SECT. I.
Whether St. Ignatius had the Qualities, which the Author requires to make up a Phanatick?

AFter an Invective of Twenty Pages against Phanaticism, and an Hundred Compliments to the Saints of the Ca­tholick Church, of which Mad, Frenzical, Brain-sick, &c. are the most endearing Epithetes; as if the Gentleman had lost his Breath, he stops of a suddain, and thus very gravely reads the Indictment against St. Ignatius:

In forming this Inquiry, I shall begin with the Qualities ne­cessarily requisit to compleat an affected Enthusiast; among which an ardent Desire of Glory, and immoderate Ambition, obtain the first place; for none could prostitute the Dignity of his Nature [Page 5] to the Follies and Impertinencies of Enthusiasm, deny to him­self the common Benefits of Life, and undergo Poverty, Naked­ness, Hunger▪ and a thousand other Inconveniences incident to that Profession, if he were not transported with a violent Ambition.

I confess ingenuously, that Pride is a necessary Ingredient to make a Phanatick; but that such a Self-denial as you men­tion, is incident to Men of that Profession, is, in my Opinion, a most groundless Assertion. No Man in England, I believe, is such a Recluse, as not to be acquainted with some of that Perswasion; and yet I dare affirm, That no Body can point me out any considerable number of those Proselytes of Phanati­cism, who ever esteem'd Voluntary Poverty, Nakedness, Hunger, and a Thousand other Inconveniences, to be necessary Compli­ments of their Religion. Indeed, the Church of England seems to be convinc'd, that a Renunciation of those Common Benefits of Life, is an essential part of their Obligation; and therefore, mov'd with a Pious Indignation to see so Christian Duties laid aside, thought fit (some Years past) to call straying Phanaticks to a severe Account, for the Contempt of so laudable a Tenet. She tormented their Bodies with loathsom Prisons, for the good of their Souls, drain'd their Purses with Weekly and Monthly Fines; and, in fine, forc'd them to undergo Poverty, Nakedness, Hunger, and a Thousand other Inconveniences incident to that Per­swasion. Nay, the no less Provident, than Pious Mother-Church, went further: She knew full well, that Human Nature is frail, and that Men are far more prone to Fall, than to Rise; and for this Reason, She judges it most convenient to keep the Rod (viz. the Penal Laws) in her Hand, that now and then, with a gentle Lash, She may admonish them of their Duties, Po­verty, Nakedness, &c: And 'tis for this end too, that She stickles for the Test, lest poor Phanaticks, by intruding themselves into gainful Offices, should cut a new Channel for their Ambi­tion to run in, and pride rather in Opulence, than in the wan [...] of the Common Benefits of Nature.

It being then no Principle of our English Phanaticks, to feed [Page 6] their Ambition with such an Aversion from the Creature, as ra­ther to expose their naked Backs to publick View, their Sto­machs to the inward Knawings of a biting Hunger, rather than enjoy it: Without doubt, your piercing Genius has found out a new Sect, which Modesty commands you to conceal. But to satisfie the Reader's Curiosity, and to contribute as much as I am able to the Increase of your Reputation, and the Credit of that pure Church, of which you are a spotless Member, I shall communicate your Discovery; that the World may be Witness as well of your Piety, as of your Railery: And that I may ex­plain your Meaning without all Debate, let the Reader take notice of your Words: For none would prostitute the Dignity of his Nature, &c. deny to himself the common Benefits of Life, and undergo Poverty, &c. if he were not transported with a violent Ambition. So that, if we do but form one Syllogism, this new Discovery will lie at the Tail of it: Those who deny themselves the common Benefits of Life, who undergo Poverty, &c. have the first Quality to compleat an Enthusiast. But, The Apostles, the Primitive Christians, and to be short, Christ himself did deny themselves the common Benefits of Life. Ergo. Christ, and his Apostles, &c. had the first Quality to compleat an Enthusiast.

This is a Discovery worthy indeed of a Julian, or Porphy­rius; but, for my Life, I cannot find one Fig-leaf to cover your Impiety. If it be a piece of Phanaticism, to leave All for Christ's sake, to obey our Great Master's Counsel, we acknowledge the Accusation, and plead Guilty: But if it be a Crime of the first Magnitude, to turn Christ's Life, and his Doctrine into [...]ai­leries; Sir, let me tell you, You stand heavily guilty at God's Tribunal, and will infallibly bear the smart of your Blasphemy in the next World, unless you learn to repent in This.

But, perchance, you will tell me, That to quit all World­ly Pretensions, to deny ones self the Common Benefits of Life meerly for Christ's sake, is Praise-worthy: But that St. Igna­tius's Poverty sprung from a Principle as far different, as Am­bition is remote from Humility. So 'tis not precisely the Ex­terior [Page 7] Train of Self-Denial, which qualifies him for a Phana­tick, but Interior Ambition. Prove then, Sir, That Ambition was the fist Motive of all St. Ignatius's Austerities. He is about it: where he ushers in his Proof with a Division of Ambiti­on, to shew he loves to take things from the bottom.

Ignatius (says he) was in a most particular manner indu'd with this Heroick Quality, and that both Natural and Acquir'd. I suppose, Sir, the Natural Temper of a Man's Body is no more a Crime, than the Natural Features of his Face; because nei­ther the One, nor the Other falls under a Free Election; which is a necessary Requisit to frame a Sin. So that the First Part of your Proof being null, we must fall to the Examen of the Second: This Natural Ambition of St. Ignatius was fomen­ted and increased by his extraordinary Addiction to read Roman­ces, and the Lives of Saints, p. 21. But it was the Reading of the Legends of Saints, which finally compleated the Disease, and ren­der'd it incurable: This excited in him a passionate Desire of ob­taining an equal Reputation in the Church, p. 22. If the Lecture of Romances inflamed his Ambition, whilst he was yet a Soldi­er, and breath'd the Air of the World, we accuse the Lecture as well as the Effect of it: But then, too, I cannot but wonder, that such an Accusation should fall from your Mouth, who are, without doubt, guilty of the same Folly; for, if his Passion carry'd him to Amadis, yours tie you to Don Quixot; otherwise you could never have follow'd so close your Paral­lel: But that the Life of Christ, and Actions of the Saints, should work the same Effect, I understand not, unless he had your Faculty to draw Bad from Good, and Vice from the grea­test Vertues.

I will grant you willingly, that the Zeal of St. Dominick, and Humility of St. Francis, first open'd his Eyes, and gave him a Prospect of the Folly of all Worldly Pretensions; as well as of the Happiness of Those, who leave all this for his sake who made them. Where is the Crime? Where's Ambition, but in your Fancy, who spy Faults in others, where there are none; [Page 8] and will not turn an Eye homeward, where, I am sure, you would find a Subject more than ordinary of Confusion and De­testation? Does not St. Austin, in his Confessions, recount the Conversion of Two Noble Romans, by an accidental Reading of St. Anthony's Life? And does he load these Converts with the Accusation of Ambition? No, no: This Trade is new, and takes its Date from the Blessed Epoche of Reformation. 'Twas then Christ's Counsels began to be laugh'd at, when his very Commands were declar'd Noxious to Christian Liberty: When Purity of Faith sounded the Trumpet of Rebellion; and any thing pass'd for Lawful, but Obedience to the Church: When Coblers left their Stalls, to mount the Pulpits; and pass'd from the mending of Soals, to the Direction of Consciences: When Religion grew in Vogue, like Almanacks; and the Freshness of its Date, was a sufficient Argument to recommend it. I say, 'Twas Then Men establish'd a New Language, when they pickt up a New Faith; and first term'd Humility, Pride; Volunta­ry Poverty, Nakedness, &c. the most palpable Sequels of an Enthusiastick Ambition. Yet this Gentleman having once bolt­ed this wild Proposition, [Ignatius, in his Conversion, was acted with Principles of Ambition] is resolv'd to stand to it, though his Conscience flies in his Face for it: Nay, and to demonstrate, that his Face is dy'd as deep with Brass, as his Pen is dipt in Gaul, he tells us; 'Tis so undeniable, that even the Writers of his Life cannot dissemble it. This appears from the Account gi­ven by them of the Motions excited in his Imaginations, by read­ing Romances, and the Lives of Saints, at his first Conversion, which was before mention'd; and may be further demonstrated from what Bouhours adds, That in exercising all his Religious Austerities, he had at first no other Aim, than to imitate those Holy Penitents, whose Lives he had read, and to expiate his Sins, p. 30. Sir, The Meaning is, That at the beginning of his Con­version, he had no Thoughts of Instituting an Order, for the saving his Neighbour's Soul; but his Design was wholly confin'd to the Salvation of his own: So that, in short, here's [Page 9] your Argument; St. Ignatius, at first, employ'd all his Endea­vours, by reading of the Saints Lives, and asking God Pardon for his Sins, to save his own Soul, without extending his Care to the Salvation of his Neighbour's; therefore his Conversion flow'd from the Principle of Ambition. Is not This a most con­cluding Enthymema? Does not the Author deserve to Com­mence Master of Arts, for this cunning Illation? Without doubt. And, I hope, the Ʋniversity will be pleas'd to take it into its serious Consideration, whither such an ingenious Philosopher is not worthy of some Promotion? But because he wisely fore­saw the last Clause [And to expiate his Sins] would break the Neck of the Argument, he thought fit to prevent it, by a pret­ty Slight of Hand, usual to Persons of his Quality; This last Clause (says he) was annex'd, only to save the Credit of the Saint. And, let me tell you, Sir, 'Tis only rejected by you, to save the Credit of a Pamphleteer.

