSWER. You fall so often, that it would tyre any man to take you up always. It is not true that Catholics hold mass to be a formal expiation of sins, unica causa formalis, the only formal cause of our justification, says the Council of Trent sess. 6. c. 7. is the justice of God, by which he makes us just. That is, it is habitual grace, or Charity. But let that pass.  
We say with the fathers, that Mass is an Expiatory Sacrifice. S. Austin Enchir. c. 110. following his distinction of souls deceased, into three classes, those in Heaven those in Purgatory, & those in Hell, he says, that Masses for for the first are thanks givings: for the second, Expiations, Propitiationes sunt: for the third, not ease to the dead; but some comfort to their living friends. Pro valdè bonis, gratiarum actiones sunt; pro non valdè malis, propitiationes sunt: pro valdè malis, etsi nulla adjumenta mortuorum, qualescumque vivorum consolationes sunt. Enchir. cap. 110.  
To clear yet more this point of the Sacrifice of Mass, & of Christ offered, & offering himself in it, hear S. Austin l. 10. de Civit. Dei, cap. 20. Verus ille Mediator in quantum forman servi accipiens, mediator effectus est Dei & hominum, homo Christus jesus, cùm informâ Deisacrificium cum Patre sumat, cum quo & unus Deus est, tamen in formâ servi sacrificium maluit esse, quàm sumere, ne vel hac occasione quisquam existimaret cuilibet sacrificandum esse creaturae. Per hoc & Sacerdos est, ipse offerens, ipse & oblatio. Cujus rei Sacramentum quotidianum esse voluit Ecclesiae sacrificium. The true Mediator by taking upon himself the shape of a servant being made Mediator betwixt God & men the man Christ jesus, who together with his father (with whom he is one God) as God receives sacrifice, but as man will have no sacrifice offered to himself, to cut off all pretence of sacrificing to any, but God. In this sacrifice, he is the Priest, he is the Sacrificer, & he is himself the sacrifice. (Or he is the person who offers, & he is the oblation.) And he hath ordered the sacrifice of the Church, as a daily commemoration, or Sacrament of that sacrifice of the Cross. Thus he.  
Where you see a sacrifice of the Church, as a daily commemoration of that of the Cross. That Christ offers it; that he himself is offered in it, & all this to God, no sacrifice being offered to any else.  
If you are so hard to please, as to be satisfied with none, but those of your communion. See W. L. pag. 305. where he owns a commemorative sacrifice to be instituted by Christ, & Montagu, in his Appeal 2. p. c. 29. acknowledges Representative, Commemorative, & Spiritual Sacrifice. And your Bishop of Ely Resp. ad Apolog. Bellar. p. 184. admits likewise a Commemorative sacrifice.  
G. B. d. 6. & 65. To imagine, that the Priests going through the Office, of the Mass, & his receiving the consecrated elements can have a virtue to expiate the sins of others, especially of the dead, is a thing so contrary to most common impressions, that it will puzzle a man's belief to think any can credit it.  
ANSWER. Your common impressions differ very much from those of other men: so you have much reason to suspect, that they are only common in name; but in reality, they are only private conceits of your own head. The Catholic Church believes, what you think none believes, S. Austin believed it, all Catholics profess it, our Councils define it, our Catechisms teach it, our pulpits preach it, & our Pastors proclaim it. Yet you would feign persuade the world no body believes it, that the thing is incredibile. As if you knew better whas passes in our hearts, than we ourselves. But if this be not an honest way, it is at least, cunning, to take for granted, what you cannot prove; & it is casyer, to find a slight to steal into your weak reader's opinions, then to gain it by a substantial reason.  
G. B. Ibidem. The Priests receiving the consecrated Elements, cannot avail another  
ANSWER. We do not believe the Passion of Christ to be applied by the Priests taking the Host, but by the essential part of the sacrifice, which consists in another action.  
G. B. pag. 65. It is absurd to think, one man's action can be derived to another.  
ANS. An article of our Faith must then be absurd, viz the Communion of Saints, which imports a mutual communication of good works amongst the members of the Church, the the mystical body of Christ. See Pearson in exposit. Symboli p. 714. where he proves it out of 1. Jo. l. 7. If we walk in the light, we have fellowship with one another. The Greek says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Communication with one another. And out of col. 2.19. Holding the head, from which all the body by joints, & bands having nourishment ministered, & knit together, increaseth with the increase of God. So that, as in a natural body all parts do communicate to one another their nourishment, in the Philosophy of the Apostle, so in his Divinity all parts of the mystical body, the Church, communicate their good works. What say you sir? how like you your censure, which involves an article of the Apostles creed, & two Apostles? Have I not reason to admonish you, to regard where you shoot your bolts, & throw your stones, for that they can scarce light on any place of our doctrine, or on us, without hitting the Apostles, & the Holy ghost, & many times those points of faith, which you yourself admit.  
G. B. pag. 65. It clearly appears from the Institution of the Lords supper, that its end was the joint communicating of Beleivers.  
ANS. It clearly appears, that you little regard what you say, The Primary end of its institution, & indeed that which only is specified by our Saviour is to be a commemoration of his Passion, & the Sacrifice of the Cross. Do this in memory of me. As for the joint communion, it can only be a secondary intention of the institution, the first, & chief being our union with Christ out of which flows the second, our union amongst ourselves. As lines in a circle meet in the centre, & so knit together.   

CHAPTER XX. Regal Office of Christ. Where, Of Transubstantiation, Dispensing in vows, etc.  
G. B. pag. 66. I advance to the opposition made to the Regal office of Christ, & first how far is it from his Glory in Heaven, to believe that five words muttred by a Priest should put him under the Elements. This is a new kind of humiliation.  
ANSWER. You are very much mistaken, if you think Humiliations in consistent with the the Regal office of Christ. 
(a) Heb. 1.7.  When God brought his first begotten into the world, he said: And let all the Angels of God worship him. Yet he was then humbled to the condition, of a man, a private obscure man, and even below it, (Ps. 21.7.) Opprobrium hominum & abjectio plebis. Certainly there is more show of Majesty, as he is placed on our Altars, envitoned with lights, adored by the People, Prelates, & Princes, the greatest Monarches laying their crowns, & the greatest Bishops, their Crosier's & Mitres at his feet, then as he was in the little cottage of his reputed father a Carpenter, picking Chips at his mother's command, or following his father's trade to get a subsistence, known to none, regarded by none, slyghted by all, as is ordinary to men of that humble calling. And what shall I say of the death of the cross, when his very disciples disowned him?  
G. B. p, 67. What low thoughts of his person must it bread in such minds, as are capble of believing this contrivance.  
ANS. You speak like a Pagan, to whom the Cross of Christ is folly, (1. Cor. 1.23.) rather then like a Christian, to whom Christ crucified (that is, under the greatest Humiliation) is the virtue & wisdom of God. We who have learned to look or him as God Blessed for evermore, even when on the Cross, & dying we can take out of all his Humiliations occasion to admire his love, & adore his goodness to us: but not to disesteem his person, or diminish our thoughts of his Majesty. And let me tell you, you are the first Christian, I know of, who ever made such unchristian reflections on the Humiliations of the son of God.  
G. B. p. 67.68.69. & 70. In these you charge us, with three crimes. 1. With adding to the laws of Christ. 2. Dispensing with the laws of God. & 3. Commanding things indifferent contrary to Christian liberty. I Answer to the first, & third: the Apostles did the same (a) forbidding strangled meat, & Blood, which were things indifferent, & not forbidden by the law of Christ, And as to your objection, that this entrenches upon Christian liberty, I answer out a person very dear to you, even yourself, in your vindication, confer. 2. p. 172. Christian liberty is stated in an exemption from the laws of Moses. Show that we impose the law of Moses, & you will say something to the purpose, foe our entrenching upon Christian liberty.  
As for Dispensing in Divine laws, when you prove what you object, I will consider what to answer. Your instances are not sufficient. For first as for dispensing of vows, there is an Epirkia in them, as in laws, which is an interpretation of some circumstances, in which they do not oblige: for example. A man vows to fast, next, lent with bread & water: & before that time falls sick & continues so: why may not the Church declare his vow not to oblige, or change it into something else? Item he vows a Pilgrimage: & his wife, family & affairs require his presence at home? If this doth not satisfy you, call to mind the proceedings of your first Reformers, who opened all Cloisters, & dispensed with so many vows, at one time. Is it not strange, that you should charge us with dispensing with some vows, when you annul all?  
Secondly disolving wedlock bond. I know none who practice dissolving consummated marriages. If you do, accuse them: if you do not, ask pardon for this false accusation.  
Thirdly allowing marriages in for fidden degrees. The degrees hindering marriage were contained in the ceremonial law, which expired with Christ, the end of that law. Those which now bind, are established by canon law, which was made, & doth depend on the Church.  
Fourthly the communion under one kind, or the Chalice taken from the people contrary to the command of Christ. You can never prove that command to all, to drink of the Cup.  
G. B. pag. 71. Another invasion of the Regal Power, is the Pope's pretence to be universal Bishop, which is termed by S. Gregory the great to be Antichristian.  
ANS. I know no Pope, who pretends to it; I know none, who give it them. If there be any such, let them answer for themselves.  
Now I desire you, to make good sense of something, you say: first p. 67. Christ hath delivered us from the bondage of corruption, How is this done already, when the Apostle, (whose words those are, Rom. 8.21.) promises it only after the Resurrection.  
Secondly pag. 68 Anathema is the mildest of the spiritual censures, we thunder against such as comply not with our tyranny. What spiritual censure Is more severe? I think that the severest of all, as we believe after Tertul. Apolog. cap. 39 p. 68  
Thirdly pag. 69. No authority besides Christ can reach the conscience. S. Paul was of a different opinion, when he enjoines obedience to the commands of Princes, not only, for wrath, but for Conscience.   

CHAPTER XXI. Of love, & its two species: Repentance, mortal & venial sins; Attrition & Contrition.  
G. B. p. 75. I proceed to the third part of my Inquiry: which is the opposition made to the great design of Christian Religion, for elevating souls of men into a participation of the Divine nature.  
ANSWER. I never knew a man promise more, & perform less, than you. Your words & phrases are great, & high, your Reason, & sense low, & little, yet that delivered with so much confidence as may persuade your Ignorant, & Credulous Reader, you have reason on your side, when you are to seek in the first principles of the matter, you discourse on. You may with a homely, yet a very proper metaphor be compared to a flying Ox, whose wings stretched out promise a flight, but his heavy body keeps him on the ground, & his dull spirits serve only for a slow motion there. For let a man read your book, observe your disesteem of others, & your insulting over them, & he shall think you, Eagle like, to be to wring above the clouds, whence you with disdain look down on us poor Ignoramuses. Yet your height is discernible without the help of a Telescope: for after all your striving, & straining endeavours, we still find you on the ground, equal, nay inferior to many, whom you insult over without any thing extraordinary, but your boldness to print in so learned an Age, as this is, of things you understand not. If what I have written already, & what I shall write, doth not make this clear, I will give you leave to apply that comarison to me.  
I have already spoken (Chap. 3. & 4.) of the designs of God in delivering Christian Religion, that it was to teach men to serve God in this life, & enjoy him in the next. That this service consisted chiefly in Faith, Hope, & Charity, yet so as Charity gives a value to the other. In sine, that the end of the Gospel, was to unite us to God by Charity in this world, & by Glory (which is the last perfection of Charity) in the other.  
Love is the root of all our Actions: As weightly 
(a) Aug. l. 13. confess. c. 9 Amor meus, pondus meum, eò feror, quocumque feror. Aug. l. 11. de Civit. Dei c. 28. Sicut corpus pondere, ita animus amore fertur quocumque fertur.  in Bodies gives them their motion towards their centre, so love in men: but with this difference, that weightly is restrained to local motion, an action of one species; but love (as partaking of the nature of the soul, whose it is,) reaches to several, & those of an opposite nature: for all we do, proceeds from some love.  
All our Passions are only love in a several disguise 
(b) Aug. l. 14. de Civ. Dei, c. 7. . Is the thing, we love, absent, the love of it is called Desire. Is it in danger to be post, it is fear: are we in aprobability of attaining it, it is Hope: it is looked on, as irrevocable, it is despair, are we stirred up to overcome th' difficultyes opposing us, is it Anger: Do we possess it, it is Joy: do we lose it, love is changed into Grief, or sadness etc. The same love putting on these several dresses, and transforming itself, Proteus like, conformable to the nature, & condition of its object. So that it would be impossible to reekon all its species. Which are reduced to some heads both by Philosophers & Divines, Philosophers draw it to three species, according to three sorts of Good, Honour, Profit, & Pleasure.  
But much more the our purpose, is the distinction of love used by Divines, which (in order to a moral life in this world & eternal life in the next) divides all mankind: viz, the love of God, & the love of ourselves, commonly called self-love. We received the love of ourselves from Adam; the love of God, from Christ: that is an effect of corrupt nature; this, of repairing Grace: from that spring out the works of the flesh; from this grow those of the spirit. That ends in death, this is the seed of life. By these two loves two cities are built, 
(a) Aug. l. 14. de Civit. Dei, c. 28. Fecerunt Civitates duas, amores duo, terrenam scilicet amor sui, usque ad contemptum Dei: caelestem verò amor Dei usque ad contemptum sui.  Jerusalem, & Babylon, Heaven, & Hell. In the next world these loves are pure for in Heaven reigns the love of God, without any self-love, in Hell self-love rages without any curb from the love of God. In this life they are commonly mingled, nether so absolutely possessing the hart of man, as to suppress all motion of its corrival: For ever the greatest sinners feel some motions to good, & the greatest Saints must say: Dimitte nobis, Forgive us our sins, are we forgive.  
And as betwixt the two brothers in Rebecca's. Womb, so betwixt these two loves, there is a combat within our breast: For 
(a) Gal. 5.17.  the spirit covets against the flesh, & the flesh against the spirit & these are contrary to one another. And this is that perpetual combat, which we undergo, by reason of which this life is termed 
(b) Job. 7.1. Militia est vita hominis super terram.  a warfare. And 
(c) Aug. l. 11. de Civit. Dei c. 28. Bonum est homini, ut illo prosiciente quo benè vivimus, elle desiciat, quo malè viv imus, donec ad persectum sanetur, & in bonum commutetur omne quod vivimus.  we are conquered when self love prevails over the love of God: but we conquer, when the love of God gets the better.  
Wherein then doth consist the perfection of a Christian? In a hart pure from bad love, not yielding consent to the motions of self love; but resisting them: & a hart filled with the love of God, following in all things the motions of Divine Grace, & the guidance of the Holy Spirit. And 
(d) Aug. in Psal. 64. Interroget se quisque, quid amet, & inveniet undè sit civis.  could we certainly discover, which of the two loves rules in our hart, we should certainly know the state of our soul. Supposing these principles, let us attend Mr. G. B.  
G. B. pag. 76. Religion elevates the souls of mn to a participation of Divine nature, where by they being inwardly purified, & the outward conversation reguluted the world may be restored to its primitive Innocence, & men admitted to an inward, intimate fellowship with their maker.  
ANS. What you say of participation 
(a) 2. Pet. 1.4.  of Divine nature, is out of Scripture likewise our souls being inwardly purified, & our inward fellowship with God. All which is true, althô you nether tell, what they mean, nor understand it yourself. But that by Christianity the outward conversation should be regulated, or primitive Innocence restored, is alien, or untru. That by Christianity outward conversation is regulated is alien: Orderly conversation being a mere extern natural quality, many times as excellent in Infidels as Christians: Certainly the perfection of Christianity may be found in Anchorets, & preserved in a desert. Whence a good conversation appears not to be a very material ingredient of perfection. And that Christianity should aim at restoring the world to its primitive Innocence, it absolutely false: for that Innocence cannot be attained unto, nether in this life, nor the next: not in this, in which the greatest Saints have their 
(b) Rom. 7.  combats, from which man in state of primitive Innocence was free: not in the next, the state of glory being above that of Innocency. So nether of these is the end of Christianity.  
G. B. pag. 76. What devices are found out to enervate Repentance? sins must be divided into mortal & venial.  
ANS. From the beginning there hath always been observed an inequality of sins. I will omit modern Divines which you do not understand: & Councils, which you regard not. Bede in c. 5. Jac. distinguishes them & the manner to expiate them: which in the Greek Church is still in use. That same is observed by S. Austin Enchir. c. 71. cited above Chapt. 18. sect. ●. The Beloved Disciple 
(a) 1. Io. 5.16.17.  speaks of sin unto death, & others not such. S. Paul 
(b) 1. Cor. 6.9.10.  should discove rthe Plot? what? Was Christ concerned in this device, who distinguishes sins against the holy Ghost, from others? whither will these men Lead us, or go themselves? or what can besecure from those tongues, which spare no more the doctrine delivered by Christ, by the Apostles, or the primitive Fathers, then that of modern Divines? I know all sins are offences of God: yet I do not, with the Stoics, think all sins equal, or him as great a sinner, who speaks an Idle word, as him, who kills his own father. The contrary Paradoxes may find place. And be admired in Calvin by his deluded followers; but certainly no sober man can approve them.  
G. B. p. 77. Their asserting that simple attrition qualifies men for the Sacrament?  
ANS. You do more, for you think Attrition sufficient to justify without the Sacrament. Pag. 76. having said, that Repentance & remission were always united; you explicate. Repentance, to be a horror of sin upon the sense of its native deformity, & contrariety to the law of God, which makes the soul apprehend the hazard it hath incurred by it; so as to study by all means possible to avoid it in all time coming. This is all you say: which any divine knows to be only Attrition, as not expressing clearly the only motive of true Contrition, love of God above all things, for his only goodness. Give Glory to God. Is it not true, that you had heard of a dispute beyond seas betwixt jansenists, & their Enemies about the sufficiency of Attrition to justify with the Sacrament: And you never would take the pains, to examine the sentiments of either part, or their motives, but relied suppon the first apprehension, which occurred to you? Your writings give a probable ground for this conjecture.  
G. B. p. 76. All the severities enjoined by Papists for Pennances, do but tend to nourish the life of sin.  
ANS. You may as well say, the severity of the laws against Robbers & murderers, the Axe & Halter tend only to nourish inclinations to rob & kill. Sure your common sense is far different from that of others: else you would never advance these Paradoxes. Nether will it serve your turn. if you recurre to the pecuniary mulcts enjoined to some: for first, you cannot blame those without blaming Scripture, which recemends Alms giving as a 
(a) Dan. 4.24.  means to redeem sins. Secondly because worldly men are not so willing to part with their money: & how generous soever you are, were you to give a crown, for every untruth you print, you would by that pecuniary mulct not be encouraged to write, as you do.   

CHAPTER XXII. Theological Virtues.  
G. B. pag. 78. That which is next pressed in the Gospel for uniting souls of mankind to God, is that Noble ternary of Graces, Faith, Hope, & Love.  
ANS. You can never speak so much in commendation of the Theological virtues, as they deserve: for their merits surpass all we can say. And if you compare the least of them, with those called moral virtues, it will out shine velut inter stellas Luna minores. Yet Faith, and Hope must do Homage to Charity, (or Love) at to their sovereign, as to the end, to which they are designed, to the fountain of their life, & cause of their value. This I have said above, yet I again repeat it, for their sakes, who so set up the merits of Faith, as to neglect Good works 
(a) jac. 2.17.  without which Faith is dead, & to place, is after Charity, without which Faith 
(b) 1. Cor. 13.  avails nothing. I could wish our Adversaries would vouchsafe to read with attention that Chapter, last cited: In it they would see the seat due to Charity, the queen of virtues which seems at present hidden from the eyes of those wise, & prudent men, yet is revealed to little ones.  
It is with great difficulty, that I undertake a comparison betwixt the practice of these virtues, amongst Catholics, & amongst Protestants: because all comparisons seem to be grounded at least on an appearance of equality in the objects: which in this matter cannot be. Yet something must be said, to make these presumptuous men know their wants, & weakenesse, that they may seek to have them supplied, & that I may proceed more clearly, I will begin with the definition of Faith, & Heresy.  

