Anti-Goliah: or An epistle to Mr. Brevint, containing some reflections upon his Saul, and Samuel, at Endor. / Written by E.W.

ANTI-GOLIAH : OR An Epistle to Mr. BREVINT , CONTAINING Some REFLECTIONS upon His SAUL , and SAMUEL At ENDOR .

CHAP. 1. My intent and reason of the Title . SIR ,

THe Cause for which I plead , is the Innocency of the Roman Catholick Church , wrongfully accused of heinous Crimes : The concern I have in this Cause , is my Duty to a Pious Indulgent Mother , odiously traduced with virulent Calumnies : My End , is to wipe off her Face the Dirt you cast on it : The means I use to attain this End , is sincerity in explicating what She believes , and rejecting what is untruly , and by consequence , unjustly charged on Her : You , Sir , are the Plaintiff , I the Defendant , and the Reader , our Iudge . My Hope is not in strength of Wit or Learning , in which I will not contend with you ; but in the justice of my Cause , the equity of my Iudge , and above all , in the help of God , the Protector of the Innocent : who as he promis'd to assist his Church to the end of the world , will not be wanting to those , who defend her . Your quality of Plaintiff obliges you to prove , what you charge on us ; and unless your proofs be convincing , they are insignificant , our bare denial acquits us : For In doubtful Cases , the Defendant ought to be favoured rather than the Plaintiff . And , Each one is to be thought good , till he be proved naught . Which are two Rules of Canon Law , so conformable to Natural Reason , that they need no proof to confirm them .

Your Title is , Saul and Samuel , at Endor . Very mysterious ! But what you mean , who can tell ? The History you allude to , is known to every body ; Saul , a lawful , but unfortunate King , engaged in a dangerous war , strongly attacked by his enemies , weakly assisted by his subjects , and ( which is worst of all ) abandoned of God ; had recourse to Samuel , in the best , and it may be , the onely manner , he thought on , to know his Fate from that Oracle , which had given him the first Tydings of his Kingdom . With this intent he goes to Endor . This is the History . But what is this to our present Times or Controversies ? Who is the Saul you mean ? Who is Samuel ? Where is Endor ? What War ? If we consider the date of your Book , we may guess , that is was composed aboud the time of the Holland War 1672. or 1673. I dare not say you mean that , for the Honour due to Persons concerned . But tell what you mean , and apply your persons to our purpose , or acknowledge your Title to be nothing to the purpose . Until you explicate your meaning , we will admit , what you give us : We will not refuse Saul and Samuel : Whereof the one was a true Priest and Prophet , and both died in Communion of the True Church : both were sound in Faith ; although one of them for disobeying God's Commands , and not hoping in God , deservedly lost his Kingdom , and probably his Soul too . So he may be a Type of such Catholicks , who entirely believe all which God revealed , but live not according to their Belief : & Samuel is a Type of those whose Faith is animated with Charity , and both are Friutful of good Works . But seeing you personate us under those names ; be pleased to give us leave to represent you by the Name of Goliah : for Goliah was in a party contrary to that Church they were of , so are you in one contrary to ours : He was a profest Enemy to Saul and Samuel , so are you to us : He challenged all the Isralites , so do you all us : He reproached them , for not accepting that Challenge , so do you us , with not incountring your Books : your insulting Language shews you to be animated with a Spirit of Vanity , of Self-conceits , of too great esteem of your own Abilities , and Contempt of others , not unlike that which appeared in Goliah . Infine , To accomplish the Paralel , we shall find you alledging reasons , which destroy your own Cause ; as Goliah brought a sword to cut off his own Head .

For these reasons I call this Pamphlet Anti-Goliah . I do not presume to take to my self the Name of David , who was the Champion of God : There were others who bore Armes in that War against Goliah and the Philistins ; and their quality satisfies me ,

You add in Title , The new ways of Salvation , and Service , which usually tempt men to Rome . Those you mention are indeed New ways to incite Men to Rome , and so New , that I am perswaded no catholick ever hearde of them , but from your Book . I know no other exterior ways to convert Men to Rome , but the Motives of Credibility , which are briefly related by St. Austin . l. Cont. Epist. Fundam . c. 4. and more largely by Bellar. Lessius , & Divines , Tract . de Fide , viz. the Vnity , Sanctity , Excellency of Faith , its Propagation in so short a time , and the manner of it , its effects which followed it . The perpetual succession of lawful Pastors from the Apostles , till our days . The Testimony of Martyrs by their Blood , and of God by his Works , which are Miracles : The consent of Nations , the Fulfilling of the Prophesies , &c. Infine , the very name of Catholick , which maugre all pretences of Hereticks and Schismaticks , This Church only retains , as St. Austin writes it did in his time , and we see it doth in ours . These are the Motives alleadged to invite Men to enter into the Communion of that Church , in which they are found , and of which they are verified . But I never heard any discourse thus : Be of the Communion of the Roman Church , because it adores two Christs ( as you say c. 1. ) giveth the scapular of S. Simon Stock ( as c. 13. ) says the beads of S. Dominick ( c. 14. ) uses consecrated Images ( c. 16. ) If you know any who use such inducements , name them : If you can name none , acknowledge that your Book in its fore-head bears a great Calumny , an unexcusable untruth : This is an Omen , of what sincerity we are to expect in your whole Treatise .

In your Preface , Not to be my own witness , say you ; I make the case of Papists such as I find it in their own Authors . It is harde measure when every slip of a private pen , is charged on the whole Church , which often dislikes , and sometimes condemns it ; yet had you kept to this Rule , you had been less blame worthy . I shall have occasion , more than once , to mind you of it .

CHAP. II. Your General Account of New Ways .

PAge 1. What the Church of Christ hath single , that of Rome hath double , the eternal God , and à mortal woman , two sorts of Christs , two sacrifices , two Mediators , two different wayes to obtain pardon of sins , two Ladders to get up to Heaven , two sorts of spiritual kindred , two Heads of the Church , and two different and sometimes contrary words of God . When you writ this , sure you had been in good company , and thence , geminis surgebat mensa lucernis : All things seemed double . It was well for us , that at that time , Hell , Heaven , Purgatory , Pope , the soul of Man , the Person of Christ , and the Nature of God , did not occur to you , otherwise you would have enlarged our Accusation , and said we believe two Popes , two souls of men , two Hells , two Heavens , two Purgatories , two Persons of Christ , two Divine Natures .

Here is an accusation of as heinous a nature as any can be : On What is it grounded ? Whose Testimony is produced to prove it ? See the Text , see the Margine , not one single man named . Have you so soon forgotten your promise , Not to be your own witness ; but to cite our Authors ? We will use the right of Defendants , and to a groundless false accusation , return a flat denial oft its Truth . And , when you please , we will shew you , That we believe onely One God , one Christ , one way to obtain Pardon of Sins , the Mercy of God , one Way to Heaven , the Cross of Christ , &c.

CHAP. III. How the Church can be Roman and Catholick ?

PAge 8. Papists , say you , are well pleased with calling themselves Catholicks . We are so ; and so were Catholicks in S. Austin's time , as we see l. cont. Epist. Fund . c. 4. That being one of the greatest Motives of retaining him , S. Austin , in the Church . Hereticks both then , and now , would arrogate to their Congregations that Title ; yet could never compass it . No great wonder we should glory in that Name , seeing , as you say , Catholick Doctrine and Service , is the most essential Iewel , and the Soul of True Churches . You cannot give so great Praises to Catholick Doctrine ( which is Faith ) taken of it self , but it will deserve greater . Yet if compared with Charity , it must yield place ; as you see 1. Cor. 13. But because the matter is of consequence , and not rigthly understood by you , I will enlarge a little upon it .