But the Gentleman has Two Strings to his Bow. If Bouhour's Recount of his Conversion will not brand St. Ignatius with Am­bition, the Publisher of his Life by Mutius Vitelleschius's Order, shall. Pray observe: His First Resolutions were to exercise great Austerities, and perform extraordinary Penance; (No harm yet, not one Grain of Ambition is hitherto visible) Not so much to ex­piate his Sins, which then presented themselves to his View; as because he imagin'd, that in these Rigours the utmost Perfection of Christianity consisted, having no higher Idea of it; and desiring with Passion to acquire that Perfection. Now, let any Man turn this Quotation into all Shapes, let him make what Combina­tion he pleaseth, he will never frame, I am sure, an Argument able to convince any Person of St. Ignatius's Ambition: For the natural Sense which the Words import, is, That the Saint aim'd at the highest Perfection of Christianity, and plac'd it in the Exercise of great Austerities; which, without doubt, was a Mi­stake: For the Perfection of Christianity, consists in a most perfect Love of our Creator; other exterior Austerities, are only Means to arrive to it. Say then the Saint was mistaken [Page 10] in his Idea of Perfection, and I will put my Hand to your Ac­cusation: But, on my Word, Sir, if you lay Ambition at his Door, without better Proofs, than you have already produc'd, you must maintain your Charge alone.

Well then, rather than fall short of his Intent, he singles out another Circumstance very material; viz. The Ambition of Foun­ding a new Order in the Cburch, had strangely possess'd his Imagina­tion, and was the grand Motive of all his Austerities, p. 32. That from his Conversion he had conceiv'd such a Design, Orlandin and Bouhours agree; and I subscribe: But that Ambition put this Resolution on foot, and as Mr. Bays very well says, And all that; Where's your Proof? Why, I Gad, he will not tell us: And yet we must swear such a blind Obedience to his Worship, as to believe him without any further Inquiry. For my part, I do not intend to give him a Deference he denies to the Church; nor to accuse the Saint, by freeing him from Calumny. St. Ignatius fram'd a Design to Institute a new Or­der: Ergo, Ambition was the Mover of this Great Work. I can­not infer such an Impious Consequence from so Pious an Ante­cedent; nor any Body else, without betraying at once a want of Wit, and an abundance of Impiety. I find, that St. Basil and St. Austin had the same Design, nay, and put it in Execu­tion; and yet I dare not, for my Life, draw this Conclusion, Ergo, They were Ambitious. Will you therefore know St. Ig­natius's Motive? It was a Zeal for his Redeemer's Honour, and for his Neighbour's Salvation, which prompted him to the En­terprize. He saw the greatest Part of the World sleep in Igno­rance and Impiety; and that as they liv'd without Knowledge of GOD, so they dy'd without Fear of Hell, and without Hope of Heaven. He thought it then an Act both of Grati­tude to GOD, and of Charity to his Neighbour, to be Founder of an Order of Men, whose only Imployment should be, first to procure their Own, then the Salvation of their Neighbour's: And so it is. Besides, he saw the Church of GOD attack'd in Europe; That the Contagion of Brain-sick Gospellers had [Page 11] infected the greatest Part of the North; That Reformation was the Fair Hellen, which inchanted Christendom; and, That the Name of Liberty, had plung'd whole Nations into Slavery: Wherefore, to Heal these Wounds already made, and to pre­vent future Dammages, he fram'd in his Head the Idea of the Society; which he after Establish'd by the Pope's Authority: And how GOD favour'd his Designs, the Event has demonstra­ted beyond a Possibility of doubting. The Fairest and most Populous Nations, both of the East and West-Indies, have re­ceiv'd Christianity from his Descendants; who flung up all Right to the Common Benefits of Life, in their Native Countries, ex­pos'd their Lives to as many Dangers as there be Winds in the Compass, to draw their Fellow-Creatures to the Knowledge of JESƲS CHRIST; and to perswade them to Live like Men, that they might not Die like Beasts. In these Apostolical Functions, above Three Hundred lost their Lives, and seal'd with their own Blood that Gospel they Preach'd to Others. I challenge all the Ministers in England, to shew the World so visible Marks of Piety in their Order, or so manifest an Evidence of Divine Approbation: No, they have found so many com­modious Livings, made to their Hands by the Piety of their Catholick Ancestors within the Compass of the Four Seas, that they rest contented with their Portion; and think it a piece of the highest Folly, to be so enamour'd with the Conversion of Heathenish Souls, as to expose Christian Bodies to the least Inconvenience for their sakes. Besides, a pack of little Children is an expensive Burden, and the Tears of a Loving Wife a strong Retentif: So that a well-meaning Minister's Zeal is choak'd by Two Impossibilities; that is, He cannot go with­out a Transportation of his Family, and in this Case his Purse is too little; or without an absolute Renunciation of Wife and Children: and as for That, without any Ceremony, he tells the Heathens, Ʋxorem duxi & ideo non possum venire.

Well, but though we are advanc'd to the 32th. Page, I can find no End of the First Accusation: My Author follows his Point [Page 12] close, and will not part with his belov'd Topick, Ambition; which makes me think, he is no such Enemy to it: For People talk of That most, which they love the best; and often dis­praise those very Things, they most passionately dote on. What then has he yet to say? He Reveal'd one Day to Polancus seve­ral Favours GOD had bestow'd on him; and pray'd earnestly, That Eguia might not out-live him, lest he should discover to the World, what he knew of the Sanctity of St. Ignatius: This is, as I conceive, your Meaning, though not your Words. To take a view as near as we can of the Stress of your Argument, let us stand on the Right Side: St. Ignatius reveal'd privately one Day to Polancus, That GOD had bestow'd many Favours on him; Item, That he did not relate the Thousandth Part; Item, He pray'd earnestly, that his Confessor might die before him: Therefore, he was Ambitious. Here the Reader sees the whole Objection, not through false Opticks, but in it natural Bulk and Proportions. But whether it skulks in the First or Second Instance, for my Heart I dare not presume to determine: Yet methinks, the Gentleman might have drawn, from the Second Instance, a Conclusion of his Modesty; because his De­sire of out-living Eguia, aim'd at this, That many Gifts of GOD, known to him, as being his Confessor, should lie forever bury'd in Oblivion. But I have to deal with a Man, who is equally offended with Silence and Speaking, and makes the One as Cri­minal as the Other. But, St. Ignatius made Polancus Parta­ker of his Heavenly Visits? and I find, that Solomon wisper'd that Famous Apparition of GOD, in the Ear of a Confident: Yet the Scripture, which is not over-shy in taking notice of this Great King's Faults, never ranks that Action among his Crimes. Again; St. Paul recounts us his Rapture to the Third Heaven; yet among all the Reflections of Commentators on that Passage, I find not One which attributes the Rehearsal of so signal a Favour, to Pride: Nay, King David protests, He will always sing the Mercies of the LORD; And why should You and I be so Satyrical, as to question the Lawfulness of his [Page 13] Resolution? If therefore such a Confidence be not the neces­sary Result of a Phanatick Pride, find some other Argument to back your Assertion, or confess you are mistaken in your Charge. In fine, Sir, When you feel Ecstatical Transports of Divine Love, when you work Miracles, and bring me sufficient Wit­nesses to render them Credible; although you proclaim your Gifts at Paul's Cross, I will not lay down my good Opinion of your Humility, but rather increase it.