SECTION I. Of Faith.  
DIvine Faith is a firm assent given to an obscure Truth revealed by almighty God, because it is revealed by him. I say, an obscure Truth, because S. Paul 
(a) Heb. 11.1.  says the same, Argumentum non apparentium: a declaration of things not seen, or known by natural reason. This is the material object, as Divines speak. The only Formal object, is the veracity of God, quia Deus est verax, that is can neither be deceived, or mistaken, as being omniscient: nor deceive us, as being all Good. To this the testimony of the Church concurres as a witness assuring that God delivered such a system of Truths. So that is a condition necessary to apply the revelation to us, who have not heard God speak, or reveal.  
S. Anthanasius in his Symbol delivers as a condition of Faith, that it be retained entire, & undefiled, integra, inviolataque. For seeing all is delivered by the same authority, those who believe not all 
(b) S. Thom. 2.2. q. s. art. 3. , oppose that Authority delivering it, & by consequence even what they believe, they receive not purely upon their submission to that authority speaking, but for their own Caprichio, or Reason, or Pleasure.  
That is properly called Heresy: which word is dedmed from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tochoose. And it signify a choice of any things, what soever: but by common use it is appropriated to that Choice 
(a) Tertul. l. de Prescript. c. 6. Haereses dictae Graeca voce ex Electionis interpretatione, quâ quis siuè ad instituendas, siuè ad suscipiendas eas utitur. Hieron. in Tit. 3. Haeresis Graecè ab Electione dicitur, quod scilicet unusquisque id sibi eligat, quod ei melius esse videatur. Vide c. Haeresis, 24. q. 3. Vide etiam August. epist. 162. , which is made of Points delivered as of Faith.  
We Catholics have Faith, because we believe firmly those Truths, that God hath revealed, because he revealed them, to the Church, which as a faithful withnesse, gives hitherto, & will give to the end of the world testimony to that Revelation. And we cannot be Heretics, because 
(b) Tertul. supra. Nobis nihil ex arbitrio nostro indutere licet, sed nec eligere, quod aliquis ex arbitrio suo induxerit.  we never take the liberty to choose ourselves, or to admit, what others choose; But we take Bona fide what it delivered, as revealed, by the greatest authority imaginable on Earth which is that of the Catholic Church. Let an Angel teach us any thing contrary to what is delivered, & we will pronounce Anathema to him, in imitation of the Apostle. 
(c) Gal. 1.18.   
Here is then the Tenure of our Faith. The Father sent his only begotten son consubstantial to himself into the world: 
(d) joan. 15.15.  And what he heard of his Father, that he made known to us. The Father & son sent the Holy Ghost, & 
(a) Io. 16.13.  he did not speak of himself: but what he heard; that he spoke. The Holy Ghost sent the Apostles: & they 
(b) 1. Io. 1.3.  declared unto us, what they had seen & heard. The Apostles sent the Hyghest & lower Prelates in the Church, & the rule, by which they framed their decrees, was: Let nothing be altered in the depositum: let no innovation be admitted in what is delivered, quod 
(c) Stephanus PP. apud Cyprianum epist. 74. ad Pompeium.  traditum est non innovetur. By this we are assured that our Faith is that, which the Councils received from the Apostles, the Apostles from the Holy Ghost, & so by the Son, to God the Father. Where it rests.  
Now to Protestants. Their proceeding is far different. They hear the whole Systeme, of Faith commended by the Church as revealed by God, & take it into examination. And some things displeasing them in it they fall to reforming it, & cut off at one blow all things, not expressly contained in Scaipture. Here is one Choice. Then Scripture is called to their Bar: & near a third part of it condemned, & lopped off: which is a second Choice. Thirdly, there being still several things in the remnanr, which displease them, (as understood by the Church) they reject that interpretation, & six on it such an one, as pleases them most. So that even what sense they retain, they do it upon this their haeresis, or Choice. What evidence can convince a man to be a Chooser in Faith, that is A Heretic, if these men be not sufficiently by this proceeding proved such?  
For a further confirmation of this, consider the several ways of Catholics, & Protestants in entertaining Propositions of Faith. A Catholic, hearing from the Church our Saviour's words with the sense, that is the complete Scripture (for the bare word without the sense is no more scripture, than a body without a soul, or life is a man) presently believes them, & what Reason soever may appear to the contrary, he silences it, & submits his understanding to Faith, & let the words seem harsh & the sense unconceivable, yet the Truth of God triumphs overall those petty oppositions. A Protestant hears the same: & presently consults his Reason, & till he hath its verdict, suspends his Judgement. If that say with the Pharisee 
(a) Io. 3.9.  How can these things be: or with the Capharnaits 
(b) Io. 6.  This is a hard saying: who can hear it? The Protestant immediately renounces it. So we submit our Reason to faith, you set yours above it, we frame our Reason according to the dictamen of Revelation, you shape Revelation, by your reason. In fine you set your Reason on a throne, to Judge of that word, by which one day, you are to be Judged. You may as easily prove the Pharisees, & Chapharnaits to be better Christians then the Apostles, as that your proceedure in receiving faith, is better than that of the Catholic Church.   

SECTION II. Of Hope.  
HOpe is an expectation of future Bliss, promised by our B. Saviour to those, who love him, & keep his commandments. It is built on a promise of God, which cannot fail. And had that promise been absolute, we might have been more assuredly certain of our future Happiness, than we can be of the Truth of any mathematical demonstration. But it is only Conditional, requiring on our parts a concurrence with his Divine Grace: & this is always uncertain, by reason of the mutability of our will to evil, not withstanding our strongest Resolutions to Good. Hence our Hope is mixed with Fear, sperando timemus, Tertul. l. de cultu faeminarum cap. 2. p. 265.  
We have a full assurance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on God's side: Who 
(a) Heb. 6.17.18.19.  to show unto the heirs of promise the immutability of his Council confirmed it with an oath; that by two things immutable, in which it was impossible for God to lie, we might have a strong consolation who have fled for refuge to lay hold upon the Hope, set before us, which Hope we have as an Anchor of the souls, both sure, & steadfast.  
On our sides we have always reason to apprehend the mutability of our own will, not withstanding all present Grace from God, & the strength of his Council. Hence the Apostle admonishes us 
(a) 2. Cor. 6.1.  not no receive in vain the Grace of God. He sets before our eyes his own example, 
(b) 1. Cor. 9.27.  keeping under his body, chastising it, & bringing it into subjection: lest having preached to others, he might become hinselfe a reprobate a cast away. And consequently warns us to 
(c) Philip. 2.12.  work our salvation with fear & trembling. When this Apostle fears, who can presume? we may resolve well, pray hard; & act well, to day: but what assurance have we, that to morrow will find us so well disposed? or even not doing the quite contrary? & that being so ill prepared death will not surprise us? S. Paul the vessel of Election, who had been taken up to the third Heaven, feared lest he should become a reprobate & S. Peter bred up in our B. Saviour's school, resolved to die for him, yet shortly after denied him. If these greare Pillars of the Church shake, & bend & fear breaking, or actually Break, what may not such Reeds as G. B. & E. W. fear? you see what grounds we have to fear, from Reason, from the example of the Apostles, & from their Doctrine.  
This is comfortless doctrine to G. B. 
(d) Pag. 54.  & therefore had rather throw all on Christ, & persuade himself that Christ's Prayer was sufficient, his satisfaction sufficient, his merits sufficient. We need nether pray, nor suffer, nor merit: Believe in him, & he will do all. Crede firmiter, & pecca fortiter.  
Compare now this disposition of modern Catholics (which is the same with that of the Apostles) with that of a Protestant: their fear with his confidence: their trembling with his As. surance: their Apprehensions, with his boldness: & you shall find in Catholics true Hope mingled with fear, as you may see in Divines, & I have showed out of the Apostles, & in the Protestant no fear, & consequently no Hope, which is accompanied always by Fear: but in Lieu of Hope, that vice, which is called Presumption: which is a sin against the Holy ghost. Timor fundamentum salutis est, says Tertull. l. de cultu foeminarum c. 2. p. 265. Sperando enim timebimns, timendo cavebimus, cavendo salvi erimus. contra si praesumamns, neque timendo, neque cavendo difficile salvi erimus. Fear is the ground work & foundation of our salvation. Our Hope is mingled with Fear, this makes us take heed, whence proceeds our security of salvation. When on the contrary, when we presume, we grow careless, & run great hazard of being lost for ever.   

SECTION III. Of Charity, or Love.  
CHarity, or the Love of God above all things, is much more esteemed, & honoured amongst us, then amongst you: you rank it (contrary to the Apostle) even with Faith or seat it on a lower bench: where as we with the Apostle 
(a) 1. Cor. 13.13.  believe it to be the 
(b) Io. 15.12.  commandment of Christ: the 
(c) Rom. 13.10.  fullness of the law: the 
(d) Col. 3.14.  bond of perfection: which divides 
(e) Aug.  betwixt the children of the kingdom, & those of perdition: the nuptial 
(f) Matth. 22.11.12.  garment, with which we must enter into the wedding. That is the form of virtues 
(g) Concil. Trid.  that without it all other virtues, 
(h) 1. Cor. 13.  gift of tongues, power of working miracles, knowledge of mysteries, nay even Faith & Hope, are nothing, avail nothing, are no more to be regarded then sounding Brass & a tinkling cymbal, etc.  
In fine, althô, with Divines, we are persuaded, that these two great vertus may be separated, yet we hold their separation to be their ruin: that as Charity is but superficial; & not real, without the light of Faith, so Faith is cold, without the warmth of Charity. He, who knows God, without loving him, is impious: & he who loves without knowing him aright, is Blind. A Beleiver without Love is Ungrateful: a Lover without knowledge is senseless so these two vertus must assist one another; we must aim to have a Living Faith, which works by love. Galat. 5.6. & Love is the proper work, of Faith. Opus Fidei dilectio. Aug. tr. 10. in epist. Jo. Love both gives to, & receives strength from Faith. Charitas robur Fidei: Fides fortitudo Charitatis. S. Leoserm. 7. in Quadrag. In Heaven there is Love, without Faith (1. Cor. 13.8.10.) In Hell, Faith without Love (Jac. 2.19.) Christians in this life must have both: for Love without Faith, is the Love of Pagans; & Faith without Love is the Faith of Devils. But Faith with Charity, is the Faith of the children of God in this life. Fides quae per dilectionem operatur, ipsa est Fides quae fideles Dei separat ab immundis daemonibus. Aug. de gratiâ, & lib. arbit. cap. 7.  
Thus we join together those two great virtues: this we believe, this we teach of Charity: whilst you out of ill grounded opinion of your Fac totum, Faith (relying on it for Remission of sins, justification, Perseverance, & Salvation) exhaust your Rhetoric so much in commendation of that your darling, that you have no room to commend Charity, or Good works.  
Our Practice as much surpasses yours, as to nourishing Charity, as our doctrine doth: for seing the love of God, & Love of ourselves, are opposite, & the one withers, as the others thrives, their practice must be most proper to nourish charity, which aims most at mortifing selve-love: & on the contrary those who foster self-love, must annihilate Charity.  
Now what practice can you show for the mortification of the body, the quelling our Passions, the renouncing of our will? what documents do you give for these? what examples can you show since your reformation of them? you have never been able to find in the three kingdoms a dozen persons of ethersex who for so many years, would sequester themselves from the enjoyments of the world, to serve God, in voluntary Poverty, Chastity, & Obedience. Whence comes this, but from selve-love, which abounds in them, & the lack of the love of God, which might cement their hearts together?  
Whence comes that insupportable Pride, which makes your Proselits so refractory to God, & his vicar's, their spiritual, & temporal superiors, that they are so tenacious of their extravagant phancyes, so stubborn in their uncouth Resolutions, so intractable in their manners, so humour some in all their actions, & conversations; but a latent Pride, the proper offspring of selve-love, & the bane of Charity? Look into the 13. Chapter of the first to the Corinthians, you shall there find a description of charity, & its qualities. Charity suffreth long, & is kind: Charity envieth not: Charity vaunteth not itself, is not puffed up: Doth not behave itself unseemly: Seeketh not her own, is not easily provoked, thinketh no evil, Rejoiceth not in iniquity, but Rejoiceth in the truth, Beareth all things, beleiveth all things, hopeth all things, endureth all things. Should I now examine the life of generally all, who deliver themselves to your direction upon these heads, & show how little of this appears in your manners, & how much there is quite contrary to it, the picture, if sincere, would fright you, or confound you, how great soever your confidence be.  
In fine the words of our Saviour to the Angel of Laodicea, may be very fitly applied to you. 
(a) Apoc. 3.17.  Thou sayest: I am rich, & increased with goods, & have need of nothing: And knowest not that thou art wretched, & miserable, & poor, & blind & naked. God open the eyes of your hart, to see this: that so you may be moved to seek for gold tried, (spiritual riches) where it is to be found, in the true Church.   

SECTION IU. An Answer to what G. B. objects.  
G. B. pag. 78. Are Papists not taught to conside more in the virgin, or their Tutelar Saints, them in the Holiest of all.  
ANSWER. No: we are taught no such thing.  
G. B. Ibidem. Doth not the fear of Purgatory damp the hopes of future Blessedness?  
ANS. It doth not.  
G. B. p. 79. What impious doctrine hath been printed in that Church, of the degree of love, we own to God?  
ANS. I know of no such doctrine of the degrees of love due to God. I know that all Catholics applaud that saying of S. Bernard: Modus amandi Deum est amare sine modo. I know that divines require as well as S. Thomas, a mediocry in all virtues except Charity: that all virtues are betwixt two vices, where of one offends by exceeding, the other by not reaching its due measure. And this they assure even of Hope, which is betwixt presumption, and despair: & of faith, which is betwixt a lightness of hart believing all things, & a hardness to believe any thing: love cannot be too great, & so hath only one vice contrary to it, by defect, loving too little. Is this doctrine Impious?  
Hence what you say: Some mincing it so, as if they were afraid of his being too much beloved: This I say, is an untruth: & I challenge you to produce your Authors, or to be held a Calumniator.  
G. B. Ibidem: Some blasphemously teach, that we are not at all bound to love him.  
ANSW. This is also untru. All acknowledge a precept, to love God. But this being a positive precept; which oblidges only for some determinate time, some Authors have enquired when that time is? And in resolving this obscure undecided question there have been some variety of sentiments, without any difference as to the substance of the precept. If God hath revealed to you a decision of this intricate question, bless the world with that information, & prove well, what you say: & I assure you we will not blame you for it.  
G. B. Ibidem. There is an Impiety in the morals of some of that Church particularly amongst the disciples of Loyola beyond what ever was taught amongst the worst of Heathen Philosophers.  
ANSWER 1. You are no competent Judge, in matter of Piety, as being acquainted nether with the practice, nor Theory of it.  
ANSWER. 2. You are not sufficiently informed of the cause, in which you presume to Judge: having no knowledge at all of one side, & but a very superficial knowledge of the other. By shooting your bolt so lightly, you will easier convince the world, that you are inconsiderate, & rash, then that those you call the disciples of Loyola, are impious.    

CHAPTER XXIII. Efficacy of Sacraments.  
G. B. pag. 80. The doctrine of the efficacy of the Sacraments, for conveying of Grace by the work wrought, Looks like adesigne against all serious preparation, for the worthy receiving of them.  
ANSWER. Many alive still remember, when the Godly could find out Plots, dangerous Plots, Popish Plots, in every innocent recreation of the Persons whom they misliked. You imitate exactly those factious sectaries, in fancying the like dangerous contrivances. Is Attrition with the Sacrament said to suffice for Justification? It is on a design to destroy Piety. Are Prayers said in Latin? It is on a design against Piety. Are probable opinions allowed of? There lies a design against Piety. Are we taught, to do our works with a good intention? A Popish design against Piety, Are Sacraments connected with Grace, & said to be efficacious signs of it? It looks like a design against Piety. And what soever we do, these People suspect a Design, against Piety. As of the Jews, Isayas 
(a) Isayes' 8.12.  said: whatsoever the People speaks of, is confederacy: Omnia quae loquitur, populus iste, conjuratio est. So much were they fryghted then, with the Apprehension of the union betwixt the two kings of Israel, & Syria, & so struck are you likewise with the apprehensions of Popery.  
The Jews surmised A Confederacy out of a real fear. The factious old Parlimentarians, out of a pretended Fear. What moves you? a real, or only pretended Fear? or do you speak out of Ignorance of our Tenets? or ill will to our persons? either may easilier be suspected then any real fear, or concern for Piety.  
We have been taught to acknowledge some virtue in the Sacraments of the new law, (in virtue of Christ's institution, & because they are the instruments to apply the merits of his Passion to our soul) which was not in the Saments of the old law, nor in any ceremony of humane institution: for S. Paul 
(a) Galat. 4.9.  calls the Sacraments of the old law, weak & beggarly Elements, in comparison doubtless of those of the new. These than are more efficacious, stronger & richer. Yet the others could stir up the receiver to an in ward disposition, for Grace, nay a ceremony of mere humane institution may have that force. Wherefore the Sacraments of the new law must, by the work wrought do more, then to stir up the receiver to good Works.  
G. B. pag. 81. By this Doctrine, be a man never so ill prepared, yet he is sure of the efficacy of the Sacrament.  
ANS. Here you discover your wilful ignorance of our doctrine, that you might with some colour calumniate it. We unanimously teach, that a bad disposition of the receiver puts a stop, (ponit obicem) to the effect of the Sacrament, & is itself a sacrilege: & that the Sacrament so received unmorthily, serves for the damnation of the receiver, as those who receive the body & Blood of Christ unworthily, 
(a) 1. Cor. 11.29.  receive judgement against themselves.   

CHAPTER XXIV. Probable Opinions, & Good Intentions.  
G. B. p. 81. Christ came to fulfil the moral law. Mat. 5.7.  
ANSWER. Whence do you learn, that those words of Christ are restrained to the moral law? did not Christ fulfil the ceremonial law also? sure he did, both as Antitype, & as never trespassing against it.  
G. B. p. 82. Two general doctrines they have, which at two strokes dissolve all the bonds of virtue. The one is the doctrine of Probability: the other of geod intention. By the first they teach that with a safe conscience a man may follow what any Doctor teaches: & some representing the worst actions as good, there is scarce any sin, but may the ventured on. By the second he may act any sin, provided he intent some good design. And then you send us to the Provincial Letters.  
ANSWER. What if the Author of those letters, being no Divine, was mistaken in relating those opinions? what if he renounced the whole party which had engaged him to write in that scurrilous manner? what if he was sorry before his death, to have dealt so much with them? what if this can be proved under his curate's hand? now this is the plain Truth, as appears by this following Declaration, given by the Curate of S. Stephen-uppon-the-Hill, to the then Archbishop of Paris. Here is the substance.  
Aujourd'huy 7. Janvier 1665. Nous Hardoüin de Perefixe Archevesque de Paris, sur ce que nous aurions apris, que Monsieur Pascal, lequel avoit la reputation d'avoir esté fort attaché au party des Jansenistes, estoit decedé dans la Paroisse de S. Estienne, & qu'il yestoit mort sans recevoir les sacraments, avons desiré sçavoir de Mr. Paul Beurrier Religieux de S. Genevieve, & Curé de S. Estienne, si ce qu'on nous avoit rapporté étoit uray, qu'il fut mort attaché au party des Jansenistes. Sur quoy ayant interrogé ledit Sieur Curé de S. Estienne, & sommé de dire la verité, aprés l'avoir promis, a répondu, qu'il avoit connu ledit Sieur Pascal six semaines avant son decés, qu'il l'avoit confessé plusieurs fois, & administré le S. Viatique, & le Sacrament d'Extreme Onction, & que dans toutes les conversations qu'il a eu avec luy pendant sa malady, il a remarqué que ses sentimens étoyent toûjours fort Orthodoxes, & somis parfaitement à l'Eglise, & à N.S.P. le Pape. De plus il luy a témoigné dans une conversation familiere, qu'on l'avoit autrefois embarassé dans le party de ces Messieurs, mais que depuis deux ans il s'en étoit retiré, parce qu'il avoit remarqué, qu'ils alloyent trop avant dans les matieres de la Grace, & qu'ils paroissoyent avoir moins de soumission, qu'ils ne devoyent, pour N.S.P. le Pape ........ Et que depuis deux ans, il s'étoit tout à fait attaché aux affaires de sonsalut, & aun dessein qu'il avoit contre les Athées, & les Politiques de ce temps en matiere de Religion ....... F. P. BEURRIER.  
You see here in this Declaration signed by the Curate, who assisted the Author of the Provincial Letters, at this Death, that he had been engaged, or entangled, in the party of the jansenists, that he found their sentiments were not tolerable, or orthodox, in those two capital points, of Grace, & Submission to the sea Apostolic: that upon that score he had withdrawn from them, & abandoned them. Yet you will have us go to him. Well: I will comply with you: & from him I learn two things: one, that he blames some cases of private men. Another, that those cannot be charged on the Roman Catholic Church. Thus if Istand to his verdict your accusation will be cast out of the court, as lying against the whole; not against a part only. If you say: believe him when he accuses some, but not when he absolves others, do you think us so weak, as to give credit to him, when you please, & when you please to recall it? what is this, but to give, & at the some time take away his judicial authority? to name him Judge Arbiter, & tie him to speak only what you please. But I will leave him, & speak to the thing.  
That you may conceive, what are probable opinions, you are to take notice, that moral actions may be reduced to four classes: to such as are evidently good, evidently bad, uncertain, & indifferent: according as they are related to the law (whither Divine Ecclesiastical, or Civil) which is their proper Rule. Those are evidently good, which are clearly conformable to the law: As to love God: or deal with others as we would bedealt by. Those are evidenly bad, which are contrary to the law: as to blaspheme God, or to wrong our neighbour. Those are indifferent, which are nether commanded, nor forbidden, as to wash your hands 
(a) Mat. 15.  before eating, used by the Pharisyes. Those are uncertain, when a law is known, but it is unknown whither it oblidges in some circumstances. For example: the resisting an enemy 
(b) 1. Macchab. 2.38.  who attackes you, on a Sabbath day, & repairing the breahes which he makes.  
As to the first class Actions evidently good, Probability doth not look on them, as its object.  
The same for those, which are evidently bad: They can never be committed without offending God. If any hold the contrary, stone him; the stones will not hit me, nor any Jesuit, unless by such an accident, as befell jupiter in Lucian, when directing his thunder bolt at a blasphemer, he missed him, & hit, & fired Pallas her Temple. And what you say, of committing any any sin, with directing intention, is so great a calumny, that no good intention of opposing Popery, will excuse it.  
The third class, of Actions uncertain in themselves, are properly the object of probable Opinions: whilst it is not certain whither the laws oblidges hic, & nunc, or no, in these circumstances, which are not specified in the law: yet altar very much the nature of the Action. There being no evident principle to show it to be lawful, or unlawful, the Judgement we frame of it, must be an Opinion only, & if the reason be strong, it is called a probable Opinion. For example: the Jews 
(a) 1. Macab. 2.40.41.  (hearing that their Brethren had been assaulted on a Sabbath, & not resisting, for fear of breaking the Sabbath by working on it, were all killed,) Resolved notwithstanding that command to make what resistance they could on that day. Which Resolution was grounded on a probable opinion: for on the one side was the letter of the law prohibiting all labour on that day: then, they might think God would protect them, whilst they kept his law, as he 
(b) Exod. 34.24.  conserved their goods; whilst they went thrice a year to the Temple: & if he did not please to defend them miraculously, they might think, it was his will, that they should glorify him by giving their lives, rather than break his commandment: which persuasion possessed the greatest part of Chriltians, near the Apostles times, as may be seen in Tert. Apologetic. On the other side, they considered the law of nature obliging to seek selfe-preservation: & that to expect a miracle was to tempt God, etc. Hence they concluded, that it was lawful to labour for self defence even on the Sabbath.  
To make an Opinion probable, Suarez 
(c) Suarez dis. 12. de bonit. & malit.  requires that it be nether contrary to the sense of the Church, nor to any opinions commonly received, & that it be grounded on Authority, & Reason great above exception. All Divines even the largest, require a weighty motive, a strong reason, & that even compayring it with the contrary motives: otherwise they agree, that the Opinion will not be probable; but dangerous, rash, & improbable. See two large treatises, composed by R. F. Antony Teril, (agreate ornament of the Society, & an honour to our Nation) in defence of this Rule of conscience. You will find in him a  discourse, well grounded, & gravely handled, as Truth should be delivered; without any of that Booffonnerye, which accompagnyes the Author of the Provincial Letters, which may be tolerable in a Comedy, but not in a treatise of Divinity.  
This I think cannot be doubted of in Thesi, or in general. I will not deny, but in hypothesi, in particular doubts, or questions some men have not stuck so close to the letter of the law, as they should: as Fr. Teril doth deplore. But those men's assertions do not take away what we have said: for their private sentiments, not well grounded, deserve not the name of probable Opinions.  
The last class of Actions, are those called indifferent, as not being mentioned in any law. These must draw all the morality they have Ex intentione sive voluntate operantis. In those a good intention of the man who produces them, or his will to do them for the love of God, gives them a good morality, which of themselves they have not: as on the contrary a bad intention gives them the nature of fin.  
Hence what you say, that our doctrine is, any sin may be committed innocently, by directing our intention, is a great untruth, & as great a calumny. No intention can justify a bad Action; but a bad intention may vitiate the best action: as to give an Alms 
(a) Mat. 6.2.  for vanity. Bonum ex integrâ causâ, malum ex quocumque defectu, is a maxim never more true, then in moral actions. We are taught in the Catholic Church, not only to do good things; but to do them well: not only to do just things; but to dothem justly: nor pious things; but piously, non tantùm bona, justa, pia; verum etiam benè, justè, piè. Nay a pious modern Author says, that God regards more the Adverbes; then the nouns, or verbs: for example: A Judge hears attentively a cause pleaded before him, in order to give sentence, secundùm allegata & probata: the action of itself is good; yet his intention may mend, or mar it. Doth he that, for his lawful allowance, it is of small merit. Regards he his duty to his Prince, & country; it is better: If for God, it is best of all. But doth he intent by it to pleasure a friend, or practice Revenge on an enemy, althô his sentence be just; yet he is unjust in pronouncing it, to satisfy his own passions of love, or hatred. This is our doctrine, this we teach, this we practice, which you understand not: & your perpetual fault is, to speak 
(a) jude v. 10.  evil of things which you know not. If you desire further information of our doctrine in this point, see S. Franc. de Sales l. 11. de Amore Dei c. 13.   