It is an error as great as it is common , to think , that Faith in Christ ( which is Christian Doctrine ) began with the preaching of the Apostles , or of Christ himself : that Faith being as ancient almost as the world . For no sooner had Adam , by breaking the Commandment , contracted the guilt of temporal and eternal Death to himself and all his posterity , but God the Father decreed to send his only begotten Son , to blot out the hand-writing of the Decree which was against us ; Col. 2.14 . and to reconcile us again by that blood , which was to be shed for us . And revealing that Decree to man , raised him to hope for pardon by the merits of the Messias , a Mediator , who was then promis'd , in whom he was commanded to believe , and from whom he was to expect his Redemption . From that moment we may date the beginning of Faith in Christ : although the Name he was to bear , was not then known , nor the time when he should come , nor the place where , nor the Family of which he was to be born . And all those persons who lived well , and were saved , either during the Law of Nature , or under the written Law , Abraham , Iob , Isaac , Iacob , Moyses , David , Hieremy , &c. as well as we , received of his fulness , and were cleansed in the blood of the Lamb ; who for that reason , Apoc. 15.8 . is said to be slain from the beginning of the world ,

S. Austin ep. 157. Eadem Fides est , & nostra , & illorum ......... Our Faith , is the same with that of the Saints before Christ ; for they believed that to come , which we believe past . And he proves it out of S. Paul , 2. Cor. 4.13 . where having spoken of the faith of the Israelitical Ministers , he adds , We having the same spirit of faith ; that is believing the same things . And Tract. 45. in Joan. Temporavariata sunt ; non sides ........ Times are altered , not Faith ; the sound of words is changed , He is to come , and He is come ; but the same faith united both those who believed him to come , and those who believe that he is come . Epiph. l. 1. contra Haereses , The same faith which now is preserved in the Holy Catholick Church , was before Christ in vigor . Hence Iustinus M. Apol 2. Eusebius l. 1. Hist. c. 4. & l. 1. de Demons . Evang. c. 5. & 6. say , there were Christians long before Christ . Thus all faithful believers both before and after Christ , make up one Mystical Body , whereof Christ is the Head .

Two difficulties against this Doctrine occur , whose Explication will clear the mist , which Mr. B. casts before his Readers Eyes . The first , Ephes. 3.5 . S. Paul says , The mystery of Christ was not made known in other ages to the sons of men , as it is now revealed unto his Holy Apostles . The second , We have another Priesthood , another Altar another Sacrifice , other Rites , &c. Ergo another Religion .

I answer to the first , The different manner of announcing Christ , makes no change in Christ himself : as the different manner of explicating a Mathematical Demonstration , alters not the Demonstration , or thing demonstrated . The Scripture is the same when cleerly and when obscurely understood ; and Faith is the same when it is more and more explicated , provided it change not its object , It may be said to alter its state , when its object is altered in quality ; but it remains the same in substance , as long as its material and formal object subsists . Thus the same person , when Minor , is undera Tutor ; from whose power he is exempted , when Major . Now the Law was our Tutor , Gal. 3. under which we were kept till by the coming of Christ , Faith was revealed , id est , explicated more cleerly .

To the second difficulty , S. Austin answers ep. 49. Dispertita divinis eloquiis sacrificia , ..... By the Divine Spirit sacrifices were appointed , proportionable to the times , that some should be offered before the New Testament was revealed ... and same other now since its revelation ...... For as one and the same man , offering to God one thing in the morning , and another in the evening , cannot for that be said to change God or his Religion , so in several Ages , although some things were offered anciently , others at present , yet we have neither changed God , nor our Religion . Thus S. Austin . Which Doctrine well applied , will cleer all you say in this Chapter .

Page 8. You say , The first Title the faithful had after the Ascension , was to be called Christians . The thing was long before , even from the beginning . I wish you had proved that name to be the first Title after the Ascension ; for I think it certain , they had another name before that . The name Christian was first known at Antioch , Act. 11.26 . which was many years after the Ascension , as is gathered out of the first Chapter to the Galatians , for it was after the Conversion of S. Paul , his retreat into Arabia , his return to Damascus , his Journey to Ierusalem three years after that ; and then at his excursion into Syria , and preaching at Antioch , that name was taken up Is it credible , that a Congregation of men should be so long together , and have no name to be known by ? This might suffice , though no name had been left on record , as there is one , Act. 6.1.2.7 . where the faithful are three several times called Disciples .

Page 9 No Philosophers were ever able with all their wit , to extend their opinions beyond their Schools nor the greatest Kings settle their Laws , beyond their Dominions ; say you very falsly : for Aristotle and Cartesius divide all the Philosophers of our Nation , in which neither ever had a School . And Iustinian's Laws are settled in Spain , in America , and for some Cases in England , where his name was scarce know during his life . See , Sir , how dangerous it is to follow your fancy ! But let us admit what you say , and we shall find you Goliah-like armed with a sword to cut off your own head ; not to hurt your enemy . What say you , Hereticks cannot spread their errors much beyond their own abode : God alone , can create a new light , which shall spread a bright day over the world . Where you condemn your own Reformation , which is scarce known out of the British Iles ; and make a Panegyrick of Rome and Popery , which is spread over the world , and fills the East and West Indies with the light of the Gospel ; which , as you say , God alone can do . Truth extorts this testimony from your pen. God grant you grace to profess with sincerity of heart , what you unwittingly said with your mouth .

Page 11. Many wise men take Roman Catholick for a Bull. The Planets have their Ecclipses , the Sun it self his spots , and the wisest men their follies . Such is childish quibbling upon words in serious grave matters . But why is it a Bull ? Because , forsooth , Catholick signifies Vniversal , and Roman imports something particular . Do those wise men , think it a Bull , to call the Catholick Church , Apostolick , from the Apostles , who were singular men , or Christian , from Christ , who was but one man ? Aud if we may call the Catholick Church Christian , and Apostolick ; without being censured for incongruity of speech ( though those names be taken from single persons ) why not Roman Catholick , although that name be taken from one place ? Such a Church hath more of universality than any single person .

God forbid I should make comparisons betwixt Christ and the Roman Church , which adores him as her God . I intend no more here , than to shew by this undeniable instance , that a denomination taken from à particular body , thing , or person , may be given to a universal Congregation . So those wise men are much out in this censure .

But why is the Church denominated from Rome , rather than from any other place ? Answ. Because as the Poliglott acknowledges , Prolog . 10. It was alwayes held to be the Principal Church , and most constantly adhered to ancient Traditions . Because it presides over the rest , as the Head over the Body , says the second General Council to Damasus . Because in it S. Peter presided , who received the Keys of the Kingdom of Heaven , was the Rock on which the Church is built , is the foundation of Jurisdiction , and the Center of Ecclesiastical Unity .

Page 22. If the Pope be the Roman Church's Head , Masse is its Body . Very witty ! Here is a new way to unchurch all Papists , who can be no part of the Roman Church , which contains the Pope , as Head , and Mass , as Body : and we are neither Pope , nor Mass . I am perswaded wise men will pity your labours , so ill spent in studies , seeing after all you cannot distinguish betwixt a Church , and her Religious Service , or Lyturgy .

Ibidem , Enquire of all the Fathers , when and where they , the Apostles sung Mass publickly . A search worhy of your self , to seek whether they sung Mass in Market-places , when their Meetings were Antelucanis horis , says Pliny . When the Christians , to save their Lives , were forced to wander in deserts , and mountains , and dens , and caves of the earth , Heb. 11.38 .

Pag. 24. Purgatory , that Subterranean Rome : Rome sends down Masses to that ; that helps Rome with wealth , honours , and riches . The Primitive Christians had Mass for the Dead , as well as Rome , as you may see in S. Austin l. de cura pro mortuis c. 1. & Enchir. c. 110. in this later place , he says . Neque negandum est . It ought not to be denied , that the deceased souls are eased by the piety of their surviving friends , when the sacrifice of the Mediator is offered for them , or Alms given in the Church . That these things ease those souls , who during the course of this life , lived so as to merit it . For there is a manner of life , neither soo good , as not to need those helps , nor so bad , as to receive no benefit by them . And there is another so good , as not to need them ; and a third so bad , as to be incapable of ease even by them . Thus S. Austin .

You see in these words , 1. Mass , Sacrificium Mediatoris : The sacrifice of our Mediator . You see 2. Mass for the Dead ; Pro illis offertur : It is offered up for them . You see 3. Alms given in the Church for them . Pro illis Eleemosynae in Ecclesia fiunt .

You see 4. Purgatory , Hell , and Heaven , three distinct states of faithful souls departed . Those soo good , as not to need help , are in Heaven : those so bad as not to be capable of ease by suffrages , are in Hell : Those so bad as to need them , and so good , as to receive ease by them , are in Purgatory .