The Second Quality requisit to make a compleat Enthusiast, says our Author, is Ignorance, and Weakness of Ʋnderstanding: This he fastens on St. Ignatius, and very civilly gives all the Founders of Orders the same Complement. The Great Founders of Monastick Orders are observ'd to have been Ignorant and Stu­pid to a Prodigy; and Ignatius, far from being ambitious to sur­pass them in Learning, thought it Meritorions to be more Igno­rant than them all. May I be so bold, Sir, as to learn of you those Observers? I fear, they took their Observations ill. For my part, I have observ'd, and Others with me, That many Great Founders have always been, and are still esteem'd the Learnedst Men, in all respects, that ever the World produc'd, since the Rise of Christianity. What think you, Sir, of St. Ba­sil? What of St. Austin? Do these pass with you for Igno­rant Persons, and Stupid to a Prodigy? If They do, I shall not much rely on your Judgment. Indeed, some have not Com­menc'd Doctors; but I never read of any Stupid to a Prodigy. If you have discover'd this so material a Point of Antiquity, do us the Favour to impart it; and the Gentleman of Amsterdam shall reward you with a Place in the Journal Des Scavans. But has our Author let fall no peculiar Encomium on St. Ignatius? Yes: He Thought it Meritorious to be more Ignorant than them all. Did any one but read your following Page, he would scarce believe you to be now in earnest: For there you tell us, That He put himself to School, and bestow'd many Years in learning Philosophy, and the Latin Tongue; That, He betook himself to the Ʋniversity of Paris. Now, I cannot perswade my self, you [Page 14] are in earnest, when you make us believe, he judged Ignorance so Meritorious after all these Efforts, to lose it. Methinks, you might have alleadg'd stronger Arguments, to evince his high Esteem of this great Virtue, rather than to represent him with Children in the School, turning over his Accidents, and sweating about the First Conjugation, Anno. I suspect your continual hammer­ing on the Notions of Crack'd disturb'd Brains, &c. has some­thing misplac'd yours; and that you have so long hector'd St. Ignatius out of his Wits, till you have lost your Own. However you have receiv'd the Wound in the Church of England's Ser­vice; and you may, in Recompence, hope for a Fellowship in Moor-field College. But laying aside all your Demonstrations of his Stupidity, the Ʋniversity of Sorbon assures us, That he took his Degree: Which makes me conclude, (what-ever you are pleas'd to the contrary) he was not such an Enemy to Learning, nor such a Friend to Ignorance, as you describe him: But 'tis no matter. You will have him, after his Death, to be the profess'd Enemy to Learning: Back your Assertion with a good Reason, and I'll not oppose you. Why, Ten Years after his Death, appearing to James Terry, a Young Scotch-Man of his Society, (who with Diligence and Fervour, had apply'd himself to the Study of True Learning) he sharply reprehended him; re­commending to him less Knowledge, and more Virtue. Here's his Proof; now attend to his Illation: St. Ignatius recommended to him a greater Study of Virtue, than of Knowledge. Ergo, He was the profess'd Enemy of Learning. I wonder the Gentleman has spar'd so long to cast some by-reflection on our Saviour; for I do not remember, He ever exhorted his Disciples to the Study of Human Learning; but, every Page, is full of Exhor­tations to Virtue. Nay, St. Paul seems rather to disswade Chri­stians from too curious a Search into Litterature; and he gives a Reason too, Because it is the Mother of Pride; Scientia in­stat: And, without Flattery, I am of Opinion, the Flatuous Vapours of an imaginary Learning, now and then flie up to our Scribler's Brains, and disturbs his Intellect: For, How [Page 15] can a Man, in his Wits, commit so foul a Crime, as to write Bantering for Truth, and down-right Impiety for solid Reason? Yet this is his Case, without an Hyperbole. He has charg'd on St. Ignatius Two Essential Constitutives of an Enthusiast, viz. Ambition and Ignorance, with such an hectoring Accent, that one would have expected as many Demonstrations as Prepositi­ons. But, in the end, you see, the Gentleman forgot his Message; and instead of pressing his Accusation, has thus blindly flung it on CHRIST, and his Apostles. Come, Sir, let me exhort you, as St. Ignatius did his Proselyte, Less Knowledge, more Virtue. Study more how to serve GOD, and less how to de­fame your Neighbour. Now, if you will be so cruel, as, for my Charity, to enrol me among the Enemies of Learning, I shall only say, Amen, So be it.

SECT. II.
Whether St. Ignatius was actually guilty of Phanaticism?

HAving kept Pace with my Gentleman Forty-Three Pages, in which lie couch'd as many Impertinencies as Lines, but all the Product of his Brain; although my Pati­ence be almost out of Breath, I will venture to keep up with him. I do not doubt, but what Follows is of the same Piece with That which went Before; and that the End will agree perfectly with the Beginning: And if my Conjecture be true, I shall recommend the whole Work, as the most Ingenious Piece of Nonsense and Confidence, which our Age hath produc'd.

Having manifested, that the Two chief Parts of an Enthusiast fit St. Ignatius to an Hair, he enquires, Whether he really were not guilty of Enthusiasm? p. 44. To make this Inquiry methodical­ly, [Page 16] he gives us this Definition of Enthusiasm; viz. This consists in pretending to Divine Visions, and extrordinary Illuminations, af­ter Christianity is fully settled; and all Christians left to learn their Religion by natural and ordinary Means, from the Rule of Faith, whether Scripture or Tradition; In boasting of infus'd Knowledge, and inward Lights; In pretending to have receiv'd all the Articles of Faith by particular Inspiration, to do all things by the private Impulse of the Spirit. I must interrupt the Gentle­man's Definition, with an &c. for I have lost almost my Breath, and shall, I fear, quite, if I proceed. I take it for a Definition fresh jumpt out of Mr. Hobbs's Mint; and indeed, the whole Book is so full of Atheistical Dashes, that I am perswaded, the Author has serv'd his Apprentiship under that great Master of Atheism. I must take the Whole into Pieces; for, I confess, I dare not encounter with such a Crowd of Nonsense together. Enthusiasm (says he) consists in pretending to Divine Visions, and extraordinary Illuminations, after Christianity is fully settled. Hold there, Dear Sir, as you tender your Credit, and the Ho­nour of the English Protestancy: If you give so large Notions of Phanaticism, you exclude from the Pale of your Church the most Famous Saints, and Doctors of Christianity; and if once these Supports be thrown away, your Church must fall. Saint Martin was a Pretender to Extraordinary Illuminations; and Saint Austin tells us of a certain Voice, which bid him, Tolle & Lege, Take up and Read; and a Thousand others. Now, Sir, If I put my Hand to this Part of your Definition, I cannot refuse it handsomly to this Consequence; Ergo, St. Martin, St. Austin, &c. were Enthusiasts. My Reason is, Because you as­sert, That all those who pretend to Divine Visions, and extraordi­nary Illuminations, after Christianity is fully settled, are Enthusiasts. But, All those fore-mention'd Saints did pretend to Divine Visi­ons, &c. after Christian Religion was once fully settled; Ergo, Those Saints were Phanaticks. Excuse me then from Subscribing to the First of your Definitions, unless you think good to ex­plain your Mind better. I will take up the Context; In beast­ing [Page 17] of infus'd Knowledge, and inward Light. I admit this, on condition you do not intend to make an humble Recount of those Favors, meerly for others Instruction, pass current for boasting. My Precaution is necessary, lest unwarily we find St. Paul's Name in the Catalogue of Phanaticks, before we dream of it. What follows next, is full of Equivocation: And therefore I must declare on what terms I admit it, and on what I reject it. In pretending to have receiv'd all the Articles of Faith by particu­lar Inspiration. This Proposition, as it lies, is not Orthodox: For after the compleat Settlement of the Jewish Church, the Prophets did pretend to have receiv'd the Articles of their Faith by particular Inspiration; and yet I dare not pronounce them Phanaticks. Now indeed, if you stoop so low, as to regulate your Charge by my Notion of Phanaticism, we will proceed to the Trial. I conceive it then, with Submission, that only those deserve the Title of Phanaticks, who pretend, That the natural and ordinary Means instituted by Divine Providence to find out all Articles of Faith, is an Inward Light, and an Imme­diate Revelation. This I understand by Phanaticism: And if you can prove St. Ignatius guilty of this Folly, I will fling up the Cause; if you cannot, Justice obliges you to a speedy Repen­tance; First, For having so abus'd the World with loud Cla­mours of strange Discoveries, concerning the Church of Rome's Superstitious Practices, and Enthusiastick Extravagancies: Se­condly, For having betray'd your own Conscience in the Sight of GOD, whil'st blind Temerity, and intoxicating Fury, guided your Pen to wound the Reputation of the Saints in the Judg­ment of Men.