CHAPTER XXV. Wither Papists allow to Break the Commandments?  
FRom page 83. titt 91. you charge Catholics with teaching to break the commandments: & produce several cases, for proof of it. To which, what I have already said may be a sufficient return, & satisfactory Answer.  
For if the Resolutions of those persons be not well grounded on solid reason, I renounce them: so doth the Church. If they be justifiable, why should you, or we condemn them? woe 
(b) I say 1.20.  unto them, who call evil good, & good, evil: that put bitter for sweet, & sweet for litter. So that those are to blame, who call good, evil, as well as those who call evil good. The lawgiver may make what laws he please: our duty is to Judge according to the law he gives us, when the case is clear: when it is obscure. to guess at it, as near as we can. And amongst the clear laws, I reckon that, not to Judge other men, who are 
(a) Rom. 14.4.  God's servants, & by his Judgement alone must stand, or fall.  
This general answer might suffice, considering I writ not here a treatise of moral divinity. Yet I will run over some of the particular cases specified by you & consequently, which may seem to be with you of greater force.  
G. B. pag. 84. Against the first commandment, they worship Angels, & Saints, with Acts due only to God. The second is violated by Image Worship.  
ANSWER. Here are your boiled Cabbadge over & over again. Both parts are false, as is above said.  
G.B. Ididem: The third is made void by the Pope's dispensing with oaths.  
ANS. I have spoken to this already 
(b) Chapter 20.  I suppose you will not deny, that when an oath is unlawful, (v. c. the covenant) it may be dispensed with. Item if it become impossible: as of a Pilgrimage to Jerusalem on foot, & the man become Lame. Item, if the thing become dangerous, or inconvenient as to lend a sword, when you hear for certain the man designs to hill his enemy with it. Or if you promised to keep another company, & after discover he would carry you to fight a Duel, take a purse, or to a naughty house. What think you? are you or any other, bound to keep dangerous, inconvenient, impossible, unlawful oaths? If not why may there not be a power in the Church to declare for the ease of timorous consciences, when those Oaths cease to oblige? And why may not this Power be acknowledged in the Pope as well, as in others?  
But is the dispensing with Oaths a Prerogative of God? sure it is not:  God, who declared their force, 
(a) Exod. 20.  Leaves 
(b) Num. 39  to some a Power to dispense with them, as to fathers, & Husbands, over those of their children, & wives.  
G.B. Ibidem. The Breach of the fourth (keeping the Sabbath) is not denied: it being usually amongst them a day of mercating, dancing, & foolish jollity.  
ANS. What you charge ou us here (not keeping the Sabbath) was charged on our Saviour, & his Apostles by the Scribes, & Pharisyes, & is reproached to Protestants, by the Puritans. I do not deny, but many are defective in this observance, & that as other commands, so this, hath suffered. Yet I think, I could as easily find instances for the very things, you reproach to us amongst you, as you amongst us. I will nor excuse all that is done amongst Catholics, & believe you would find it hard enough to justisy all that is done by yours. Yet I will tell you, that unless you will condemn Christ, & his Disciples, & justify the slanders of the Scribes, & Pharisyes against them, you must acknowledge that there is a preciseness of Duty, not intended by Alm. God. And it is very remarkable, that several accusations of the Breach of the Sabbath having been brought to our Saviour, by the Scribes & Pharisyes, Christ always blamed their blind, indiscreet Zeal, & retorted the accusations, alleging several of their customs undefenfable; but never seconded the accusation; quite contrary, either confounded the accusers, by minding them of their own faults, or excused the fact from guilt. Which is a sufficient proof, that the law of God doth not require that superstitious observance which the Scribes, the Puritans, & you require, for want of which you blame us, & are yourself blamed by others.  
Yet I will not excuse all that is done by Catholics in this matter, which cannot be charged on the Church, because she condemns, & censures it.  
I must take notice here of a craft you use in this place, to mingle true & false things together. For example pag. 85. That children may lawfully intent killing their Parents: (Is false) that they may marry without their consent, is doubted by none, I think, as to the validity of the marriage, unless there be some municipal laws providing against it. Item pag. 86. They bar the chergy the use of marriage (is true) that they allow concubinate, is false. By which petty art you surprise your Reader, & puzzle one who undertakes an Answer.  
Were I minded to imitate you, in giving a prospect of your garden & that without offending Truth, as you have done, I could show matter enough for your confusion, or for your zeal, if it be real. I never was with in it, I thank God: & the greatest part of my life I have passed at a distance almost out of sight of it: yet fame hath brought enough, to make a woeful description of it. It is not needful to pierce 
(a) Ezech. 8.8.9.  your walls, to discover wicked abominations: only looking over them with a perspective glass a man may discover weeds, & thorns, & cockle, & what not? They are unclean creatures, who delight to wallow in dirt, or stir about filth, which of itself yields an ungrateful smell, much more when moved. An ancient Heretic 
(b) Tertul. lib. contra Hermogenem, c. 1. p. 411.  thought it a sign of a good conscience to speak ill of every body. You may with the ignorant multitude much easier obtain the esteem of Piety & Zeal by speaking ill of others, then doing well yourself, & by blaming others lives, then correcting your own. A secret malignity in nature prompts some to detract from the good name of their neighbours, & disposes the Hearers to receive with pleasure the detractions. Both Calumniator, & his Hearers, follow in this the vicious inclinations of corrupt nature. But these must be overcome, when true virtue is aimed at: & that is hard. You follow the easier course, & the most taking with men, whom you affect to please. But how your conscience at present, & God here after, will approve of this, I leave to your more serious consideration. Maledicimur & benedicimus, says the Apostle 
(a) 1. Cor. 4.12.  We are spoken ill of, & we speak well, or being reviled, we bless. Truly I had rather find matter for a Panegyric, then for a Satire, & should be more willing to write some good of you, than otherwise, if there were any such belonging to you as Protestants. But knowing no such thing, I will supply that part, by Prayers, that God will put you into away of being so, by bringing you to his Faith, which now you impugn: I wish it were 
(b) 1. Tim. 1.13.  ignorans in incredulitate through Ignorance, or mere want of Instruction, your sin world be less, & your conversion not so desperate.   

CHAPTER XXVI. Riches, & Pride of Churchmen.  
FRom p. 91. titt. 100 we have a long enumeration of the Riches & Pride, & Ambition of Popes, Cardinals, Bishops, Abbots, & all Churchmen. You blame the sumptuousness of our Church ornaments, the solemnity of our Processions, the majesty of our Ceremonies, etc. which things being not of Faith, I think myself notoblidged to answer further, then by showing a good use may be made of them.  
I grant that Christ founded his Church in real Poverly: he sent his Apostles to preach with order to live 
(a) Luc. 10: 8.  upon what they found in the places whither, they went: & be content with what was given them. He gave them a right to a subsistence: declaring that 
(b) Mat. 10.10.  a work man deserves his diet. And that 
(c) 1. Cor. 9.13.  he who serves the Altar, aught to live of it. And althô S. Paul what pleased not to make use of this Right commonly, for a very good reason: yet the rest did & he might lawfully have done every where, & actually did it at Philippi (Philip. 4.15.) Yet I do not find that ever our B. Saviour stinted the Apostles, so as if any thing were freely given, beyond what was merely necessary, they should be obliged to refuse it, or restore the overplus to the donors. Nether do I find your Brethren in the ministry commend very much your first Reformers for retrenching some of your Bishop's lands, althô they left enough for not only a competent but a noble subsistence: nay your modern 
(d) W. L. & Heylin.  writers accuse them of sacrilege. And I do not hear, that your richer Bishops, do break their shins with haste, to restore the surplus of their Revenues to the heirs of the donors: which they were bound to restore, if it were not lawful for Churchmen to enjoy more, than what is necessary. Since the fall of Religion, indeed the Protestant Church hath not much increased her revenues: which rather proceeds form lack of charity in your laity, who give you nothing: (or because the wife, & children sweep away what remains by each incumbent at his death) then to your love of Poverty, for which virtue you have refused it, when offered. I have heard, at least of none, who would refuse a manor, (or other considerable Boon) when freely given: & the hard usage, which some of your tenants complain of, from their Ecclesiastical landlords, proves sufficiently, that you are not insensible to the allurements of the attractive metal.  
Were Church men such as they ought to be the laity would have little reason to repine at their riches, althô much greater than they are. If they were Treasurers of the Poor, Fathers to the Orphans, Helps to widows, Hosts to strangers, Protectors to the Oppressed, & common Sanctuaryes to all necessitous persons such as some are in Catholic Church ˢ, whom I know, & many of whom we read. To such as these Riches are no hindrance to their function: they give them only occasion of doing much good, & practising their Charity. If you think this to be blame worthy, althô Riches be so employed, prove what you say out of Scripture: & excuse your own Bishops from that crime, & eris mihi magnus Apollo.  
Voluntary real Poverty is much commended in the 
(a) Mat. 19.21.  Gospel: & we have thousands in our Church who profess it,, & live in it; & you could never get ten of your communion to embrace it. There is another Poverty called of Spirit, commended 
(b) Mat. 5.3.  nay & 
(c) Mat. 19.24.  commanded in the Scripture: & how great soever a stranger you are to spiritual things, yet you will not say, that this Poverty of hart is inconsistent with effectual riches: otherwise it would be impossible for arich man to be saved. A man may be a beggar, & yet be far from that Poverty of Spirit, which gives him a right to the kingdom of Heaven, because his hart is fixed upon things he hath not. And on the contrary another man may be master of agreate part of the world & yet have his hart as free from it, as if he was not in the world: & to use the Apostles phrayse 
(d) 1. Cor. 7.31.  use the world, as if he used it not. Of this sort of poor of spirit there are many in the Church, & always have been. Hear S. Austin l. de moribus Ecclesiae. c. 35. Sunt in Ecclesiâ Catholicâ innumer abiles fideles, qui hoc mundo non utuntur; sunt qui utuntur, tanquam non utentes: there are innumerable faithful in the Church, who make no use of the world: there are others, who use it, of if they used it not. What hath the Protestant Church to say here?  
Pride, & Ambition are personal vices: so belong not to this treatise. Yet I will say, that there have been both Ancient & Modern Popes, who have given greater examples of humility, than any your Church can show; & who have made appear, that their title, servant of the servants of God, is no compliment. Sixtus V. would not own his mother, when she was brought to him in rich clothes: saying his mothers was a poor woman, who never wore silks in her life, she was ashepe herds wife. The next day she being brought to him in Rags, he presently acknowledged her. Some of them have asserted the Privileges of their chair, against such as in trenched on their Rights: which may be done without any Pride at all, seeing they require it as due, not to their own persons; but to their chair, to its founders, S. Peter, & to his superior, Christ jesus. I never heard S. Ambrose suspected of Pride, for refusing to admit Theodosius the great into the Church, before his Penance for the slaughter at Thessalonica, or for excluding him the cancels after it. It was a Zeal of the glory of God, & the good of the Church, which moved him: the Emperor himself understood it so.  
As for precious ornaments of the Church: I will own ours, to be too costly, when you shall have proved, that any thing is too good for God's service; not till then. The infinite Majesty of God is ground sufficient to oblige us to bear him the greatest respect interiorly, & express our duty to our Creator, & our gratitude to so great a benefactor, by returning to him in the best manner we can an acknowledgement of his most bountiful gifts. This serves also to stir up in the auditory submission, respect & adoration, which otherwise would fail.   

CHAPTER XXVII. Unity of the Church in Faith, & Sacraments. G.B. owns that Protestants are Schismatics, of severity against dissenters: & of Hugo Grotius.  
G.B. pag. 100 A fourth design of Christian Religion was to unite man kind under one head into one body, not by love, & pardoning injuries only; but also by associating the faithful into one body, the Church, which was to be united by bonds of love: Governed by Pastors & Teachers, & cemented with the ligaments of the Sacraments.  
ANSWER. You say something (though discorderly) but not all: for 1. you omit Faith, by which we are inserted into the body of Christ. 2. You put Charity, which doth not make us parts; but living parts of that body, whose parts we are by Faith. 3. You add Sacraments, which are only exterior signs of interior communication. 4. You confound Charity & Sacraments, as equally concurring to the Unity of the Church: yet there is a vast difference betwixt them: the one formally quickening the members of the Church interiorly, the other only effecting it interiorly, & testifying it exteriorly. 5. Betwixt the Sacraments there is a vast difference, as to this (& you confound them) for Baptism, being our Regeneration in Christ, is an efficient cause of our union with him, & makes us his members: the others are designed only to nourish those, who are already united to, & in him. When you speak of being governed by Pastors, I hope the Pope may find place amongst them, he being the prime Pastor.  
G. B. pag. 101. The Gospel pronounceth us free, & no more servants, of men, but of God.  
ANSW. Free from the ceremonial law of Moses; not from that of the Gospel, & obedience to the Governors of the Church. How changeable are your sentiments? In the foregoing page 100 the Church was to be governed by Pastors & Teachers: now she is to obey none but God: & if any man pretend to command, he changeth the authority of the Church into a tyrancall yoke. So we must have Governors, without authority to command: & subjects, without any duty to obey. A new model of Government!  
G. B. pag. 101. Those things for which we withdrew from the Church, are additions to our Faith. She added to Scriptures, Traditions: to God, Images, to Christ, Saints: to Heaven & Hell, Purgatory: to two Sacrament five more: to the spiritual presence of Christ, his corporal presence.  
ANS. Never man spoke more, & proved less than you: who offer not one word in proof of these disputed points, which we declare to be evident untruths. Is not this a poor begging of the thing in question? But they are, say you, additions to your Faith. Did we add to your Faith: or you cut off from ours, & that of the whole Christian world, before your deformation? How could we add those things to your Faith, when they were in peaceable possession all over the Christian world, as you own yourselves, many ages before Protestancy was thought on?  
You have here only one truth viz. that you withdrew from the Church. Which convincingly proves the guilt of Schism to lie at your door.  
G. B. pag. 105. If a Society of Christians visible swerve from Christ, so that communion cannot be retained with it, without departing from Christ, than the departing from the corruptions hrought in, can be no departing from the Church. If then it appear that the Roman Church hath departed from the truth of the Gospel, those who separated from her cannot be said to separate from the true Church.  
ANSWER. Here we have a Paralogism, which might better become a junior Sophister, than a Chaplain in ordinary to his Majesty. You will see it in these instances: The communion of that Church ought to be renounced, which oblidgeth her Children to Mahometism. If then the Inglish Protestant Church oblige hers to that, her communion ought to be renounced. Another: That man deserves the greatest contempt, who writes controversy, & hath nothing to write, but calumnies & Sophisms. If then Mr. G. B. hath nothing else, but such stuff to fill his books with, he knows his deserts. What think you, Sir, of such arguments? which serve only to delude an unwary reader into an assent of what you would, but cannot prove.  
There is no Logician, but knows that conditional Propositions signify only the connextion betwixt two things under such a condition; but they assert nothing absolutely, unless the condition be proved. For example: If a man slyes, he hath wings: If the Heavens fall we shall catch larks. These, I say are granted to be trn, althô the condition be impossible. Yet those who grant them, do not expect those wings, to go a Journey, nor rely on those larks for a supper. In like manner suppose we should grant your conditional illation, yet the guilt of schism would lie on our consciences, because you neither do, nor can prove the condition upon which your excuse relies.  
G. B. pag. 106. The cruelty of Papists extended itself to as much bloody, & barbarous rage, as ever sprung from Hell.  
ANSW. You mean, the laws made against Heretics: which being made by the secular Power, & not by Churchmen, I think myself not obliged to vindicate them. Yet seeing the most severe of them all, the faggot, was till of late (as I am informed) in force in Ingland, & hath been actually executed upon some since the Reformation, I leave you to Answer to our Honourable Judges, for your Pragmatical boldness, in censuring them so severely. Another would take notice of the laws in force against Papists: But I let that pass. It is enough to vindicate our Churchmen, that they never made those laws, they never condemned any man to them. All they do is to Judge of the matter of fact, whither a person be guilty of Heresy: & if they find him so, to leave him to the secular Power. This is the most, that ever the Inquisition did, as far as I ever heard.  
G. B. p. 108. Grotius says, that in Charles the V.'s time more, than one hundred thousand, were butchered on the account of Religion. And in his son Philip's time the D. d'Alva did in a short time cut down 36000.  
ANSWER. Grotius was an eminent man for several things; but not renowned for his skill in Arithmetic, I have heard from one well acquainted with him, that he could not count ten: that he knew not the ordinary currant money of his country: that when he escaped out of prison, he had like to have been discovered by a ferry man, by that ignorance; he was so noted for it. So I should not wonder, that he were mistaken in his calculation of so many thousands. Secondly, it is probable, hereckons into the number of those butchered, such as perished in the Boor's war in Germany, & wars of the low countries: whose death must be put to the account of their Rebellion, not to that of Religion. Thirdly he writ in favour, & defence of the State's cause: to whose vindication it was necessary, that the motives of their taking arms against their Sovereign, should be aggravated to the utmost. We all remember the infamous inscription put over the Niche, where the statue of the late King of Happy memory stood: all the world knows that without any disparagement to the rest there never before had been a king, who less deserved such a title; yet no doubt had that usurped Government continued, stories would have been invented to prove it, & those concerned in the Rebellion, would have believed them, as you do Grotius. Lastly suppose all Grotius says true, It follows only, that it was the misfortune of those great Princes to have many offenders in that kind in their time, provoke the sword of Justice. As if in Ingland a spirit of theiving should spread itself amongst the People, for which in the time of the best of Kings many may suffer, yet without reflecting on the honour of the King, or equity of the laws. These are not crimes of the Government; but misfortunes, for which Princes are to be pitied, not reproached with them.   

