ANTI-GOLIAH: OR An Epistle to Mr. BREVINT, CONTAINING Some REFLECTIONS upon His SAUL, and SAMUEL, At ENDOR. WRITTEN By E. W. Volunt videri aliquid dicere, dum tacere erubescunt, & inania dicere non erubescunt. August. They would seem to say something, being ashamed to be silent, & not ashamed to speak Idly. Aug. With leave of Superiors, 1678. House of Hanover bookplate MUNIFICENTIA REGIA. 1715. GEORGIUS D. G. MAG. BR. FR. ET HIB. REX F. D. J. P●●● Sculp TO THE READER. CHRISTIAN READER: YOu are invited to be not only Spectator; but Judge of a combat, betwixt a Giant, & a Pigmy, a Philistin, & an Israelit, Goliath, & one of the army of the Living God. Our forces are unequal; he a man of war, from his youth, trained up to such battles; I but a youth, a raw soldier in them: he an ancient Doctor of Divinity; & I a y oung Divine, scarce worthy of that name. Another advantage he hath, by living amongst us, as he saith in his preface, 17. years, By which means, if there be any unfortifyed weak part in our Camp, any fault in our Armour whither defensive, or offensive, it cannot have escaped his observing eye. where as I have scarce any other prospect of their Camp, or Armour, than what he, & his Brethren, his fellow soldiers in this warfare, are pleased to give of them: Lastly he hath often been in such engagements; & this is the first time that ever I entered the lists in this nature. Yet I hope in God the Protector of the Innocent: who is pleased to make use of weak things to confound the things, which are mighty, & the foolish things to confound the wise: that no flesh should glory in his Presence. 1. Cor. 1. The goodness of my Cause is likewise a great encouragement, seeing I am to fight for Truth, nay Revealed, & Divine Truth: which will at last prevail One only favour I desire of you, Christian Reader, that if in any place you find me foiled, (of which I am not conscious) what you find amiss, you charge on my weakness: when you see I foil my adversary, you attribute th● victory to that Truth, which I fight for which gives me strength & courage: & that you Acknowledge, & Profess i● ANTI-GOLIAH: OR An Epistle to Mr. BREVINT, CONTAINING Some REFLECTIONS upon His SAUL, and SAMUEL At ENDOR. CHAP. 1. My intent and reason of the Title. SIR, THe Cause for which I plead, is the Innocency of the Roman Catholic Church, wrongfully accused of heinous Crimes: The concern I have in this Cause, is my Duty to a Pious Indulgent Mother, odiously traduced with virulent Calumnies: My End, is to wipe off her Face the Dirt you cast on it: The means I use to attain this End, is sincerity in explicating what She believes, and rejecting what is untruly, and by consequence, unjustly charged on Her: You, Sir, are the Plaintiff, I the Defendant, and the Reader, our judge. My Hope is not in strength of Wit or Learning, in which I will not contend with you; but in the justice of my Cause, the equity of my judge, and above all, in the help of God, the Protector of the Innocent: who as he promised to assist his Church to the end of the world, will not be wanting to those, who defend her. Your quality of Plaintiff obliges you to prove, what you charge on us; and unless your proofs be convincing, they are insignificant, our bare denial acquits us: For In doubtful Cases, the Defendant ought to be favoured rather than the Plaintiff. And, Each one is to be thought good, till he be proved naught. Which are two Rules of Canon Law, so conformable to Natural Reason, that they need no proof to confirm them. Your Title is, Saul and Samuel, at Endor. Very mysterious! But what you mean, who can tell? The History you allude to, is known to every body; Saul, a lawful, but unfortunate King, engaged in a dangerous war, strongly attacked by his enemies, weakly assisted by his subjects, and (which is worst of all) abandoned of God; had recourse to Samuel, in the best, and it may be, the only manner, he thought on, to know his Fate from that Oracle, which had given him the first Tidings of his Kingdom. With this intent he goes to Endor. This is the History. But what is this to our present Times or Controversies? Who is the Saul you mean? Who is Samuel? Where is Endor? What War? If we consider the date of your Book, we may guests, that is was composed about the time of the Holland War 1672. or 1673. I dare not say you mean that, for the Honour due to Persons concerned. But tell what you mean, and apply your persons to our purpose, or acknowledge your Title to be nothing to the purpose. Until you explicate your meaning, we will admit, what you give us: We will not refuse Saul and Samuel: Whereof the one was a true Priest and Prophet, and both died in Communion of the True Church: both were sound in Faith; although one of them for disobeying God's Commands, and not hoping in God, deservedly lost his Kingdom, and probably his Soul too. So he may be a Type of such Catholics, who entirely believe all which God revealed, but live not according to their Belief: & Samuel is a Type of those whose Faith is animated with Charity, and both are Friutful of good Works. But seeing you personate us under those names; be pleased to give us leave to represent you by the Name of Goliath: for Goliath was in a party contrary to that Church they were of, so are you in one contrary to ours: He was a professed Enemy to Saul and Samuel, so are you to us: He challenged all the Isralites, so do you all us: He reproached them, for not accepting that Challenge, so do you us, with not encountering your Books: your insulting Language shows you to be animated with a Spirit of Vanity, of Self-conceits, of too great esteem of your own Abilities, and Contempt of others, not unlike that which appeared in Goliath. Infine, To accomplish the Parallel, we shall find you alleging reasons, which destroy your own Cause; as Goliath brought a sword to cut off his own Head. For these reasons I call this Pamphlet Anti-Goliah. I do not presume to take to myself the Name of David, who was the Champion of God: There were others who bore Arms in that War against Goliath and the Philistines; and their quality satisfies me, You add in Title, The new ways of Salvation, and Service, which usually tempt men to Rome. Those you mention are indeed New ways to incite Men to Rome, and so New, that I am persuaded no catholic ever heard of them, but from your Book. I know no other exterior ways to convert Men to Rome, but the Motives of Credibility, which are briefly related by St. Austin. l. Cont. Epist. Fundam. c. 4. and more largely by Bellar. Lessius, & Divines, Tract. de Fide, viz. the Unity, Sanctity, Excellency of Faith, its Propagation in so short a time, and the manner of it, its effects which followed it. The perpetual succession of lawful Pastors from the Apostles, till our days. The Testimony of Martyrs by their Blood, and of God by his Works, which are Miracles: The consent of Nations, the Fulfilling of the Prophecies, etc. Infine, the very name of Catholic, which maugre all pretences of Heretics and Schismatics, This Church only retains, as St. Austin writes it did in his time, and we see it doth in ours. These are the Motives alleged to invite Men to enter into the Communion of that Church, in which they are found, and of which they are verified. But I never heard any discourse thus: Be of the Communion of the Roman Church, because it adores two Christ's (as you say c. 1.) giveth the scapular of S. Simon Stock (as c. 13.) says the beads of S. Dominick (c. 14.) uses consecrated Images (c. 16.) If you know any who use such inducements, name them: If you can name none, acknowledge that your Book in its forehead bears a great Calumny, an unexcusable untruth: This is an Omen, of what sincerity we are to expect in your whole Treatise. In your Preface, Not to be my own witness, say you; I make the case of Papists such as I find it in their own Authors. It is hard measure when every slip of a private pen, is charged on the whole Church, which often dislikes, and sometimes condemns it; yet had you kept to this Rule, you had been less blame worthy. I shall have occasion, more than once, to mind you of it. CHAP. II. Your General Account of New Ways. PAge 1. What the Church of Christ hath single, that of Rome hath double, the eternal God, and à mortal woman, two sorts of Christ's, two sacrifices, two Mediators, two different ways to obtain pardon of sins, two Ladders to get up to Heaven, two sorts of spiritual kindred, two Heads of the Church, and two different and sometimes contrary words of God. When you writ this, sure you had been in good company, and thence, geminis surgebat mensa lucernis: All things seemed double. It was well for us, that at that time, Hell, Heaven, Purgatory, Pope, the soul of Man, the Person of Christ, and the Nature of God, did not occur to you, otherwise you would have enlarged our Accusation, and said we believe two Popes, two souls of men, two Hells, two Heavens, two Purgatories, two Persons of Christ, two Divine Natures. Here is an accusation of as heinous a nature as any can be: On What is it grounded? Whose Testimony is produced to prove it? See the Text, see the Margin, not one single man named. Have you so soon forgotten your promise, Not to be your own witness; but to cite our Authors? We will use the right of Defendants, and to a groundless false accusation, return a flat denial oft its Truth. And, when you please, we will show you, That we believe only One God, one Christ, one way to