You therefore affirm St. Ignatius to have been a Phanatick, because he pretended to Divine Visions and Illuminations; and then you draw up an Inventory of some Apparitions and Ecstacies recounted in his Life, which takes up a considerable Part of your Pamphlet: All which you are pleas'd to attribute to the Effects of a strong Imagination, and of a weak and disturb'd Brain. But shall any ones Judgment be so byass'd, as to take [Page 18] this for a Confutation? Would any Man take bare Assertions for solid Reasons, or false Aspersions for real Crimes, your Dis­course is, I grant, most perswasive: But who-ever takes the pains to sift it, will be able to find nothing but Scum above, and Malice below. Sir, For my part, I know no Catholick of so easie a Belief, as presently to swallow down every fictitious Story for a real Miracle. They measure their Assent by the Rules of Prudence. Where the Authority is weak, their Belief is suitable; where strong and evident, their Assent is without Hesitation. In fine, They always are of Opinion, That to Be­lieve All, and to Deny All, are Extreams equally reprehensible.

Now produce some Arguments, which prove credibly, That the Illuminations and Visions ascrib'd to St. Ignatius, were but the Effect of a discompos'd Brain, of a strong Imagination, and disorderly Fancy; and if I cannot oppose more weighty Rea­sons to the contrary, I'll fling up my Cards. The only Ground of your Scruple, as far as I can learn, is this, If indeed Igna­tius receiv'd a perfect Knowledge of the Christian Religion, &c. How came it to pass, that for many Years after, he was still esteem­ed a Fool, and an Ideot? You have put a pretty Sophism in the Mouth of a Jew, or a Turk. If JESƲS CHRIST was GOD, How came it to pass, that He was still esteem'd for a Fool, and an Ideot? To make us believe that such an Opini­on was not a Popular Noise only, you tell us, Ʋpon a particu­lar Examen by the Inquisitor of Alcala, and Arch-Bishop of Tole­do, he was adjudg'd not to have been sufficiently instructed in Mat­ters of Religion: You might as well have quoted your darling Romance, Don Quixot, as Bouhours; and found as much to your Purpose in the One, as in the Other: For Bouhours, in the Book cited, mentions not one Word of St. Ignatius's ap­pearing before the Inquisitor; much less of a particular Examen: And therefore any puny Logician may infer out of that Exa­men in Nubibus, That you are far more meanly instructed in the Rules of Truth, than St. Ignatius in Matters of Religion. [Page 19] Indeed, Bouhours tells us, That the Great Vicar cast him in Pri­son, upon the Account of the Indiscreet Fervor of Two Ladies, abscrib'd by Dr. Cirol to the Perswasions of St. Ignatius; and told him, That not being a Divine, he should abstain from ex­plicating to the People the Mysteries of Religion, till such Time he had studied Four Years in Divinity: But here's no mention either of an Inquisitor, or of a particular Examen. And as for Don Alphonso de Fonseca, Arch-Bishop of Toledo, he was so far from judging him not to have been Sufficiently instructed in Matters of Religion, that he very much Exhorted him to con­tinue his Functions of Piety towards his Neighbour. So that here lie chain'd, one to the Heels of the other, Two Forgeries, with­out Dispute, as well as without Excuse. Had you been forc'd to Translate your Author out of Greek, Charity might have oblig'd me rather to have fast'ned this Mistake on your Igno­rance, than to have imputed it to your Malice: But the Book being Englisht to your Hands, the most favourable Constru­ction I can put on your Crime, is, That you have taken up that Principle so often laid at the Papists Door, viz. All things are lawful, if profitable to the Church; and then working by this Maxim, you concluded, That a Forgery was but a small Price to buy Heaven for your self, and the Dis-esteem of the World for St. Ignatius, and those of his Society. But, Sir, You have taken false Measures, and as disadvantagious a Topick as you could have light upon. Vent your Burlesquing Vein till Dooms-Day, you will never so far unman Rational Crea­tures, as to wheedle them into a Belief, that the Jesuits, and their Founder, are Fools and Ideots. Had you taken up your Quarters at Fox-Hall, and from that Enchanted Castle popt in the Hawker's Mouths New Narratives of Popish Plots, and Jesuitical Contrivances; or ply'd them with White-Horse Con­sultations, Armies of Jesuits in the Air, and Thousands of Pil­grims in the Rear, your Labour might ('tis possible) have met with some Success: But, on a suddain, to Metamorphize their Plotting into Folly, their intrieguing Genius into Stupidity, is [Page 20] to raise a Scruple in the Wisest Part of the Nation, Whether they did not want some Grains of Wit, when they fear'd to be im­pos'd on by Fools?

Yet indeed, to give the Gentleman his Due, he dropt a Word or two, Pag. 26. which insinuate, That at first he in­tended rather to have charg'd the Jesuits with Knavery, than Folly: for thus he tells us; It seems, the Propagation of the Go­spel, by Force of Arms, is connatural to the Order of Jesuits; only the Wisdom of latter Years hath chang'd these Spiritual, into Carnal Weapons. You are in the right, Sir; The Wisdom of latter Years hath chang'd these Spiritual into Carnal Weapons: But the Misery is, the Wisdom of the little Lord Shaftsbury, joyn'd with the indefatigable Industry of Sir William Waller, was not able to find them in Jesuitical, nor Popish Cabinets. The Gentlemen of Rye-House engross'd them to themselves for a peculiar Use; and then the Protestant Duke of the Church of England convey'd them to his Friends at Taunton, for the Propagation of Liberty and Religion. But, Sir, You are too wary; You might, without Scruple, extend the Wisdom of latter Years to latter Ages; for I find Protestancy and Carnal Weapons of the same Date.

Look over to the Godly Churches of Germany, and you will see them making Elbow-Room with Drawn Daggers in their Hands, and Christian Liberty in their Mouths; Two pretty Protestancy-dilating Engines, and both the Product of Modern Wisdom. What think you, Sir, of the Wisdom of a Neighbour­ing Republick? Did it not effect the Propagation of the Gospel by Force of Arms? Did it not break in pieces the fretting Yoak of its Master the King of Spain, to put on its Neck that of the LORD? Yes. And Dr. B. a Minister of the Church of England, extols to the Skies the Wisdom of his New Lords, for a Crime, which, I fear, has pusht the Contrivers into Hell. The Wisdom of latter Years has produc'd the same Effects in every Kingdom, where Protestancy (the Religion of Latter Times) got foot; and I dare say, That it seldom gain'd one [Page 21] Inch of Ground, but by the Help of Carnal Weapons. So that, I am sure, (what-ever Mines the Jesuits have laid to propagate Popery) the Propagation of the Gospel by Force of Arms, is more connatural to Protestancy.

After an Hundred and Two Pages spent in wild Notions, ram­bling Propositions, and nonsensical Probations to back them, as if he had intended all the while to give Scope only to a Whim­sical Imagination, or to teach the World, That much Confidence, and little Reason go far; he resolves to knock down St. Igna­tius's Sanctity, as well as the Church's, at one Blow. The De­sign is great, and suitable to Don Quixot's Bravo; and the Me­thod contriv'd to Admiration. Be pleas'd therefore to attend: In the Bull of his Canonization, the Pope affirmeth, That from the Time of his Conversion, nothing proceeded from him, which can be accounted a Mortal Sin. But St. Ignatius committed the Sin of Despair in the most aggravating Circumstances, sometime after his Conversion: Ergo, The Pope was deceiv'd, and St. Ignatius, in­stead of a Throne among the Saints, deserves a Place among the Sinners. Here are Two Charges; but GOD send they fall not on the Head of the Accuser. I deny then, Sir, the Minor, viz. That St. Ignatius was guilty of Despair. But let me desire you, not to run to Bouhours to make your Charge good; for, on my Word, you will betray your Blindness, as well as the Cause you have in Hand.