CHAPTER XXVIII. Zeal of souls in our Bishops. And concerning Reformers. Where, of S. Cyran, Arnaud, & Jansenius.  
G.B. p. 111. What do Popes about feeding of souls? when do they preach the Gospel? or dispense the Sacraments?  
ANSWER. They do it daily, by all those persons, who by authority derived from them do it. As our Kings administer Justice by their Judges. And did you inquire of those who have been at Rome, you would hear, that Popes do administer Sacraments in person.  
Ibidem. Cardinals, Bishops, & Abbots, imitats their Holy father, abandoning wholly the work of the Gospel.  
ANSWER. You cannot discover better who is your master, & what a proficient you are in his school, then by venting such palpable untruths. Cardinal Barbarin Deane of the Sacred College hath been known, to accompany many times malefactors to the Gallows, heard their confessions, moved them to a detestation of the sins, which brought the in to that punishment, raised them up to hopes of pardon through the merits of our b. Saviour: & comfort them with hopes of a happy life, after that tragical end of this. I name him in particular because he is, known to many of our Nation, who have & do acknowledge his civilitye to to them, althô of a different persuasion. In time of the great Plague, under Alexander VII. he visited in person places infected, inquired after the wants, informed of the diligence of the Officers appointed for the relief of the sick, & provided according as occasions required both for soul, & body. S. Charles Borromeus, a Cardinal & Arch Bishop gave so great examples of Pastoral Vigilancy, & Apostolical Zeal, that none of our Reformed Prelates ever will imitate them. Your confidence is admirable in relating such evident untruths, which all who have seen France or Flanders can contradict. Inquire of the life of the present Lord Bishop of Gant: of several in France: & if you have one ounce of good blood in your body, some of it will appear on your face.  
G. B. pag. 112. I deny not, but not even these last ages have produced great men amongst the Papists who seem to have designed the reviving of the ancient discipline, both among the Clergy, & the people. But as these instances are rare, so they were hated, & persecuted: witness Arnold's book of the frequent communion, jansenius & S. Cyran.  
ANSWER. There is no pretence more dangerous, or even fatal to both Church & state, then that of reforming abuses, & reviving antiquated laws, which serves every Pragmatical head, assoon as he hath read the ancient statutes, or Canons (though the understands the sense of nether) to detract from the present government, & (if by meeting others as rash as himself, he is enabled for such a-work) to endeavour the change of it, under the specious pretext of Reformation. You must own the truth of this, unless you will justify the late rebellion in Ingland, which was begun, carried on, & finished under that colour.  
The opinions of men are as different, as their faces, scarce ever two alike: education, diet, company, friends, business, & other extrinsic occasions alter our Judgement of things: many more have influence on our Judgement of Governments, But most of all, love & hatred have an imperceptible, yet unresistible force over our understanding: so that one, & the same action will to one seem to deserve a Panegyric, which to another shall be the subject of a Satire, merely because they are variously affected to the person who acts. Some, in fine, are so wayward, homour some, & peevish, as to be displeased with what ever is done by others; who can agree with no body, not because every body gives, but because they take from every body occasions, of offences.  
It it a great error, to think that every one who blames another, hath Reason for it. Noman over was so holy, so perfect, so wise, as to satisfy every body, & find no Momus, who blamed him. S. Paul was held a blasphemer & an enemy, not only to the Ephesian 
(a) Act. 9  Diana; but also to the Temple 
(b) Act. 24.  of Jerusalem. What less guilty, than the Apostles? yet some thought to do God 
(c) joan. 16.2.  good service in killing them. What more innocent, than jesus newly borne? yet he was forced 
(d) Mat. 2.13.  to aflyght to save his life. What less reprehensible, than his doctrine, his man's, his miracles, his person? yet his doctrine 
(e) Mat. 26.65.  hath been accused of blasphemy, his manners 
(f) Mat. 11.19.  of Gluttony, his 
(g) Luc. 11.15.  miracles of magic, & his person 
(h) Mar. 3.31.  of being beside himself. None ever had a mission from Heaven, with more convincing proofs of Miracles, than Moils & Christ: yet both had their Schismatics, Moses not only Core, & his fellows; burr also Aaron, & Mary, & Christ had, the Capharnaits, Scribes, & Pharisyes, & one of his Apostles. And if we do not shut our ears, we shall hear God himself by horrid blasphemies censured for bad governing the world: & even for not creating it well: man by a presomptuous folly preferring his own dim lights before the 
(a) 1. Tim. 6.16.  inaccessible light of God, before whom even man's 
(b) 1. Cor. 3.19.  greatest widome is folly.  
It is therefore a great folly for any one to hope to give satisfaction to all, or even to avoid censure of some. That is a good fortune, not granted to Saints, Martyrs, Apostles, or even Christ himself, 
(c) Rom. 9.1.  God Blessed for ever more & with what probability can any man hope for it? Our endeavours must be, to give no ground for detraction, & so to behave our selves, as nothing may be reproached us with Truth.  
Governments are more obnoxious to censures as including greater variety of Actions & designs, in which more persons are concerned as Acting in, or suffering by them. This makes a vast diversity of judgements of judgements in several persons, according as they fancy themselves regarded, or neglected, advanced, or kept bacl, benefitted, or prejudiced by them: & according as they hope, or fear from them. A private man possessed with an opinion, of his own ability, (which no body sees, but himself, nor he nether, but through self-love) shall think himself as fit to fit at the Helm, as those who do: & finding his preferment not to answer the opinion he hath of his own capacity, thinks himself wronged by those, who are advanced before him. To revenge this imaginary wrong, he commits a reallone, by blaspheming higher & lower Powers, calumniating their Actions, censuring their commands, & judging their judgements. Erecting within himself (through a criminal rashness, & ridiculous Ambition) a Tribunal over those, to whom by Public Authority, he is subject. This man by some weaker than himself, shall be looked on as a wise man, a Zealot of the public good, & a good Patriot: when in reality not Prudence but Passion governs his tongue: Which only vents some indigested choler.  
I grant that in all governments there are some inconveniences, which we may wish were corrected. The Passions of some, the weakness of others, cause disorders, which may be punished; but not prevented. Those who govern, are not always at their own disposal sometimes to pleasure their friends, sometimes to accoyde displeasing others, they are in a manner forced to some things, which were they left to themselves they would not do. They must sometimes give way to a lesser evil to avoid greater. In which they deserve rather compassion, then Blame: more over they are indeed greater than others, yet not Gods; but men: not omniscient; but ignorant of many things which pass in their government, & it may be are acted in their name, & by their authority, yet contrary to their intentions, which are (supposed to be) always, for the public good. It may be they know the thing, & dislike it; but know not how to remedy it without some other inconvenience (the avoiding of all faults, is reserved for Heaven) Amongst men, he is best, who hath fewest faults, not he who hath none (such an one is a thymera) & small ones may be connived at, in consideration of great virtues. Thus every private man ought to suppose that the supreme magistrate either doth not know the faults of those he employs, or thinks them not considerable, or knows not how to remedy them without incurring others as great, or greater.  
What is the duty then of a private man, who sees these miscarriages? 1. To pray God, to mend all, or at least to prevent bad consequences. 2. If they have occasion & abilities to acquaint those, who may redress things, with what he thinks a miss & suggest, if he can a proper remedy: yet to leave the applying that remedy to those who are charged with the public concern. 3. In case he be involved in common, or private sufferings, he ought to bear it patiently, & expect the turn of the Tide. 4. He may reform his own life, & actions according to the severest laws of state & cannons of the Church provided he become, not by that trouble some to his neighbours (over whom he hath no authority) or dangerous to superiors (whose authority over him is establitht by God) or disturb the public Peace, which is to be preferred before all advantages, which can be hoped from those petty Reformers, or their Reformations. 5. Having done that, he ought to content himself, & press lawful superiors not further, assuring himself he hath fully complied with the utmost of his duty, by acquainting his Rulers with what he thinks, is for the public good, & by correcting himself. And he may suppose, that if these do not follow his advice, either they see the thing not feasible, or fore see other inconveniences, or expect some fit conjuncture. Where as by further urging, he cannot but offend: for to communicate his dislikes to others, to draw them, first to join in Petitioning, with a seeming submission, then by a real violence to force superiors to what they pretend, to unsettle the present Government; & to aim at setting up a new one, under pretence of reforming the old, is in the state Sedition, & in the Church Schism: as great crimes against both, as any, except Rebellion & Heresy, to which they dispose.  
So that this Reforming humour in particulars, is the daughter of Pride, & mother of Heresy & Rebellion. Which makes it be suspected by all lawful superiors in all established Governments, till they know all the particulars of which it consists. Absalon 
(a) 2. Reg. 15.  alleged plausible reasons, for altering the Government of Israel, & Oza 
(b) 2. Reg. 6.  for upholding the Ark with his hand. The first that the state was abandoned, no body looking to the administration of Justice. The second, that the Ark was in danger of being overturned. Both greviously offended, exceeding the bounds assigned them by God, not withstanding their specious pretences.  
Now to the subject of your complaint. The Roman Catholic Church, holding her Faith by Tradition of all ages from the Apostles, & never admitting the least alteration in it, from which she is preserved by the help of the Holy Ghost, promised to her by 
(c) Heb. 12.2.  the Author, & finisher of it: In this she knows there can be no occasion for it, by any error. As to her discipline, she acknowledges some alterations, & hath no difficulty to admit of a Reformation provided things be done according to order. This appears first by her Councils, even that of Trent, & several celebrated in France, & Germany, in this last age. Secondly by the practice of several Prelates, S. Charles Borromeus in Italy, S. Francis de Sales in France, & others elsewhere. Thirdly by those of a lower rank, as of S. Philip Nerius, who established the Congregation of the Oratory in Italy: Pere Berule (after wards Cardinal) who established that in France: Pere Vincent de Paul, who founded the Priests of the Mission: all Congregations of Clergy living in common, under the obedience of their several superiors. Lastly did you regard what they are, not what they are said to be, & as much consult the Rules, & Lives of the jesuits, in themselves, as you do in the writings of their professed enemies, (whose testimony for that reason you ought to suspect) you would be forced to own, that S. Ignatius de Loyola hath reform the Clergy establishing a Congregation of Clergymen, who live more conformably to the most ancient Canons, & to the ecclesiastics of the primitive Church, than any your whole reformation hath, or shall be ever able to show. Which you would perceive, did you reflect that the numerous & bitter Enemies which they have had, never do allege any things against their lives, or Rules: which is a convincing proof they are irreprochable,  
Now a word to those, whom you commend for endeavouring à Reformation of the R.C.  
jean du Verger Abbot of S. Cyran, was only a private Priest, not a Doctor of Divinity nor recomended by any other degree, which might distinguish him from the meanest: having no Jurisdiction, even over the Abbey of which hebore the title. But his personal endowments, other to good or evil, were exceeding great: A large, & comprehensive fancy, a tenacious memory, & a Judgement, to use all his learning seasonably: Deep melancholy, abounding with adust choler was his temper: the first fitted him for the labour of hard studies: the second emboldened him to write, whatsoever be fancied, without any regard to persons how great soever. Those who particularly knew him, say, that no history shows a man of a more intriguing wit, & fit to head a faction. For using too much this faculty, he was by the King's authority cast into prison, being accused by a Bishop (whom he had before invehgled) who discovered his designs through horror of them. Cardinal de Richelieu being solicited to release him R.S. late Bishop of Chalcedon, answered. You Lordship doth not know the man you speak for. Had our fathers dealt so with Calvin, France had enjoyed Peace. Now I would know of Mr. B. whither it be tolerable for a private man, to cabal in his own Church, to frame a party in it besides & contrary to the orders of its lawful superiors, oppose all established order, to unsettle old customs, & introduce new ones, to make for a new Government? If you approve this in S. Cyran, how can you blame it in your fanatics?  
Antony Arnaud was once a Doctor of the Faculty of Paris, but was cast out of it, & degraded by the other Doctors, for his odd sentiments in matters of Grace, which he obstinately defended, even after they were censured by Rome, France, & his own Faculty. And why might not that faculty retrench from its body members, who refuse to submit to the major part; as by the law of nature all are bound to do, where there appears no sin? I know of no other persecution he ever endured. As to his book of the frequent Communion, it tended not the reforming, but to the destroying the Sacrament of Penance, as is seen by its effects, where it prevails. I will not say he designed so much, I leave intentions to God, the 
(a) Hieremy 17.10.  Searcher of hearts. Many times a Book is shot as, & a man is killed. How ever it was unexcusable in him to endeavour to change the customs, & laws established by the Church, & in force. His title of Doctor could entitle him only to explicate the laws received, & conform to them, not to abrogate, & reform them: for a Doctor, as such, hath no jurisdiction, without which no laws can be made, or unmade. The least Bishop, nay the meaest Curate of a Parish hath greater Power as to laws, than the greatest Doctor, as such: seeing those have some jurisdiction, & this hath none at all.  
Cornelius jansenius was a Bishop, so his case is different from the rest, for he had jurisdiction. Yet why he should be cited amongst the Reformers, I know not, He hath written several works: Mars Gallicus, Annotations on the Pentateucke, & the Ghospels: Alexipharmacum, & his Augnstinus. His Mars Gallicus is an invective against the french designs. His Annotations, & Augustinus, do not touch the discipline of the Church. He contradicts in them some points of the doctrine of the Church, defined in the Council of Trent: which drew the censure of Rome on the later work of his: yet without touching his person, who by his will submitted his Augustinus to the censure of Rome: in whose communion he always lived, & did then die, as an obedient son of it. To know the opinion he had of your faction read his Alexipharmacum, (which he writ against your Brethren at Boyleduc) & you will see it.  
What reason have you to complain of sevetity used towards him? I know of none. His person was never touched by any censure.  
As for the Disciples of S. Cyran, & jansenius, I grant there is amongst them a spirit of independantisme. (And what assembly of men is entirely free from such?) Yet you cannot glory in them, if what Mr. Brevint says in his Preface to Saul & Samuel at Endor, be true that they are more dangerous to a Protestant then even Missioners, or jesuits: & therefore warns all to avoid their company. So that even those who dislike something in us, condemn you.   

CHAPTER XXIX. Other small objections.  
G.B. pag. 112. Papists make children Bishops, allow of pluralityes, non-Residences, commendams, etc. which are every day granted at Rome.  
ANSWER. Here are acompany of hard words to fright your Reader from Rome, as Birds are fryghte from corn with a rattle: & there is likewise more noise, than substance in both.  
I have lived in the greatest Catholics Prince's dominions, & never saw, nor heard, of what you say is daily done. Our Canons require 30. years for a bishop: few are made so young most are promoted to that dignity very ancient. Yet this age being determined only by Ecclesiastical law, I will not deny, but that on some extraordinary motive some have been dispensed with. If you blame this, see how you will excuse S. Paul, who made S. Timothy Bishop of Ephesus in his youth. 1. Tim. 4.12.  
If you condemn pluralityes in our Church, how will you excuse your own, in which they are practised? must the canon law be a cablerop to us, & a cob web to you? If you dislike pluralityes, begin with reforming your own brethren, his majesty's Chapplins in ordinary, who can find a conscience to keep two Benefices, if they meet with a Prince who will bestow them.  
As for non Residencys, 
(a) Vide Aug. epist. 138.  I demand, whither it be not lawful for a Bishop to be absent from his Diocese in the circumstances following 1. For the good of the Church, as in general, or particular Councils? 2. For the good of the nation, as in our Parliaments? 3. For the good of their Dioceses, as when Flavianus, Patriarch of Antioch went to Constantinople, to preserve his Episcopal seat from being ruined, by appeasing Theodosius the great offended for the throwing down of this statues? 4. For any other reason so weighty, that evidently it may be equivalent to the good, which his residence might bring? No Papists thinks them lawful but only on such occasions: for as for such, who do absent themselves either for ambition, or Envy, or pleasure, or friend ship, or any other unlawful design; or for some good, but so little, as not to countervayle that of their duty to their flock, we no less blame them, than you: our cannons for Residence are as severe, as can be, & those often executed with the utmost rigour, What do you more?  
Commendams offend you, that is, the recommending the means of Abbeys to those who are not monks. Yet we give them only to clergy-youto mere lay men. Secondly we give them only for their lives; you give them to their heir's executors, administrators, & assigns. 3. We leave the Abbey, & its legal superiors a competent subsistence for oath monks. You turn them a begging, out of God's Blessing into the warm sun. When you have proved, that it is more lawful for you Church to steal a Goose, than forours', to pluck a quill, I shall believe your procedure legal, & outs illegal.  
G.B. pag. 112. They struggled hard against the honest attempt of those who laboured to have had residence declared to be of Divine Right, in the Council of Trent.  
ANS. What might the Catholic Church do to please you? Had she past that declaration you would have (clamoured at your ordinary rate, against new definitions of faith now she rejected that Definition, she opposed the honest attempt to premote it & she must be in the wrong & those who oppose her, in the right, what ever she or they do, because she is the Church, & they a discontented paty in her. In fine, as the jews proceeded with our Saviour the Bridegroom, so do you with the Bride, the Catholic Church her Actions what ever they are, are blamed. To 
(a) Luke 7.32.  what are the men, of this generation like? They are like unto children sitting in the market place, & saying: we have piped unto you, & you have not danced: we have mourned unto you, & you have not wept. For doth the Church make a decree, you blame her for it: doth she not make it, you blame her for that too. But Wisdom is justifed by all her children.  

A Conclusion of the first, & Beginning of the second Part.  
G.B. pag. 116. I have run around that great circle, I proposed to myself: & have examined the designs of Christian Religion, & have found great contradiction given to them by the Dodrines of that Church.  
ANSWER. You have indeed run a round & that so long, that you are giddy with it, as appears by your frequent, & great falls, so evidently against common sense, as I have all a long observed, & yet I have not observed all, for that would have been too tedious to the Reader, & have taken up more time, than I can bestow upon trifles. You have skewne no contradiction, betwixt doctrine of the Catholic Church, & the designs of Christianity: I have thewne their conformity. But your Book discovers a design against Charity, which is the Hart of Religion, it being a heap of rash Judgements evident calumnies, or uncharitable surmizes, I say nothing of your faults against reason your incoherentnotions, groundless Judgements, & perpetual sophisms: because althô these are great faults in themselves, yet not considerable, in presence of those others against Charity.  
And these faults are the greater, for being brought to up hold a schism, a design contrary to Christianity: it being a most certain Truth that noman can have the love of God, who withstands the union of all men in one Church. Non habet Dei Charitatem, qui Ecclesiae non diligit unitatem. Aug. lib. 3. de Baptismo cont. Donat. c. 16. And all your pretences of causes given of your separation, are but frivolous: this taring in pieces the mystical body of Christ, is so great a sacrilege, that no pretext can excuse it. Apparet (saith S. Austin l. 2. contra Epist. Parmeniani c. 11.) non esse quicquam gravius sacrilegio schismatis, quia praecidendae unitatis nullae est justa necessitas.  
When I saw you reflect on your running so long round in a circle, I hoped you would come out of it: & was in hopes, that either I night have been a spectator of your following course, or else that you would have led me a more pleasing walk. The design of S. Austin 
(a) Aug. l. 1. Retract. c. 7.  came to my mind, who represented the Piety of Catholics, & the vicious lives of the Manichyes, in his two books de moribus Ecclesiae Catholicae, & de moribus Manichaeorum, & I imagined you might design the like in the two parts of this book. I expected you would have given us a Panegyric of your own Church, after you had spent your Satirical vein on your invective against ours. I thought we should have seen described the Beauty of the Protestant Church, the advantages of Communion with it, the perfection of its Faith, the decency of its ceremonies, the Majesty of its Hierarchy, the reasonablesse of its canons, the fullness of its conducency to Piety in this life, & Bliss in the next. And all these confirmed with examples of the virtuous lives of its devotes.  
But how much have I been mistaken I for casting an eye a little further, after some few words in commendation of your Faith, I find you throwing dirt again, as fast, as before: or rather faster, as if in the first part you had only essayed, what in the second you act in ear nest.  
Doth your Garden (the Church, Cant. 4.12. is compared to one) afford only that one flower? Is the soil so barren, or so ill cultivated, as none else should be found in it? or if there be any other do they thrive so ill, as not to be worth being pointed to? Or doth it come from a morosity of nature, which inclines you to blame, & reprehend? or from a propensity to entertain thoughts only of faults, & imperfections, as flies pitch upon ulceres, & some other creatures wallow in mire? or from another quality worse than that, which turns all to bad, as a foul stomach turns all food into peccant humours, & a spider draws Poison from that flower, whence a Bee draws Hony? something of this must be: for I will neither say there is nothing reprehensible in the lives of Catholics, it is a propriety of the Triumphant Church to be free from any spot, or wrinkle: nor that all is bad in Protestant besides their Faith that being the condition of the damned spirits in Hell. But I supersede these personal Reflections, & follow (though with little comfort) you in the new maze, you lead me into.    