Take notice , That the Saint here doth not speak as of a doubtful matter , or on his private opinion , of what may be done ; but as of an undeniable truth and a common practice of the Church . So what you reproach to Rome , was the practice of the purest times .

And as for the substance of Mass , you find it also in S. Austin ep. 49. q. 3. where he speaks of a sacrifice in Christian Religion , which succeeded those of the Synagogue . This sacrifice was instituted and commanded by our B. Saviour in his last Supper , and no doubt but the Apostles obeyed that command . Therefore they said Mass .

If these clear convincing Proofs of those prime and capital Mysteries of our Religion , do not prove that Popery was from the beginning , tell us when it began ?

Pag. 333. You say , The ninth Century , the worst , the saddest , and the ignorantest Age of the Church , drowned the Gospel with Popery , and began in good earnest to set up the Abominable desolation in the Roman Church . So that there you assure us , that , till then there was no Popery , seeing that then it began to be set up . Yet see how incoherent your assertions are . P. 105. and 340. you make S. Iohn Damasc. a Papist , who lived in the Eighth Age. P. 46. you make S. Gregory the Great and S. Gregory of Tours Papists , who lived in the beginning of the Seventh Age and later end of the Sixth . P. 95 you make S. Chrysostome declaim against papists ; there were then Papists in the Fifth Age. P. 149. the building of S. Mary Majors in Rome , in Liberius his time ( who lived in the Fourth Age ) is charged on Papists . P. 328. Papists are charged for using Oyle to cure Diseases , which was used for that intent in the first Century by the Apostles themselves ; Mar. 6.13 . They anointed with oyl many that were sick , and healed them . So the Apostles were Papists , and Popery was extant even in the First Age ; and this by your Confession . Consider hereafter a little better what you write , if not for Truth 's sake ( which you seem to regard very little ) at least for your own reputation , which cannot but sink very low , when such palpable Cōtradictions are discovered in your Writings .

CHAP. IV. Of Miracles and Visions .

MIracles alwayes are effects , which surpass the force of Nature , whether it be for the substance of the work , as the raising of Lazarus , Iohn . 11. who had been four daves buried ; or for the manner of it , as health restored to S. Peteer's Mother-in-Law ; on a sudden , without Physick , to such strength , as to be able immediately to serve them ; Mar. 1.31 . This was a Miracle , because although it may be , she might have naturally recovered , yet that she should recover in an instant , is impossible to Nature or secundary Causes .

The Magicians had therefore reason to say , Digitus Dei est hic . This is God's Finger ; Exod. 8.19 . Whether they found that the force of Nature could not reach the production of those flies or that Nature's Activity ( when applied by the Magicians ) was suspended by God : which are two manners of Working Miracles . For it is as miraculous to suspend the Action of Nature , when Agents are applied to Subjects duly disposed ; as to raise it to produce , what of it self it cannot . Miraculous was the preservation of Three Children in the Furnace , Dan. 3. as well as the opening of a Rock with the stroke of a Rod , to give Waters , Num. 20. yet in a diffe-manner , one by breaking the Action of Fire , the other by giving grearer strength to that stroke , than that of Cannon-Bullets .

The end of Miracles , is not only to declare God's infinite Power and Dominion over all Creatures , which by Natural Reason , without Miracles is sufficiently known : nor always the sole easing of a person in distress ; although this is sometimes the Motive , as when Oyl was multiplied , to relieve the poor Widdow : and very frequently in the Desert . They are moreover Declarations of Gods mind unto us , and a kind of Language of God , so peculiar to himself , that although every body understands it , yet no Man , no Angel can speak it for want of its only Tongue , God's Omnipotency . Men speak by words , says S. Austin ep. 49. q. 6. God by Actions . Divina potentia etiam factis loquitur . And before him Origen l. 2. cont. Celsum , Christ our Lord not only tanght with his words , but also with his works By these God confirmed the Word , or Preaching , of the Apostles , Mar. ult. & Heb. 2.4 . He is said to have born witness , with signs and wonders , and divers miracles and gifts of the Holy Ghost . Hence it is , that Miracles ary by some Fathers called the Seal God , which comparison you use p. 41.

Page 34. All Christian Miracles are ...... for confirming , and authorizing true Christian and Catholick Truth amongst Infidels . That many have been made for that end ; I grant ; but that none are made but for that end , you say it , but can never prove it , because it is not true . For the budding of Aaron's Rod , Num. 17. was to confirm to him and his posterity , the Priests Office . The Dew on Gedeon's Furre , Iud. 6.6 . was to encourage him against the Madianites Sampson's Force was to humble the Philistins , and protect the Israelites . That Salt thrown into a Fountain , should change the nature of its Waters , 4. Reg. 2. was for the comfort of the Neighbours . The vertue of the Waters causing a Curse , Num 5. was to ease the Husband of his Jealousie ; which vertue was doubtless miraculous seeing all the Priest did to them , could not so much alter their nature , as to give them a putrifying quality . Or if it could , yet such an inanimate Creature could never distinguish betwixt the Guilty and the Innocent , so as to do no hurt to the guiltless , and rot the guilty . Several others occur in Scripture and elsewhere , made for other private ends , commonly in confirmation of some Vertue , sometimes for even Temporal ends . The Vestal carrying water in a Sive , or leading a Ship with her Girdle against the stream , was in confirmation of her Innocency . That Vertue in our Kings to cure a Disease , either in testimony of the Vertue of S. Edward , from whose time they enjoy it , or to shew that Regal Power is from God ; or for other ends unknown to us . Out of these Examples it appears , that your assertion , that , All Miracles are wrought for confirmation of Faith amongst Infidels , is untrue , and undefensible . One great fault is observable in your whole writing , some particular instances occurring to you , you presently frame out of them general Axioms ; which precipitated Judgments are often very erroneous . We have seen one Example of it ; here follow others .

P. 38.39.40 . God , say you , proceeds in the New Law , as he did in the Old : In the beginning of both he doth undeniable wonders , and restrains the Devil and his Ministers from doing any . After a time , when each Law was establisht , God ceases from working Miracles , and the Devil is let loose to act as he pleases . Thus you . That God acted in both Laws in some manner alike , confirming both with Miracles , is very true : But that the Devil was restrained and tied up from acting , at the beginning of either ; or that God ceased from them in both , after some time , is most false .

It is false , that the Devil was restrained from acting things , which to men seemed miraculous ; for in the beginning of the Old Law , the Magicians for some time contended with Moses , and did things like his Miracles ; Exod. 7. And immediately after the coming of Christ , Apollonius Tyanaeus is an instance , that the Devil had then as much liberty as ever , for there scarce ever was any Magician , who equalled him in seeming wonders .

But , say you , Oracles were supprest , Elimas struck blind , Demoniacks silenced , Simon Magus beat down by S. Peter . What then ? Ergo , the Devil was tied from all false Miracles Pag. 39. Thus you draw a general conclusion out of some particular instances , although there are others as evident for the contrary , as those of Vespasian and Adrian , of whom you your self speak ; Pag. 36. prove there were seeming wonders wrought at that time , and we find in S. Chrysostom and Theodoret l. 3. Hist. cap. 16. a pratling Oracle of Apollo near Antioch , whose mouth was stopt by S. Babilas his bones .

It is also false , That Miracles ceased , when the Old Law was establisht ; for the vertue of the Cursed Waters , Num. 5. continued to the end ; that of the Sheep Pond , Iohn . 5. also ; which two are recorded in Holy Scripture : As also those of Elias and Elizeus in the 3. and 4. of Kings . The Old Law was establisht when Hieroboam set ut his Calfes , yet 3. Kings 13. three Miracles were wrought to confound that beginning Idolatry , and crush the Infant Schisme in its Cradle . I say nothing of several other Miracles , not recorded in Scripture , which yet are mentioned in other Fathers , to have continued to Christ his time ; viz. that no fly should be found in the Temple , nor any noisome smells , notwithstanding so many Burnt Offerings : that the Wind should not blow away the Ashes of the Altar , which stood in an Open Court ; that no Enemy should infest their Countrey , whilst they went thrice a year to Hierusalem , &c. which were continued till Christ's death , and that of the Synagogue . When you have considered these things , you will say that your assertion of Miracles ceasing , when the Law was setled , was very rash .