The Gentleman, after so many unlucky Chances by Quo­tations, will try another Hit for it: He tells us then out of Bouhours; That he (Ignatius) falls into a dark Melancholly; and being one Day in his Cell, he had the thought of throwing him­self out of the Window, to end his Misery. Here is, indeed, a shrewd Temptation; but yet no shadow of Sin. All the World knows well, that it is not in the Power of any Man breathing, to barr out of his Imagination, Criminal Suggestions: No, no; they lie within the reach of Satan, who can imprint in them the Pictures of the most monstrous Crimes; and, oftentimes, the best Men are assaulted with the worst Thoughts. A bare Sug­gestion [Page 22] is no Fault; 'tis a voluntary embracing of it, derives all its Malice into the Action. Shew me then, out of Bouhours, that St. Ignatius deliberately yielded to the Temptation, and I will cast aside all further Dispute. But Heaven (says he) by Force restrain'd him, against his Will. Ay, here is Despair with a Vengeance, indeed! Does Bouhours affirm this? Not one word of it, upon my Credit. Pray, Reader, condescend so far to Curiosity, as to turn to Lib. 2. pag. 29. and you will find Boubours of a quite contrary Opinion; But he was with-held from yielding to this Motion of Despair, by the same Hand which struck him: Thus he. Which Words, taken in the most na­tural Sense imaginable, import only this, That St. Ignatius was assail'd with the Temptation of Despair; but, by the Helping Grace of GOD, he most happily triumphed over the Enemy. And now, Reader, Shall such an Impudence go unpunish'd? No, no; if a Searing Iron has not past over his Conscience, if ev'ry Spark of Christianity is not stifled; I am sure, he has felt the Bitings of a knawing Conscience; and GOD send the Torment already began Here, may not continue Hereafter; where it is like to he without Redress, because without End. I will appeal to any sober Man, Whether this Gentleman hath not drawn up an un­deniable Demonstration, both of his own Forgery, and Despair? I say, Despair, and that in the most aggravating Circumstan­ces; because nothing beside the utmost Despair of making his Indictment good, could ever throw a Man into such an Ex­tremity, as to oblige him to run bare-fac'd into a Guilt of the highest Nature, to fasten a Crime on another. Yet the Gentle­man may, in some sort, be excus'd; 'tis the Epidemical Disease of the Climate. His Church sprung from the Itch of Liberty, was first wean'd with Forgery, and stands yet on the same Crutches: And this is so black a Patch in the Face of the Church of England, that the Guardians not being able to wash it off, have thought fit to perswade the World, that the Pa­pists are guilty of the same Defect. But the Misery is, the Blur is so minute in us, that none can see it, but the Ministerial Guides; [Page 23] so that Others, who believe it, must pin their Faith on the Reverend Sleeves of their Divines Canonical Habit.

The Gentleman is now piping-hot against the Pope: The for­mer Crime of Despair, was mention'd to convince the World, that his Holiness took ill Informations of St. Ignatius's Sancti­ty; Ex abundanti, he comes out with a Second: However, if it be a Venial Sin for a Man to sacrifice his Life to his Folly; it is no less than a Mortal One, deliberately to commit an Action, which he is perswaded in his own Conscience to be unlawful. Igna­tius, in his Voyage to Jerusalem, thought it utterly unlawful, and contrary to Evangelical Poverty, to carry any Provisions with him; yet being resolv'd by his Confessor to the contrary, he boldly did that out of Obedience, which he durst not do of himself. By this Passage he pretends to demonstrate St. Ignatius guilty of a Mor­tal Sin; but after having sifted it from top to bottom, I pro­test I cannot find the very Shaddow of a Venial One. Let us put to the Test each Proposition: It is no less than a Mortal Sin, deliberately to commit an Action, which he is perswaded in his own Conscience to be unlawful. Certainly, Sir, your Closet turn'd round, when you Penn'd this Proposition. I suppose, you are perswaded in your Conscience, the least Untruth to be unlawful; and yet I should not be so severe, as to judge eve­ry slight Untruth to amount to a Mortal Sin: To steal a Pen­ny is an unlawful Action; and yet I dare avouch, that who­soever taxes such a petty Theft with a Mortal Sin, stands ac­countable to GOD of a Mortal One himself: And when it shall please you to call for my Reason, you shall not fail to have it. Let us go on: Ignatius, in his Voyage to Jerusalem, thought it utterly unlawful, and contrary to Evangelical Poverty, to carry any Provisions with him. Sir, You are so innur'd to false Quotations, that you cannot forbear. 'Tis utterly false, that St. Ignatius thought it utterly unlawful to carry any Provisi­ons along with him: For Bouhours only tells us, He was afraid, he should deviate from Evangelical Poverty, in carrying any thing along with him. So that his Doubt was not of the Lawfulness [Page 24] of the Action; but, whether it were not a greater Perfection, to embarque himself unprovided? But, suppose his own Judg­ment told him, It was unlawful; yet his Confessor brought so weighty Reasons against what he objected, that at last he con­cluded his Confessor was in the Right, and Himself in the Wrong; and so accordingly he follow'd his Advice. Where is the Sin in all this Proceeding? Where is the Renouncing the Liberty of his Will, and Ʋse of his Reason? Do Men fling up their Rea­son, I beseech you, Sir, when they leave a weak Motive, to stick to a stronger? At this rate we must conclude, That Fools run loose in the World, and that all the Wise Men of the Nati­on are confin'd to Bedlam. Indeed, I am not so great an Ad­mirer of Blind Obedience, as to judge it a Virtue in all Cir­cumstances. Men may command Things contrary to the Law of GOD; and in this Case the Commander and the Obeyer are equally guilty. Such a Case may be instanc'd in the Trans­actions of the last Week: Thousands of well-meaning Men thought nothing so reasonable, as to Read his Majesty's De­claration for Liberty of Conscience in the Churches: But then their Reverend Confessors were of another Opinion; and so the poor Penitents yielded Blind Obedience to their Directors, al­though Obedience to the best of Princes oblig'd them to a con­trary Procedure. Here was, I grant, a Renouncing of the Liber­ty of Free-Will, and Ʋse of Reason, to the purpose; and there­fore, according to your Logick, a Sin of the deepest dye both against GOD, and the King. But prompt Obedience to a Fa­ction, passes in Protestant Casuists, for Virtue: Yet when a Po­pish Saint lays aside his private Judgment upon good and ra­tional Motives, to follow the Sentiment of his Confessor, no less than a Capital Crime is presently clapt on his Shoulders.

The Gentleman's Gall is still boyling against the Pope, and nothing can quench it, I see, but another Push for it against both the Pope, and St. Ignatius; for you must know, he frets at the One for being a Saint, and at the Other for Canonizing him. But what (cries he, in a pleasant Humor) if after all, [Page 25] Ignatius should be found an Heretick? (Ay marry, Sir, This is a necking Blow.) He would ill deserve the Dignity of a Saint. (Questionless, you are in the right.) And at the next Refor­mation of the Calendar, might be perhaps expung'd out of it. p. 112. You might expunge your Perhaps, and assert it confidently. Nay, I question not, but all Catholicks would thank you for your Service, could you unmask such a Cheat; for they are well-meaning Men, and are as loth to be impos'd on as their Neigh­bours. But because I know, (if a bare Assertion be sufficient) nothing is so surprizing, which you cannot prove ad eviden­tiam, I beg a short Authentick Reason on Record; It will relish well: He Believ'd Scripture to be the only Rule of Faith, Ibid. I deny it: But go on. He said, That if the Articles of Faith had never been Recorded in the Scripture, (or, as another Author expresseth it) Although no Monuments or Testimonies of the Christian Religion had remain'd, he should still have be­liev'd them, &c. Which manifestly supposeth him to have believ'd, that the Knowledge of the Christian Religion must necessarily be re­ceiv'd either from the Scripture, or from Extraordinary Illumi­nation; and that there is no Medium, which might serve the Ends of a Rule of Faith. What? no Medium? Look back to the 105th. Page, and there you will see your self of another Opi­nion; for, Do you not express your self, in as intelligible Terms as possibly can be, That he so much doted on Blind Obedience, that if he adher'd to his own Principles, he must have renounc'd Christianity, and even Natural Religion, if his Confessor had com­manded him: And, That he propos'd this as a first Principle to all, That true Christians ought to submit themselves to the Deci­sion of the Church, with the Simplicity of an Infant. Methinks, this is a Medium between Scripture alone, and Extraordinary Illu­mination: Had I been to have drawn up this Indictment of He­resie, my utmost Care should have been to have stifled this. But you never Look before you Leap, and that makes you so often Fall. Your Invective against Blind Obedience, jump'd handsomly into Pag. 105. and in Pag. 112. you sell connatu­rally [Page 26] into Heresie; and so down they went, though you knew, they would never be kept from Clashing on the same Paper. But let us wink at this trifling Mistake; and grant what you affirm, That St. Ignatius did say, That if the Articles of Faith had never been Recorded in Scripture, &c. he would firmly have embrac'd them all; Does it follow, That he held Scripture a­lone, or Illumination, to be the Rules of Faith? By no means. He was of Opinion, 'tis true, That an Extraordinary Rule might be an Extraordinary Illumination; and that the Ordinary One is Scripture interpreted by the Church: So that the Sense of his Words, is this; Although all Scripture, and the Church its In­terpreter, had perished, GOD had given him, by an Extraor­dinary Illumination, such a clear Knowledge of the Mysteries of our Religion, that he would have believ'd them.