CHAPTER XXX. Catholic Faith delivered by men divinely inspired. Rules to know true Tradition. Faith never changed.  
G.B. pag. 116. The first Character of our Faith, is that it was delivered to the world by men sent of God, & divinely inspired, who proved their mission by miracles.  
ANSWER. All Divine Faith is built to the veracity of God: the men, who delivered it at first, were but the organs by which God spoke, & their Words were his words. When you received the word of God, says S. Paul 1. Thess. 2.15. Which when you received of us, you received it not as the word of men; but (as it is in truth) the word of God. Hence those men frequently use that phrase: Haec dicit Dominus. Thus says the Lord. And Faith is no further a Theological vertu, than it relies, solely, & only, on the truth (Veracity) of God, as on its formal object: as with our Divines, & out of them Dr. Pearson, in his learned explication on the Creed teaches. And in this even those men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divinely inspired proceeded as we do, resolving their Faith into the veracity of God as well, as we: for their faith was univoca, of the some nature with ours, with this only difference, that the formal object was applied to them clearly, & to us only obscurely. The assent to such a mystery in Christ was science, or vision; not so in any others: he might say, 
(a) Io. 3.11.  We know what we speak; quod scimus loquimur, & quod vidimus testamur, & we testify what we have seen; The rest must say 
(b) 2. Cor. 4.13.  credimus propter quod & loquimur. We believe, & therefore we speak.  
In this manner faith was first spread in the world. I say the Catholic faith; not your Protestant faith, which as it contains your positive, & negative articles (otherwise it is not Protestant) was never delivered by any man divinely inspired; but invented by your first Reformers, who (as I have said chap. 22. s. 1.) taking the whole sum of faith revealed, topped, & lopped off it as much, as they pleased, & from them you have not the Christian; but the Protestant faith, Fides temporum, non Evangeliorum; a faith of the times not of the Ghospels, says Tertul. Were these the men of God divinely inspired & assisted by miracles?  
G. B. pag. 116. The doctrines about which we differ, can pretend to no such divine Original.  
ANS. You know we hold this not to be true: we receved all by the some authority, from the same hand.  
G. B. pag. 117. What man sent of God was the first Author of the belief of the corporal presence, of the Sacrisice of the Mass, of the Pope's supremacy, of Purgatory, of Indulgences, & of all those innumerable superstitions; of which scripture is absolutely silent.  
ANSWER. Christ was a man sent of God, & he was the first Author of them.  
G. B. Ibidem. If these doctrines were not the off spring of Revelations, we cannot be obliged to believe them as such.  
ANS. Your former legerdemain comes again, another conviction of your disingenous proceeding. This appears by these Propositions: If the Bible were not the off spring of Revelation, we should not be bound to believe it. If Christ were not true God, we should not be bound to adore him as such. Can you with patience hear a Pagan with such a slight undermine the authority of the Bible, of the honour do to Christ? Prove what you odiously suggest, that the things you wrongfully call superstitions, are not revealed: & you will do something to the purpose. But you are too cunning to attempt any such proof, which you know surpasses your strength. And there fore you had rather suppose then prove it, that being more proportioned to your capacity, & Religion.  
G. B. Ibidem. They vouch Scriptures for proof to some of these, but these are so far stretched, that their sure retreat is in the Sanctuary of Traditions.  
ANS. You speak as dogmatically, as if it were ex Tripod. Here is an Assertion without any proof: & so is a convincing proof, that you have none. Tradition is indeed our Sanctuary, to which you have no claim. By it we received 1. Scriptures, 2. the sense of Scriptures, which is their soul.  
Now when Scriptures are doubtful in any point, or as you phrase it, seem not to reach home, without Stretching, can we have better assurance of their true meaning, then by the authority of the Church, which is clearly commended us in Scriptures themselves. And in following her sense, we are certain we follow Scriptures: which is the discourse of S. Aug. l. 1. contra Crescon. cap. penult. Quamvis hujus rel de Scriptures Canonicis non proferatur exemplum, Scripturarum etiam in hac re à nobis tenetur veritas cum hoc facimus, quod universae jam placuit Ecclesiae, quam ipsarum Scripturarum commendat auctoritas, ut quoniam Sacra Scriptura fallere nonpotest, quisquis falli metuit hujus obscuritate quostionis, Ecclesiam de illâ consulat, quam sin● allâ ambiguitate sancta Scriptura demonstrat.  
G. B. Ibidem. Till it be proved, that an error could not creep into the world that way, we must be excused from believing.  
ANS. Unless you prove, that errors have crept in that way, you are inexcusable. You actually rejected those things, as errors, which were in possession all over the world: unless you prove them to be such, your fact is criminal.  
G. B. Ibidem. It is not possible to know what Traditions came from the Apostles.  
ANS. Habemus hic confitentem reum. For if it be impossible to know what Traditions were Apostolical, your Reformers act in rejecting so many, was rash, & inconsiderate. They had been better advised, to retain all, as they found them in the Church, them to cut them off. But your proceedure is as different in this as in the rest, from S. Austin. For was any thing doubted of: this Saints method was to consult the Church, & adhere to what she believed, or practised; (as you see in his discourse above) you consult the Church too, but it is only to reject her practice, & condemn her sentiments,  
The weight of the authority of the Church may be sufficient, to convince which are Apostolical Traditions, as it convinces which are Apostolical writings. Yet we have other signs. I will instance in two one taken from S. Austin l. 4. de Bapt. contra Donat. cap. 24. Quod universa tenet Ecclesia, nec à Conciliis institutum, sed semper retentum est, non nisi Apostolicâ traditum auctoritate rectissimè creditur. We ought to believe those things to have come from the Apostles, which the whole Church holds, & were not introduced by Councils; but were always in use. To prove this, it is enough, that the first persons, who mention them, speak of them, not as of things newly begun; but which were of ancient practice.  
The second rule is taken out of Tertullian l. de prescript. c. 28. Age nunc omnes erraverint, deceptus sit & Apostolus de testimonio reddendo quibusdam, nullam respexerit Spiritus sanctus, uti eam in veritatem induceret, ad hoc missus est à Christo, ad hoc postulatus de Patre, ut esset Doctor veritatis, neglexerit officium Dei villicus, Christi vicarius, sinens Ecclesias aliter in terris intelligere, aliter credere, quàm ipse per Apostolos praedicabat. Ecquid verisimile est ut tot ac tantae Ecclesiae in unam fidem erraverint? Nullus inter multos eventus est unus exitus, variasse debuerat error doctrinae Ecclesiarum. Coeterùm quod apud multos unum invenitur non est erratum, sed traditum. Suppose says he, that all churches have erred that the Apostle was deceived in the testimony he gave to some the holy Ghost looked to none, to lead it into truth to which intent he was sent by the son, & demanded of the father, to be the Doctor of truth: let the steward of God, the Vicar of Christ neglect his duty & permit the Churches to understand, & believe otherwise, than he had taught by his Apostles. Is it probable, that all Churches should by error fall into one & the same opinion? when there are so many by ways, those who lose the high way would scarce wander into the same error. So that certainly what is sound one & the same in many Churches is no ertor newly invented, but it is faith of old delivered. Thus Tertullian. Answer you to his discourse, if you can.  
G. B. pag. 108. A late ingenious writer, whose sincere zeal had drawn censures on himself, & his book, took away to repair his reputation by a new method of proving Popish doctrines that they had them from their Ancestors, they from theirs. But this pretence hath been baffled by Mr. Claud, as all know, who have been so happy as to read his works.  
ANSWER. I am persuaded, that your Prelates will scarce think it sincere zeal in Monsr. Arnaud (of him you speak) that the stood out solong against his spiritual & temporal Superiors. But let that pass. You discover your ignorance in saying that Method was new, or that Arnaud invented it. Mr. Tho. White had it before Arnaud: Mr. Fisher a Jesuit, before T. W. Bellarmin before him: & S. Austin, S. Stephen Pope, & Tertullian, before them all. I have read Mr. Claude's works, & was far from finding so much satisfaction, as you promise your Reader, I believe rather upon hear say, then on your own experience. Nay I have from one of the eminentest wits, of the french Huguenots, that Claud was not much esteemed a mongst his own for those works: which would have been neglected, had not Arnaud's enemies commended them. You say Claud Bussled him: others are of a different opinion. I confess Mr. Arnaud, though very learned, yet seemed not qualifyed to manage a controversy in defence of Church-Authority & Tradition: having (as much as lay in him) weakened both, by his writings, & practice, during the time he stood out against the Censure & the Formula. Which gave such advantage to Mr. Claude, who industriously gathered together, & cunningly returned upon him his own arguments) that some thought he foiled his adversary. Yet without any prejudice to the Catholic cause, which is not concerned in Mr. Arnaud's personal failings.  
Let us now hear, what you can allege against the authority of Tradition, to prove a change unobserved in our Faith.  
G. B. p. 121. Weknow the chalice was taken from the people 250. years ago.  
ANS. 1. ò You are mistaken in your epocha: S. Th. 3. p. q. 8o. a. 12. assures it was in his time taken away in many places: & he lived 400, yaeres ago, & from the beginning some persons, & on some occasions received but one species. 2. This is an argument that changes cannot happen without some notice taken of them: As in this, we know when it begun (with the schools) who opposed it, (the Hussits) what Council commanded it, & condemn its opposers, that of Constance. Which confirms our Rule, that when none of this appears, there hath been no change,  
G. B. Pag. 121. All once worshipped in their mother tongue, but after (by the over throw of the empire) the latin tongue decayed, the barbarous worship was obtruded on the world.  
ANS. This proves a change in the People, whose language was spoilt, with the mixture of Barbarous terms; not in the service which the continued the same: it continving in latin, as it was before that inundation of Barbarians.  
G. B. p. 122. We know that for the first seven Centuryes the Christians world abhorred Images.  
ANS. In what age did S. Gregory the Great live? sure with in the first seven Centuryes. And he l. 7. ep. 109. & l. 9, ep. 8. rebuked Serenus Bishop of Marseilles for casting them out of the Church. Was not S. Austin with in the first seven Centuryes he l. 1. consens. Evang. c. 10. speaks of the pictures of Christ, & the Holy Apostles S. Peter, & S. Paul. Thus I have past your three instances to prove a change in the faith of the Church: which you us sherin, with that emphatical term WEKNOW. If you have many other such points of KNOWLEDGE, for the divertisement of the learned world, I wish you to publish them. I am persuaded few, besides yourself know such things: most know them to be false.   

CHAPTER XXXI. Revelations, & Miracles.  
G. B. pag. 123. The Papist Church pretends to revelations for some of her most doubtful opinions: which are the visions & extraordinary inspirations of some of their Saints, from which they vouch a Divine confirmation to their doctrine.  
ANS. If you know of any decree made in matter of faith, upon a private revelation, show it. Till you do so, I will not believe it. S. Thomas 1. p. q. 1. a. 8. ad 2. absolutely excludes all private revelations from grounding Faith. Innititur Fides nostra revelationl factae Apostolis & Prophet is; non autem revelationi, si qua fuit aliis Doctoribus factae. Out faith relies on revelations made to the Apostles, & Prophets; & not on such as are made to other Doctors.  
G. B. pag. 124. Saint Paul being put to glory of visions, & revelations, was to run bacl 14. years for one.  
ANS. S. Paul says that he had 14. years before that great revelation; but he never said, he had no others either before or after. And that Revelations were not so extraordinary in his days, as you think not only amongst the Apostles; but ever amongst ordinary Christians, you many learn out of S. Paul 1. Cor. 14.30.32. If any thing be revealed to another, that sitteth by, let the first hold his Peace, for you may all Prophecy one by one, that you may all learn, & all be comforted. And the Spirit of the Prophets, are subject to the Prophets. And can you think the Apostle should have no Revelation for so many years, when the meanest Christians had them even in the middle of their public assemblies, where they met with so many distractions? What will you say to excuse your Ignorance, If other Revelations made to S. Paul, be recorded in Scripture? now so it is: for first Amacedonian 
(a) Act. 16.9.  appeared to him. 2. Our Lord 
(b) Act. 18.9.  spoke to Paul in a vision. Nay the very place you cite to prove your error confutes it: for he says: 
(c) 1. Cor. 12.7.  lest I should be exalted above measure through the abundance of revelations, there was given. He had then REVELATIONS: nay Aboudance of Revelations. See how carelessly you read, how ill you understand, & how negligently you writ out of Scriptures! for you are certainly convinced, that when S. Paul spoke of that one, he did it not because he had been favoured with no other; but because that was a singular favour, & as such esteemed. But I dispute seriously against a man, who regards not what he writes.  
G. B. pag. 124. Are they not credible stories, of Christ's appearing to some of their she Saints, & kissing them, being married to them, etc.  
ANSWER. I doubt not but you, & your brethren think this folly. S. Paul says as much of such as you, 1. Cor. 2.14. Animalis homo non percipit ea, quae sunt spiritus Dei; stultitia est enim illi, & non potest intelligere, quiaspiritualiter examinatur. The natural man received not the things of the spirit of God, for they are foolishness unto him, nether can he know them, because they are spiritually discerned. Of such, as the Inglish Ministers S. Paul speaks, who are by him declared incapable to Judge, yet will be still Judging of the secret workings of the Holy Ghost in those souls, which he makes his temples in whom he lives, & they in him; which things seem folly to you, because you have no experience of them, & probably never made an hour of mental Prayer in all your life nor know how to make it. Hence, You 
(a) jude v. 18.  speak evil of things you know not. It would be more to your credit to omit those things, then by speaking of them, discover so shameful an Ignorance. The best advice I can give you, is that of Job 
(a) job. 13.5.  to his friends: To be silent, that you may seem wise.  
But Christ kissed them, & married them. This scandalises your chaste Brethren, who cannot hear of marriage! & Mr. Brevint surmised God knows what unclean spirits. I cannot appeal to the conscience & experience, of any of the whole ministry, for the reality, of what you deride; for I think there never was granted to any of you such favours. Yet to free you from fear of illusions (in those visits) from bad spirits, know (& I wonder any one, who reads the scripture can be Ignorant of it) that there is a spiritual contract betwixt Christ, & the Church: Item betwixt him & every Pious soul: that this contract is called a marriage: that on this score sins of such souls against their spouse are called Adulteries, & themselves Adulteresses. If you have any Remembrance, these hints will bring to mind a number of Texts of Scripture, which deliver what you scoff at. The whole Books of Canticles (or Salomons sung) celebrates that adorable nuptial solemnity. The very first words of it are: 
(b) Cant. 1.1.  Osculetur me osculo oris sui. Let him (or may he) kiss me, with a kiss of his mouth. The Church, & every pious soul, demanding as a singular favour of her spouse that Blessing, which when granted to some, scandalises you, modest man, so different are your sentiments in spiritual things, from those of the Holy Ghost who says 
(a) Cant. 8.1.  that the soul should receive that favour, she at first demanded, & yet not be despised: you despise them all, as forgeryes, dreams, effects of melancholy, or hysterical distempers. What is blasphemy, if this be not? O Lord, forgive you, for you know not what you say.  
G.B. p. 124. The inspirations of Holy writers, on whom we found our faith was proved by miracles.  
ANS. We build not our Faith on any of their Revelations, you speak of: so this hint is nothing to the purpose. If we did, Miracles are not here wanting, viz, the change of men's lives either from good to better, or at least from bad, to Good. Which sufficiently proves the goodness of the Spirit appearing, above all your frivolous exceptions. And if other miracles are necessary, those are many times granted too.  
G. B. p. 126. Was it not aworthy piece of the Angelical ministration, for Angels to go trotting over sea, & Land, with a Load of Timber & Stones of the Virgin's House to Loretto.  
ANS. Wither they trotted, or ambled, I doubt not, but that piece of ministration was more pleasing to those B. Spirits, then to attend the protection of men who spend their strength of body & mind in offending God, by impugning know nè Truth. Sin I know they abhor: other things are indifferent to them; & all are welcome, when commanded.  
G. B. pag. 128. The Miracles of Rome are not heard of till some ages, at least years be past.  
ANS. This is not true. They are all very strictly immediately examined by authority from the ordinary: & then published. See that done at Gant upon D. Mary minshall approved by the Bishop shortly. after it past.  
G. B Ibidem. It is the interest of Rome to have them all believed, without once questioning them.  
ANS. Rome has no interest, but that Truth find place, & God by glorified. If you consider how strictly those of the Portuguese nun were examined, & how sincerely the cheat was published, you will acknowledge, that our church doth not countenance any deceit in this, nor think it her interest, that all should be believed.  
G. B. Ibidem. How comes it, that in heretical countries, where there is more need of those miracles, & where they might be more irrefragably proved if true, none of these mighty works do show themselves forth?  
ANS. How comes it that when the Scribes, & Pharisyes demanded a sign from Heaven our Saviour refused it? 
(a) Mat. 12.39.  An evil, & adulterous generation seeketh after a sign, & there shall no sign be given to it. It is presumptuous for you, or anyother, to prescribe rules to God Almyghty's Providence, which is never wanting in what is necessary, & we ought not to expect things unnecessary to pleasure our curiosity either in nature, or Grace: which he grants when he pleases, but not always. Now miracles are very essicacious means, but not the only motives to bring us to faith, & by consequence not absolutely necessary. The Apostle had a Power to work miracles, & had a great proportion of learning, yet he used nether for conversion of the world, when worldly men demanded it 1. Cor. 1.22. judaei signa petunt, Graeci sapientiam quaerunt, Nos autem praedicamus Christum Crucifixum, Iudaeis quidem scandalum, Gentibus autem stultitian. The jews require a sign, & the Greeks' seek after wisdom, & did he work miracles to satisfy the one, or use humane wisdom to work on the other? No, but we preach Christ crucified, ascandall to the jews, & folly to the Greeks'. Both tempted God, as the Scribes did, & you do: & nether obtained, what they demanded. In deed those that will shut their eyes, to all other motives, would easily baffle the conviction of miracles, either saying they are natural works, or attribute them to Magic. You see how the cure of the blind man, 
(a) 10.9.  borne so, was tossed: & how casting out Devils 
(b) Luc. 11.15.  was attributed to to their Prince Beelzebub.  
G. B. p. 130. My greatest quarrel at these forgeryes of miracles, is that the People are taught to believe them, & the miracles of the Gospel with an equal certainty.  
ANS. If this be only ground of your quarrel we shall quickly agree, for I do not believe them with equal certainty. We are bound to believe with divine faith each miracle related in the Gospel; but not so those contained in Ecclesiastical history how authentical soever.   

CHAPTER XXXII. Wither all Mysteries of Faith ought to be common?  
G. B. pag. 131. There are no secret doctrines in our Faith, which must be kept from the vulgary: where by the Pastors of Christendom may have possession over their souls.  
ANS. Here you smell another Popish design, of which none, but your party ever dreamt, of which we cannot be accused (suppose it were true) without reproach to the Apostles, whose example we follow in this, if we practise it. Which in some sort seems unavoyable, considering the weakness of men with which we must comply, as much as we can, without withdrawing any saving Truth.  
Our body by certain degrees grows up from the dimensions is is borne with, to its full stature: & our mind from its native ignorance successively passes to knowledge. Give Archimedes his works to anovice in mathematics, he will not be the better form them. He must be first prepared to receive benefit by them, by passing Euclide's elements. The same of other sciences: & one may learn to read Hebrew-without-points, without learning his Aleph, Beth, as well as may learn the abstruer conclusions of any Science, without learning its Rudiments.  
Faith differs from all other sciences in its object, that is God's veracity, but agrees with them, that it requires some time, to be brought to its full perfection. It contains many assents to several mysteries, or Articles, to whose understanding, we cannot attain at one hearing.  
Nay each article requires some time, so that as the material sun chases away the obscurity of the night by degrees, rising on our horizon: so doth the sun of justice successively enlyghten our soul, This increase of Faith, the Apostles 
(a) Luc. 17.5.  demanded of our Saviour. To this the Prince of the Apostles exhortes 
(b) 1. Pet. 2.  desire the sincere Milk, that in you may may grow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not as your Inglish translation hath it, that you may grow thereby: as if our Growth were only by Faith in other things; when it is in Faith itself.  
Milk is frequently taken in Scripture by a natural, & very proper metaphor, for the first rudiments or necessary principles of Faith, communicated to Catechumen, or beginners, who being young, & at is were infants in Christ, were not capable of more abstruse mysteries, which are called solid meat. So to Babes Milk is given, till by use of it they get strength to digest solid meat. This method the Apostles used 1. Cor. 3.1.2. I Brethrens could not speak unto you, as unto spiritual, but as unto carnal, even as Babes in Christ, I have fed you with Milk, & not with meat, for you were not able to bear it, nether yet now are ye able: for you are yet carnal. Here you see, sir, a whole Church a noble Church kept for a long time to her Milk, because her progress in spirituality did not answer to the time of her conversion.  
A like conclusion may be drawn from a reproach made to the ancient converted Jews 
(a) Heb. 5.12.  When for the time, ye ought to be teachers, you have need that one teach you again, which be the first principles, of the oracles of God, & are become such as have need of Milk, & not of strong meat. For every one that useth Milk is unskilful in the word of Ryghteousnesse, for he is a babe. But strong meat belongs to those that are of full age, those who by reason of use, have their senses exercised to discern good, & evil. Thus the Apostle dealt with Babes in Christ. But to Proficients he discovered greater mysteries 
(b) 1. Cor. ●. 6.  We speak wisdom amongst the Perfect. And because he thought the Thessalonians were such, he prayed hard daily, that he might see them again, that 
(a) 1. Thess. 3.10.  he might complete what was lacking in their Faith. Now whither this completing was intensiuè or extensiuè, by adding new mysteries of faith, or a more ample explication of what they knew before, is not material.  
This will help us to understand the meaning of another place of the Apostle, 
(b) Rom. 12.  I say, through the Grace given unto me, to every man, that is amongst you not to think of himself more highly, than he ought to think, but to think soberly, according as God hath dealt to every man the MEASURE of faith. For as we have many members in one body, & all members have not the same office: so we being many, are one body in Christ & every one members of another. Having then Gifts according to the grace, which is given us, whither Prophecy, ministry, etc. Faith is distributed, you see, to all the Church yet not to each member of it alike; but to each one HIS MEASURE, proportionable to his capacity, & the place, or function he is called to. Which similitude he uses in alike sense 1. Cor, 12. & Ephes. 4.7. And had you taught your Disciples, as the Apostles did theirs, took content with their measure of faith, there had not been so many sects, in the world: who pretending to the fullness of faith, of which they are not capable, have lost both Faith & Charity.  
You see, Sir, whose example we follow in this, viz, that of the Apostles. So if there be any design of Ambition to ground it, the Apostles are guilty of it: not we. Origenes con. Cells. l. 1. p. 7. says all Christians were not acquainted with all revealed Truths, only the most necessary points were communicated to all. And l. 3. p. 122. he confirms that practice with the example of Christ, who spoke in Parables to the multitude, & explicated them to his Disciples. Mat. 13.11. S. Basil. l. de Spir. S. c. 27. discoursing of the institutions of Christianity, divides them into two parts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first might be familiarly preached to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the others were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not commonly to be divulged. Tertullian l. de prescript. c. 25. p. 335, blames some heretics, who pretended to ground their errors on Traditions obscurely delivered by the Apostles: & on that occasion seems to disowne any doctrine taught in private. But in the following chapt. 26. p. 336. he explicates his meaning, which was to reject only such clancular Traditions, as should be contrary to the Word, or Doctrine publicly preached. And we say the same.  
G. B. p. 132. These are practices far different from the method of the Apostles in preaching the Gospel, who with held nothing of the counsel of God from the People.  
ANSWER. Those words are taken out of that speech of S. Paul to the Elders of the Church, of lester Asia, 
(a) Act. 20.27.  which you by a gross mistake say were the People, as if the Holy Ghost had made the People Bishops to govern the Church of God. Now if the People govern, who are governed? You are hard put to it, to find reasons against us, when you are forced to such wretched shifts. Know then (which I wonder any one who reads with attention that place can be ignorant of) that those to whom S. Paul spoke there were Bishops, to whom by reason of their office a larger measure of faith was due: to them the whole counsel of God was made known, to be communicated to others, not promiscuously to all; but to faithful men, who might be able to teach others. 2. Tim. 2.2.  
Now though according to the practice of the Apostles, the People amongst us are not made, Teachers, Pastors, Prophets, & Apostles, yet all even to the meanest Artisan have instructions necessary to salvation. What they are bound to believe, what they are to hope for, & what to do. & what need of more?  
If any amongst us will undergo the labour of Studys, the greatest mysteries of our Faith are obvious to him: our Scriptures, our Councils, our decretals, our Fathers, our Ecclesiastical, & Profane Hystories, our Divines, & our Philosophers are extant in our Stationer's shops; as well for the use of the meanest Christian, as of the Pope, Cardinals, or Bihops. What is then concealed from them, which may ground your Accusation?  
Our procedure in this is so connatural, that I am persuaded it cannot but be your own practice. The Inglish Church hath drawn to some few heads those points of Faith which she thinks necessary to salvation, & delivers them to all in her Catechism. As for the others, contained either in the Bible, or in the Nicene & Athanasian Creeds, or in the four first General Councils, she Leaves it to her Children to seek them out themselves, if they have will & convenience, or to receivethem from their Ministers: & I do not see how any Gouvernours of a Church can proceed otherwise. Dare you blame this in your Mother Church? why then should you condemn us for it?  
G. B. pag. 133. Matters of interest are the constant subject of their studies & sermons: whereas others, of the greatest laws of God are seldom minded.  
ANs. If you could write this untruth with out blushing, you have no blood in your body To confute you, it will be enough to open any one book of Devotion, & hear, or read a sermon. In malâ non possunt aliter. Aug. Your cause must be very bad, which requires such untruths to up hold it: & ours very good, seeing you have no Truth to allege against it.   

