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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

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 JESVS 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 Vpon 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 't is 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

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 'T is 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 't was 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 't is 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