Here, you see, the Gentleman has not been sparing of Dirt; but he grosly miss'd his Aim: for I am throughly convinc'd, a moderate Eye will easily discover, that the greatest Part sticks closest to the Asperser: Yet Passion will set his Pen afloat, in spight of Fate. Indeed, he is come to an End of his Accusati­on, and to say something, runs in a Circle, by making a Recapi­tulation. If it be prov'd, That in his Life-time he was esteem'd an Enthusiast, an Impostor, and an Heretick, by many sober, indif­ferent, and learn'd Men of the Church of Rome; it will be no small Confirmation of the Truth of whatsoever I have hitherto observ'd. Yes, if their Surmizes were sounded on Reason; otherwise by no means: For, in this Case, I am no greater a Friend to In­fallibility, than your Self. I grant you, Catholicks, in their E­stimates, may be mistaken, as well as Protestants, and equally lie open to Prejudices. At Alcala he was suspected by some of Sorcery. Why? The Gentleman begs your Pardon there; he is not such a Fool, as to tell the Reason: No, that would wipe off the Aspersion. The Truth of the Business is: St. Ignatius reclaim'd, from his sinful Courses, a Person of the first Rank; and presently the Wise Populace concluded, nothing but the Power of the Devil could draw such a noted Debauchee to GOD. [Page 27] A pretty Accusation, you see; and as well grounded, as that against our Saviour; In Belzebub Principe Daemoniorum ejicis Demonia; You cast out Devils in Vertue of Beelzebub the Chief of the Devils. By others of Heresie, and put in the Inqui­sition for a Visionary. 'Tis true; but, How came he of? After an Exact Enquiry into the Manners and Doctrine of Ignatius, not finding any thing that might render him suspected, and judging it not expedient to make him appear before Them; They were con­tented to refer the Matter to John Roderiguez Grand Vicar of Alcala; who told Ignatius, That the Juridical Information which had been made, was much in his Favour; and, That he might con­tinue his Functions, for the Service of his Neighbour. So Bouhours, without the least mention of any such Clause, touching Extra­vagant Methods of Religion. Soon after he is clapt into the In­quisition a Second Time, for instilling foolish Principles into his Hearers. But, Was he not, by publick Sentence, freed from the Imputation? I thought, it was not a Crime to be Accus'd, but to be Guilty; yet You confound both: Though, at this rate, our Saviour's Reputation suffers, who was Indicted of as heavy Crimes as ever Ignatius was.

When he was remov'd to Salamanca, both Him and his Dis­ciples were put in Chains by the Inquisition there, as Hereticks and Seditious Persons; and not Absolv'd, but upon condition of Preach­ing no more. Certainly, Sir, You imagine your self in Lucian's Island of Dreams; or that all the World is asleep, beside your self; or so enamour'd with your great Abilities and Integrity, as to embrace every Falsity dropt from your Pen, as Eternal Ve­rities. I grant, he was clapt in Prison; and You, that he was Absolv'd: Hear the Sentence: After Two and Twenty Days of Imprisonment, the Master and his Disciples were cited before the Judges, to hear their Sentences read; by which they were decla­red to be good Men, and their Doctrine to be sound. (What could Innocence desire more?) They are further permitted to speak of Heavenly Things, and to instruct the People as much as they please. With what Face, then, dare you averr, (and then cite [Page 28] Bouhours to second your Imposture,) That he was Acquitted, upon Condition of Preaching no more? A Man would imagine, you cited Authors only to corrupt them, or to render your Forgeries more palpable.

Soon after his Arrival at Paris, he is accus'd to the Inquisitors, for seducing young Scholars; but, by the Intercession of Friends, dismiss'd. Good Sir, and was not the same laid at our Saviour's Door? Were not the Apostles hurry'd before Tribunals on the same Account? They were all stil'd Seducers, for disswading People from being seduc'd by the charming Flatterings of the World: And the Crime of St. Ignatius was of the same Na­ture. This the Inquisitor was convinc'd of; and therefore Ac­quitted the Accus'd, not by the Intercession of Friends, as you were pleas'd to insinuate, but out of a Motive of Justice.

So that, in Conclusion, all these Accusations, which you al­ledge as corroborating Proofs, do not add one Grain to the Weight of your Arguments: Nay, they rather Extenuate them; though they add a notable Increase to your Guilt, and demonstrate to the World, at one view, both the Excess of your Folly, and the Hainousness of your Forgeries.

From this universal Contempt of Ignatius in his Life-time, &c. it may be farther evinc'd, That all the Reports of his Miracles are absolutely false. May it so? Why, Sir? At this rate our Blessed LORD was the greatest Impostor, that ever breath'd: For, I am sure, neither St. Ignatius, nor any other Man since the World stood, lay under a greater Contempt, than He. Nay, Jeremy, at this wild rate of Arguing, was a petty Cheat; since, I am sure, He felt as heavy Effects of his Country-Men's (I will not say, Contempt, but) Fury, as St. Ignatius did of Christians.

But Sir, If your Antecedent be deny'd, What will become of your Consequence, and all your Erroneous Deductions? Yet so it is. Venture once more on Bouhours, and you will find, that the greatest Men living, had a Tenderness for his Person, and stood in Admiration of his Prudence. And if he were con­demn'd, [Page 29] 'twas only by Those who could not be sufficiently blam'd themselves. Wherefore this Argument not being able to concur the least to your Design, I will examine your Ge­neral Considerations.

First, To what purpose should GOD work so many Miracles in the midst of Christian Countries, many Ages after the Faith had been fully settled in them?

Answ. Might not the refractory Jews have objected the same, against the Mission of Jeremy? Might not the Gentleman, by the same Rule, stop St. Austin's Mouth, when he recounts se­veral Miracles, on his own Knowledge? The Christian Reli­gion was then fully settled. So that, if you will inform me, to what purpose GOD did work Miracles in those Christian Coun­tries, I will requite your Civility, by returning you a Reason, why GOD did it in These.

Secondly, Were those Countries devoid of True Religion?

Answ. By no means. But, what then? shew me any Reason, or Authority, why GOD's Power is so chain'd up, that it cannot Act, but according to the Rules prescrib'd by ordina­ry Providence, in a Christian Nation?

Thirdly, Was the Church of Rome, at that Time, grievous­ly corrupted with Errors and Superstitions? (No, Sir: What will you infer?) It remains therefore, that GOD should perform all these Miracles, meerly in Testimony of the Extraordinary San­ctity of Ignatius, to manifest his Favour to him, and procure to him Honour and Esteem among all Christians.

Answ. You are quite out of the way, and wholly mistaken in your Arithmetick: GOD might have had many Motives, which you have pass'd by, All worthy of Him; and not at all contrary to his Excellency, or the Imperfection of our Nature. For you may remember, that although even Then the Roman Faith was as Pure, as when it deserv'd so large an Encomium [Page 30] from the Mouth of the Apostle, who was little vers'd in the Science of Flattery: Yet the New-inspir'd Prophets of Ger­many, call'd it in Question. These Men, as Spiritual as the ba­sest Sensuality could render them, resolv'd to make room for their Lusts, by rending themselves from her Jurisdiction, who op­pos'd them; and so pretended to purify her Faith, by the most enormous Crime, Rebellious Apostacy. Novelty and Liberty were fair Baits for a Populace to swallow; and then fine Pro­mises of a Paradise Hereafter, and of a Mahometical Heaven Here, were too strong Temptations for a sensual German to overcome. Our English Laity, you know, felt the Comfort of Abbey-Lands, and the Clergy of fair Wives: So that the most Considerable Part of the Northern Provinces, set up a Religion of their own Coining; or, to speak more properly, every one preach'd his own Dreams for Divine Revelations. Now, in such a distracted Posture of the Church, Was it a proceeding un­worthy of GOD, to point out his True Church by Miracles, and by the Sanctity of Those, who were Members of it. This was the Method GOD took to Establish Christianity; and to reduce the Rebellious Jews from their Apostacy. And if it was not then a Proceeding unworthy of GOD to condescend so low, as to have Recourse to his Omnipotence, for the reclaiming of Sin­ners; I do not conceive, why it should be in Ignatius's Time, when the same Cause was too too visible. Again, Why could not GOD work Miracles for the Comfort, as well as Encou­ragement, of the Faithful? I see no Inconvience, unless it were, that such a Kindness would make the Reformers Consciences flie too often in their Faces, for running from that Church, whose Doctrine and Piety GOD so highly attested.