CHAPTER XXXIII. Faith not dependant on senses.  
G. B. pag. 133. God hath sitted faith, & framed our souls so harmoniously, that they are congenial one to another.  
ANS. I find you in this point very much to seek, how to own agreate Truth, & yet to establish a contrary falsehood, which is very dear to your whole party. That Faith is above natural reason, & much more above sense, is unquestionable. This you own & so place Faith on a throne. Yet something must behad against transubstantiation, & nothing occurs butfrom sense. Then you pull down Faith, & place sense in her place. Tantae molis erat sanctum subvertere dogma. The my steryes about God, & Christ say you, are exalted above the reach of our faculties: But reason itself teacheth that it must be so. Here Faith is above reason. But after wards pag. 134. Our faith rests on the evidences, our senses give. Here Faith doeshomage to sense.  
Faith 
(a) Heb. 11.1.  is an argument of things, which appear not. So that it relies not on senses, for its object doth not appear: nor on Reason, otherwise it would be science, if the reason be evident, or opinion, if it were uncertain. So it relies only on God's veracity, which consists of two qualities, one, that he cannot be deceived, being omniscient. The other, that he cannot deceive, being good. Nether is possible to God: for to be deceived is an error in the understanding & to deceive, argues malice in the will. So the assurance, we have by Faith, is greater than that of our senses, which may be baffled: greater then that of Reason, which sometimes is mistaken in its principles, ofter deceived in its deductious from them. Thus 
(a) Rom. 3.4.  God is true & every man alyer which later part imports a possibility oferror in our clearest operations, whither of sense, or Reason.  
To say, that Faith rests on the evidence of senses (as you do p. 134.) is so contrary to the nature of faith, that both Divines & Philosophers doubt whither the same object 
(b) S. Thom. 2.2. q. 1. ar. 4. & s.  can beseen & believed? & generally speaking deny the possibility of it. And to what our B. Savioursaid 
(c) 10.20.29.  because thou hast seen me, thou hast believed: They answer with S. Gregory. Aliud vidit, aliud credidit. He saw man, & believed him to be God.  
To what purpose then are miracles, if Faith doth not rely on them? ANS. To dispose our understanding to receive with attention & submission the word of God, by showing it was God who spoke. And when Christ appeals to his works (If 
(a) 10.10.38.  I donot the works of my father, do not believe me: but if I do them, if you will not believe me, believe the works.) he assigns only the out ward motive of Belief: by which his hearers were either drawn to believe, or made inexcusable, if they persistedin their incredulity. Now it is the grossest error imaginable, to think that faith rests on all those things, which dispose to it: otherwise it would rest on the skill in tongues which is necessary to understand the original Scriptures: item on the masters, who teach them: on the stationer, who prints them, etc.  
But what if the man, who confirms his mission by evident miracles, teach things contrary to sense, or Reason? ANS. Our duty is to silence both these & hearken to him. 
(b) 2; Cor. 10.  The Arms of our warfare are not carnal, but mighty through God, to the pulling down of strong holds, casting down imaginations, & every high thing, that exalts its self against the knowledge of God, & bringing into captivity every thought. Who says, every thought, comprehend's both those grounded on sense, & others more speculative. But to say as you do; that Reason must be subject to Faith, but not senses, is very preposterously to put reason, the mistress, under faith, & sense, the servant above it. You declaim against Catholics, for acknowledging in the whole Church an authority in order to the word of God, much less, then that, which you give to the senses of every particular man. What an occasion do you give us, to return upon you all your declamations?  
G.B. p. 134. We cannot really doubt, but things are, as they appear to us: for we cannot believe it midnight when we see clearly the sun in our meridian.  
ANS. We should not doubt of what God says who (we are sure) cannot tell a lie. We perceive daily the Halluzinations of our understanding. I am sure sometimes my senses are mistaken, & my reason corrects them. All man is a Liar, every knowing faculty in him is subject to Deceit. God cannot tell me it is midnight, when it is noon day, because he cannot tell a lie. But if God should tell me it is midnight, & my eyes should represent to me a luminous body in the meridian perfectly like the sun. I should suspect my eyes, or guess I saw a meteor, or that I dreamt, or raved or were yet in a worse condition. The least, & last of my thoughts would be, that God told a lie: which is the first thought you suggest.  
G.B. p. 135. Senses unvitiated, fixing on aproper object, through a due mean, are infallible.  
ANS. Are they more infallible, then God? Are we infallibly certain all those conditions concur? may there not be more ways to delude oursenses, then are discovered? may there not be some latent defect in the Organ unperperceived by us? or some want in the mean? Answer to these questions: & withal tell me, whiter you have as great certainty of your answer to these queries, as you have of the veracity of God.  
With more colour another may say, that faith cannot be against Reason: & with Socinus refuse to believe any thing contrary to discourse: & so turn Antitrinitarian. I think myself as assuredly certain of that metaphysical Principle eadem uni tertio sunt idem inter se, as of any thing I know by senses: yet knowing what Christ hath taught concerning the Blessed Trinity, I believe that, & explicate that principle as I can: why should we not proceed in like manner with oursenses, when they seem to contradict what Christ hath taught? we are commanded to 
(a) Mat. 18.8.9.  put out an eye, cut off a hand, or foot, if it draws us to sin. What shall we do, if they draw us to Infidelity? or do you think it unlawful to keep them: yet lawful to follow their suggestions, & deny our Faith in obedience to their depositions?  
Heap up then your absurdityes, your impossibilityes, your incredibilityes, your sophisms against Transubstantiation to as great a bulk, as your little studies, & less diseretion will permit, you will only multiply proofs of the insolency & folly of the Reason of man, which dares enter the lists against the Truth of God.  
G.B. pag. 136. It is little less unconcevable, to imagine, that a man of no eximious sanctity, nor extraordinary skill in Divinity, should have the Holy Ghost at his command, that his decrees must be the dictates of the spirit.  
ANSWER. I pass that disrespectful expression, having the Holy Ghost at his command: No Catholic everspoke so. Do you think the assistance of the Holy Ghost (whence flows all jurisdiction both spiritual, & temporal) is restrained to only saints, & learned clerks? doth Prelate & Prince lose their jurisdiction, by every mortal sin? Was Amos the sheep heard a great divine? were Solomon & Cayphas greatesaints? were the Scribes, & Pharisyes such, whose words all (Mat. 23.2.) were commanded to obey at the same time that they were warned to avoyed their actions? And that I may give you an instance proportionable to your objection, of an irrational creature to an unreasonable doubt: what say you to Balaams' Ass? was he either Saint, or Divine? He 
(a) 2. Pet. 2.16.  rebuked his master for his iniquity speaking with man's voice & forbade the madness of the Prophet. God grant he cure all amiss in you.  
Know, Sir, that jurisdiction, gift of Miracles, tongues, Prophecy, and all those graces, which are called gratis datae, & regard the sanctification of others; not of the person to whom they are given (S. Thom. 1.2. q. 11 1. a. 1.) have no connection with any personal sanctity in their subject.   

CHAPTER XXXIV. Mr. G. B. his intention in his book, & his meekness to Catholics.  
G. B. pag. 140. Thus far I have pursued my design, in the tract where of I have not been void of a great deal of pain, & sorrow, for what pleasure can any find by discovering so much wickedness. God is my witness, how these thoughts have entertained me with horror, & regret, all the while I have considered them: & it is not without the greatest Antipathy to my nature imaginable, that I have paid this duty to Truth.  
ANS. Here you give a very artificial confirmation of all you had said before: that you tinder took this task with great reluctance, & carried it on with grief & sorrow: vouch God as witness of he truth of this suspecting I suppose, as you had reason, your bare word would scarce be received, whilst so many pregnant proofs stand for the contrary.  
For first: your Religion doth not inspire such a spirit of mortification, as to engage her children in pain full & sorrowful actions, for any time at all, much less for so long a time as is necessary for composing a book of so various matter. And for your person, I do not hear, that you seek so much occasions of Grief.  
Secondly: those who with sorrow & unwillingly think of others faults, avoid those usually, & entertain others of their virtues. Content is the thing all men commonly seek, even in their grief. They decline contristating objects; & sometimes seek a freedom from them by a cessation of all rational operations, preferring the sottish, stupid, senseless condition of a beast, before the rational; but Irksome thoughts of displeasing objects: as is too common in Ingland, if I am not mistaken: But that a man, who may divertise himself, or find employments pleasing, should trouble himself with what passes in jamaica, or China, or Rome, which concerns him not, is very unusual, & almost incredible.  
Thirdly, those who are truly sorry for their neighbours faults, do not easily entertain false reports of them: are unwilling without pregnant proofs, to harbour any bad opinion of them, or give credit to bad reports concerning them. In fine show in their actions the truth of that saying: 
(a) 1. Cor. 13.5.  Charitas noncogitat malum. Charity thinks no evil. You on the contrary take all malicious reports against us, as true, althô you either knew already, or with a little labour might have known the wrong done us, in them, for as for the greatest part of your difficulties they are such as have been answered over, & over.  
Fourthly you feign things yourself; which no body ever dreamt of, & are in themselves most untru. As what you say pag. 133. The subject of our sermons & studies are matters of interest & not the laws of God. Nay when the things themselves are not blame worthy, you calumniate our intentions, seeking into our hearts for matter to fix a calumny on. And can any body persuade himself, our errors & faults afflict you, when you labour so hard to find them? And feign them yourself rather then miss of them? I cannot tell to what better to compare this proceeding (if your greise were real) then to children, who having dressed up a Puppet, fancy it sick, then dead: & then fall a crying, as if it really were so.  
Fiftly your manner of writing is too artificial for Grief: it is not so serious, & grave as those are which that Passion dictates. It is sarcastical, insulting sharp, biting, in a word satirical, no sign of mercy, compassion, be moanings, bewailings, &c, But only when you call to mind your text, or strive to get your Readers favour, by pretending to grieve for our faults. So that, did you not tell us of it, we should rather guess any other passion predominant in you, then Grief. We find many clear signs of pride, emulation, hatred, contempt, anger, disdain, jealousy, fear, &c, & but few of sorrow.  
Lastly this very protestation gives an occasion to suspect your innocency, according to the Rule of the law. Excusatio non petita, accusatio manifesta. An excuse not demanded is an evident accusation. An Apology is all ways an answer to some reproach of a crime & when no witness appears abroad, who made that reproach, it is certainly suspected to be objected by the best witness, the man's own conscience.  
Hence I fear most indifferent Readers will think, that you never gave greater ground to suspect your ingenuity, than now. It is a weakness to attend to good words, when we see bad actions, to regard jacobs' voice, when we feel Esau's hands. You very religiously call God to witness but I believe he will searce confirm your deposition with a miracle.  
But intentions are secret, known only to the searcher of Hearts, it is a rashness for any to pretend to know them even by conjectures. And althô you presume to discover the designs of men dead many ages ago, yet I will not imitate you in that Rashness, by pretending an insight into your hart, how great soever may the ground be for a guess. I will not return evil for evil. I will be as civil, &  to you, as I can: I admit you thought you said True, when you writ this, & that if you deceive us, it is after being deceived yourself: so althô you spoke an untruth (as these alleged Reasons do prove) yet you did not tell a lie; which consists in a will to deceive others. As for untruths the honestest man in the world may tell them, no Honesty exempting him from mistaking things of himself, or being misinformed from others: & so he may telan untruth, with out prejudice to his Reputation.  
Now this possibility of mistakes, & error, reaches to our hearts, which are hidden not only from our neighbours, but even from ourselves, whilst we take thoughts for resolutions, & transitory purposes for set led designs. S. Greg. l. 1. Pastor. c. 9 Saepe sibi de se mens ipsa mentitur, fitque ut aliud in imis intentio supprimat, aliud tractantis animo superficies cogitationis ostendat: & singit de bono opere amare quod non amat, de mundi autem gloriâ non amare quod amat. Our soul is often deceived by herself, says S. Gregory, What swims on the surface of the mind is far different from what lies hidden at the bottom of the hart, (which hath the main part in our actions) some are entirely possessed with the love of the vanity of this world who think they love God. So that God alone knows amongst all those Affections, we have in our wills, which is predominant, & as for ourselves, we are often mistaken, & as Thomas à Kempis says, think we are moved with zeal, & it is only passion which transports us. Saep passione movemur, & zelum putamus.  
You had then two Passions in your soul, when you writ this book, the one swimming on the surface of your mind (as S. Gregory speaks) of grief for the supposed errors of the Cutholick Church. The other hidden at the bottom of your hart, of Hatred of Papists. The first enabled you to make your protestation; the second (except in some very few places) governed your intention. Now to your Meekness.  
G. B. Pag. 141. I am none of those who justify rage or bitterness against those in errors. And p. 155. We abhor the doctrine of cruel persecuting of any for their consciences: The outmost we allow ●if or desire of that nature, being the driving from us those who do so disturb us.  
ANS. Wonderful meek, sweet, & charitable! As if Bannisbment from our native Country Ingland, of such a number, as embrace the communion of the Catholic Church of all conditions, wore an inconsiderable Punishment? If you deal so with those, whom you pity, what will you do with those, for whom you have some Bitterness.  
But why must all, who profess the Catholic Religion, be banished? Because say you, they disturb you. It seems a dangerous business, to disturb a Scottish Minister, which deserves banishment of all yeoman's, Gentlemen, Squires, knights, Baronet's, Barous, Viscount's, Earls, & others, who are Catholics. What will be your verdict against me, in case you think this book disturb your? what torments will be sharp enough, & what gibbet high enough, to satisfy for this crime, on an obscure man, when for the like so many illustrious persons are sentenced to banishment?  
G.B. pag. 142. My design is to provoke pity, rather than wrath, & tears more than flames, towards those deceived multitudes, that we may pray for them, rather than rail at them.  
ANSWER. If so, never was design worse handled.  
G. B. p. 143. I shall not search into the depths of the mercies of God, how far they may reach any of that Communion. None alive is more willing to stretch his invention for finding out grounds to fix his Charity on, than myself. But all I can devise falls short.  
ANS. Your meekness discovers itself more & more. Before you proposed our Banishment from the Country, which God appointed us for this life, by ordering in it our birth: now you banish us from Heaven, our true Country: So that in the midst of your kindness, you design us the Punishment of Cain in this world, & that of the Devils in the next. Is this all the effect of your stretched invention to find grounds for you Charity? what destiny would you have read us, if you had not stretched it out?  
 you give this occasion (if your protetestation be sincere) you cannot be offended, that I help your invention, by showing a ground for your Charity to fix on, by alleging those vere probable reasons, why Catholics do not embrace your communion.   

CHAPTER XXXV. Reasons, why Catholics do not embrace the communion of the Protestant Church.  
OUr B. Saviour 
(a) Mat. 7.15.  warns us to beware of those who come to us in sheep's clothing, but are interiorly ravenous wolves: & gives us a sign to know them by, their works. Catholics considered the works of the first Reformers; & by them Judged of their persons, whither they were sheep, or wolves.  
Imprimis they had a great motive to suspect the whole Reformation, because the occasion opf it was evidently reproachful. In Germany Luther's motive was emulation betwixt his order, & the Dominicans, & Envy, that these later should have the preaching of the Jubily. In Ingland lust begun it under Henry VIII. & Avarice, & Pride completed it under Edward VI.  
By whom was is most hotly embraced, & promoted? By Apostatas, in whom the flesh prevailed over the spirit: & the first step they made, was shaking of the yoke of obedience to their lawful superiors, to become independants. This is one sacrilege, which was accompanied with two others, breaking their vows of Chastity & Poverty.  
What motives did they use, to draw People to join with them? Propose Liberty from all Ecclesiastical laws, that were any way burthersome, or contrary to sensuality, as fasting praying on certain days, Pennances, etc. freeing men from the obligation of Divine laws, by teaching they were impossible, & rejecting some of them in particular, as that for Confession. Indulging sensualities, trampling on all that seemed burdensome, under pretence of Christian liberty.  
What effects followed the Reformation? A neglect of god's counsels, an insensibility of his Inspirations, a contempt of Religion, an unwillingness to be ruled, Rebellion in Church & state, a losing of the spirit of Prayer, a slyghting of all good works & anentire abandoning themselves to bad ones. The light of the Gospel promised, & that darkened with irreligious interpretations, the word of God held forth, & a great part of it cut off. A Reformation pretended in the Church, & the Church rob of its revenues: the Church worship purged, & the chief action of it, Sacrifice, abolished, the glory of God promised, & his sacred name by blasphemy profaned. Faith so commended, as by it Hope was destroyed by Presumption, & Charity by Schism. In fine, if any thing like zeal appeared in the first times of Reformation, it shown itself by Avarice, Rapine, Sacrilege, Pride, Dissensions, Schisms, Rebellious, Incontinences, Drunkenness, in a word Libertinisme. Which the sincerer part of your communion deplore with true tears; not with such, as you sheed for our errors. If these are the works of sheep, what are the works of wolves? And if by works we must, judge of men, what could they say of these Reformers?  
Letus lay aside what is past, & look on what is present: Is it not true, that though you talk much of Christianity, yet all marks of it seem blotted out of the lives of your flock? That therenever was more impurity in marriages, more corruption in families, more debauchery in youth, more ambition amongst the rich, more Pride amongst the Gentry, more Dishonesty in commerce, more sophistication in merchandises, more deceit amongst tradesmen, more intemperance amongst all? That fornication is thought a peccadillo; adultery, good fortune: Chastity a reproach te the sex: cheating & treachery, court virtue: Impiety & libertinism, strength of wit: Oaths & blasphemies, or naments of our language: perpetual gaming, a lawful divertisement for men: contempt of their husbands, neglect of the Education of their children, & of the care of their families, a privilege of women who have some advantage of birth, & fortune: & Drunkenness for all who have time & money to cast away? The prodigious numbers of houses designed for tippling is a sufficient conviction of the greatness of this vice: there being more in London alone, then in any ten Catholics towns in Europe, & probably more than served the whole kingdom in Catholic times: which are so many nurseryes of Idleness, whence all vices flow: & the thriving condition, they all live in, shows which may the riches of the nation go & on what their hearts are settled.  
You will say these are faults of the Reformers; but not of your reformation. But in this you are mistaken: for it comes from the very substantial parts of your reformation: so that if any do well, it is to be attribued to the goodness of their nature: If ill, it is to be charged upon your religion: which hath retrenched, on several pretences, almost all helps of Devotion.  
Christ to apply to us the merits of his passion, instituted seven Sacraments, which are administered in the Cat. Church. To regenerate us, Baptism: to strengthen us in faith, Confirmation: to nourisb our souls, Eucharist: to restore us to God's grace, if by frailty we have lost it, Penance: to prepare us for a passage to the other world, Extreame-unction: to confer grace necessary for a Churchman, or a marryed-man. Order, & Matrimony. Of those you have cut off five: & of the two remaining, that of the Eucharist, which Christ said was his body & Blood, you make only a bit of Bread, & spoon full of wine.  
The Catholics have every day the unbloody sacrifice of the Altar offered, at which they can as2ist: they are taught that mass is composed out of the law, & p Prophets, the Gospel, & Canonical Epistles: that it is a summary of the life of Christ, & commemoration of his death: that when they see the sacred host elevated, they must call to mind his elevation on the Cross for their sakes: & that they must offer him & themselves, with him, to God the father: As S. Austin teaches us l. 10. de Civit. Dei c. 20. This Daily sacrisice you have cut off, having something in cathedrals on sundays, in other Churches seldom. So the wholé week in all places, & a great part of the year in most places, passes with out that great exercise for your devotion.  
Ceremonies in divineservice are necessary to fix our Fancy on the things in hand, & to help to raise our soul to God. This they do first by their signification, as knocking our Breast is a signe of grief, & contrition: kneeling & bowing of our adoration of God: lifting up hands & eyes to Heaven, of raising our wills to God, etc. They likewise increase within us those dispositions, they signify, by a sympathy betwixt the soul, & body. These you have retrencht, as superstitious, which hath opened a door to the contempt of your holy service, & places, where it is celebrated, to which many of you show little more respect, then at other civil actions: nay many would not enter into a friends house with so little respect as they show, entering into the house of God.  
G.P. pag. 135. Religion consists in few things. 'tis true, nay it consists in one thing, (as to its perfection) the love of God above all things. But what then? are helps to stir up that love of God to be neglected? It is Pharisaical to place our confidence in the ceremonies, or consider them as the substance of Religion; but to look on them as its ornaments & means to stir up & strike good purposes deeper into our hearts, why should it be misliked? The wiser of your brethren in france acknowledge, & bewail the want of them: So will you if you consider it well.  
Catholics have an unquestionable ordination: for if we have none, yours must fall to the ground, you having received yours from us. Yours is not only questionable; but questioned actually & with seeming probability denied by Cath. 1. for want of a due minister, A Bishop. 2. for want of due matter & form. 3. for want of due intention for your Bishops owning no sacrifice of the new law, could not intent to confer a Power to offer sacrifice, which is essential to Preisthood. They were confirmed in their opinions of your want of Ordination, by your Owning Communion with those reformed Churches in France & Holland, which have no lawful ordination according to your principles: your directing yours to their Churches, advising them to receive the Sacraments from them: & admitting those Ministers to the Ministry amongst ou, without any new Ordination.  
To conclude they had those same motives to continue in the Communion of the Catholic Church, which S. Austin had: which he relates 1 contra Epist. Fundam. c. 4. Tenet consensio populorum & gentium, tenet auctoritas miraculis inchoata, spe nutrita, charitate aucta, vetustate firmata: tenet ab ipsa Sede Petri cui pascendas oves post Resurrectionem Dominus commendavit, usque ad praesentem Episcopatum successio Sacerdotum. Tenet postremò ipsum Catholicae nomen, quod non sine causâ inter tam multas haereses sic ista Ecclesia sola obtinuiut, ut .... Apud vos autem, ubi nihil horum est, sola personat veritatis pollicitatio. I am retained in the Catholic Church, by the consent of nations, by an authority begun with miracles, nourished with hope, increased by charity, established by antiquity. I am retained by a succession of Priest: beginning from S. Peter (to whom our Lord after his Resurrection commended the feeding of his sheep) until this present Pope, Innocent XI. Lastly I am retained by the very name of Catholic, which with great reason, amongst so many sects, this Church alone obtains.  
What have you to oppose against such strong motives? Scripture & the Gospel: which if clear for you, aught without doubt be preferred before all those other motives. But they found this very Gospel this Scripture pronounce in their favour, & against you. This is my body, says the Scripture: It is not Christ's body, say you. The commandments of God are not heavy, says the Scripture, The commandments of God are impossible, says you. A reward is due to our Good works, says the Scripture; No works of ours are meritorious, nay the best are sins, say you. Faith without works is dead, says the Scripture, & you commend faith, so as to make all good works be neglected. I grant, some amongst you of late, do not so crudely teach some of these doctrines, being ashamed of their deformity. But you cannot deny, but that they were taught by the first Reformers. Which was sufficient to convince the world, that Scripture gave no evident verdict for them: & make all afraid of their Reformation, who had a care of their souls.   