obtain Pardon of Sins, the Mercy of God, one Way to Heaven, the Cross of Christ, etc. CHAP. III. How the Church can be Roman and Catholic? PAge 8. Papists, say you, are well pleased with calling themselves Catholics. We are so; and so were Catholics in S. Austin's time, as we see l. cont. Epist. Fund. c. 4. That being one of the greatest Motives of retaining him, S. Austin, in the Church. Heretics both then, and now, would arrogate to their Congregations that Title; yet could never compass it. No great wonder we should glory in that Name, seeing, as you say, Catholic Doctrine and Service, is the most essential jewel, and the Soul of True Churches. You cannot give so great Praises to Catholic Doctrine (which is Faith) taken of itself, but it will deserve greater. Yet if compared with Charity, it must yield place; as you see 1. Cor. 13. But because the matter is of consequence, and not rigthly understood by you, I will enlarge a little upon it. It is an error as great as it is common, to think, that Faith in Christ (which is Christian Doctrine) began with the preaching of the Apostles, or of Christ himself: that Faith being as ancient almost as the world. For no sooner had Adam, by breaking the Commandment, contracted the guilt of temporal and eternal Death to himself and all his posterity, but God the Father decreed to send his only begotten Son, to blot out the hand-writing of the Decree which was against us; Col. 2.14. and to reconcile us again by that blood, which was to be shed for us. And revealing that Decree to man, raised him to hope for pardon by the merits of the Messiah, a Mediator, who was then promised, in whom he was commanded to believe, and from whom he was to expect his Redemption. From that moment we may date the beginning of Faith in Christ: although the Name he was to bear, was not then known, nor the time when he should come, nor the place where, nor the Family of which he was to be born. And all those persons who lived well, and were saved, either during the Law of Nature, or under the written Law, Abraham, job, Isaac, jacob, Moses, David, Hieremy, etc. as well as we, received of his fullness, and were cleansed in the blood of the Lamb; who for that reason, Apoc. 15.8. is said to be slain from the beginning of the world, S. Austin ep. 157. Eadem Fides est, & nostra, & illorum ......... Our Faith, is the same with that of the Saints before Christ; for they believed that to come, which we believe passed. And he proves it out of S. Paul, 2. Cor. 4.13. where having spoken of the faith of the Israelitical Ministers, he adds, We having the same spirit of faith; that is believing the same things. And Tract. 45. in Joan. Temporavariata sunt; non sides ........ Times are altered, not Faith; the sound of words is changed, He is to come, and He is come; but the same faith united both those who believed him to come, and those who believe that he is come. Epiph. l. 1. contra Haereses, The same faith which now is preserved in the Holy Catholic Church, was before Christ in vigour. Hence justinus M. Apol 2. Eusebius l. 1. Hist. c. 4. & l. 1. de Demons. Evang. c. 5. & 6. say, there were Christians long before Christ. Thus all faithful believers both before and after Christ, make up one Mystical Body, whereof Christ is the Head. Two difficulties against this Doctrine occur, whose Explication will clear the mist, which Mr. B. casts before his Readers Eyes. The first, Ephes. 3.5. S. Paul says, The mystery of Christ was not made known in other ages to the sons of men, as it is now revealed unto his Holy Apostles. The second, We have another Priesthood, another Altar another Sacrifice, other Rites, etc. Ergo another Religion. I answer to the first, The different manner of announcing Christ, makes no change in Christ himself: as the different manner of explicating a Mathematical Demonstration, altars not the Demonstration, or thing demonstrated. The Scripture is the same when clearly and when obscurely understood; and Faith is the same when it is more and more explicated, provided it change not its object, It may be said to alter its state, when its object is altered in quality; but it remains the same in substance, as long as its material and formal object subsists. Thus the same person, when Minor, is undera Tutor; from whose power he is exempted, when Major. Now the Law was our Tutor, Gal. 3. under which we were kept till by the coming of Christ, Faith was revealed, id est, explicated more clearly. To the second difficulty, S. Austin answers ep. 49. Dispertita divinis eloquiis sacrificia, ..... By the Divine Spirit sacrifices were appointed, proportionable to the times, that some should be offered before the New Testament was revealed ... and same other now since its revelation ...... For as one and the same man, offering to God one thing in the morning, and another in the evening, cannot for that be said to change God or his Religion, so in several Ages, although some things were offered anciently, others at present, yet we have neither changed God, nor our Religion. Thus S. Austin. Which Doctrine well applied, will clear all you say in this Chapter. Page 8. You say, The first Title the faithful had after the Ascension, was to be called Christians. The thing was long before, even from the beginning. I wish you had proved that name to be the first Title after the Ascension; for I think it certain, they had another name before that. The name Christian was first known at Antioch, Act. 11.26. which was many years after the Ascension, as is gathered out of the first Chapter to the Galatians, for it was after the Conversion of S. Paul, his retreat into Arabia, his return to Damascus, his Journey to jerusalem three years after that; and then at his excursion into Syria, and preaching at Antioch, that name was taken up Is it credible, that a Congregation of men should be so long together, and have no name to be known by? This might suffice, though no name had been left on record, as there is one, Act. 6.1.2.7. where the faithful are three several times called Disciples. Page 9 No Philosophers were ever able with all their wit, to extend their opinions beyond their Schools nor the greatest Kings settle their Laws, beyond their Dominions; say you very falsely: for Aristotle and Cartesius divide all the Philosophers of our Nation, in which neither ever had a School. And Iustinian's Laws are settled in Spain, in America, and for some Cases in England, where his name was scarce know during his life. See, Sir, how dangerous it is to follow your fancy! But let us admit what you say, and we shall find you Goliah-like armed with a sword to cut off your own head; not to hurt your enemy. What say you, Heretics cannot spread their errors much beyond their own abode: God alone, can create a new light, which shall spread a bright day over the world. Where you condemn your own Reformation, which is scarce known out of the British Isles; and make a Panegyric of Rome and Popery, which is spread over the world, and fills the East and West Indies with the light of the Gospel; which, as you say, God alone can do. Truth extorts this testimony from your pen. God grant you grace to profess with sincerity of heart, what you unwittingly said with your mouth. Page 11. Many wise men take Roman Catholic for a Bull. The Planets have their Eclipses, the Sun itself his spots, and the wisest men their follies. Such is childish quibbling upon words in serious grave matters. But why is it a Bull? Because, forsooth, Catholic signifies Universal, and Roman imports something particular. Do those wise men, think it a Bull, to call the Catholic Church, Apostolic, from the Apostles, who were singular men, or Christian, from Christ, who was but one man? And if we may call the Catholic Church Christian, and Apostolic; without being censured for incongruity of speech (though those names be taken from single persons) why not Roman Catholic, although that name be taken from one place? Such a Church hath more of universality than any single person. God forbidden I should make comparisons betwixt Christ and the Roman Church, which adores him as her God. I intent no more here, than to show by this undeniable instance, that a denomination taken from à particular body, thing, or person, may be given to a universal Congregation. So those wise men are much out in this censure. But why is the Church denominated from Rome, rather than from any other place? Answ. Because as the Poliglott acknowledges, Prologue. 