Seeing then , that God ( as you say ) proceeds in both Laws alike , Miracles having not ceased in the Old Law till the Death of Christ , and the end of the Law , they are not to cease in the New . But , say you , God ceased from Miracles , when there were Christian Princes , to whose care he committed the Church , as willing to ease himself of the trouble ; being tired with the labour . But your sword will here do us service again : for p. 44. you acknowledge the Miracles by the Relicks of S. Stephen in Africa , and S. Gervasius , and Protasius at Milan , which being done in S. Austin's time , you acknowledge Miracles long after Christian Princes were Nurses of the Church . Such a perpetual combat there is in your Writings , and will be , while fancy fights against Truth , in one of a weak memory .

Another Contradiction I find p. 37. where to shew your admirable Erudition , you say , that the Primitive Ermits retired to Deserts to convert the Barbarous Inhabitants . Very rare ! the world hath been hitherto in a great error , all universally believing , that Ermits went to the Deserts , not to seek , but to flie all men ; and it is evident , that S. Paul and several others , past a long age of most men , without seeing any man at all ; which is so evident , that you could not but say and own it in this very place . Deserts , say you , the refuge of Primitive Christians from the face of their enemies : They went then to the Deserts , to flie from their enemies ; not to seek them there . So incoherent are your fancies , you say and unsay the same thing within six lines ; let me advise you not to relie on every fancy , which presents it self ; otherwise , it may be the ignorant may admire you , but certainly the learned will laugh at you . We have examined your Assertions , we will now hear your Proofs .

Pag. 37. The World being sufficiently called to the Christian Faith , say you , the Holy Fathers tell us that Miracles ceased , that they were unnecessary , that to expect other then the old ones , was to tempt God . And you cite S. Chrysostom & A. Operis Imperf. & qq . ex Nov. Test. You might as well have cited S. Austin l. 1. de Vera Relig. c. 25. Cùm enim Ecclesia Catholica , The Catholick Church being spread all over the world , and founded , it was not permitted that those Miracles should last till our days . These words are as full as any you can produce , yet they do not oblige us to say , there were no Miracles wrought in that great Saints time . Let him explicate his own meaning , l. 1. Retract . c. 14 , Verum est quidem , That which said is true ; for in our days the imposition of hands upon persons baptized , dos not give with the Holy Ghost the knowledge of Languages , neither do Preachers cure the Sick with their shadow . But my words ought not so to be understood , as if no Miracles at all were done : For I my self knew of a blind man cured at Milan ; and such like things are frequent , etiam istis temporibus , even in these dayes , that I can neither know them all , nor relate all that I know . Thus S. Austin . You see , Sir , an Eye-witness above all exception , of not a few , but many Miracles wrought in those dayes , when you pretend Miracles to have ceased . If we come nearer our Times , we shall find very many recorded in the two S. Gregories the Great , and of Tours . And so on till this Age , God's hand being not now shortned , or disabled to do them , and man's wants requiring them , chiefly to nourish in him that lively Faith in God , and hope of his help in our wants , and to encourage us to have recourse with confidence to the Throne of Grace . I could bring a Cloud of Witnesses , but that in reality you acknowledge what I intend ( which is another of your contradictions . )

For you say , p. 35. That God is pleased to shew his Power , Justice , Mercy , or Divine Being , in all Ages , by some supernatural Effects . That there is no Nation , whose Chronicles do not testifie this ; nay scarce any private man , but may observe some of these in himself . Magna Veritas & praevalet . Truth forces this testimony from you , even when you impugne her , to shew how , Goliath like your sword is still at hand , to dispatch you . For you pretend there are no miracles in these later ages in the whole Church : yet you admit them , even in favour of private persons . O , but , say you , these are not miracles , because not done in Confirmation of Faith . Very good ! at if the same worke , when done in Confirmation of Faith , were a miracle : if on any other Score , were none . At if you should say : the same seale , is tbe King 's broade seale , when applyed to Greene wax ; but is not such , when it is put to Red , or yallow wax . These are distinctions worthy of D. Brevint !

Pag. 51. Those of Christ , & his Apostles were 1. workes convenient to promote the glory of God , & the good of men . 2. to confirme men in Faith . 3. Freed from all mixture with Lying wonders . Be it soe . Such are the miracles wrought in the Catholick Church , viz: that of Faire weather in the yeare 1675. obtained in Paris , through the intercession of S. Genovef , Patronesse of that greate towne , which was obtained assoone as her Shrine was uncovered , & the Prayers begun : & no rayne fell till the Prayers were ended . This I mention , because it is knowne to many of our nation , of both Professions , & even Protestants owned the worke to be very extraordinary . Many likewise remember , that long since , when the King 's most excellent Majesty was at Paris in alike publicke necessity , they had recourse to the same Saint for rayne , in an exceeding greate Drouth ; & that Rayne fell on the very day of the Procession . Which of your three Conditions are wanting in these workes ?

Page 52. Moderne Roman miracles are prancks becoming Hobgoblins , & fayryes . And then you fall on the visions of our B. Lady ? Which I am perswaded no body before you ever called miracles . Soe your discourse is the same , as if a man should say : Nireus was nohandsome man , because Thersites was deformed . I know not whither to admire more , your Divinity , or your Logicke : the first furnishes you with the oddest notions , which ever entred into any sober man's head : the second draws them into as odde formes . Both together make you a worthy champion , of the cause you pleade .

That some Spirits have appeared , is a thing soe cleere in both old , & new Testament , that none , who are not strangers to both can deny it . What is more cleere , then the apparitions of Angels to the Patriarck , to the Israelits a a Iud. 2.1 . , to Gedeon b b Iud. 6.12 . , to Manue & his wise c c Iud. 13. , to David , d d 2. Reg. 24.17 . to Daniel e e Dan. 10. , & to Zacharias f f Zachar. 2.1 . . And in the new Testament , to another Zachary g g Luc. 1.11 . , to our B. Lady h h Luc. 1.28 . , to Philip the Deacon i i Act. 8.26 . , to S. Paul k k Act. 27.23 . , & to S. Iohn in the Apocalypse severall times . Now if Angels appeare , why not Blessed Souls , Who are like Angels in Heaven l l Mar. 12.25 . ? S. Austin m m Lib. de Cura pro mort . c. 10. says it may seeme Impudence to deny that souls appeare . And n n Ibid. c. 16. assures that he had learnt not by uncertain rumors ; but by certain witnesses , that whilest Nola was besiedged , S. Felix appeared to many both cittizens , & strāgers . Now if Saints appeare , why not our B. Lady ?

Pag. 54. She appeared to S. Alain , who had beene a filthy companion before . What then ? Christ appeared to S. Paul , who had beene a Persecutor before . The change of Saul into , Paul a Persecutor into a Preacker , was a convincing argument , that it was truly Christ which appeared to him . And the change of that S. Alanus proves it was a good spirit , which appeared to him . Now a good spirit could not tell a Lye , & say he was the mother of God , without being soe Can sweate grapes be gathered of thornes ? Or figs of thistles ? Mat. 7.16 . Spirits may be knowne by their fruites , as well as men .

Pag. 60. Roman miracles looke another way , then those of Christ : They are brought to prove other doctrines , then his . This is easily sayd , & as easily denyed . Your Sincerity hath not appeared soe greate hitherto , as that now we should take your word , & grant that we have changed the Apostolicall Faith for a compliment , in civility , not to gain say you . Prove : or be silent .