CHAPTER XXXVI. Greater exercise of Piety amongst Catholics, than Protestants.  
Baptism is given validly in both Churches, but with this difference, that we retain the ancient significant Ceremonies instituted by the Apostles, or at least in Apostolical times, which may be proved out of Tertul, S. Cyprian, S. Ambrose, S. Hierosme, S. Austin, & S. Denys: you have retrenched all, save only the sign of the Cross: And (O judicium 
(a) Exod. 8.19. ! This is the finger of God) the peevish refractory, stubbome children of your Church, have wrangled with her about that, & with the same reasons, as she had done with her mother the Roman Catholic Church: so visibly hath God 
(b) Mat. 7.2.  meeted unto you your measure, & 
(c) Sap. 11.17.  punished you by your sin.  
As ours come to the use of reason, a new Sacrament expects them, Confirmation which is the same mentioned so frequently in the 
(d) Act. 8.18.  Acts, of giving the Holy Ghost by imposition of the Apostles hands, which arms them against visible, & invisible enemies, with the spirit of fortitude to profess their Faith. Of this Protestants ....  
We find in every Church 
(a) Mat. 1.11.  Malachy's Prophecy fulfiled, a pure offering made to God, mass said. And in Catholic countries, rich, & poor, even the meanest artisans, & labourers, as Porters, water-carryers', &c, will steal so much time from their (almost) necessary Rest, as to give half an your to adore God, & his son Jesus in the morning hoping they will bless their labours all the day the better for it. O that you did but see with what attention, & respect they assist at those Divine Mysteries: how with their knees on the ground, their eyes on the Altar, their hart in Heaven, they accompany the Priest, & with him jointly make that oblation to God, with what sentiments they adore Christ present, & desire him to appease his father's wrath, for their sins, by the merits of his Passion: & preserve them from offending anew that day & to bless that days actions. What do protestants? As soon as they are up, they have their hand in the cup board, & in the cup their nose.  
Have any by mortal sin shut against themselves the gates of Heaven, which the Passion of Christ opened: they stir up a real sorrow for that offence of God, purpose amendment, & with these dispositions address themselves to a Priest, with a resolution to follow his advice, & perform what he shall enjoin. They discover to him all the wounds of their soul their most secret & most reproachful sins, as to God himself, whose vicegerent he is, being assured of an inviolable secret (& itis doubtless a perpetual miracle, that amongst so many thousands of Priests, not one should be found faulty in this point) They hearken to his advice, accept his Penance, to fast, pray, give alms, visit Prisoners, serve poor in Hospitals, or the like, according as the condition of the Penitent permits. Then receive Absolution in virtue of the power given by our Saviour 
(a) Io. 20.23.  to Priests. The effects of this sacrament are Remission of sins past, avoiding others, making Restitution, if any thing hath been taken (as some Inglish in France have experienced.) In fine, a newness of life. Of all this what is in use among Protestants? nothing.  
Are they judged fit, to approach the Divine table: they do it with a lively Faith, believing it is the true, real, & substantial body of Christ, With his blood, & Divinity, per concomitantiam, (Concil. Trid. sess. 13. cap. 13.) by reason of the inseparable union betwixt them: with profound humility; professing, with the Centurion, 
(b) Luc. 7.6.  their unworthiness to receive their lord, & desiring him to make them worthy. And with a Love proportionable to that Christ shown by instituting this Sacrament. What do Protestants? sometimes something: for their Ministers distribute a morsel of bread, & a sup of wine, & they may expet, to meet only with dispositions proportionable to those beggarly elements.  
Amongst us, 
(a) jac. 5.14.15.  Is any sick? He calls for the Priests of the Church, they pray over him, anointing him with oil in the name of the Lord, that the Prayer of Faith may save the sick, & god may raise him up, (in case it be for the glory of God, & the good of the Patient) & if he have cemmitted sins, they may be forgiven him. Thus in an Apostles words I have delivered our practice in administering the Sacrament of Extreme-Onction. Of which Protestants nothing.  
Besides mass, which all hear every day commonly: three times a day A Bell rings, to mind us of the Incarnation of the son of God, & move all with an Act of faith, to acknowledge it, & return God thanks for it: of which amongst Protestants nothing.  
I may conclude this comparison betwixt you, & us, as to the practice of Piety, with S. Austin's 
(b) Aug. l. de moribus Ecclesiae cap. 34.  words very pat to our purpose. Istis Manichaei, (Protestants) si potest is obsistite, istos intuemini, istos sine mendacio, si audetis, & cum contumeliâ nominate. Istorum jejuniis vestra jejunia, castitati castitatem, vestitum vestitui, epulas epulis, modestiam modestiae, charitatem charitati, & quod res maximè postulat praeceptis praecepta conferte. I am videbitis, quid inter ostentationem & sinceritatem, inter viam rectam & errorem intersit. Nunc vos illud admoneo, ut aliquando Ecclesiae Catholicae maledicere desinatis, vituperando mores hominum, quos & ipsa condemnat, & quos quotidie tanquam malos filios corrigere studet. Sed quisquis illorum bonâ voluntate, Deique auxilio corriguntur, quod amiserunt peccando, poenitendo recuperant. Qui autem voluntate mala in pristinis vitiis perseverant, aut addunt graviora prioribus, in agro quidem Domini sinuntur esse, & cum bonis seminibus crescere, sed veniet tempus, quo zizania separentur. Considering them well, see whither without offending against Truth, you can reproach any thing. Compare yourfasts, with ours: your chastity, your modesty, & chiefly your doctrine with ours. You will presently perceive what difference there is, betwixt vain boasting, & sincerity: going the stryght way, & wand'ring. At present I advise you, to cease from detracting from the Catholic Church, blaming the lives of men whom she condemns, & whom she daily endeavours to correct, as naughty children. If any of them with the help of God's grace are converted, they recover in the Catholic Church by repentance, what they lost by sin. If any notwithstanding all these helps to Piety continue obstinate in their wickedness, or add more grievous sins to those they have committed; they are indeed tolerated in the field of God, the Church, until the time come designed for the separation of the cockle from the good corn. Thus S. Austin.  
Glory then as much as you please with the lukewarm Laodicean Angel, That you are rich & èncreased in Goods, & want nothing. Yet assure yourself that as he, so you are poor, & wretched, & miserable, & blind, & naked. Your boasting of the advantages of your instructions, & discipline amongst your deluded admirers is like those Nurses, who wanting Milk, entertain their children, with rattles & bibs, & some insignificant nouriture. In reality there seems to be as much difference betwixt the spiritual food souls receive in the Catholic Church & that of Protestants, as there is betwixt the nouriture a child receives sucking a breast stretched with milk & that he gets by sucking a moistened finger. Which shall be further shown in the   

CHAPTER XXXVII. No Houses of devotion, nor spiritual Books Amongst Protestants.  
G. B. p. 145. A tentation, to become Papists, is the solitary & retired houses among them for leading a devout, & strict life, & the excellent books of Devotion have been published by many of that communion. & p. 147. I deny not that is the greatest defect of the reformation t at there are not in it such encouragements to a devout life. & p. 148. It is not to be denied, to be agreate defect, that we want recluse houses. But it fixeth no imputation on our Church, her doctrine, or worship, that she is so poor, as not to be able to maintain such Seminaries.  
ANSWER This is as pretty a sophism of non causa pro causâ, as I have seen. As if the small number of Inglish Catholics were richer than the whole body of Protestants; for we have founded many geate families of Religious: & you with all your industry could never settle one. There are reasons, for your Churches being so unsuccessful in these attempts, without doubt, as real, & true, as that, which you give is false: & it shall be my work to lay them out before you.  
The first, & chiefest reason, is a Judgement of God almighty upon you, forbreaking up, & dispersing so many houses of Piety. God was served in those houses, he was offended with that sacrilege, & there fore denies you that Blessing of which you are unworthy.  
A second: each one had rather keep his means to himself, then see them pass against his will to another lay family, for whom he hath nokindnesse. If any give it to God, & Religion, they design it should continue there, which cannot be expected in Ingland, as long as the memory is fresh of Henry VIII. & Elizabeth.  
A third: the foundation of your Reformation is inconsistent with a superstructure of Religion, or living in community together. Men cannot live together without a settled rule, or order, established, peculiar to that manner of life, & proper for it. Your Reformation is inconsistent with this, it teaching to reject all humane injunctions, as contrary to Christian liberty. When out of that principle you have taught men to despise all decrees even of general counsils, received by the whole Church, & confirmed by the practice of many ages, how can you hope, they should esteem Rules given by modern new men?  
A fourth: your doctrine denying all merits, or Reward, due to our actions. Hopes of advantage encourages us to labour: our industry is dulled assoon as those vanish. S. Ambrose thinks the Novatians unreasonable, who preached Pennance, & denied the fruit of it, l. 1. de Poenit. c. 16. Frustra dicitis vos praedicare Poenitentiam, qui tollitis. & lib. 2. c. 3. Merendi gratia Sacramenti, ad precandum impellimur: & hoc auferre vultis, propter quod agitur Poenitentia? Tolle gubernatori perveniendi spem, & in mediis fluctibus incertus errabit. Tolle luctatori coronam, & lentus jacebit in stadio: Tolle piscatori capiendi essicaciam, desinet jactare retia. In hopes of arriving at his Heaven the Pilot steers his ship: the wrestler strives in hope to throw his adversary: The fisher casts his nets in hope of catching some fish. All these would relent, were they persuaded the thing they aimed at were impossible. How then do you expect, that men should practise good works, when you teach them to hope for no good from them? It were indeed to be wished, that men would serve God, for God without regarding any reward. But that is a perfection all do not arrive to: And even the best are feign to use some other motives.  
A fifth: your clergy is utterly unfit to Direct, & Instruct such houses: our works have a greater influence on our neighbour, than our words. S. Hierome thought it incongruous, that a man, with a full belly should preach fasting, And how can a man preach chastity to others, who comes himself from the embraces of his wife, if he hath one, or hath his head full of Amourettes, & designs to get one, if he be a bachelor?  
It is in vain therefore that you seek the advantage of those withdrawing places from the noise, & trouble of the world, to those Devout Solitudes: your lives are not fit for them, your doctrine is inconsistent with them, & your past actions have shut that door of mercy unto you.  
As for Books of Devotion: The Author of the Fiat Lux, says you have printed several such composed by ours under your own names. So you hang us, & cherish our writings, as the Jews stoned the Prophets, & canonised their books. You own we have many excellent Books; All the world sees you have scarce any: nor can rationally hope for any. For  
He who writes a spiritual Book, aught to aim at two things the first to instruct the understanding with divine & eternal Truths. The second, to move the will to a hatred of sin, a contempt of the world, & to the love of God above all things. The first may be an effect of study: but the second cannot be attained unto, unless the Author be such himself. He must, as S. John, be 
(a) Io. 5.35.  a Burning &, shining light. Burn to God, by a true & unfeigned love of him, Shine to men, by the clear truths, which he delivers. He must feel with in himself those motions, which he endeavours to communicate to his Reader. Si vis me flere dolendum est primum ipsi tibi. A soul possessed with hope, with fear, with joy, with grief, with love, with hatred, in fine with any passion, doth express not only the thoughts; but the passion itself with tropes proper: by which means it not only informs the understanding, but also stirs the will of the hearer, or reader to like inclinations.  
Read Seneca's epistles, or other moral works, or Cicero's, you shall find agreate many excellent Truths. Yet I never knew any man the better in his morality for them: As they themselves notwithstanding those lights, were fare from being Good men, as you may see in Lactantius l. 3. divin. Instit. from the 13. Chapter. On the contrary the reading of Saints works hath a great force to move us to Good. S. Austin l. 8. Confess. cap. 6. says some were converted, by reading the life of S. Antony, several have have taken serious resolutions of leading a Christian life, by reading those Confessions. And I have known Several moved to love mental Prayer, by Reading S. Teresa's works: & to the love of God, by using those of S. Francis de Sales.  
This is a great defect in all our Protestant writers. I will instance in two, who seem each in his kind to overtop his Confreres, quantum lenta solentinter viburna Cupressi. The one Bishop Andrews, who by divisions & subdivisions instructs well, only sometimes verborum minutiis rerum pondera frangit. The other is the Author of the whole duty of man: who hath many excellent Truths, & very practical, as well as the first: yet seem not to move the will, because of their cold way of treating their doctrines. They Shine, but they do not Burne.  
This heat is not to be attained unto but by Prayer. Which inflames our hart, with the love of God (In meditatione meâ exardescet ignis, Psal. 38.4.) It is this love, which unites us to God: & this union makes us capable of doing great things. For an instrument must be in the hand of the work man, to do completely what is intended: if it be distant from him, and not held, but by a small thread, the work will be difficult, & imperfect, if there can be any. We are all the instruments of God in order to all good works especially in writing spiritual books, in which, if there is any thing good, it must come from God the fountain of all good.  
The Apostles after the Ascension expecting the coming of the Holy Ghost 
(a) Act. 1.14.  continued with one accord in Prayer. S. John baptist althô sanctified in his mother's womb, & designed for the office of Precursor, & by consequence fitted from above for that office, yet He was 
(b) Luc. 1.80.  in the desert till the days of his showing to Israel: sequestering himself from the company of men, & conversing only with God & his Angels, the far greatest part of his life. And the word Incarnate not for any need of his own; but to give us example, past 40. 
(c) Mat. 4.8.  days in fasting, & prayer in a desert before he began to preach. And when he had begun, he passed the days with men, & the nyg●ts 
(d) Luc. 6.12. Erat pernoctans in oratione Dei.  in Prayer, with his heavenly father. Species tibi datur, forma tibi praescribitur, quam debeas aemulari, says S. Ambr. lib. 6. in Luc. This was the practice of S. Gregory Naz. S. Basil, S. chrysostom. And in later times Ignatius de Loyola before he began the Society past a retreat in a cave at Manresa. Godalone is in peculiar manner the father of lights, all is darkness, but what is received from him. The greatest spiritualists that ever held a pen, even the writers of Scripture, at the same time they taught us received their lesson from the Holy Ghost: & first the ears of their hart were open to 
(a) Psal. 84.9.  hear what God spoke to them, than they opened their mouth to speak out 
(b) Mat. 12.34.  of the abundance of their hart, to us.  
Now what years, what months, what weeks, or at least days, do you of the ministry pass in solitude in Prayer? I find little footsteps of it in any of your works: & when you fall upon those things, you discover you are strangers to them, for you advance like one, who groapes to find his way in the dark: you have some terms of Scripture, of communication with the lord, walking with God, & the like, which you use on all occasions: which are in themselves very significant; but insignificant to you, because not understood by you. I never found any, who could practically explicate them, so as to be tolerably understood. In deed there are inscripture many things not to be understood, but by Prayer. Such is that Saying of our Saviour: 
(c) Io. 12.25.  He that hateth his soul: which S. Francis Xaverius used to say, was dark in study; but clear as noon day in Prayer.  
Humility is necessary in a spiritual man God being pleased, 
(d) Mat. 11.15.  To reveal his mist eries to the little ones; when he conceals them from the Proud & wise. Their are, those instruments, which God chiefly uses: For 
(a) 1. Cor. 1.  God chooses the weak things, to confound the strong: & the foolish things to confound the wise: the base, and contemptible things to confound the proud, & presumptuous, that no flesh should glory in his presence. Now this virtue, is a flower scarce to be found in your garden.   

CHAPTER XXXVIII. Protestant Doctrines contrary to Piety.  
FRom your p. 149. till the end, you make an elogium of your Church, & you describe an Utopian Congregation, rather than it, or if it, you speak rather what you wish it were, than what it is. You except indeed from the common rule some persons, whose lives contradict your assertion, & say their bad lives ought not or eflect on your opinions. & p. 153. What ever the practices of too many amongst us be, yet there is no ground to quarrel our doctrines.  
I join issue with you as to owning this truth: that in the field (the Church) there is cockle, widow th' corn; in the Barne-floore, chaff with wheat: in the net, bad as well as good fishes: foolish virgins, as well as wise. That as S. Austin 
(a) August Epist. 137.  observes, we cannot hope that in any Congregation consisting of many persons, all should be great Saints, seeing in the Ark of No of eight persons one (Cham) was accursed: that out of Abraham's family Ishmael was cast: that in Isaac's family, Esau was hated: in Jacob's Reuben defiled his father's bed. In David's one son committed incest, & another turned Rebel. Amongst the Apostles there was one judas. In the earthly Paradise Adam fell; & in Heaven the Angels sinned. Hence it is no reproach to any Congregation, to have some bad livers sometimes discovered in it, provided its established laws do not abet the evil, nor its doctrine incline to it. I ownesome ill livers in the Catholic Church, as well as in yours. But we have many great Saints who appease God's wrath; & you have none. We must see whither doctrines foster Impiety? you say ours: & I have, I think, convinced your error; we say yours, & thus we prove it.  
First: nothing is embraced or aimed at by our will, but what is good, & possible to be obtained. It is not credible that any man in his wits, will seriously set himself to make a ladder, to reach the moon, or boots to wade from Ingland to Jamaica: both being Looked on, as impossible, considering the height of the moorce, & the breadth, & depth of those seas. Wherefore Protestant doctrine, teaching that the commandments of God are impossible, is destructive to all serious endeavours to keep them.  
How contrary to this was the discourse of Moses 
(a) Deut. 30.11.  when he persuaded the Israelits to the observance of the commandments because they were not difficult, the things commanded being nether in Heaven, nor within the Earth, nor in remote regions, that is to say, nether so high, nor so low, nor so remote, as to be out of their reach; but that they were in their hart, & mouth, that is to say very near or easy. S. John, 1. Jo 5.3. to the same intent, said the Commandments were light, with this motive we encourage ours.  
Two things may be answered to this reason: first that some of ours have taught that doctrine, & secondly that some of yours do not teach it. To the first I reply, that I ansenius indeed did hold it: but was immediately condemned by the Pope, & the whole Church: so his doctrine doth not discourage ours. And to the second: your Church never made any solemn decree against it; nay it owns Communion with those who teach it: so the discouragement lies with you.  
Secondly your excessive exagerations of faith as all sufficient to salvation, & your neglect of other virtues, & good works, may incline to faith; but stirs up to no labour for other virtues, as being of no necessity, & no great use: now we place faith in the rank S. Paul assigns it, 
(a) 1. Cor. 12.  at the feet of Charity: & with S. James we teach, that 
(b) jac. 2.26.  with out works, it is dead. We own with the Apostle, that without Faith nothing can be done in order to eternal bliss, (because 
(c) Heb. 11.6.  it impossible to please God without it,) & with it alone nothing considerable is done. Hence we teach our People too keep their Faith, as the Apple of their eye, but withal to cherish Charity, as their Hart.  
Thirdly: Hope of advantage is a great spur to virtue, this encourages the soldier in his battles, the merchant is his voyages, the Husband man in his labours: whose endeavours would slacken was there no corn, no gain by merchandise, nor victory, to be hoped for, Now we teach, that through the Passion of Christ, & by the promise of God, a reward is due to good works; & you deny this, pretending that nothing is due to the best of them, but Hell, & damnation, they being all sins. So our doctrine encourages to good works, & yours dishartens them.  
Fourthly: what soever doctrine diminishs the fear of the punishment due to sin, is contrary to virtue, because that fear is a great curb to our Passions. Now your doctrine doth diminish that fear, for you teach that faith secures to you your act of oblivion, your full pardon, so that those who believe sound, need fear nothing: Faith having a virtue to blot out all sins.  
G. B. pag. 154. We cannot be charged, for having taught our People to break any one Commandment.  
ANSWER. You seem charged for teaching them indirectly, to break them all: saying the keeping them is impossible, in itself, fruitless if they should be kept, & their breach not prejudicial.  
G. B. pag. 160. Bad practices may furnish matter for regret; but not for separation.  
ANSWER. It is true, when & where principles of religion are contrary to such practices; But when these bad customs are natural sequels of the doctrine, & necessarily flow from it, not only the practices are to be detested, but likewise the doctrine whence they flow, is to be abhorred as pernicious to souls, & the Church which teaches them as doctrine either necessary to be believed, or even probable in practice, what soever Church it be, is to be forsaken as the Chair of Pestilence.  
Si quid de Tuo, Deus meus, dictum est, agnoscant Tui: Si quid de Meo, & tu ignosce, & tui. Aug.    

AN INDEX OF THE CHAPTERS.  