10. It was always held to be the Principal Church, and most constantly adhered to ancient Traditions. Because it presides over the rest, as the Head over the Body, says the second General Council to Damasus. Because in it S. Peter presided, who received the Keys of the Kingdom of Heaven, was the Rock on which the Church is built, is the foundation of Jurisdiction, and the Centre of Ecclesiastical Unity. Page 22. If the Pope be the Roman Church's Head, Mass is its Body. Very witty! Here is a new way to unchurch all Papists, who can be no part of the Roman Church, which contains the Pope, as Head, and Mass, as Body: and we are neither Pope, nor Mass. I am persuaded wise men will pity your labours, so ill spent in studies, seeing after all you cannot distinguish betwixt a Church, and her Religious Service, or Lyturgy. Ibidem, Inquire of all the Fathers, when and where they, the Apostles sung Mass publicly. A search worhy of yourself, to seek whether they sung Mass in Market-places, when their Meetings were Antelucanis horis, says Pliny. When the Christians, to save their Lives, were forced to wander in deserts, and mountains, and dens, and caves of the earth, Heb. 11.38. Pag. 24. Purgatory, that Subterranean Rome: Rome sends down Masses to that; that helps Rome with wealth, honours, and riches. The Primitive Christians had Mass for the Dead, as well as Rome, as you may see in S. Austin l. de cura pro mortuis c. 1. & Enchir. c. 110. in this later place, he says. Neque negandum est. It ought not to be denied, that the deceased souls are eased by the piety of their surviving friends, when the sacrifice of the Mediator is offered for them, or Alms given in the Church. That these things ease those souls, who during the course of this life, lived so as to merit it. For there is a manner of life, neither so good, as not to need those helps, nor so bad, as to receive no benefit by them. And there is another so good, as not to need them; and a third so bad, as to be incapable of ease even by them. Thus S. Austin. You see in these words, 1. Mass, Sacrificium Mediatoris: The sacrifice of our Mediator. You see 2. Mass for the Dead; Pro illis offertur: It is offered up for them. You see 3. Alms given in the Church for them. Pro illis Eleemosynae in Ecclesia fiunt. You see 4. Purgatory, Hell, and Heaven, three distinct states of faithful souls departed. Those so good, as not to need help, are in Heaven: those so bad as not to be capable of ease by suffrages, are in Hell: Those so bad as to need them, and so good, as to receive ease by them, are in Purgatory. Take notice, That the Saint here doth not speak as of a doubtful matter, or on his private opinion, of what may be done; but as of an undeniable truth and a common practice of the Church. So what you reproach to Rome, was the practice of the purest times. And as for the substance of Mass, you find it also in S. Austin ep. 49. q. 3. where he speaks of a sacrifice in Christian Religion, which succeeded those of the Synagogue. This sacrifice was instituted and commanded by our B. Saviour in his last Supper, and no doubt but the Apostles obeyed that command. Therefore they said Mass. If these clear convincing Proofs of those prime and capital Mysteries of our Religion, do not prove that Popery was from the beginning, tell us when it began? Pag. 333. You say, The ninth Century, the worst, the saddest, and the ignorantest Age of the Church, drowned the Gospel with Popery, and began in good earnest to set up the Abominable desolation in the Roman Church. So that there you assure us, that, till then there was no Popery, seeing that than it began to be set up. Yet see how incoherent your assertions are. P. 105. and 340. you make S. john Damasc. a Papist, who lived in the Eighth Age. P. 46. you make S. Gregory the Great and S. Gregory of Tours Papists, who lived in the beginning of the Seventh Age and later end of the Sixth. P. 95 you make S. chrysostom declaim against papists; there were then Papists in the Fifth Age. P. 149. the building of S. Mary Majors in Rome, in Liberius his time (who lived in the Fourth Age) is charged on Papists. P. 328. Papists are charged for using Oil to cure Diseases, which was used for that intent in the first Century by the Apostles themselves; Mar. 6.13. They anointed with oil many that were sick, and healed them. So the Apostles were Papists, and Popery was extant even in the First Age; and this by your Confession. Consider hereafter a little better what you writ, if not for Truth's sake (which you seem to regard very little) at least for your own reputation, which cannot but sink very low, when such palpable Contradictions are discovered in your Writings. CHAP. IU. Of Miracles and Visions. MIracles always are effects, which surpass the force of Nature, whether it be for the substance of the work, as the raising of Lazarus, john. 11. who had been four daves buried; or for the manner of it, as health restored to S. Peteer's Mother-in-Law; on a sudden, without Physic, to such strength, as to be able immediately to serve them; Mar. 1.31. This was a Miracle, because although it may be, she might have naturally recovered, yet that she should recover in an instant, is impossible to Nature or secundary Causes. The Magicians had therefore reason to say, Digitus Dei est hic. This is God's Finger; Exod. 8.19. Whether they found that the force of Nature could not reach the production of those flies or that Nature's Activity (when applied by the Magicians) was suspended by God: which are two manners of Working Miracles. For it is as miraculous to suspend the Action of Nature, when Agents are applied to Subjects duly disposed; as to raise it to produce, what of itself it cannot. Miraculous was the preservation of Three Children in the Furnace, Dan. 3. as well as the opening of a Rock with the stroke of a Rod, to give Waters, Num. 20. yet in a diffe-manner, one by breaking the Action of Fire, the other by giving grearer strength to that stroke, than that of Cannon-Bullets. The end of Miracles, is not only to declare God's infinite Power and Dominion over all Creatures, which by Natural Reason, without Miracles is sufficiently known: nor always the sole easing of a person in distress; although this is sometimes the Motive, as when Oil was multiplied, to relieve the poor Widow: and very frequently in the Desert. They are moreover Declarations of God's mind unto us, and a kind of Language of God, so peculiar to himself, that although every body understands it, yet no Man, no Angel can speak it for want of its only Tongue, God's Omnipotency. Men speak by words, says S. Austin ep. 49. q. 6. God by Actions. Divina potentia etiam factis loquitur. And before him Origen l. 2. cont. Celsum, Christ our Lord not only tanght with his words, but also with his works By these God confirmed the Word, or Preaching, of the Apostles, Mar. ult. & Heb. 2.4. He is said to have born witness, with signs and wonders, and divers miracles and gifts of the Holy Ghost. Hence it is, that Miracles ary by some Fathers called the Seal God, which comparison you use p. 41. Page 34. All Christian Miracles are ...... for confirming, and authorising true Christian and Catholic Truth amongst Infidels. That many have been made for that end; I grant; but that none are made but for that end, you say it, but can never prove it, because it is not true. For the budding of Aaron's Rod, Num. 17. was to confirm to him and his posterity, the Priests Office. The Dew on Gedeon's Fur, jud. 6.6. was to encourage him against the Madianites Sampson's Force was to humble the Philistines, and protect the Israelites. That Salt thrown into a Fountain, should change the nature of its Waters, 4. Reg. 2. was for the comfort of the Neighbours. The virtue of the Waters causing a Curse, Num 5. was to ease the Husband of his Jealousy; which virtue was doubtless miraculous seeing all the Priest did to them, could not so much alter their nature, as to give them a putrifying quality. Or if it could, yet such an inanimate Creature could never distinguish betwixt the Guilty and the Innocent, so as to do no hurt to the guiltless, and rot the guilty. Several others occur in Scripture and elsewhere, made for other private ends, commonly in confirmation of some Virtue, sometimes for even Temporal ends. The Vestal carrying water in a Sieve, or leading a Ship with her Girdle against the stream, was in confirmation of her Innocency. That Virtue in our Kings to cure a Disease, either in testimony of the Virtue of S. Edward, from whose time they enjoy it, or to show that Regal Power is from God; or for other ends unknown to us. Out of these Examples it appears, that your assertion, that, All Miracles are wrought for confirmation of Faith amongst Infidels, is untrue, and undefensible. One great fault is observable in your whole writing, some particular instances occurring to you, you presently frame out of them general Axioms; which precipitated Judgements are often very erroneous. We have seen one Example of it; here follow others. P. 38.39.40. God, say you, proceeds in the New Law, as he did in the Old: In the beginning of both he doth undeniable wonders, and restrains the Devil and his Ministers from doing any. After a time, when each Law was established, God ceases from working Miracles, and the Devil is let lose to act as he pleases. Thus you. That God acted in both Laws in some manner alike, confirming both with Miracles, is very true: But that the Devil was restrained and tied up from acting, at the beginning of either; or that God ceased from them in both, after some time, is most false. It is false, that the Devil was restrained from acting things, which to men seemed miraculous; for in the beginning of the Old Law, the Magicians for some time contended with Moses, and did things like his Miracles; Exod. 7. And immediately after the coming of Christ, Apollonius Tyanaeus is an instance, that the Devil had then as much liberty as ever, for there scarce ever was any Magician, who equalled him in seeming wonders. But, say you, Oracles were suppressed, Elimas' struck blind, Demoniacs silenced, Simon Magus beat down by S. Peter. What then? Ergo, the Devil was tied from all false Miracles Pag. 39 Thus you draw a general conclusion out of some particular instances, although there are others as evident for the contrary, as those of Vespasian and Adrian, of whom you yourself speak; Pag. 36. prove there