The INTRODUCTION.

AMong other Artifices, where-with the Gentlemen of the Church of England recommend their Religion to ignorant and deluded Perſons, none has been more frequently made uſe of, than the charging both our Church, and its Members, with ſuch Crimes, which derive their Being, as well as Enormity, from the inventive Brains of our Accuſers. The Badneſs of their Cauſe, permits them not to deſcend into a Scrupulous Examination of the Merirs of it. Every ſingle Controverſie hath been ſo often handled, and ſo demonſtratively determin'd againſt Them, that it would be raſh and diſadvantagious to re-aſſume the Debate of thoſe particular Queſtions. Wherefore they have wiſely judg'd it moſt ſecure for their Reputation, to lay aſide Reaſon and Authority, and to take up no other Arms to defend their gaſping Cauſe, than Forgery and Railery, the laſt Refuge of Deſperado's. To make my Charge good, I will ſend my Reader to Two Pamphlets lately come out, viz. The Art of Miſſionaries, and The Enthuſiaſm of the Church of Rome: In the Firſt, Forgery; in the Second, Impiety (to call it no worſe) appear bare-fac'd, in ſpight of Chriſtianity. For though, indeed, the Author of the Miſſionaries cites his Authorities; yet many of them are of ſo profligate a Reputation, that no Man, who did not intend to put an Univerſal Cheat on Mankind, would ever produce them, but to condemn them. A main Support of his Slanders, is Dr. Burnet, a Perſon long ſince out-law'd by his Country, and hath not as yet learnt Repentance: Nay, he adds freſh Crimes to thoſe of an older Date, by flinging Dirt on his Sovereign, and lending his Mercenary Pen to the Broachers of New Rebellions. And ſhall he, who flies in the very Face of his Prince, be admitted as an Evidence againſt Catholick Subjects, whom he profeſſeth to abhor? A great part of his other Authorities are of the ſame Stamp and Reputation; only with this difference, That Some, at leaſt, have been burnt by the publick Hang-man; and the Doctor's, with a great part of the Herd, as yet, only deſerves the ſame Puniſhment. In a word, The Gentleman ſhou'd have taken into his Liſt the Salamanca-Doctor's Narrative, to make it compleat, and to preſs his Accuſation homer. Now, had this Pamphleteer firſt prov'd, by credible Witneſſes, the Veracity of his Authors, and withal been more ſparing of his Billingsgate-Rhetorick, his Accuſation might have gain'd ſome Degree of Probability even in the Opinions of well-meaning Men, till Catholicks had confuted it. But firſt to Empanel a byaſs'd Jury, and then to Condemn a Congregation of Men on its corrupt Verdict, is ſo foul a Proceeding, as not to be parallel'd but in the Tranſactions of Titus's Reign.

As for the other Gentleman; Indeed, he has taken a far more expedient way, to bring our Religion into an Odium: The Name of a Phanatick, ſounds harſh to an Engliſh-Man's Ear; and therefore, he doubted not, but the very Imputation of Enthuſiaſm, would raiſe the Hot-headed Mobile againſt us; and turn the good Eſteem of many Church-Proteſtants, into an utter Execration of our Folly. The Reverend Dean of St. Pauls gave him the Plat-form of his Deſign; and, indeed, all England could not afford him a more expert Maſter in the Science of Phanaticiſm: For, let People talk what they pleaſe, Practice is the beſt Miſtreſs; and the Doctor wants not this Advantage. When Phanaticiſm turn'd Trump, it was the Doctor's darling Religion; and, if we may gueſs at his Mind by the Fruit of his Brain (his Writings,) Two fat Benefices are the chief Motives of Credibility, which keep him in the Prelatick Communion. Nay, our Gentleman follows, through his whole Pamphlet, this Guide ſo cloſe, that he often treads on his Heels. So that, without any Injuſtice, I may change the Tittle Page, and chriſten the whole Book, The Second Edition of Dr. Stillingfleet's Folly. But, to do him Juſtice, I muſt inform my Reader, That he hath heightned the Doctor's Railery, as well as Impiety; and, as much as I can gueſs, hath ſpent ſo much Time in turning over Don Quixot, as to have left none for the Scripture: For, had he the leaſt inſight into that Sacred Book, or the leaſt Tincture of Chriſtianity, he never durſt have exercis'd his ridiculing Vein on the Sacred Counſels contain'd in that Holy Volume; nor plac'd thoſe Pious Men, who follow'd them, on the ſame Level with Phanaticks. But, what will not Men do, when Paſſion blinds Reaſon? When the pleaſant Charms of Revenge caſt Conſcience into a Lethargy? when they have Light enough to ſee their Errors, and no Reſolution to correct them.

Would the Gentleman peruſe his own Lines in cold Blood, I am perſwaded, he would bluſh at the Sallies of his Paſſion, and confeſs he deſerv'd thoſe reviling Epithets, he has ſo liberally flung on the Catholick Church, for promoting imaginary Enthuſiaſms, and on St. Ignatius for practiſing them. However, though perchance his Buffooning Diſeaſe may be paſt cure; yet for the diſabuſing thoſe, who poſſibly may be ſo far impos'd on, as to take a meer Romance for a real Story, I ſhall make a ſhort Reply to a long Fable: Though I am convinc'd, indeed, that Many may be pleas'd with the Slander; yet Few will approve it, and Fewer the Author. The moſt Favourable, perchance, may rank him among the Merry Andrews: But, I am ſure, the more Judicious will place him among Thoſe, who profeſs little Religion, and exerciſe leſs Virtue.

I do not intend, in my Reply, to follow this Gentleman ſo cloſe by the Heels, as he has done Dr. Stillingfleet; for I find the greateſt Part of his Calumnies long ſince wip'd-of, in the Second Letter to A. B. But I will only touch thoſe Accuſations, which either ſlipt by the Doctor's Memory, or were ſo notoriouſly falſe, as he thought fit to conceal them.

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

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: 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 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: In the Whigg's Creed, Two Articles are read, The Queen is not with Child, nor Monmouth Dead.

Nay, one Line from a Pulpit would have ſo far 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 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 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 Aſperſe my Religion. Bring then with You ſuch a Company, as hath heard of ſuch a Thing as Civility, and can diſtinguiſh ſolid Reaſon from loud Clamours, concluding Syllogiſms from patch'd-up Sophiſms. On theſe Conditions, I paſs my Word for my Appearance. And that You may not miſs of my Lodgings, your Letter ſhall find Me at the Schools in the Savoy: Where I am,

SIR, YOURS, William Darrel. FINIS.