Page 66. How is this change imaginable , that shee who did not appeare in the primitive times should doe it of late ? S. Austin as well deserved her Protection , when he was besieged by Barbarians , as S. Dominick . Thus you very Judiciously ! As if God were always bound to give equall temporall blessings toall , who deserve alike ! Our B. Saviour deserved as well fire from Heaven uppon those , who came to apprehend him , as Elias , 4. Reg. 1.10 . & an Army of horses , & fiery charrets , to defend him , as Elizeus , 4. Reg. 6.17 . yet had them not . You have seene out of S. Austin , that S. Felix appeared at the siege of Nola : if the like did not happen at Hippo regio , what then ? Our Redeemer during his life cured many sicke ; not all , ( Io. 5. we find many sicke Lying about the sheepe pond , & but one cured ) he raysed some to life ; not all . Why not S. Iohn Baptist , as well as Lazarus , seing he deserved it as well ? This is a presumptuous question : it ought to satisfy us , that the thing being due to nether , myght be granted to ether , or refused without any wrong . And the will of God ought to put some bounds to the curiosity of man . But our B. Lady did not appeare heretofore . How know you , shee did not ? Are all things written , which hapned ? or have you reade , all that was written ? or , when you writ this , did you remember all that you had read ? Refresh your Memory , & you will find that you have reade of an ancient Apparition of our B. Lady : you your self are , my witnesse , for p. 149. you say she appeared to Liberius the Pope , & Iohn a rich man of Rome , to order the building of S. Mary Major .

It is a greate misfortune , for a man to have an Itch to write , & that in odious matters , who hath a strong fancy , a weake Memory , little understanding , & no Iudgment . Examin your conscience uppon these points , & see how much of them belongs to you .

I cannot omit an impious , ( I might say Blasphemous ) hint , you make , that it is some bad Spirit , which appeares with the tittle of our B. Lady , or our B. Saviour . Because , say you , they appeare only since the Divil is let Loose ; not whilest he was bound up in the primitive times . Your old erroneous fancy workes still . To correct it , know , Sir , that in the Apostles times , ( when you fancy the Divil to have beene bound up ) Satan transformed himself into an Angel of Lyght . ( 2 Cor. 11.14 . ) Be ashamed of your ignorance , if you did not know this : & of a worse fault , if you did know it , & yet assert the contrary . And that it is no bad Spirit , which in later times appeares , is Evident by the fruites it produces , Humility , Meeknesse , Patience , Peace of Conscience , a contempt of temporall , & an esteeme of spirituall things , in a word , charity to their neyghbour , & a Love of God above all things , even themselves . These vertues are planted , watred , & encreased , by these Apparitions in those souls , to whome they are granted . Are these the fruites of a bad Spirit ? Doe such grapes grow on thornes ? Such figs on thistles ?

But she ( the ever B. Virgin ) admits of Honour , say you , p. 68. She does soe ; & Honour is due to her , first , because she is ful of Grace , ( Luc. 1.28 . ) Secondly because she is the mother of God , ( Conc. Ephes. ) the hyghest dignity any pure creature is capable of . Thirdly for the benefits we receive by her intercession .

CHAP. V. Of the Protection of Saints .

IN your 4. Chapter having for 8. whole pages declamed against our Prayers to Saints , from p. 71. to . 79. you draw at length your discourse to this conclusion : The tru reason why praying to Saints is called Idolatry , is not because they cannot heare , for this would make praying to them no more , then an Idle , & uselesse act : but mainly-because Prayer , vows , & giving of Thanks , is a main part of God's service Scripture , & the Ancient Fathers , still reckon Prayer , & Thanksgiving amongst the truest sacrifices , & which can belong to none , but God . Soe calling on them , who are not Gods , is downeryght Idolatry . Thus you . And having breathed a while you say : The truth is , you may call uppon a Saint , without any danger of Idolatry , if he be in such a distance , whence intelligent creatures may without Miracle Heare one another . Which words destroy your former assertion , being contradictory to it . The truth is , ( if I may conjecture ) when you advanced the first Proposition , your Imaginative faculty had beene over heated with your forgoing discourse : & soe represented things amisse . But before you writ the following part , it had time to coole , & returne to a rationall temper , & then the Truth as it is appeared , & that Action , which before seemed Idolatry , was knowne to be Innocent . Thus you condemne , & absolve us , according as you are disposed . We are sure God hath more constant measures , to Judge by ; which is our Comfort .

I will leave you to reconcile your disagreeing thoughts , & take what you grant : viz. that it is not Idolatry , to pray to Saints , provided they be not out of hearing . Moreover you say p. 80. It is not Idolatry to pray to your freinds by letters at what distance soever . Soe it is no Idolatry by setter to pray to one in the other hemisphere . Nay you grant the same to a Saint in Heaven , if we have Expresses , to carry our letters . Which are your owne words . Soe that S. Paul , in desiring the Romans to pray for him , had beene guilty of Idolatry , had he not found an Expresse , Phebe , to carry his letter : & the Prayers of Papists to Saints are Idolatry , because they have no Expresses for Heaven . Rare discourse !

But seeing the distance of the Saint from us , is the thing which makes Prayer to him Idolatry , shew your skill in Metaphysick , & teach us what that distance is : In which Scripture , & fathers , as well as Divines , are silent . Is it a Bow's-shoote ? a league ? ten leagues ? A Diameter of the Earth ? the latitude of the whole world ? The reason of my doubt , is because Bodys have certainly a more narrow Sphere of Activity , then Spirits : yet it is not easy to determine the Sphere of Activity of one of our senses , Seing , which discovers stars in the firmament at an unconceavable distance . And were there other luminous bodys ten times more remote , with a bignesse proportionably greater , & a more vivid lyght , our Eyes would discerne them . Soe it is not the distance alone , which hinders our discovering some objects ; but it is ether their obscurity , or their position out of a streyght Line , or their framing too little an Angle in the Retina , or the bad disposition of the eye it self . You see , Sir , it is no easy matter to determine the Sphere of Activity of one of our corporall senses : & who will then presume to determine that of a Spirituall creature , which is much more unlimited , as drawing neerer to the Divine Being , which is unlimited in all kinds ? now unlesse you can resolve this doubt , & moreover shew us at what distance the Saints are from us , your charge of Idolatry will fall to the ground , because you cannot convince , that the Saints , we pray to , be out of hearing .

Whilest you study an answer to this unanswerable doubt , I will teach you , what I learne out of Scripture , that the Saints doe know in Heaven what passes on Earth . For luke 15.7 . our Saviour says , Ioy shall be in Heaven , over one sinner , that repenteth . That Repentance is then knowne in Heaven , for there can be no Joy , for things unknowne . And if this , why not other things ? Are there setled some Expresses , to carry tidings , of the Repentance of a sinner ; & not of the Prayers of the virtuous ? Againe Abraham knew what had past in the times of the rich man , & Lazarus : that one had received good things , the other evill things : Luke 16.25 . The rich man saw Lazarus , Lazarus saw him : & they saw their different conditions of blisse , & misery : & they could speake to one another . Soe souls in Limbo Patrum , as we say , ( or as you say , Saints in Heaven ) & Damned souls in Hell see , know , & converse with one another . The rich man knew he had in the world five brethren whose wicked life would bring them to the Torments , he endured , if they did not amend it . Abraham knew the same , & that they had Moyses , & the Prophets . How can all this stand , with that darke Ignorance of things of this world in which you fancy the deceased souls to live , even in Heaven ? Produce your doughty arguments against Christ himself ; say it is impossible the glutton should see Lazarus , or speake to Abraham , or Abraham reply . Alleadge Distance ; the danger of Idolatry , & what else you please : For all these things ether prove nothing against us , or convince our Saviour's words to be improper ; or worse : Unlesse unto your other inventions , you adde that of Expresses setled betwixt Hell , & Abraham's bosome .

As for the meanes , by which the souls know what passes here , it is not materiall : whither it be by the mediation of Angels , or Revelation , or seing things in the Divine Essence , as in a voluntary looking glasse , or by the force of their understanding , which having no dependance onsenses , can reach to all places , or by severall , or all these together , or by any other way unknowne to us . Each hath severall good Authors , none is impossible , or improbable . But the thing is not worth the while , to examin : it belonging to Metaphysick ; not to Divinity , much lesse to Faith . Yet it is considerable , that Divines find greater difficulty , to show how the secrets of harts are concealed from Angels , then how the rest are made knowne to them . See S. Tho. 1. q. 55.