were seeming wonders wrought at that time, and we find in S. Chrysostom and Theodoret l. 3. Hist. cap. 16. a prattling Oracle of Apollo near Antioch, whose mouth was stopped by S. Babilas' his bones. It is also false, That Miracles ceased, when the Old Law was established; for the virtue of the Cursed Waters, Num. 5. continued to the end; that of the Sheep Pond, john. 5. also; which two are recorded in Holy Scripture: As also those of Elias and Elizeus in the 3. and 4. of Kings. The Old Law was established when Hieroboam set ut his Calves, yet 3. Kings 13. three Miracles were wrought to confound that beginning Idolatry, and crush the Infant Schism in its Cradle. I say nothing of several other Miracles, not recorded in Scripture, which yet are mentioned in other Fathers, to have continued to Christ his time; viz. that no fly should be found in the Temple, nor any noisome smells, notwithstanding so many Offerings: that the Wind should not blow away the Ashes of the Altar, which stood in an Open Court; that no Enemy should infest their Country, whilst they went thrice a year to Jerusalem, etc. which were continued till Christ's death, and that of the Synagogue. When you have considered these things, you will say that your assertion of Miracles ceasing, when the Law was settled, was very rash. Seeing then, that God (as you say) proceeds in both Laws alike, Miracles having not ceased in the Old Law till the Death of Christ, and the end of the Law, they are not to cease in the New. But, say you, God ceased from Miracles, when there were Christian Princes, to whose care he committed the Church, as willing to ease himself of the trouble; being tired with the labour. But your sword will here do us service again: for p. 44. you acknowledge the Miracles by the Relics of S. Stephen in Africa, and S. Gervasius, and Protasius at Milan, which being done in S. Austin's time, you acknowledge Miracles long after Christian Princes were Nurses of the Church. Such a perpetual combat there is in your Writings, and will be, while fancy fights against Truth, in one of a weak memory. Another Contradiction I find p. 37. where to show your admirable Erudition, you say, that the Primitive Ermits retired to Deserts to convert the Barbarous Inhabitants. Very rare! the world hath been hitherto in a great error, all universally believing, that Ermits went to the Deserts, not to seek, but to fly all men; and it is evident, that S. Paul and several others, past a long age of most men, without seeing any man at all; which is so evident, that you could not but say and own it in this very place. Deserts, say you, the refuge of Primitive Christians from the face of their enemies: They went then to the Deserts, to fly from their enemies; not to seek them there. So incoherent are your fancies, you say and unsay the same thing within six lines; let me advise you not to rely on every fancy, which presents itself; otherwise, it may be the ignorant may admire you, but certainly the learned will laugh at you. We have examined your Assertions, we will now hear your Proofs. Pag. 37. The World being sufficiently called to the Christian Faith, say you, the Holy Fathers tell us that Miracles ceased, that they were unnecessary, that to expect other than the old ones, was to tempt God. And you cite S. Chrysostom & A. Operis Imperf. & qq. ex Nou. Test. You might as well have cited S. Austin l. 1. de Vera Relig. c. 25. Cùm enim Ecclesia Catholica, The Catholic Church being spread all over the world, and founded, it was not permitted that those Miracles should last till our days. These words are as full as any you can produce, yet they do not oblige us to say, there were no Miracles wrought in that great Saints time. Let him explicate his own meaning, l. 1. Retract. c. 14, Verum est quidem, That which said is true; for in our days the imposition of hands upon persons baptised, does not give with the Holy Ghost the knowledge of Languages, neither do Preachers cure the Sick with their shadow. But my words ought not so to be understood, as if no Miracles at all were done: For I myself knew of a blind man cured at Milan; and such like things are frequent, etiam istis temporibus, even in these days, that I can neither know them all, nor relate all that I know. Thus S. Austin. You see, Sir, an Eye-witness above all exception, of not a few, but many Miracles wrought in those days, when you pretend Miracles to have ceased. If we come nearer our Times, we shall find very many recorded in the two S. Gregory's the Great, and of Tours. And so on till this Age, God's hand being not now shortened, or disabled to do them, and man's wants requiring them, chief to nourish in him that lively Faith in God, and hope of his help in our wants, and to encourage us to have recourse with confidence to the Throne of Grace. I could bring a Cloud of Witnesses, but that in reality you acknowledge what I intent (which is another of your contradictions.) For you say, p. 35. That God is pleased to show his Power, Justice, Mercy, or Divine Being, in all Ages, by some supernatural Effects. That there is no Nation, whose Chronicles do not testify this; nay scarce any private man, but may observe some of these in himself. Magna Veritas & praevalet. Truth forces this testimony from you, even when you impugn her, to show how, Goliath like your sword is still at hand, to dispatch you. For you pretend there are no miracles in these later ages in the whole Church: yet you admit them, even in favour of private persons. O, but, say you, these are not miracles, because not done in Confirmation of Faith. Very good! at if the same work, when done in Confirmation of Faith, were a miracle: if on any other Score, were none. At if you should say: the same seal, is the King's broad seal, when applied to Green wax; but is not such, when it is put to Red, or yellow wax. These are distinctions worthy of D. Brevint! Pag. 51. Those of Christ, & his Apostles were 1. works convenient to promote the glory of God, & the good of men. 2. to confirm men in Faith. 3. Freed from all mixture with Lying wonders. Be it so. Such are the miracles wrought in the Catholic Church, viz: that of Fair weather in the year 1675. obtained in Paris, through the intercession of S. Genovef, Patroness of that great town, which was obtained assoon as her Shrine was uncovered, & the Prayers begun: & no rain fell till the Prayers were ended. This I mention, because it is known to many of our nation, of both Professions, & even Protestants owned the work to be very extraordinary. Many likewise remember, that long since, when the King's most excellent Majesty was at Paris in alike public necessity, they had recourse to the same Saint for rain, in an exceeding great Drought; & that rain fell on the very day of the Procession. Which of your three Conditions are wanting in these works? Page 52. Modern Roman miracles are pranks becoming Hobgoblins, & fairies. And then you fall on the visions of our B. Lady? Which I am persuaded no body before you ever called miracles. So your discourse is the same, as if a man should say: Nireus was nohandsome man, because Thersites was deformed. I know not whither to admire more, your Divinity, or your Logic: the first furnishes you with the oddest notions, which ever entered into any sober man's head: the second draws them into as odd forms. Both together make you a worthy champion, of the cause you plead. That some Spirits have appeared, is a thing so clear in both old, & new Testament, that none, who are not strangers to both can deny it. What is more clear, than the apparitions of Angels to the Patriarch, to the Israelits a jud. 2.1. , to Gedeon b jud. 6.12. , to Manue & his wise c jud. 13. , to David, d 2. Reg. 24.17. to Daniel e Dan. 10. , & to Zacharias f Zachar. 2.1. . And in the new Testament, to another Zachary g Luc. 1.11. , to our B. Lady h Luc. 1.28. , to Philip the Deacon i Act. 8.26. , to S. Paul k Act. 27.23. , & to S. john in the Apocalypse several times. Now if Angels appear, why not Blessed Souls, Who are like Angels in Heaven l Mar. 12.25. ? S. Austin m Lib. de Cura pro mort. c. 10. says it may seem Impudence to deny that souls appear. And n Ibid. c. 16. assures that he had learned not by uncertain rumours; but by certain witnesses, that whilst Nola was besieged, S. Felix appeared to many both citizens, & strangers. Now if Saints appear, why not our B. Lady? Pag. 54. She appeared to S. Alain, who had been a filthy companion before. What then? Christ appeared to S. Paul, who had been a Persecutor before. The change of Saul into, Paul a Persecutor into a Preacker, was a convincing argument, that it was truly Christ which appeared to him. And the change of that S. Alanus proves it was a good spirit, which appeared to him. Now a good spirit could not tell a Lie, & say he was the mother of God, without being so Can sweat grapes be gathered of thorns? Or figs of thistles? Mat. 7.16. Spirits may be known by their fruits, as well as men. Pag. 60. Roman miracles look another way, than those of Christ: They are brought to prove other doctrines, than his. This is easily said, & as easily denied. Your Sincerity hath not appeared so great hitherto, as that now we should take your word, & grant that we have changed the Apostolical Faith for a compliment, in civility, not to gain say you. Prove: or be silent. Page 66. How is this change imaginable, that she who did not appear in the primitive times should do it