Now the Gentleman comes out with a shrewd Objection a­gainst all Miracles: (Have at the Jesuites!) The Temptation of lying and feigning Miracles, for the Reputation of an Order, is in that Church for more perswasive, than the Evidence of Reason. This is a Compliment borrow'd from the worthy Dean of St. Pauls: But I challenge Him, and You, to produce one Jesuite, [Page 31] or Catholick Divine, who ever taught it lawful to lie for the Honour of their Order, or on any Account whatever. 'Tis a Doctrine peculiar to the Leaders of the Church of England. A Catalogue of Lies, in a Protestant Pamphlet, is no less conna­tural, than a List of wonderful Cures to a Mountebank. Look back on the Blessed Times of Titus Oats; peruse those Satyrs vented from the Pulpits, as Divine Oracles; and then tell me, Whether 'twas possible to crowd more Lies in a Romantick Fable, than the furious Divines of the Zealous Church of Eng­land, marshall'd in their Sermons against the Papists. They blew the Fire to such an Extremity, that it almost reach'd their own Vicariges; and the Desire to rout out the Papists, by a Just Judgment of GOD, flung them within an Inch of their own Ruin. The Justice of the Nation, deluded by Fabulous Narratives, and Malicious Sermons, in Process of Time, found out its Error, and made a Satisfaction no less Authentick, than the Fault. But the Pulpit-Oats's could not stoop so low, as to acknowledge their Crime; which makes me think, they thought it none, to Lie and Calumniate for the Honour of their Church, and the utter Disparagement of Ours. And, Reader, to speak my Mind freely, I am of Opinion, That the Consult of Divines in Dr. Tenison's Library, hath pitch'd upon the Method of Slandering, as the best Preservative against Popery; for had it not been a Resolve of a whole Cabal, 'tis hard to determine, how all the Protestant Scriblers should unanimously stumple on the same Expedient.

Out of the former Antecedent, my Author draws this Con­sequence: When therefore Ignatius was to be promoted to the Dig­nity of a Saint, his Disciples set their Inventions on the Rack, to raise a Fund of Miracles. What ever the Disciples of Ignatius did, I am sure you have set your Brains on the Rack, and Con­science to boot, to find some plausible Grounds for denying them: But all will not do your Work. You tell us, indeed, They were Feign'd without ground: This is a groundless As­sertion, and of no Force with me, till you propose some good [Page 32] Authority, besides your Own. I grant indeed, that Miracles may be easily obtruded upon the World, after a long distance of Time; and that nothing less than a strict Examination, can defeat the Hopes of Impostors. But I also contend, that all the Miracles con­tain'd in the Bull of his Canonization, have undergone this Test to the utmost Rigour: And therefore I am oblig'd, in reason, rather to conclude, That you are deceiv'd, who Deny Them; than those Judicious Persons, who Approv'd Them.

But here the Gentleman offers a very material Proof, to the falsity of the Miracles ascrib'd to St. Ignatius: Ribadeneira, who was his familiar Companion, in the Year 1572 first publish'd his Life, and made along Apology in it, in defence of Ignatius; main­taining. That it was no way derogatory to his Sanctity, that he had perform'd no Miracles. Afterwards, in the Year 1610. publish­ing a Second Edition of his Life, he was so far enlightned in this Matter, that he giveth us a long Catalogue of the Miracles of Ignatius; but withal confesseth, That the Reason why he had not inserted them in the First Edition, was, Because they were not suf­ficiently certain and uncontested. Because I have not the First Edition by me, I will acquiesce to what the Gentleman says: But, What then? Is it impossible, that Matters of Fact, which for want of Examination, were doubtful in the Year 1572. up­on an exact Trial afterward, should be found true in 1610? According to this Rule, a great part of your Canonical Scrip­ture might be plac'd among the Apocrypha: For you must grant me, that most, if not every Book of the New Testament was call'd in question, immediately after the Decease of the Apo­stles, and some not receiv'd till many Centuries after. Now, might not a Jew take up your Argument, and oppose it to the Scrip­ture, just as you oppose it to Miracles? It cannot be imagin'd, how the genuine Writings of the Apostles, who dy'd in the First Century, should be unknown, or at least uncertain, when the Memo­ry of them were yet fresh; and, after above an Hundred Years, when the greatest Part of the Witnesses must be suppos'd to have been dead, should be advanc'd to undoubted Certainty. Wind your [Page 33] self out of this Labyrinth, and I shall easily dis-engage my self from That you imagin to have cast me in.

I cannot pass on, without one small Reflection on our Author's way of Arguing: First, He tells us, That Papists esteem it a Virtue, to lie for the Credit of an Order. Secondly, He advan­ces a Step forward, and tells us, He has just Reason to suspect, that they have put that Principle in practice, by forging the grea­test Part of the Miracles (ascrib'd to St. Ignatius) after his Death. This he proves, because Ribadeneira omitted to recount, for want of sufficient Testimony, those Miracles in his First Edi­tion, which he sets down in his Second; Item, Because Masseius leaves out many other wonderful Actions, for that they are not suffici­ently certain. Now, for my part, I should draw a quite contrary Conclusion, from the Cautiousness of these Two Writers, viz. That they did not intend, for the Honour of their Founder, to impose on the Readers; nor to augment their own Sins, by in­creasing St. Ignatius's Miracles. For, let me tell you, People of so loose Principles, as the Jesuits pass for in your Judgment, would never have minc'd the matter; especially when a thou­sand Miracles would have much enhanc'd the Glory of their Saint, and not added one Grain to their Labour.

Dear Sir, I should be glad, did you make use of the Cau­tiousness of the Two fore-mention'd Writers; and lay no Crimes on Papists and Jesuites, but those which were sufficiently cer­tain and uncontested. Your Auditors would leave their Pews more calmly, and feel more Charity in their Breasts at the End of the Sermon, and less Animosity against their Fellow-Subjects. But a Calm and Serene Season, is bad Weather for the Ministe­ry to Fish in. They delight in Storms and Tempests, meerly out of Hopes, that both will fall heavy on the Dissenters. These Holy Conjurers raise the Wind in the Pulpits, which soon breaks out of the Church-Door, and spreads its self through the whole Town in a Trice. All raise this Devil of Discord the same way: And, by good Fortune, no Text is so remote, which does not patly suit with the Incantation. A good Invective against Po­pery, [Page 34] larded with Two or Three pretty Stories, either forg'd by the Doctor, or scrap'd-up on an Hear-say, are efficacious En­gins to work the Populace out of their Wits, and set them all a-gog against Popery. For the Grave Divines require Belief to the greatest Crimes against Papists, on the slightest Grounds; and yet forbid all Assent to Popish Miracles, though backt with the greatest Authority.

As for Example: In the Art of Missionaries Discover'd, the Author presents his Reader with one Father Leech; who told Mr. Gee, That if any but hear Mass, and after hearing be sprinkled with Holy Water, and kiss the Priest's Garment, he could not commit that Day any Mortal Sin. Here is a pretty Sto­ry, you see, affirm'd by Mr. Gee; yet it must be believ'd, up­on his Infallible Authority: Although, in my Conscience, I think it ten times more improbable, That a Catholick Priest, in his Wits, should vent a Doctrine so notoriously false, than that the Saints of our Church should, by GOD's Assistance, work Mi­racles.

Again: The Jesuites give their General an Account of all Oc­currences of State, in those Provinces and Kingdoms, whereof they are the Respective Assistants: To which End they have Corre­spondents in the Principal Cities of all Kingdoms; who sending all their Informations to the General, they balance the Interests of every Prince; and then resolve, That the Affairs of such a Prince shall be promoted, the Design of Another oppos'd, &c. Now, that Jesuites should have Kingdoms thus in a String, is no less in­credible in it self, than that Ignatius should work strange Cures; and yet That must be swallow'd down by the greedy Reader, and This rejected; although the Latter be attested by Credi­ble Witnesses, and the Former rely on the Authority of a Vil­lain; who Compos'd a Book against the Jesuites, of the same Stamp with the Salamanca-Narrative.

[Page 35] Thirdly, In the Preface after a late Challenge to Mr. Poul­ton, (as full of Rhodomontado's, as the Sultan of Constantinople sent the Emperour; not doubting but such blustering Language would strike Mr. Poulton dumb:) I do not, says the Author, much expect an Answer to this Challenge; for those Men who could lie near Twenty Years under such a Charge, as Dr. Du Moulin laid against Them; and dar'd Them to call him to an Account for the Murder of King Charles the First, without ever venturing to clear Themselves, may easily bear This. Here the Mobile is desir'd to believe as firmly as any Part of the Bible, That the Jesuites Murder'd the King; That Cromwel was a rank Jesuite, and the Parliament a Pack of the same Society. Now, I am of Opini­on, That any Honest Man, before he can swallow down this Article, must renounce all Sense, as much as any Papist does, to believe Transubstantiation: Yet down it must, under Pain (at least) of passing for a Papist in Masquerade. Read Bouhours from one End to the other, and then tell me, Whether any Mi­racles related of St. Ignatius, be not twenty Degrees more Cre­dible? And therefore, if this Calumny must gain Credit, Why They must deserve none? For my part, if we may guess at the Future by the Past, Ten Years will turn the Convocation of Lambeth, into a White-Horse-Consultation; and those Reve­rend Fathers of the Church of England, who were so Zealous, as to tell His Majesty, They thought His Proceeding to be Illegal, will be Metamorphos'd into Priests and Jesuites. Such a Change is easily wrought: One Minister, with an Ounce of Brass on his Face, and a well-hung Tongue in his Mouth, will carry the Metamorphose a great way; and then, One I was told so, concludes the Business.