Page 81. This is to fancy in Saints an Omniscience , if they know what passes in severall parts of the world . My answer is obvious : there being severall priviledges of the Divine understanding , not communicable to creatures . 1. that God understands all things possible , & existent : Saints only the later . 2. God understands all to come ; they only what is present . 3. he understands by his owne essence ; they by species . 4. his knowledge embraces all absolutely ; theirs reaches not to secrets of Harts . 5. His is unlimitable ; from theirs severall things may be restrained when God pleases . 6. His is independent ; theirs depends on God , without whose concourse they can doe nothing . See , Sir , whither you have Metaphysick enough , to prove that knowledge to be the Omniscience of God , which is clogged : with soe many Imperfections ? I would know of your Doctors , why it should not be blasphemy to attribute to God such imperfect knowledges ?

Page 94. You acknowledge Miracles of the● saints , in the frist three hundred yeares . Which , say you , tempted Christians no further , them to goe , & pray to God in those places where they were wrought & where Payers had sometimes very extraordinary returnes : there they wisht to God , that he would heare in their behalfe , the generall Prayers , which these souls offer to God . Where you expresse the full sense of the Prayers to Saints , in our Missall , & Breviary . But the faith full being perswaded , that God through the Prayers of those Saints granted their requests , & releived their wants , & knowing that the Saints know what Prayers were offred up to them , why myght they not say , as we doe in the Lytanyes : Saint Peter pray for me ? Is it not lawfull to say so , to a Saint alive in this world ? & why not to one living in Heaven ? the reason is , say you , because Prayer , & prayse is a sacrifice , which no body offers to Peter , Paul , or Cyprian sayth S. Austin . Doe you think what you say ? Prayers & Prayse a sacrifice ? Can we not then without Idolatry Prayse S Paul , or S. Peter ? I cannot accuse you of that fault : though I amperswaded you never reprehended as Idolaters , those who praysed you , & offred up that Sacrifice on your Altar . Prayer is like wise Idolatry ! Was it Idolatry in S. Paul to Pray Saints on Earth to pray for him ? why then should it be such to pray Saints in Heaven to pray for us ? Are they lesse Saints ? This is a mystery , which we long have desired to see revealed , & long may , for you nether will , nor can explicate it .

Pag. 95. Observe the wiles of Satan , Christ employes both at once his Apostles , & his miracles , to destroy all Idolatry from among men : & Pagans & Papists make use of both , to bring it in . Unlesse the Reader be attentive , he will think you speake sense ; which is not tru . For tell me , I pray you , what use did Pagans make of the Apostles , whome they slaught erd like sheepe in the shambles ? How could they use the Apostles name , which they knew not , but to hate it ? Where are those Pagans ? what miracles do Pagans pretend to , to bring in Idolatry ? what Idolatry doe Papists bring in ? How doe they use the Apostles to compasse that ? your Period seemed to you full , it sounded well in your eare : you thought it pretty , to mingle Papists & Pagans , & oppose the wisdome of Christ , to the wiles of Satan : soe you writ it downe , without regarding or examining how all could hang together , or be verifyed . The bast excuse I can find , is to lay the fault on a defect of nature . It is unreasonable to exact a rationall discourse , from one who seemes to want common sense . He may be advised to silence : which is the best counsel I can give you .

But , say you , these are the words of an ancient father , & cite S. Chrisos . hom. 1. ad Pop. Ant. In whome there is not one word of Papists , the only material point to our purpose . Whose wiles are these , to falsify Fathers , cite theim for what they thought not of , & corrupt their texts , to prove what you please ? In malâ causâ non possunt aliter , S. Austin . Your bad Cause is capable of no better defence . I will give you your choyse , whither S. Chris did , or did not mention Papists here ? that you may the better see how wrechedly you entangle your selfe in the nets , you cast for others , & fall into the pit , you dig . Did that Saint not mention Papists ? You wrong him very much in saying he did . Did he speake of them ? they were then in the world early after Christ , much sooner , then you , & your brechren will admit . Still what you say is against yourselfe , you carry about you your sword .

CHAP. VI. Of worship given to our B. Lady .

IN your 5.6.7 . & 8. Chapters you very odiously represent , what hath beene sayd , or done , to honour the ever B. Virgin , cutting the words which seeme harsh from others , which correct them , & adding malicious glosses , & interpretations , to make them sound yet more harshly . It would be tedious to reply to each particular . Soe I will deliver , what the Church professes & the ground of her practice , & then take notice of some remarkable faults in your discourse .

Esteeme , Honour , Prayse , & Glory , consider , at their proper object , some person endowed with some good qualitys , not in a meane ; but in an excellent degree . Esteeme is the in ward value , or respect we beare it . Honour is an outward expression of our Esteeme . By Prayse we endeavour to communicate both to others : & Glory is the union of many persons in the same sentiments of Esteeme , Honour , & Prayse . It resides not in the person honoured ; but in the Honourer , Honor est in honorante ; yet it takes its species from its object , which gives it its being , as all other morall habits , & Acts doe .

There are two sorts of Honour , answering to two sortes of Excellency , the one naturall , the other supernaturall . By naturall Excellency I understand all Gifts of this life , whither personall , as science , Art , valour , &c. or Reall , as to be borne in a good country , of a noble family , heyre to a greate estate , &c. which are called goods of fortune ; but are Blessings of God , not depending on any industry , and therefore are distinguisht from personall endowments . By supernaturall I understand all gifts exceeding the force of nature , which leade men to their first principle , & last end , God : viz , Grace , & Glory : all supernurall vertues Theologicall , or morall . Item , those instruments , which God uses for our sanctification : as the Bible , Sacraments , Churchs , sacred vessells , & vestments , Persons Consecrated to God : item Saints Bodys , as having beene Temples of the Holy Ghost , & living members of Christ . There is athird kind of Excellency which partakes of both these , it being a meane betwixt them : viz that of Kings , which is called Sacred , as coming from God ( Prov. 8.15 . Rom. 13.1 . & 1. Pet. 2.13 . ) Yet it partakes something of the other Excellency , because God used the wills of men to establish it . This worship stops not in the person of the Monarck ; but spreades from him to all employed by him , ( 1. Pet. 2.13 . ) even to the meanest , proportionably to the authority communicated to them . This worship we call Civill : that of supernaturall things , is called Religious : that of naturall may be called Merall .

God , containing within himself all Perfecfections , which can move esteeme in amost Eminent degree , being the fountaine of all naturall Goodnesse , & all supernaturall gifts , the supreame Lord of all Creatures , & King even of Kings , is the Prime object of worship , of Adoration , of Prayse of all Creatures in all kinds . The splendor of the Sun is darknesse , the riches of the Earth , Poverty , the wisedome of the wisest , folly , the power of the Myghty , weakenesse , the Majesty of Kings , contemptible , the Justice of the Ryghteous , as filthy rags ( quasi pannus menstruatae , Isa. 64.6 . ) if compared with the Lyght , Riches , wisdome , Power , Majesty , & Justice of God . The Islands compared to his greatnesse , are like dust : & the whole world a drop of a Bucket , gutta situlae , Isa. 40.15 . All creatures are as if they had no being , when set before that Essentiall Being Esse per Essentiam . Hence no Prayse , no Honour can equall him . Quantum potes , tantum aude , quia major omni laude , neclaudare sufficis .

This is an undeniable truth , which yet is abused , to establish two pernitious Errours . For hence Protestans deny , that any Religious cult is due Saints : & our later sectaryes , their brethren , refuse all Civill worship to Magistrates . Both alleadge that saying . Soli Deo : to God alone Honour & Glory , not minding , that the same Apostle Rome 13.7 . commands us to render to all their due , Honour , to whome honour , & S. Peter teaches us first to feare God , next to Honour the King . 1. Pet. 2.17 . which places may stop the mouths of sectarys , shewing an honour due to Kings : it may likewise open the eyes of Protestants , shewing an esteeme due to supernaturall gifts . Nay their owne practice convinces their errour : seing they shew some more respect to the Bible , then to a Romance ; to a Church then to an Alehouse ; to a Saint , then to a theife ; to S. Paul , then to Iudas . And call this respect as you please , we call it Religious , & the dispute about that name , will be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : In which we have the advantage because our worship of Saints ends not in them ; but in God , who is admirable in them : as all Civill worship ends not in the subordinate officers of state ; but in Kings , for whose sake alone others are respected , & obeyed .