of late? S. Austin as well deserved her Protection, when he was besieged by Barbarians, as S. Dominick. Thus you very Judiciously! As if God were always bound to give equal temporal blessings toal, who deserve alike! Our B. Saviour deserved as well fire from Heaven upon those, who came to apprehend him, as Elias, 4. Reg. 1.10. & an Army of horses, & fiery charrets, to defend him, as Elizeus, 4. Reg. 6.17. yet had them not. You have seen out of S. Austin, that S. Felix appeared at the siege of Nola: if the like did not happen at Hippo regio, what then? Our Redeemer during his life cured many sick; not all, (Io. 5. we find many sick Lying about the sheep pond, & but one cured) he raised some to life; not all. Why not S. john Baptist, as well as Lazarus, seeing he deserved it as well? This is a presumptuous question: it ought to satisfy us, that the thing being due to nether, might be granted to either, or refused without any wrong. And the will of God ought to put some bounds to the curiosity of man. But our B. Lady did not appear heretofore. How know you, she did not? Are all things written, which happened? or have you read, all that was written? or, when you writ this, did you remember all that you had read? Refresh your Memory, & you will find that you have read of an ancient Apparition of our B. Lady: you yourself are, my witness, for p. 149. you say she appeared to Liberius the Pope, & john a rich man of Rome, to order the building of S. Mary Major. It is a great misfortune, for a man to have an Itch to write, & that in odious matters, who hath a strong fancy, a weak Memory, little understanding, & no judgement. Examine your conscience upon these points, & see how much of them belongs to you. I cannot omit an impious, (I might say Blasphemous) hint, you make, that it is some bad Spirit, which appears with the tittle of our B. Lady, or our B. Saviour. Because, say you, they appear only since the Devil is let Lose; not whilst he was bound up in the primitive times. Your old erroneous fancy works still. To correct it, know, Sir, that in the Apostles times, (when you fancy the Devil to have been bound up) Satan transformed himself into an Angel of Light. (2 Cor. 11.14.) Be ashamed of your ignorance, if you did not know this: & of a worse fault, if you did know it, & yet assert the contrary. And that it is no bad Spirit, which in later times appears, is Evident by the fruits it produces, Humility, Meekness, Patience, Peace of Conscience, a contempt of temporal, & an esteem of spiritual things, in a word, charity to their neighbour, & a Love of God above all things, even themselves. These virtues are planted, watered, & increased, by these Apparitions in those souls, to whom they are granted. Are these the fruits of a bad Spirit? Do such grapes grow on thorns? Such figs on thistles? But she (the ever B. Virgin) admits of Honour, say you, p. 68 She does so; & Honour is due to her, first, because she is full of Grace, (Luc. 1.28.) Secondly because she is the mother of God, (Conc. Ephes.) the hyghest dignity any pure creature is capable of. Thirdly for the benefits we receive by her intercession. CHAP. V Of the Protection of Saints. IN your 4. Chapter having for 8. whole pages declamed against our Prayers to Saints, from p. 71. to. 79. you draw at length your discourse to this conclusion: The true reason why praying to Saints is called Idolatry, is not because they cannot hear, for this would make praying to them no more, than an Idle, & useless act: but mainly-because Prayer, vows, & giving of Thanks, is a main part of God's service Scripture, & the Ancient Fathers, still reckon Prayer, & Thanksgiving amongst the truest sacrifices, & which can belong to none, but God. So calling on them, who are not Gods, is downeryght Idolatry. Thus you. And having breathed a while you say: The truth is, you may call upon a Saint, without any danger of Idolatry, if he be in such a distance, whence intelligent creatures may without Miracle Hear one another. Which words destroy your former assertion, being contradictory to it. The truth is, (if I may conjecture) when you advanced the first Proposition, your Imaginative faculty had been over heated with your foregoing discourse: & so represented things amiss. But before you writ the following part, it had time to cool, & return to a rational temper, & then the Truth as it is appeared, & that Action, which before seemed Idolatry, was known to be Innocent. Thus you condemn, & absolve us, according as you are disposed. We are sure God hath more constant measures, to Judge by; which is our Comfort. I will leave you to reconcile your disagreeing thoughts, & take what you grant: viz. that it is not Idolatry, to pray to Saints, provided they be not out of hearing. Moreover you say p. 80. It is not Idolatry to pray to your friends by letters at what distance soever. So it is no Idolatry by setter to pray to one in the other hemisphere. Nay you grant the same to a Saint in Heaven, if we have Expresses, to carry our letters. Which are your own words. So that S. Paul, in desiring the Romans to pray for him, had been guilty of Idolatry, had he not found an Express, Phebe, to carry his letter: & the Prayers of Papists to Saints are Idolatry, because they have no Expresses for Heaven. Rare discourse! But seeing the distance of the Saint from us, is the thing which makes Prayer to him Idolatry, show your skill in Metaphysic, & teach us what that distance is: In which Scripture, & fathers, as well as Divines, are silent. Is it a Bow's-shoote? a league? ten leagues? A Diameter of the Earth? the latitude of the whole world? The reason of my doubt, is because bodies have certainly a more narrow Sphere of Activity, than Spirits: yet it is not easy to determine the Sphere of Activity of one of our senses, , which discovers stars in the firmament at an unconceavable distance. And were there other luminous bodies ten times more remote, with a bigness proportionably greater, & a more vivid light, our Eyes would discern them. So it is not the distance alone, which hinders our discovering some objects; but it is either their obscurity, or their position out of a straight Line, or their framing too little an Angle in the Retina, or the bad disposition of the eye itself. You see, Sir, it is no easy matter to determine the Sphere of Activity of one of our corporal senses: & who will then presume to determine that of a Spiritual creature, which is much more unlimited, as drawing nearer to the Divine Being, which is unlimited in all kinds? now unless you can resolve this doubt, & moreover show us at what distance the Saints are from us, your charge of Idolatry will fall to the ground, because you cannot convince, that the Saints, we pray to, be out of hearing. Whilst you study an answer to this unanswerable doubt, I will teach you, what I learn out of Scripture, that the Saints do know in Heaven what passes on Earth. For luke 15.7. our Saviour says, joy shall be in Heaven, over one sinner, that repenteth. That Repentance is then known in Heaven, for there can be no Joy, for things unknown. And if this, why not other things? Are there settled some Expresses, to carry tidings, of the Repentance of a sinner; & not of the Prayers of the virtuous? Again Abraham knew what had passed in the times of the rich man, & Lazarus: that one had received good things, the other evil things: Luke 16.25. The rich man saw Lazarus, Lazarus saw him: & they saw their different conditions of bliss, & misery: & they could speak to one another. So souls in Limbo Patrum, as we say, (or as you say, Saints in Heaven) & Damned souls in Hell see, know, & converse with one another. The rich man knew he had in the world five brethren whose wicked life would bring them to the Torments, he endured, if they did not amend it. Abraham knew the same, & that they had Moses, & the Prophets. How can all this stand, with that dark Ignorance of things of this world in which you fancy the deceased souls to live, even in Heaven? Produce your doughty arguments against Christ himself; say it is impossible the glutton should see Lazarus, or speak to Abraham, or Abraham reply. Allege Distance; the danger of Idolatry, & what else you please: For all these things either prove nothing against us, or convince our Saviour's words to be improper; or worse: Unless unto your other inventions, you add that of Expresses settled betwixt Hell, & Abraham's bosom. As for the means, by which the souls know what passes here, it is not material: whither it be by the mediation of Angels, or Revelation, or seeing things in the Divine Essence, as in a voluntary looking glass, or by the force of their understanding, which having no dependence onsenses, can reach to all places, or by several, or all these together, or by any other way unknown to us. Each hath several good Authors, none is impossible, or improbable. But the thing is not worth the while, to examine: it belonging to Metaphysic; not to Divinity, much less to Faith. Yet it is considerable, that Divines find greater difficulty, to show how the secrets of hearts are concealed from Angels, then how the rest are made known to them. See S. Tho. 1. q. 55. Page 81. This is to fancy in Saints an Omniscience, if they know what passes in several parts of the world. My answer is obvious: there being several privileges of the Divine understanding, not communicable to creatures. 1. that God understands all things possible, & existent: Saints only the later. 