Fourthly, He tells his Readers, (p. 42.) That besides Ʋniver­sities and Divines, who teach the Lawfulness of Calumnies, and false Reports, we find it, among other Rules of the Jesuites, That they should be sure, to put this Doctrine in Practice, even against those of their own Communion, the Antient Orders of the Roman Church: [Page 36] The Rule is, Let their Faults be diligently noted, and they re­presented as dangerous to the Publick Peace. This is told us by a Gentleman, who challenges all the World to shew, in his whole Book, one false Quotation: Yet I have read the Jesuites Rules more than once, from one End to the other; and pro­test before GOD and Man, there is not to be found one Tittle of this. So that, let the Gentleman make Ten Thousand Pro­testations of his Sincerity more than he has, I will rather be­lieve St. Ignatius wrought Miracles, than that This is true. In­deed, he cites Instructio Secret. &c. but they are no more our Rules, than His. They were Compos'd by a Villain, who was resolv'd to make Jesuites appear as black as Himself, and are espous'd by a Man of the same Temper. If they really were found in a College, as is pretended, make it out, and that They are our Rules: If not, under favour, you are guilty of those very Crimes you ascribe to the Jesuites: For 'tis, in my Opi­nion, no less a Crime to fling a Slander, made by Another, on our Neighbour, than to forge One.

Fifthly, To demonstrate the Slandering Vein of Papists, he brings (p. 61.) a fresh and very material Instance; viz. No longer since than the Winter 1685. a Report went current through all the Countries in England, where there are many Romanists, That Dr. Burnet was at Rome become a Papist; and, That great Pre­ferments were bestow'd upon him. 'Tis a Calumny, without doubt, not to be born, that a Person so Famous for Loyalty, as that Reverend Divine, should be snatch'd, against his Will, from that Church, which had taught him Obedience to Higher Powers in so Superlative a manner, that they thought it convenient to recompence it with Outlawry. Wherefore, Sir, if Catholicks were so Credulous, on the Receipt of Foreign Letters, as to believe it, I make an Apology for their Mistake; although I am apter to believe, that when that Gentleman began to kick against the Government, and to shew some Ferguson-Tricks, the Protestant­Gentry of those Counties you mention, thought it convenient [Page 37] to heave him out of Their Communion into Ours; to the end, that the next Age might bind-up his Life among Those of the Popish Rebels. My Conjecture stands on better ground than Yours, or than any of your Friends Exceptions against the Miracles of St. Ignatius. Seeing now we are fallen on the To­pick of Tale-telling, I cannot omit to put my Story in among the rest, that the World may see, how easily Protestants slip into the Vice of Credulity, as well as Obstinacy, when the Fan­cy takes them: ‘When the Happy News of Her Majesty's being with Child was spread abroad, and all Loyal Subjects testify'd their Interior Joy by outward Acclamations; some incredulous Persons, not convinc'd by the Decree of the Pri­vy Council for a Thanksgiving-Day, blaz'd abroad, That it was a Sham: And yet this was so prevalent with some, that they would not discredit it, till Her Majesty Lay-in.’ To these People 'tis a Madness to obtrude Miracles; for, What Miracle of CHRIST can be better attested, than Her Majesty's being with Child? Yet at the same time, as if they had made a Vow, never to act like Men, they would scarce perswade themselves, the Protestant-Duke was Dead. Which gave occasion for these Two Verses:

Nay, one Line from a Pulpit would have so far prevail'd on them, as to have oblig'd many to take Horse, to meet his Grace at Taunton.

Sixthly, He desires the Reader (p. 21.) to believe, that he has not imitated the Scavenger, in stopping no where, but at a Dunghil: For I have (says he) quoted none but allow'd and approv'd Authors, &c. And as for what I have cited out of Pro­testant Books, let them invalidate their Testimony, if they can: I will engage for the Truth of my Quotations; and know of no Ob­jections against any Author I have cited, which are of any Force.

You are, Sir, either in some Ecstatick Transport, or else en­dow'd [Page 38] with that great Virtue, Ignorance, beyond Expression; which your Friend so highly commends in St. Ignatius. Were not the Provincial Letters burnt by the publick Hang-man in France? Did not La Pratique Morale run the same Fate in the Year 1669? And is not this as real and material an Objecti­on against the Validity and Sufficiency of those Libels, as Mr. Oats's yearly Pillory, against the Authority of His, and his Brethrens Narratives.

When you propose in your Second Part, (as you promise) as convincing Reasons against Miracles, as I have done against the Credit of these Two Authors, I will come over to You.

Again: Your Arcana Societatis Jesu, Instructiones Secretae, are Chips of the same Block; that is, Pieces forg'd with Im­pudence, and cited with a daring Confidence: In a word, They are of as great Credit and Reputation, as Those who live by the Basket, and receive Knight-hood from the Pillory.

Sir, Had it been my Fortune to have been in London, some Years ago, I would not have stood in your Way: I see, by the Authority you give Varlets in Print, how you esteem'd them in Westminster-Hall and Old-Baily. Nay, I fear, that had the Balance stood equal, you might have dropt in a single Oath, to raise a Jesuite's Neck into an Halter.

Would Time permit me, I could give as good an Account of some others of your Authorities, as I have of These, and by Consequence of your Book; in which I find a Thousand more Impostures, than, I am sure, can be found in Saint Ignatius's Life.

Is not this Proceeding the Effect of a Frenzy, past the Ver­tue of Heblebore? Shall the profess'd Enemies of our Religion, and Order, by the Omnipotent Power of a Defaming Faction, be turn'd into Ʋnbyass'd Persons, Substantial Witnesses, &c! And shall their bare Words, without any Shadow of Proof, serve for Evidence against Us, of all those Calumnies, which took their Being from Malice and Prejudice; and have no Reality, but in [Page 39] the Imagination of Those, whom confident Gown-Men maliti­ously impose on. But when we recount any thing, in Confir­mation of our Church, although back'd with irrefragable Wit­nesses, presently it must be slighted; as if all the Moral Hone­sty in the World was confin'd to the narrow Compass of this Island; or, as if the Church of England had engross'd all Truth to its self.

And, now, 'tis high time to leave my Author, and Reader too: Only, I must desire the Latter to turn to E. W. Printed at Antwerp in the Year 1676. and to the Second Letter by A. B. in the Year 1672. In the First you will find Dr. Stil­lingfleet's Exceptions against Miracles; in the Second, against St. Ignatius, and the Jesuites, fully Answer'd: For, I conceive, the Answer to the Dean, is a full Reply to my Author; he ha­ving nothing material, but an higher-flown Impudence, which is not borrow'd from the Doctor.

And now, Dear Author, before we part, I admonish you friend­ly, to change your Method, if you intend to advance your Church. A Burlesque is only to convince Fools; Wise Men are led by Reason; of which you have been over-sparing in your Book: So that, if you intend to make any Progress, increase This, and diminish That. And if you be over-confident, that you have so much solid Reason, as to convince any one of the Truth of your Religion, and the Corruption of Ours, be pleas'd to bring your Reason to the Test. I promise you here, on the Word of a Gentleman, That I will Meet you Where, and with Whom you please: But it shall be upon this Condition, That you promise to treat me more civilly, than the Divines of St. Martins, did some time ago, a Priest, who was call'd to a Sick Person. I dare not venture to engage with Divines, who have for Seconds a Populace; for, who knows, but They may strengthen the Doctor's Arguments with Blows; and foul their Hands to bespatter Me, as their Leaders have the Press, to [Page 40] Asperse my Religion. Bring then with You such a Compa­ny, as hath heard of such a Thing as Civility, and can di­stinguish solid Reason from loud Clamours, concluding Syllo­gisms from patch'd-up Sophisms. On these Conditions, I pass my Word for my Appearance. And that You may not miss of my Lodgings, your Letter shall find Me at the Schools in the Savoy: Where I am,