Supposing then some Honour due to Saints , as they partake of God's goodnesse we shall find ground enough for the like , & greater in the Mother of God . The Angel called her full of Grace ( Luke 1.21 . ) she was sayd to blest amongst all women ( ibid. v. 42. ) & she by divine inspiration foresaw she should be called Blessed by all Generations , by reason of the manifold gifts of the H. Ghest . No doubt but that Grace , with which the Angel found her , was much encreased by a perpetuall practice of vertu . Her Humility in stiling her self the hand may de of God , when she was called to be his mother was of soe greate merit , that its quantity without temerity cannot be determined .

It is her singular prerogative , to be the mother of God . Her fullnesse of Grace raysed her above all men : this rayses her above all Saints and Angels , none being soe related to God . Wherefore a greater honour is due to her , then to them .

Wherefore there is an honour due to Saints , to the mother of God , & to God : which being different , are exprest by different words , that of Saints we call Douleia , that of ouw B. Lady . Hyperdouleia : & that of God Latreia . The moderne reformers dislike these words , for their Etymologye : but their doubt is not worth the answering , seing use & custome gives , or changes , the signification of words .

But say you pag 101. She is called a Goddesse . Ans. it may be , as God is sayd ( psal. 82.1 . ) to Iudge the Gods . And againe : I have sayd : you are Gods . Now if he called them Gods to whome the word of God Came ( John 10.35 . ) why not our B. Lady , in alike sense , to whome the tru eternall word came , & dwelt in her ? This you wil say is only a metaphorical Divinity ; & I say so too ; & I anathematize any , who shall say , she is a Goddesse properly . But the ground of this calumny is very childish , because , forsooth , she is called Diva : which title every Grammarian knows , to be given to all Saints , & used promiscuously with Beata , or Sancta . In the Civill Law you may find it given promiscuously to all Emperours , even Pagans : whome no Christian ever thought to be Gods .

Pag. 142. We keepe , say you , holy days to her Honour : a thing due only to God . Ans. we doe So. And you keepe Holy-days to the honour of the Apostles : & why this , if Holy-days be due only to God ? your sword is never moved , but to your prejudice , it never strikes at us , but through your owne sides .

CHAP. VII . Satisfactions , & Indulgences .

IN your 9. Chapter you declame against the treasure of the Roman Church : & in your 10. against Indulgences . Which having greate affinity , I will treate them together . I will begin with an explication of the doctrine , which the Church oblidges her children to beleive , & as for other points , as she doth , soe will I leave their discussion to Divines , whose opinions they are , rather then Doctrine of Faith . And that my Explication of Faith in these points may be more authenticall , I will deliver it in the words of a worthy Prelate the Bishop of Condom , Preceptor to the Dolphin , publisht lately in our language .

It is not only Iust ; but beneficiall unto us , says he , that God forgiving us the sin , & remitting us the eternall punishment , we have incurred , should impose some temporall penalty , to retaine us within our dutyes , least being delivered too soone from the bonds of his Iustice , we should abādonour selves unto a temerarious Considence , abusing the facility of his Indulgence .

It is therefore in order to our discharging that obligation , that we are subjected to some workes of Pennance which we are bound to performe in the Spirit of Humility , & Repentance : & the necessity of these satisfactory workes was the motive , that induced the Primitive Church , to impose uppon Penitents those Pennances called Canonicall .

See that when the Church inflicts uppon sinners Painfull , & laborious injunctions , & they undertake them with Humility , that act we call satisfaction : & when ether in regard of the Zeale , & fervour of the Penitent , or other good work performed , which the Church hath prescribed , she releaseth some part of the Pennance , which was Owing , this remission is called Indulgence .

The Council of Trent proposeth no more to our Faith in the point of Indulgences , then this , that the power of granting them hath beene given the Church by Christ Iesus : & that the use of them is beneficiall . Where unto the Council addeth : that the grant of them ought to be dispenced with caution , least the Ecclesiasticall discipline should be weakened , & enervated by an excessive facility , which advice declareth that the manner of disposing of Indulgences appartaineth to church discipline . Thus far out of this greate person . What have you to say against this Catholick doctrine ?

You employ one & fifty pages declaming against this Treasure , & these Indulgences : viz from the 189. till the 240. yet in the midst of all this transport , we find a lucid intervall , where Truth ( against which in the rest you discourse ) forces you to depose in her favour . For pag. 216. I find these words : It was the practice of the Holy Church to expell from their society scandalous , & knowne sinners . They were enjoyned to pray , to fast , to curb , & to mortify their flesh , to afflict their souls for their sins , & to apply themselves to all such workes , as myght both improve , & declare their in ward sincere Repentance . These long , & holy exercises did passe among all Christians , for SATISFACTIONS to the Church , & in some manner to God too . Before the Church most properly , because that was all which Church discipline required : & before God in a lower , yet a very tru , & proper sense : because it is the main condition , which God requires of Offenders which he is in his mercy both satisfyed , & pleased with , when they Sincerely performe it . They were to doe it alōg while , some a whole yeare , some two , some ten , some according to the enormity of the sin , all their life long . Thus you , of satisfaction by Penitentiall workes .

Pag. 218. You continu your explication of this matter . There now and then hapned , say you such causes , as moved them ( the Bishops ) to be more free , by shortning the time of sinners Pennance : As when the sinner gave signall proofes , of an extraordinary sorrow : when he stoutly owned , & defended the Christian Faith , when in times of Persecution , they were to be strengthned to Martyr dome : when valiant Confessors did interceede for some of their freinds : on these , & other like rationall , & pious Inducements , the holy Fathers thought they myght ether ease such Penitents of the length , or some times quite discharge them of the whole burthen . then . And this Relaxation of Ecclesiasticall Severity , some Latin Fathers ( Tertullian , & S. Cyprian ) call in their writings by the name of Indulgence .

Here you soe exactly agree with what I have written out of our Bishop de Condom , that you may seeme to have copyed him , or both to have taken your sentiments out of some third .

At least this is evident , that you owne as much as that Authour teacheth to be the Faith of the Roman Catholick Church , & consequently your Censure on our Faith in these points of satisfaction even to God , & Indulgences , is a condemnation of your self . Magna veritas , & praevalet .

CHAP. VIII . Confraternityes .

CHapter 11. you traduce our Confraternityes , c. 12. you play with the girdle of S. Francis . c. 13. you deride the Scapulary of S. Simon Stock &c. 14. make your selfe merry with the Rosary . All which being no points of our Faith , I do not think my selfe oblidged to assert them in this pamphlet . Yet I will tell you , what you know already , though you Slily insinuate the contrary pag. 300. that we preach Faith , Repentance , Perseverance in well doing &c. more then Protestants : seing we hold them absolutely necessary to salvation , Faith without workes being dead , as we teach with S. James ; & you teach Faith alone to Justify : we exhort People to them with hopes of a reward , they being meritorious ; & you deny all merits .

We use , indead , those things you speake of , as helpes of our Faith , exercises of our devotion , & meanes to strengthen our frailty to Persever in well-doing . It is a Calumny , to say , we think Faith , Hope , & Charity unnecessary , or , that we teach , any can be saved without them , even when we invite men to these Gilds , or Confraternitys , into which men enter only with intention to encrease those vertues in their souls . We feele , we know , we owne our inclination to Evill from our Infancy , we are convinced , that our Will , of it self is insensible , nay stupid , as to all Good : that words have little force uppon it , but that examples are much more powerfull . Hence appeares the first advantage of those , who are incorporated into those Congregations , which consist of men , who forgetting those things . which are behind , & reaching forth unto those things . which are before , presse towards the marke . Philip. 3. such men , who consider one another , to provoke to love , & good workes , Heb. 10.24 . This appeared in the Confraternity of Charity , begun by P. Vincent de Paul : which with the Almes it gathered , releived all the poore of Loraine , Champagne , & Picardie , many Ladys of the best quality after entring into that Congregation , turned to the releife of the poore , what before they spent on vanity , or lost by gaming : & changed their chambers , & Closets , into well stored wardrobes filled with sutes of Clothes of all bignesses , for both sexes , which they bestowed uppon the naked Poore , in whose persons they they were taught to consider Christ himself .