2. God understands all to come; they only what is present. 3. he understands by his own essence; they by species. 4. his knowledge embraces all absolutely; theirs reaches not to secrets of Hearts. 5. His is unlimitable; from theirs several things may be restrained when God pleases. 6. His is independent; theirs depends on God, without whose concourse they can do nothing. See, Sir, whither you have Metaphysic enough, to prove that knowledge to be the Omniscience of God, which is clogged: with so many Imperfections? I would know of your Doctors, why it should not be blasphemy to attribute to God such imperfect knowledges? Page 94. You acknowledge Miracles of the● saints, in the frist three hundred years. Which, say you, tempted Christians no further, them to go, & pray to God in those places where they were wrought & where Payers had sometimes very extraordinary returns: there they wished to God, that he would hear in their behalf, the general Prayers, which these souls offer to God. Where you express the full sense of the Prayers to Saints, in our Missal, & Breviary. But the faith full being persuaded, that God through the Prayers of those Saints granted their requests, & releived their wants, & knowing that the Saints know what Prayers were offered up to them, why might they not say, as we do in the Lytanyes: Saint Peter pray for me? Is it not lawful to say so, to a Saint alive in this world? & why not to one living in Heaven? the reason is, say you, because Prayer, & praise is a sacrifice, which no body offers to Peter, Paul, or Cyprian saith S. Austin. Do you think what you say? Prayers & Praise a sacrifice? Can we not then without Idolatry Praise S Paul, or S. Peter? I cannot accuse you of that fault: though I amperswaded you never reprehended as Idolaters, those who praised you, & offered up that Sacrifice on your Altar. Prayer is like wise Idolatry! Was it Idolatry in S. Paul to Pray Saints on Earth to pray for him? why then should it be such to pray Saints in Heaven to pray for us? Are they less Saints? This is a mystery, which we long have desired to see revealed, & long may, for you nether will, nor can explicate it. Pag. 95. Observe the wiles of Satan, Christ employs both at once his Apostles, & his miracles, to destroy all Idolatry from among men: & Pagans & Papists make use of both, to bring it in. Unless the Reader be attentive, he will think you speak sense; which is not true. For tell me, I pray you, what use did Pagans make of the Apostles, whom they slaught erred like sheep in the shambles? How could they use the Apostles name, which they knew not, but to hate it? Where are those Pagans? what miracles do Pagans pretend to, to bring in Idolatry? what Idolatry do Papists bring in? How do they use the Apostles to compass that? your Period seemed to you full, it sounded well in your ear: you thought it pretty, to mingle Papists & Pagans, & oppose the wisdom of Christ, to the wiles of Satan: so you writ it down, without regarding or examining how all could hang together, or be verified. The baste excuse I can find, is to lay the fault on a defect of nature. It is unreasonable to exact a rational discourse, from one who seems to want common sense. He may be advised to silence: which is the best counsel I can give you. But, say you, these are the words of an ancient father, & cite S. Chrisos. hom. 1. ad Pop. Ant. In whom there is not one word of Papists, the only material point to our purpose. Whose wiles are these, to falsify Fathers, cite them for what they thought not of, & corrupt their texts, to prove what you please? In malâ causâ non possunt aliter, S. Austin. Your bad Cause is capable of no better defence. I will give you your choice, whither S. Chris did, or did not mention Papists here? that you may the better see how wretchedly you entangle yourself in the nets, you cast for others, & fall into the pit, you dig. Did that Saint not mention Papists? You wrong him very much in saying he did. Did he speak of them? they were then in the world early after Christ, much sooner, than you, & your brechrens will admit. Still what you say is against yourself, you carry about you your sword. CHAP. VI Of worship given to our B. Lady. IN your 5.6.7. & 8. Chapters you very odiously represent, what hath been said, or done, to honour the ever B. Virgin, cutting the words which seem harsh from others, which correct them, & adding malicious glosses, & interpretations, to make them sound yet more harshly. It would be tedious to reply to each particular. So I will deliver, what the Church professes & the ground of her practice, & then take notice of some remarkable faults in your discourse. Esteem, Honour, Praise, & Glory, consider, at their proper object, some person endowed with some good qualities, not in a mean; but in an excellent degree. Esteem is the in ward value, or respect we bear it. Honour is an outward expression of our Esteem. By Praise we endeavour to communicate both to others: & Glory is the union of many persons in the same sentiments of Esteem, Honour, & Praise. It resides not in the person honoured; but in the Honourer, Honour est in honorante; yet it takes its species from its object, which gives it its being, as all other moral habits, & Acts do. There are two sorts of Honour, answering to two sorts of Excellency, the one natural, the other supernatural. By natural Excellency I understand all Gifts of this life, whither personal, as science, Art, valour, etc. or Real, as to be borne in a good country, of a noble family, heir to a great estate, etc. which are called goods of fortune; but are Blessings of God, not depending on any industry, and therefore are distinguished from personal endowments. By supernatural I understand all gifts exceeding the force of nature, which lead men to their first principle, & last end, God: viz, Grace, & Glory: all supernurall virtues Theological, or moral. Item, those instruments, which God uses for our sanctification: as the Bible, Sacraments, Churches, sacred vessels, & vestments, Persons Consecrated to God: item Saints bodies, as having been Temples of the Holy Ghost, & living members of Christ. There is athird kind of Excellency which partakes of both these, it being a mean betwixt them: viz that of Kings, which is called Sacred, as coming from God (Prov. 8.15. Rom. 13.1. & 1. Pet. 2.13.) Yet it partakes something of the other Excellency, because God used the wills of men to establish it. This worship stops not in the person of the Monarch; but spreads from him to all employed by him, (1. Pet. 2.13.) even to the meanest, proportionably to the authority communicated to them. This worship we call Civil: that of supernatural things, is called Religious: that of natural may be called meral. God, containing within himself all Perfecfections, which can move esteem in amost Eminent degree, being the fountain of all natural Goodness, & all supernatural gifts, the supreme Lord of all Creatures, & King even of Kings, is the Prime object of worship, of Adoration, of Praise of all Creatures in all kinds. The splendour of the Sun is darkness, the riches of the Earth, Poverty, the wisdom of the wisest, folly, the power of the Mighty, weakness, the Majesty of Kings, contemptible, the Justice of the righteous, as filthy rags (quasi pannus menstruatae, Isa. 64.6.) if compared with the Light, Riches, wisdom, Power, Majesty, & Justice of God. The Islands compared to his greatness, are like dust: & the whole world a drop of a Bucket, gutta situlae, Isa. 40.15. All creatures are as if they had no being, when set before that Essential Being Esse per Essentiam. Hence no Praise, no Honour can equal him. Quantum potes, tantum aude, quia major omni laude, neclaudare sufficis. This is an undeniable truth, which yet is abused, to establish two pernicious Errors. For hence Protestans deny, that any Religious cult is due Saints: & our later sectaryes, their brethren, refuse all Civil worship to Magistrates. Both allege that saying. Soli Deo: to God alone Honour & Glory, not minding, that the same Apostle Rome 13.7. commands us to render to all their due, Honour, to whom honour, & S. Peter teaches us first to fear God, next to Honour the King. 1. Pet. 2.17. which places may stop the mouths of sectaries, showing an honour due to Kings: it may likewise open the eyes of Protestants, showing an esteem due to supernatural gifts. Nay their own practice convinces their error: seeing they show some more respect to the Bible, then to a Romance; to a Church then to an Alehouse; to a Saint, then to a thief; to S. Paul, then to judas. And call this respect as you please, we call it Religious, & the dispute about that name, will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In which we have the advantage because our worship of Saints ends not in them; but in God, who is admirable in them: as all Civil worship ends not in the subordinate officers of state; but in Kings, for whose sake alone others are respected, & obeyed. Supposing then some Honour due to Saints, as they partake of God's goodness we shall find ground enough for the like, & greater in the Mother of God. The Angel called her full of Grace (Luke 1.21.) she was said to blessed amongst all women (ibid. v. 42.) & she by divine inspiration foresaw she should be called Blessed by all Generations, by reason of the manifold gifts of the H. Guest. No doubt but that Grace, with which the Angel found her, was much