Chapt. 1. MR. G. B. his design, & his disposition, when be writ this book: of the Wickedness of the world. Pag. 1  
Chapt. 2. Of Antichrist. Pag. 6  
Chapt. 3. The true designs of Christian Religion. Pag. 11  
Chapt. 4. G. B.'s explication of the Designs of Religion. Pag. 15  
Chapt. 5. Of the Characters of Christian Doctrine. Pag. 19  
Chapt. 6. Scriptures suppressed. Pag. 23  
Chapt. 7. Idolatry of Pagans. Pag. 30 

Section 1. Pagans thought their Idols to be Gods. Pag. 31  
Sect. 2. The beginning & occasion of Idolatry. Pag. 41  
Sect. 3. What were the Pagan Gods? & that the Pagan Gods had been men. Pag. 52  
Sect. 4. The Roman & Grecian Jupiter, was not the true God. Pag. 68  
Sect. 5. Wither all Pagans believed one God? Pag. 84  
Sect. 6. Of the unknown God at Athens. p. 98    
Chapt. 8. How G. B. proves Catholics Idolaters? p. 104  
Chapt. 9 Of Mediating Spirits. p. 107  
Chapt. 10. Of the Intercession of Saints. p. 116  
Chapt. 11. Pretended charms of Holywater, wax-Candles, Agnus Dei's. p. 126  
Chapt. 12. Of Ceremonies. p. 130  
Chapt. 13. Scripture, & the Church & of the Resolution of Faith. p. 137  
Chapt. 14. Of Merits. p. 151  
Chapt. 15. Punishments due to sin forgiven. p. 153  
Chapt. 16. Of Purgatory. p. 157  
Chapt. 17. Priestly Absolution. p. 166  
Chapt. 18. Of Pennances. p. 171 

Sect. 1. Fasting. p. 172  
Sect. 2. Prayer. p. 175  
Sect. 3. Pilgrimages p. 178  
Sect. 4. Two Objections answered. p. 182    
Chapt. 19 Sacrifice of the Mass. p. 183  
Chapt. 20. Regal Office of Christ, & of Transubstantiation, Dispensing in vows, etc. p. 188  
Chapt. 21. Love, & its two species, Repentance, mortal, & venial sins. Attrition, & Contrition. p. 192  
Chapt. 22. Theological Virtues. p. 200 

Sect. 1. Of Faith & Heresy. p. 201  
Sect. 2. Of Hope & Presumption. p. 206  
Sect. 3. Of Charity. p. 209  
Sect. 4. Answer to what G. B. objects. p. 212    
Chapt. 23. Efficacy of Sacraments. p. 215  
Chapt. 24. Probable opinions, & good intentions: & of the Author of the Provincial Letters. p. 217  
Chapt. 25. Papists do not allow to break the commandments. p. 225  
Chapt. 26. Riches, & Pride of Churchmen. p. 230  
Chapt. 27. Unity of the Church in Faith, & Sacraments. G. B. own Protestants to be schismatics, severity against dissoniers, & of Hugo Grotius. p. 235  
Chapt. 28. Zeal of souls in our Bishops. Reformers: & of S. Cyran, Arnaud, & Jansenius. p. 241  
Chapt. 29. Small Objections. Residency, commendams. p. 254  
Conclusion of the first & beginning of the second part. p. 257  
Chapt. 30. Catholic Faith how delivered? Rules to know Tradition. Faith never changed. The dispute betwixt Mr. Arnaud, & Mr. Claude. p. 260  
Chapt. 31. Revelations, & miracles, p. 269  
Chapt. 32. Wither all Mysteries of Faith Common. p. 276  
Chapt. 33. Faith not dependant on senses. p. 283  
Chapt. 34. Mr. G. B. Intention, & Meekness p. 289  
Chapt. 35. Reasons why Cat. embrace not the communion of the Protestant Church. p. 296  
Chapt. 36. Greater exercise of Piety amongst Catholics then amongst Protestants. p. 304  
Chapt. 37. No houses of devotion, nor spiritual Books amongst Protestants. p. 310  
Chapt. 38. Protestant Doctrines contrary to Piety. p. 318    

A Catalogue of some Authors, whose Pages are cited in this work: with the places where, & years, when, they where printed.  
I name only those Authors, whose Pages I cite, by reason that their treatises being long, or not divided into Chapters, the places I use would not be otherwise easily found.  
Authors. Where Printed. in what year. Aristotle Parisiis 1619. Arnobius Parisiis 1666. Athenagoras Parisis 1636. S. Chrisostome Etonae 1613. Commodianus Parisiis 1666. S. Cyprian Parisiis 1666. S. Cyril. Alexan. Parisiis 1638. S. Hierome Antwerpiae 1578. Julius Firmicus Parisiis 1666. Justinus M. Parisiis 1636. Minutius Felix Parisiis 1666. Origen. c. Celsum Cantabrig 1658. Tertullian Rotomagi 1662. Theodoret Parisiis 1642. Ger. Jo. Vossius Francofurti 1668.   

Faults escaped in the Printing.  
I intent only to correct those, which are considerable, & may alter the sense. The rest I leave to the courteous Reader.  
In the eight page of the Preface, line 26. jupiter in Reade jupiter is. Pag. 5. l. 7. When r. Where. p. 11. l. 13. Tru the r. the true. p. 13. l. 31. c. 20. r. c. 25. p. 18. l. 9 deprescript. r. depraescrip. c. 40. p. 338. p. 19 l. 9 said r. laid. p. 32. l. 24. who, where r. which were. p. 38. l. 4. said to r. said of. p. 41. l. 12. though r. through p. 44. l. 19 make r. made. p. 51. l. 10. sentelesse r. senseless. p. 53. l. 12. addicted the ro r. addicted to. Item l. 26. say the r. say then. p. 54 l. 23. God nations r. God of nations. p. 68 l. 1. sals r. fals. p. 75. l. 29. wife r. wife. p. 78 l. 14. place Ovid's r. place in Ovid's. Item l. 16. mode r. made. p. 79, l. 18. Phiny r. Pliny. p. 84. l. 3. for r. far. p. 86. l. 13. beaty r. beauty. p. 88 l. 28 43. r. 47. p. 90. l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 99 l. 4. many r. may. Item l. 17. yet r. ye. p. 100 l. 18. then r. them. p. 104. l. 21. If r. It. p. 117 l. 10. bnow r. know p. 118. l 29. or the r. on the p. 131. l. 1. wherely r. whereby. p. 146. l. 8. faith r. faith. p. 148. l. 6. your fall r. you fall. p. 159 l. 4. expianda r. expiandae. p. 162. l. 5. incapable r. capable. p. 179. l. 28. adify r edify. p. 189. p. 189. l. 29. or him r. on him. p. 190. l. 13. (a) r. Act. 15.29. Item l. 27. epickia r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 191. l. 16. for idden r. forbidden. p. 194. l. 22. post r. lost. p. 195. l. 27. ever r. even. p. 196. l. 2. are r. as. p. 201. l. 4. place, is r. place it, p. 202. l. 28. dedmed r. deduced. p 213. l. 14 mediocry r. mediocrity. p. 219. l. 27. this r. his. p. 221. l. 6. breahes r. breaches. p. 226. l, 26. hill r. kill. p. 231. l. 7. Poverly r. Poverty. Item l. 14 war r. was. p. 239. l, 4. our r. your. p. 243. l. 4. but not even r. but even. p. 244. l. 22. man's r. manners. p. 247. l. 28. they r. he. p. 251. l. 22 him R. S. r. him by R. S. Item l. 21. to make r. to make way. p. 154. l. 13. fryghte r. fryghted. p. 255. l. 19 this r. his. p. 256. l. 12. you r. your. p. 263. l. 4. do r. due. p. 266. l. 14. sound r. found Item l. 28. the r. he. p. 267. l. 13. buffled r. baffled. p. 269. l. 4, us sherin r. Usher in. p. 273. l. 12. their r. those. p. 276. l. 14. vulgary r. vulgar. p. 277. l. 4. form r. for. p. 279. took r. tobe, p. 295. l. 23. you: r. your. p. 297. l. 7. burther some r. burdensome. p. 305. l. 10. your r. hour.   

A LETTER TO MR. R. CUDWORTH D. D.  
SIR,  
I had finished this treatise, before I saw your learned work against Atheism: I seldom read any book, with greater desire to learn from it: Your Candour discovered in your Preface by owning, & correcting a mistake, increased my opinion of your abylityes, & my hopes of new lights in obscure matters, from so great labour, accompanied with such sincerity. The first lesson of wisdom is to speak of nothing, but what we understand perfectly. The second is to correct Willingly, what is unadvisedly spoken. S. Aug. epist. 7. having said that Cicero would never recall any thing, he had once spoken, says that he thinks that no sign of a Wiseman. Haec laus, quamvis praeclarissima videatur, tamen credibilior est de nimium fatuo, quàm de sapiente perfecto. Nam illi quos Moriones vocant quantò magis à sensu communi dissonant, magisque absurdi & insulsi sunt, tantò magis nullum verbum emittunt, quod revocare velint: quia dicti mali, & stulti, vel incommodi poenitere, utique Cordatorum est. We must earnestly contend for that Faith, which was once delivered to the saints. (Jud. v. 3.) & which from them hath been handed down to us by the Church: Here we must be , as Rocks: But as for other doctrinal Points, whither grounded on History, or natural Discourse, we ought not to take them for better, for worse, to have, & to hold, till Death us departed, or stick to them longer, than they appear conformable to Truth. I think the best qualification of an Author, is that Docile Disposition, which the best of all purely humane Authors, S. Austin, expresses l. 1. de Trin. c. 3. Quisquis haec legit, says he, ubi pariter certus est, pergat mecum, ubi pariter haesitat, quaerat mecum, ubi errorem suum observat, redeat ad me, ubi meum, revocet me: ita ingrediamur simul charitatis viam, tendentes ad Deum. Et hoc placitum pinm atque tutum, cum omnibus inire volo, qu● ea, quae scribo, legunt ........ You have given a pledge of that good quality: so I am confident these objections against some points treated in your Book, will not be unwelcome to you.  
You own some very few Philosophers to have thought God to be corporal, viz, Epicurus, Strato, &c. but that the major part believed him a pure spirit, & adored the only true God, under the names, jupiter, Minerva, Osiris, or Venus. I said with the ancient Fathers, & Primitive Christians, that althô all Pagans, (nay all men) had naturally a knowledge of the true God; yet those, they adored, were Men. To the proofs alleged above, I add now four. 1. Taken from the diversity of their sexes. 2. From their Generation. 3. From their Death. 4. From their Rites.  
1. The different sexes of the Pagan Deitys is a convincing proof, that they were not spirits; but Men & women, or at least Males & Females, & by consequence corporal. This reason takes up a great part of Arnobius' third book, from pag. 46. where he gins with these words: Adduci primum hoc ut credamus, non possumus, immortalem illam, praestantissimamque naturam divisame esse per sexus. And he says, that Cicero having ingenuously professed his dislike of this, the Pagans designed to get his works abolished by the Senate, as confirming Christian Religion, & destroying ancient true Paganism. Oportere statui per Senatum, aboleantur ut haec scripta, quibus Christiana comprobetur, & vetustatis opprimatur auctoritas. So essential to Paganism was this diversity of sexes. Which being only designed for carnal Propagation, brings on my  
2. Reason: they received their being from their Parents, as men do. This I proved p. 61. out of Ovid 4. Fastorum, speaking of Venus: Illa Deos omnes, longum est numerare, creavit. You p. 488. distinguish Urania Aphrodite from the vulgar, & p. 489. you say this verse signify, that All the Gods were made by Venus, that is, one supreme Deity. Where our doubt is what Venus Ovid speaks of, the Divine, which is God, say you: the vulgar, say I: & thus I prove it. That Venus, which makes males fight with one another, & sport with the females of their kind, for which young men break their sleep, to give serenades to their misses: who by Adultery with Anchises brought forth Aeneas; who contended for a golden Apple, with juno, & Pallas, & under went the Judgement of Paris: fought in defence of Troy, & was wounded there, is not the true God (I scarce think any Theist will hear with Patience such Blasphemies said of God) but is the vulgar Venus. Ovid speaks of her, for he says: 
Quid genus omne creat volucrum, nisi blanda voluptas:  
Conveniunt pecudes, si levis adsit amor.  
Cùm Mare trux Aries cornu decertat, & idem  
Frontem dilectae laedere parcit ovis,  
Primus amans carmen vigilatum nocte negatâ,  
Dicitur ad clausas concinuisse fores.  
Pro Troiâ, Roman, tuâ Venus arma ferebat  
Cùm gemuit teneram cuspide laesa manum.  
Coelestesque duas Troiano judice vicit;  
(Ah nolim victas hoc meminisse Deas.)  
Assaracique Nurus dicta est, ut scilicet olim  
Magnus julaeos Caesar haberet Avos.   
You cite for your interpretarion euripides in Stobaeus, & Boetius, who speak of the Celestial Love. What then? The Divines, the Fathers, the Scripture speak of it, for they speak of the Holy Ghost. What is that to Ovid's verse, which none of them mention, of which alone is our debate?  
3. They died, as other men. This is likewise urged by all Fathers against the Pagans, To those above cited I add S. Austin l. 1. de cons. Evang. c. 23. where having proved out of Cicero, that all the Pagan Gods had been Men, & alleged the later fiction of Cesar's being changed into a Star, of which Virgil: Ecce Dionaei procedit Caesaris Astrum: He says: Videatur ne fortè hystorica Veritassepulchra falsorum Deorum ostendat in terra; vanitas autem Poetica stellas eorum non figat, sed fingat in caelo. Neque enim revera stella illa jovis est, aut illa Saturni; sed post eorum MORTEM syderibus ab initio mundi conditis haec nomina imposuerunt homines, qui illos quasi DEOS habere voluerunt. You see, Sir, S. Austin's opinion, of the Pagan Gods: viz, that in real Truth they had been men, even jupiter himself, that they were, dead as other Men, that they had been buried: & that in real Truth, their sepulchres were to be seen.  
4. Their Rites, or Ceremonies, show them to be dead men, as I have said. Baruch 6.30. 31. describes them in this manner: Sacerdotes sedent habentes tunicas scissas, & capita & barbam rasam, quorum capita nuda sunt. Rugiunt clamantes contra Deos suos, tanquam in coenâ mortui. Which probably was the reason, wherefore some of these things were forbidden to Priests of the old law, Leu. 10.6. & to all the Jews Deut. 14 1. Hence proceeded that ordinary Check of the Christians to the Pagans; that they should not lament them, if they were Gods, nor adore them, if they were men. Which seems borrowed of Xenophanes the Colophonian, who said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Accordingly the ancient Poet very judiciously inferred, that Osiris was a man, because his Priests lamented him. Et quem tu plangens hominem testaris Osyrim.  
You see, Sir, that the Pagan Gods were men: viz, jupiter, juno, Minerva, & Venus, were such, as well as Quirinus, or Flora. And that Jupiter himself was personated by a filthy Devil appears. 1. By his own confession. 2. By his permitting the cult of Priapus, Venus, &c. & opposing none, but that of the trv God. 3. By the filthy sports he exacted, which were incentives to debauchery. Hence Tertullian l. ad Scapulam c. 2. p. 129. says, that the Pagans knew naturally the God of Christians, but adored only those whom the Christians knew to be Divils'. Nos unum Deum colimus, quem omnes naturaliter nostis. Coeteros & ipsi putatis Deos esse, quos nos Daemones scimus.  
You make two objections, which I have not yet answered. The 1. pag. 452. Jupiter is called omnipotent. ANS. It is true, the Pagans took him to be the Aether, as you may see in Euripides, & that is by the Poet called Omnipotent, l. 2. Georg.  
Tum Pater omnipotens faecundis imbribus Aether Conjugis in gremium laetae descendit.  
The 2. pag. 453. when Christians had obtained rain, Populus ad●amans jovi ...... In jovis nomine Deo nostro testimonium reddidit. Tertul. l. ad Scap. c. 4. pag. 131. ANS. You might as well say that man was Vigil, who owned his verses, & received a reward for them. Tertul, Apolog. c. 40. pag. 71. says: Cùm misericordiam extorserimus, jupiter honoratur. We Christians obtain of our God mercy, & you Pagans ascribe it to your Prayers, & to Jupiter's goodness. Where in you are mistaken for you draw only mischiefs, & miseries on your Countries, & heads, by despising God, & adoring statues. Vos malorum ilices semper, apud quos Deus spernitur, & statuae adorantur.  
But if Jupiter be the true God, tell us, which of the Jupiter's? Arnobius tells us, there have been several: Vossius & Stillingf. reckon six: Varro in Tertul. Apolog. c. 14. pag. 44. reckons up 300. It would be pleasant to hear these contend which shall be the true God: as Arnobius lib. 4. pag. 59 & 60. makes the Minerva's dispute which of them is his daughter. He mentions there also three Diana's, & Aesculapiu's, four Vulcan's, & Venus', five Bacchus', six Hercules, etc.  
As for the name, jupiter, pag. 451. you will not have it come from juvans Pater; but jovis Pater: which, jovis, without peradventure, is the very Hebrew Tetragrammaton, only altered by a Latin termination. And you send the two best Latinists, that Pagans & Christians ever had, Cicero & Lactantius, to school, to learn Latin, for ignorance of this. I cannot subscribe to you, 1. Because this is warranted by no latin Author. 2. The Tetragrammaton is not known, as the Poliglot says prol. 8. n. 19 josephus says it contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, four vowels; but what they were, or how pronounced, he doth not say: how can you build so confidently upon so uncertain a foundation? 3. Many Latin names end in A. as Scaevola, Nassica, Seneca, Galba, Caligula; none occur to me, in Is: For Thais is of Greek descent. So if the Tetragrammaton was, what you to confidently say, the termination, jehova, or jova, had been more Latin, then jovis. And we see, that if jovis was ever in use, it was presently laid by, as not Latin; when the names ending in A. were never changed.  
As here you make Cicero an Ignoramus in Latin, p. 309. so you give the like character of Plato in Greek; in the Etymology of Minerva, or Athena, which you bring from Neith, thus: Neith, Thien, Then, Thena, Athena. Something like this was this Etymology, of Hooper from King Pippin, thus: Hooper, Hopper, Happer, Dapper, Diaper, Napkin, Nipkin, Pipkin, K. Pippin. You have a Talon in finding Etymologys, 'tis pity you do not practise it more.  
You pretend this Minerva, or Athena was a name of the true God, whom the city; Sais, in Egypt, adored under the name of Neith. Arnobius l. 4. pag. 60. will teach you another lesson, that she was a Woman native of Sais, ex caeno, & gurgitibns prodita, coagulataque limosis: composed of the filthy mud of Nilus, upon whosebanks her native Town stood. You will also see there, with what disdain, & indignation the rest reject the claim of this Dirty Saitick slut, to be the daughter of jupiter.  
Osiris is also raised to a name of God, whom all hystories speak to have been a man, brother to Isis, killed by her husband Typho for Incest with her, his body cut in pieces, & scattered in several places. That she with the help of Anubis, the Captain of her guards, or her chief Hunt's man, found them all again, except one, which Modesty should have hindered het from seeking, as well as me from naming. Yet the pretended Goddess Isis, was so desolate for the loss of this part, that to comfort her, in her sacred rites, a Resemblance of them was shown to her, by her Priests, as if they had found that part. Osiris then was a man: such were Venus, jupiter, & Minerva.  
Wherefore let us say with the Apostle Rom. 1. The Gentills knew God, but adored him not. All their Religion being taken up in the cult of Dead men.  
P. 451. You say the Roman Capitol was dedicated to the B. Trinity: of whom the Poet said: Trina in Tarpeio fulgent consortia Templo. viz. jupiter, Minerva, & juno, & pag. 454. (so it should be, which is marked, 414.) you find another Trinity in Egypt: Eicton, Hemphtha, & Osiris. As if by all three, the Pagans understood the Trinity. Had the three Graces, three Parks, three Gorgon's, three Furies, three judges, & three Rivers in Hell, or three headed Cerberus or three bodied Geryon occurred, you would have given us more marks of your Talon. To confute these dreams what I have said is enough: seeing those persons have once been Men. That the Platonicians knew the mystery of the B. Trinity, we learn of S. Austin: But that the Divine persons, as One in Nature were exposed even by them, to public veneration, I cannot believe: for the Fathers universally deny the Pagans to have adored the true God.  
In your whole Book you endeavour to prove, that the unity of God was a prime article of the Pagans Creed. I am sorry so much labour should be lost, as it must be, seeing the thing is evidently false. To what I have said c. 7. s. 5. I add these proofs out of Origen who l. 1. cont. Cells. p. 5. speaks of laws for Idols, & Polytheisme. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & pag. 28. he says: Prophets were given to the Jews, to hinder their falling into Pagan's Polytheisme: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And l. 3. p. 155. he says the Wise Men, or Philosophers, fell from the cult of one God, to Atheistical, or impious Polytheisme: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & l. 1. pag. 51. he says Aristotle fled to Chalcis fearing the fate of Socrates from the Athenians, lest these should twice sin against Philosophy.  
Yet I am more concerned (for your own sake) for what you say pag. 256. then for any thing else: For there you assure, that Origen expresseth l. 5. cont. Cells. Great zeal against Christians, using the Word Zeus, jupiter, for the true God: as acknowledging some Christians to have used it. Whereas he says. Christian's would rather endure any torments, then use it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Your other slips seem to be mistakes; but this is a fault against that sincerity, for which I commended you. Unless (as I had rather believe) you took that Citation upon the credit of some other.  
The jansenists have published whole books of Fathers to make way for some one sentence: and written lives of Saints, for one passage resembling their condition. Some guess your book to be of that nature: & that Atheism is only a Stalking horse, to conveygh you unobserved to your game, Popery: & so your Book will be like a Pike, which is a long piece of wood, to give motion to a little piece of Iron, which alone doth the feat. I rather believe what you pretend, that it really is designed against Atheism, & so, like a sword, each part serves to wound your Adversary. I wish you had not with it mingled those points against Popery, which may reflect upon the rest: for men are apt to suspect all, when they find themselves once deceived. Irenaeus l. 2. c. 24. Non oportet universum ebibere mare cum qui vult discere, quoniam aqua ejus salsa est. Tasting here & there of it, is a conviction sufficient. In Nabuchodonosor's statu, there was a little dirt mingled with the Iron, brass, silver, & Gold: all strong or precious except that small parcel. (which notwithstanding its littleness) occasioned the ruin of all. God forbidden any such thing should fall on your Work, whose arguments against Atheism are unanswerable: & I have such an esteem of labours against that hyghest Impiety, that I should think my time well spent in seeking citations, or playing the scribe for the workmen.  
But seeing my condition doth not permit that: I will give you this advice (the only help withim my power,) that you consider in the first place, whither a thing be true, & then, what use may be made of it, in order to other Truths. Non indiget Deus nostro mendacio, ut pro illo loquamur dolos, says Job. 13.7. And S. Greg. l. 11. mor. c. 15. Veritas fulciri non quaerit auxilio falsitatis. You thought doubtless, it would be a great conviction of Atheists, that all Religions, & public laws had established the contrary Truth. Now this being untru gives an advantage to an Atheist, seeing you build your assertion, on such a quicksand. The Argument it more convincing when drawn from that great Truth, delivered by Fathers, that all men have a natural knowledge of one God, & that so deeply engraven in them, that maugre all the strength of laws, the rigour of torments, the force of bad education, the Sophisms of Philosophers, the industry of wickedmen, desirous to ease themselves of the remorse of conscience, & fear of a future Judge, & the wiles of the Devil, it persevered, & shown itself in certain occasions, & so possessed the hart, as to force the mouth to speak out of its abundance. Certainly this voice of nature triumphing over all the force & Art of Men, & Devils, is a clearer Testimony of one God preserving his possession in, & over his creatures, & controlling all adjectitious Notions, than any Demonstration man's wit can invent; especially some Atheists pretending to invalidate this reason, from the notion we have of a God, by saying it comes not from Nature; but Education, & Humane Laws: which Plea is evidently defeated by this Truth that Laws, Religion, & Custom were once against that Idea of one God (all concurring to establish the contrary opinion of many Gods) which yet prevailed over them all. So the dirt of untruths, mingled with the Gold of many great, & precious Truths, doth in reality weaken those, which would be more convincingly drawn from, & established upon our Principles.  
I wish you good success in attempts upon Atheism, as long as you confound not with it any Catholic Truth: being  
Yours, as much as Truth will permit. W. E. Decemb. 29. 1678.