Another advantage is , that our Prayers are more efficacious when offred in company , then when single . All the vertu of our Prayers is derived from that of our B. Saviour now he assures us , that where two , are assembled in his name , he is there in the midst of them . ( Mat 18.20 . ) And he assists there , not as an Idle spectator , ( as many Protestants goe to Church , to see , & be seene ; ) but to enlyghten the mind of the persons assembled with divine inspirations , to enflame their Will , with the love of God , & their neyghbour : To incite them to Pray ; to represent their Prayers to his Heavenly Father , & second them with his owne : to powre into their harts the Blessings he obtaines , through the merit of those Wounds , he once endured for our Redemption , & ever since retaines , to shew them to God the Father , in whose presence be appeares for us . These are the designes of Confraternitys .

We know , Sir , that the Honour of God , & tru Religion consists in Faith , Hope & Charity . These are nourisht by the Concourse of many Persons to encrease these interiour vertues , by exteriour exercises of Piety , & Mortification . To call these together the Rosary , Scapular , & Girdle are used , with Indulgences , to make the call more efficacious . Now whither is more to blame , we , for using these helpes , or you for rejecting them ?

CHAP. IX . Images .

YOur 16. Chapter is spent in declaming against our Images : which some other learned persons having in hand , I wil leave to them , least I myght seeme to thrust my sickle into others harvest . Probably I may shortly have occasion to treate of it at large , on my owne Score : & there I hope to convince the unjustice of the charge of Idolatry put up against our Church . For the present I will only take notice of some greate untruths , peculiar to your self .

Pag. 332. This Experience is most certain , that , the People of God excepted , all the world besides hath bindrawne to their respective Religions by the help of these gross Images . Answer : this is a most certain untruth , as appeares by the Turkes , who have none : & if we beleive Varro , the Romans were a long time with out any .

Pag. 337. The main motive , which drives Pilgrims to those Churches , where Images are , is to find , not the Resemblance , but the very presence of the Saint . This is untru : we nether beleive , nor teach any such thing , nay we teach the quite contrary , as you may see in all our Catechismes .

Pag. 402. I do not love , say you , to aggravate burthens , which of themselves are too heavy : but without aggravation , it is most certain , that the Roman Church serves more Images , then all the Heathens did together . You could not have found a fitter conclusion of your booke , then this . At least you have observed that Rule of the Poet : — Servetur ad imum Qualis ab inceptoprocesserit , & sibi constet . For the same Spirit of falshood runs through all . You began with an untruh , as I have shewed : I have likewise taken notice of many untruths all along , & without aggravation , what you say here , is as greate , & as evident an untruth , as ever was spoken in matter of Humane hystory . It is impossible to reckon up all the Gods , which the Pagans adored , when ( besides dead men ) beasts , fishes , fowle , & Elements , were adored : when every Plant , & Tree was thought ammated with a Divinity . What say I , one ? Each Plant had many . For Corne alone S. Aug. ( l. 4. de Civ . Dei cap. 8. ) reckons up twelve , ( & yet he professes he reckons not all ) viz , Seia , Segetia , Tutilina , Proserpina , Nodotus , Volutina , Patelena , Hostilina , Flora , Lacturcia , Matuta , & Rumina . In the same place , he says , that one Porter , ( one man ) is sufficient to keepe one dore ; & the Pagans put three Gods to each dore , viz , Forculus , Cardea , & Limentinus . And as if these were not sufficient : on some occasions three more are added to them , ( when a woman was delivered ) to wit , Intercidona , Pilumnus , & Deverra , to keepe out Silvanus , a dangerous God . This as also four Gods for every marriage , Iugatinus , Domiducus , Domitius , & Manturna . Item six , others , who Preside in the nuptiall bed , with their names , & offices , you may see in S. Aug. l. 6. de Civ . Dei c. 9. And should I reckon up all the Gods who succeede one another in the care of every man from Iugatinus , till he be brought before , Minos , Aeacus & Rhadamanthus , and to the Elysian feilds , I should spend more paper , then in all this pamphlet , now if the Romans , & Grecians had such a numberlesse number of Gods , who can give account of all the Gods , of other Pagans , all over the world ?

If notwithstanding all this , you still think your assertion tru , & that without aggravation , Papists , adore more Images , then Pagans had Gods , I shall think your Arithmetick equall to your Logick , & Divinity : & that you neede more , to be Prayed for , then Disputed against .

CONCLUSION .

THe desire of appearing in the world with the title of an Authour , to be spoken of , with applause , & Prayse , to be pointed at in the streetes , to heare , as you walke that whisper : this is that Demostenes , that is Mr. B. This desire I say , is very violent , because it symbolizes with that vanity , whereof the seedes were cast into our souls by the sin of our first Parents . A scholler thinks his best yeares ill spent in studyes , unlesse the world be partaker of his knowledge . A knowing silence , is no more esteemed , or regarded , then an Ignorant silence . In many the Pleasure of knowing doth not consist in Conceiving , so much as in Producing : & they loose all the satisfaction they tooke in it , if the world doth not know , that they are learned .

This Passion is strengthned by another , of censuring what is above us , even the most sublime in the world . Our Pride is pleased with an Imaginary Elevation above those , whome we presume to Judge , & with taking a soveraigne authority over those , whome we submit to the Rules of our Critick . Hence no body troubles a Cobler , or Tinker , with censures of their worke ; & there is none who doth not presume to censure both Prelate , & Prince .

I think no body will Judge me rash , if I say some of these shings concurred , to move you to appeare in Print . No body attacked you , you myght have enioyed your Benefice , and other contentments of this life in Peace . But you desired to shew the world , by some worke of your owne , that you had spent your time well . And to doe this with more noyse , you chose for the subject of your writings Masse , & the Roman Church : whereof the later is ( even by Confession of Protestants ) the most Illustrious part of the Church of Christ ; & as we say , & prove , is the tru Catholicke , & Apostolicall Church . The other is the prime part of her Divine worship , to which all her other Religious Actions are directed .

This is a greate Ambirion , to submit Infallibility to your Censure , to rayse a throne above the Hyghest on Earth , & to Judge the first seate , which according to ancient Canons , is Judged by none : Prima sedes à nemine judicatur .

This vaine presumption , & ambition is unexcusable . Yet it may seeme modest , if compared with your vanity , in thinking , that all the world , convinced with your Reasons , submittes to your Censures , & subscribes to your verdict , only because they doe not reply : Although silence is as well , & as often an effect of neglect , of contempt , or disdaine , as of consent , & approbation . But your heade is so full , humble man ! of an esteeme of your owne perfections , that you cannot surmise any one can have any other sentiments , but of Honour for your adored selfe , Hence very confidently in the Preface to this booke , you say , That you had layd masse in the Dirt. And as if this were not low enough : pag. 407. you say , you have confounded masse even to Hell . Go further with the Alcoran , or Talmud , who can . This is a non plus ultra of Insolency , & all moderate Persons will take it for a convincing proose of your vanity , Ignorance & weakenesse .

I confesse , that if only throwing dirt , with or without cause , could doe the deede , you have layd both Popery & masse in the dirt , for you have throwne it liberally . But Accusations of this Nature , unlesse their Truth be manifest , reflect on the Accuser , in this Civilized , and learned age : & I am perswaded , that the greatest part of the world think the dirt , you with soe much labour gathered together , to throw at masse , lyes close about you , & stickes still to your owne hands , from which it cannot be washt , but by Retracting your calumnyes .

I have sayd enough to your Saul & Samuel at Endor , to shew , that though your Assertions are strong yet your Reasons are weake , & your Discourse incoherent : And that you imitate Goliah , you your selfe doe furnish armes enough to confute you , by your owne Contradictions , the fowlest fault any scholler can be guilty of . By this claw , I guesse what a Lion you are , & can frame an Idea of what you say against masse , althô I never reade your booke concerning it . It may be hereafter you may heare more from me about it , if an occasion present it selfe , & the thing deserve it .

In the interim learne to have some respect for your Readers ; presume not so much uppon your empty title of D. D. as to think to stun us with lowd clamours , & that your words ( though voyde of sense ) should be taken as Oracles . If you continu your resolution to write against us , weygh well what you say , say nothing without a good Proose , and expresse all with the Modesty , & Gravity , beseeming the subject you treate , & the character you beare : And your worke shall not be neglected by

YOURS E. W.