increased by a perpetual practice of virtue. Her Humility in styling herself the hand may de of God, when she was called to be his mother was of so great merit, that its quantity without temerity cannot be determined. It is her singular prerogative, to be the mother of God. Her fullness of Grace raised her above all men: this raises her above all Saints and Angels, none being so related to God. Wherefore a greater honour is due to her, then to them. Wherefore there is an honour due to Saints, to the mother of God, & to God: which being different, are expressed by different words, that of Saints we call Douleia, that of ouw B. Lady. Hyperdouleia: & that of God Latreia. The modern reformers dislike these words, for their Etymologye: but their doubt is not worth the answering, seeing use & custom gives, or changes, the signification of words. But say you pag 101. She is called a Goddess. Ans. it may be, as God is said (psal. 82.1.) to judge the Gods. And again: I have said: you are Gods. Now if he called them Gods to whom the word of God Came (John 10.35.) why not our B. Lady, in alike sense, to whom the true eternal word came, & dwelled in her? This you will say is only a metaphorical Divinity; & I say so too; & I anathematise any, who shall say, she is a Goddess properly. But the ground of this calumny is very childish, because, forsooth, she is called Diva: which title every Grammarian knows, to be given to all Saints, & used promiscuously with Beata, or Sancta. In the Civil Law you may find it given promiscuously to all Emperors, even Pagans: whom not Christian ever thought to be Gods. Pag. 142. We keep, say you, holy days to her Honour: a thing due only to God. Ans. we do So. And you keep holidays to the honour of the Apostles: & why this, if holidays be due only to God? your sword is never moved, but to your prejudice, it never strikes at us, but through your own sides. CHAP. VII. Satisfactions, & Indulgences. IN your 9 Chapter you declaim against the treasure of the Roman Church: & in your 10. against Indulgences. Which having great affinity, I will treat them together. I will begin with an explication of the doctrine, which the Church oblidges her children to believe, & as for other points, as she doth, so will I leave their discussion to Divines, whose opinions they are, rather than Doctrine of Faith. And that my Explication of Faith in these points may be more authentical, I will deliver it in the words of a worthy Prelate the Bishop of Condom, Preceptor to the Dolphin, published lately in our language. It is not only Just; but beneficial unto us, says he, that God forgiving us the sin, & remitting us the eternal punishment, we have incurred, should impose some temporal penalty, to retain us within our duties, least being delivered too soon from the bonds of his justice, we should abandonour selves unto a temerarious Confidence, abusing the facility of his Indulgence. It is therefore in order to our discharging that obligation, that we are subjected to some works of Penance which we are bound to perform in the Spirit of Humility, & Repentance: & the necessity of these satisfactory works was the motive, that induced the Primitive Church, to impose upon Penitents those Pennances called Canonical. See that when the Church inflicts upon sinners Painful, & laborious injunctions, & they undertake them with Humility, that act we call satisfaction: & when either in regard of the Zeal, & fervour of the Penitent, or other good work performed, which the Church hath prescribed, she releaseth some part of the Penance, which was Owing, this remission is called Indulgence. The Council of Trent proposeth no more to our Faith in the point of Indulgences, than this, that the power of granting them hath been given the Church by Christ jesus: & that the use of them is beneficial. Where unto the Council addeth: that the grant of them ought to be dispensed with caution, lest the Ecclesiastical discipline should be weakened, & enervated by an excessive facility, which advice declareth that the manner of disposing of Indulgences appartaineth to church discipline. Thus far out of this great person. What have you to say against this Catholic doctrine? You employ one & fifty pages declaiming against this Treasure, & these Indulgences: viz from the 189. till the 240. yet in the midst of all this transport, we find a lucid interval, where Truth (against which in the rest you discourse) forces you to depose in her favour. For pag. 216. I find these words: It was the practice of the Holy Church to expel from their society scandalous, & known sinners. They were enjoined to pray, to fast, to curb, & to mortify their flesh, to afflict their souls for their sins, & to apply themselves to all such works, as might both improve, & declare their in ward sincere Repentance. These long, & holy exercises did pass among all Christians, for SATISFACTIONS to the Church, & in some manner to God too. Before the Church most properly, because that was all which Church discipline required: & before God in a lower, yet a very true, & proper sense: because it is the main condition, which God requires of Offenders which he is in his mercy both satisfied, & pleased with, when they Sincerely perform it. They were to do it along while, some a whole year, some two, some ten, some according to the enormity of the sin, all their life long. Thus you, of satisfaction by Penitential works. Pag. 218. You continue your explication of this matter. There now and then happened, say you such causes, as moved them (the Bishops) to be more free, by shortening the time of sinner's Penance: As when the sinner gave signal proofs, of an extraordinary sorrow: when he stoutly owned, & defended the Christian Faith, when in times of Persecution, they were to be strengthened to Martyr doom: when valiant Confessors did intercede for some of their friends: on these, & other like rational, & pious Inducements, the holy Father's thought they might either ease such Penitents of the length, or some times quite discharge them of the whole burden. then. And this Relaxation of Ecclesiastical Severity, some Latin Fathers (Tertullian, & S. Cyprian) call in their writings by the name of Indulgence. Here you so exactly agree with what I have written out of our Bishop de Condom, that you may seem to have copied him, or both to have taken your sentiments out of some third. At least this is evident, that you own as much as that Author teacheth to be the Faith of the Roman Catholic Church, & consequently your Censure on our Faith in these points of satisfaction even to God, & Indulgences, is a condemnation of yourself. Magna veritas, & praevalet. CHAP. VIII. Confraternityes. CHapter 11. you traduce our Confraternityes, c. 12. you play with the girdle of S. Francis. c. 13. you deride the Scapulary of S. Simon Stock etc. 14. make yourself merry with the Rosary. All which being no points of our Faith, I do not think myself obliged to assert them in this pamphlet. Yet I will tell you, what you know already, though you Slily insinuate the contrary pag. 300. that we preach Faith, Repentance, Perseverance in well doing &c. more than Protestants: seeing we hold them absolutely necessary to salvation, Faith without works being dead, as we teach with S. James; & you teach Faith alone to Justify: we exhort People to them with hopes of a reward, they being meritorious; & you deny all merits. We use, indeed, those things you speak of, as helps of our Faith, exercises of our devotion, & means to strengthen our frailty to Persever in well-doing. It is a Calumny, to say, we think Faith, Hope, & Charity unnecessary, or, that we teach, any can be saved without them, even when we invite men to these Gilds, or Confraternitys, into which men enter only with intention to increase those virtues in their souls. We feel, we know, we own our inclination to Evil from our Infancy, we are convinced, that our Will, of itself is insensible, nay stupid, as to all Good: that words have little force upon it, but that examples are much more powerful. Hence appears the first advantage of those, who are incorporated into those Congregations, which consist of men, who forgetting those things. which are behind, & reaching forth unto those things. which are before, press towards the mark. Philip. 