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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36956	A vindication of Saint Ignatius (founder of the Society of Jesus) from phanaticism ; and of the Jesuites, from the calumnies laid to their charge in a late book, entitul'd, The enthusiasm of the Church of Rome by William Darrel ...	Darrell, William, 1651-1721.	1688 (1688)	Wing D270; ESTC R8705	31,024	53

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 Vnbyass'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 't is 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 ERRATA PAge 1. Line 11. for Merirs read Merits p. 3. l. 16. for Tittle read Title p. 7. l. 32. for this read things p. 22. l. 8. for Lib. 2. read Lib. 1. p. 31. l. 25. for stumple read stumble p. 39. l. 10. for by A. B. read so A. B.

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 Vniversity 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 't is 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