3. such men, who consider one another, to provoke to love, & good works, Heb. 10.24. This appeared in the Confraternity of Charity, begun by P. Vincent de Paul: which with the Alms it gathered, releived all the poor of Lorraine, Champagne, & Picardy, many Ladies of the best quality after entering into that Congregation, turned to the relief of the poor, what before they spent on vanity, or lost by gaming: & changed their chambers, & Closets, into well stored wardrobes filled with suits of Clothes of all bignesses, for both sexes, which they bestowed upon the naked Poor, in whose persons they they were taught to consider Christ himself. Another advantage is, that our Prayers are more efficacious when offered in company, then when single. All the virtue of our Prayers is derived from that of our B. Saviour now he assures us, that where two, are assembled in his name, he is there in the midst of them. (Mat 18.20.) And he assists there, not as an Idle spectator, (as many Protestants go to Church, to see, & be seen;) but to enlyghten the mind of the persons assembled with divine inspirations, to inflame their Will, with the love of God, & their neighbour: To incite them to Pray; to represent their Prayers to his Heavenly Father, & second them with his own: to pour into their hearts the Blessings he obtains, through the merit of those Wounds, he once endured for our Redemption, & ever since retains, to show them to God the Father, in whose presence be appears for us. These are the designs of Confraternitys. We know, Sir, that the Honour of God, & true Religion consists in Faith, Hope & Charity. These are nourished by the Concourse of many Persons to increase these interior virtues, by exterior exercises of Piety, & Mortification. To call these together the Rosary, Scapular, & Girdle are used, with Indulgences, to make the call more efficacious. Now whither is more to blame, we, for using these helps, or you for rejecting them? CHAP. IX. Images. YOur 16. Chapter is spent in declaiming against our Images: which some other learned persons having in hand, I will leave to them, lest I might seem to thrust my sickle into others harvest. Probably I may shortly have occasion to treat of it at large, on my own Score: & there I hope to convince the unjustice of the charge of Idolatry put up against our Church. For the present I will only take notice of some great untruths, peculiar to yourself. Pag. 332. This Experience is most certain, that, the People of God excepted, all the world besides hath bindrawne to their respective Religions by the help of these gross Images. Answer: this is a most certain untruth, as appears by the Turks, who have none: & if we believe Varro, the Romans were a long time with out any. Pag. 337. The main motive, which drives Pilgrims to those Churches, where Images are, is to find, not the Resemblance, but the very presence of the Saint. This is untru: we neither believe, nor teach any such thing, nay we teach the quite contrary, as you may see in all our Catechisms. Pag. 402. I do not love, say you, to aggravate burdens, which of themselves are too heavy: but without aggravation, it is most certain, that the Roman Church serves more Images, than all the Heathens did together. You could not have found a fit conclusion of your book, than this. At least you have observed that Rule of the Poet: — Servetur ad imum Qualis ab inceptoprocesserit, & sibi constet. For the same Spirit of falsehood runs through all. You began with an untruh, as I have showed: I have likewise taken notice of many untruths all along, & without aggravation, what you say here, is as great, & as evident an untruth, as ever was spoken in matter of Humane history. It is impossible to reckon up all the Gods, which the Pagans adored, when (besides dead men) beasts, fishes, fowl, & Elements, were adored: when every Plant, & Tree was thought ammated with a Divinity. What say I, one? Each Plant had many. For Corn alone S. Aug. (l. 4. de Civ. Dei cap. 8.) reckons up twelve, (& yet he professes he reckons not all) viz, Seia, Segetia, Tutilina, Proserpina, Nodotus, Volutina, Patelena, Hostilina, Flora, Lacturcia, Matuta, & Rumina. In the same place, he says, that one Porter, (one man) is sufficient to keep one door; & the Pagans put three Gods to each door, viz, Forculus, Cardea, & Limentinus. And as if these were not sufficient: on some occasions three more are added to them, (when a woman was delivered) to wit, Intercidona, Pilumnus, & Deverra, to keep out Silvanus, a dangerous God. This as also four Gods for every marriage, jugatinus, Domiducus, Domitius, & Manturna. Item six, others, who Preside in the nuptial bed, with their names, & offices, you may see in S. Aug. l. 6. de Civ. Dei c. 9 And should I reckon up all the Gods who succeed one another in the care of every man from jugatinus, till he be brought before, Minos, Aeacus & Rhadamanthus, and to the Elysian fields, I should spend more paper, then in all this pamphlet, now if the Romans, & Grecians had such a numberless number of Gods, who can give account of all the Gods, of other Pagans, all over the world? If notwithstanding all this, you still think your assertion true, & that without aggravation, Papists, adore more Images, than Pagans had Gods, I shall think your Arithmetic equal to your Logic, & Divinity: & that you need more, to be Prayed for, then Disputed against. CONCLUSION. THe desire of appearing in the world with the title of an Author, to be spoken of, with applause, & Praise, to be pointed at in the streets, to hear, as you walk that whisper: this is that Demostenes, that is Mr. B. This desire I say, is very violent, because it symbolizes with that vanity, whereof the seeds were cast into our souls by the sin of our first Parents. A scholar thinks his best years ill spent in studies, unless the world be partaker of his knowledge. A knowing silence, is no more esteemed, or regarded, than an Ignorant silence. In many the Pleasure of knowing doth not consist in Conceiving, so much as in Producing: & they lose all the satisfaction they took in it, if the world doth not know, that they are learned. This Passion is strengthened by another, of censuring what is above us, even the most sublime in the world. Our Pride is pleased with an Imaginary Elevation above those, whom we presume to Judge, & with taking a sovereign authority over those, whom we submit to the Rules of our Critic. Hence no body troubles a Cobbler, or Tinker, with censures of their work; & there is none who doth not presume to censure both Prelate, & Prince. I think no body will Judge me rash, if I say some of these shing concurred, to move you to appear in Print. No body attacked you, you might have enjoyed your Benefice, and other contentments of this life in Peace. But you desired to show the world, by some work of your own, that you had spent your time well. And to do this with more noise, you chose for the subject of your writings Mass, & the Roman Church: whereof the later is (even by Confession of Protestants) the most Illustrious part of the Church of Christ; & as we say, & prove, is the true Catholic, & Apostolical Church. The other is the prime part of her Divine worship, to which all her other Religious Actions are directed. This is a great Ambirion, to submit Infallibility to your Censure, to raise a throne above the Hyghest on Earth, & to Judge the first seat, which according to ancient Canons, is Judged by none: Prima sedes à nemine judicatur. This vain presumption, & ambition is unexcusable. Yet it may seem modest, if compared with your vanity, in thinking, that all the world, convinced with your Reasons, submits to your Censures, & subscribes to your verdict, only because they do not reply: Although silence is as well, & as often an effect of neglect, of contempt, or disdain, as of consent, & approbation. But your head is so full, humble man! of an esteem of your own perfections, that you cannot surmise any one can have any other sentiments, but of Honour for your adored self, Hence very confidently in the Preface to this book, you say, That you had laid mass in the Dirt. And as if this were not low enough: pag. 407. you say, you have confounded mass even to Hell. Go further with the Alcoran, or Talmud, who can. This is a non plus ultra of Insolency, & all moderate Persons will take it for a convincing prose of your vanity, Ignorance & weakness. I confess, that if only throwing dirt, with or without cause, could do the deed, you have laid both Popery & mass in the dirt, for you have thrown it liberally. But Accusations of this Nature, unless their Truth be manifest, reflect on the Accuser, in this Civilised, and learned age: & I am persuaded, that the greatest part of the world think the dirt, you with so much labour gathered together, to throw at mass, lies close about you, & sticks still to your own hands, from which it cannot be washed, but by Retracting your calumnies. I have said enough to your Saul & Samuel at Endor, to show, that though your Assertions are strong yet your Reasons are weak, & your Discourse incoherent: And that you imitate Goliath, you yourself do furnish arms enough to confute you, by your own Contradictions, the foulest fault any scholar can be guilty of. By this claw, I guess what a Lion you are, & can frame an Idea of what you say against mass, althô I never read your book concerning it. It may be hereafter you may hear more from me about it, if an occasion present itself, & the thing deserve it. In the interim learn to have some respect for your Readers; presume not so much upon your empty title of D. D. as to think to stun us with loud clamours, & that your words (though void of sense) should be taken as Oracles. If you continue your resolution to write against us, weigh well what you say, say nothing without a good Propose, and express all with the Modesty, & Gravity, beseeming the subject you treat, & the character you bear: And your work shall not be neglected by YOURS E. W. ERRATA. Pag. 8. l. 18. in the title. pag. 15. l. 25. know. Read known. Pag. 25. l. 7. ut. R. up. Pag. 28. l. 26. at if. R. as if. Ibid. l. 28. at. R. as. Pag. 30. l. 10. Patriark. R. Patriarches. Pag. 31. l. 1. Priacker. R. Preacher. Pag. 32. l. 30. tittle. R. title. Pag. 39 l. 6. frist. R. first. Pag. 41. l. 5. brechrens. R. brethren. Pag. 42. l. 5. at. R. as. Ibid. l. ult. supernurall. R. supernatural. Pag. 45. l. 16. Guest. R. Ghost. Pag. 46. l. 1. ouw. R. our. Pag. 47. l. 14. ately. R. lately. At the end of the lines very many syllables through the whole work are divided: which altering not the sense, I leave uncorrected.