conditions of the Angels falling from Heaven like lightning And we are here to observe that whatever grace or vertue our Lord had himself should be dispersed among those who follow him with a true and upright heart for of his fulness we all receive even grace for grace Whence we may well conclude that saint Francis Bennet Romwall Bruno and Dominick were Jesus Christs true servants by the graces and visions they had like himself and not that they were fools and fanaticks except we intend that others more forward men should by the same topick conclude the like of Jesus Christ himself and what I pray you Sir would a prophane Rhetorick what sport would it make upon several words of the Gospel concerning our Lord for example Marc. 3. where it is said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was beside himself Is not this in our Doctors english to be a fanatick saint Francis with the rest slighted the world left their patrimonies went poorly attired beaten reviled scoft at by the world Were not all the Apostles such men in a mind piously disposed these things would seem glorious and transcending the power of flesh and blood either to do or suffer constantly through our whole life without some special assistance from Heaven But where God once inhabits he raises above earthly things those holy tabernacles of his now wholly conversant in Heaven And so much indeed as any man hath of God so much is he he like to saint Francis and Bennet to the Prophets and Aposties of our Lord however these may appear to carnal eys contemptuous and vile Flesh and blood left alone seeks ease wealth fulness honour and whatsoever is gustful to our outward sences or more interiour imagination reduced into concupiscence of flesh concupiscence of eyes and pride of life And he that laughs at the lives of St. Bennet or St. Francis and the rest like unto them can have but little of Gods Spirit in him if any thing at all The stile of the holy Ghost concerning such men is Diametrically opposite unto the jeering phrase of Dr. Stilling fleet By faith saith holy Writ Abraham as soon as he was called obeyed to march forth into a place he should inhabite not knowing whither he went By faith he removed towards a land promised him into a strange country and dwelt in tabernacles and so did Isaac and Jacob heirs with him of the same promise For he looked for a City having a foundation whose builder and maker is God Thus speaks the holy Scripture and is not this St. Bennets case as well as Abrahams Did not he thus march forth out of his father house thus dwell in the tabernacles of rocks and caves looking after a City built above in Heaven and both St. Bennet and Abraham did both of them dye in that their faith and never returned again from whence they came Again by faith saith holy Scripture Moses when he was great refused to be called the son of Pharaos daughter choosing rather to suffer adversity with the people of God then to injoy the pleasures of sin for a season preferring rebukes and taunts before the treasures of Egypt Thus did Moses and is it not the same thing which St. Francis did St. Francis preferred rebukes and taunts for Christs sake whom he loved before the pleasure of his fathers house nay to suffer adversity with Gods peculiar people for that name he rejoyced to be disinherited by his own father Moses then and St. Francis were both of them either wise and holy men or a couple of fools Holy Scripture goes on thus others were tortured and racked others mocked and scourged bound and imprisoned stoned and murdered cast out from amongst men and banished walking up and down in Sheeps skins and Goats skins in need and want in tribulation and affliction wandering in wildernesses in mountains dens and caves of the earth of whom the world was not worthy and all these men through faith obtained a good report Thus speaks holy Writ but Dr. Stilling fleet has no good report for them they are all in his phrase and judgment madmen and fanaticks and unworthy of the world whom the holy Ghost judges beloved and divine Heroes of whom the world is not worthy And our great Lord at the sight of these exulted in Spirit and said I confess to thee O Father Lord of Heaven and earth for that thou hast hid these things from the wise and prudent and revealed them to babes So O Father because it so seemed good before thee 4. Another thing also did then much run in my thoughts and it is this that all the whole History of our Lords incarnation passion ascention is liable to the same kind of derision here used by this Doctour Nay the whole Gospel and all the precepts and counsels of Christianity together with all its threats and promises are as meer a folly unto a carnal man that will presume â—o sport himself with them as any thing here derided Few of those who live in this present age are ignorant of this Our ears are beaten with such talk familiarly in all places And the bearer does generally but laugh and applaud the wit of this prophane orator For this reason St. Paul to prevent the cavil acknowledges himself a fool aforehand Ye do willingly bear with fools saith he to the inhabitants of Corinth and take me if you please for such another We are all fools in Christ And if any one doth seem to be wise among you let him become a fool too that he may be wise indeed I know saith he again that the word of the cross is but folly unto desperate forlorn men But Gods folly is wiser than mans wit The foolish things of the world these hath God chosen that he may confound the wise and so hath that holy one ordered his ways and counsels that by folly he might save the world which carnal wisdom had undone These and other things to this purpose speaks that holy man And what I pray you Sir is greater folly with carnal men than to pass by injuries insensibly and suffer our selves to be abused in patience to divide our goods among poor people neither of kin to us nor perhaps known to disdain this present life to fly with all caution the delights and pleasures of it to pant and breath after our last hour so to mannage all our affaires as if our Soul were but a pilgrim in our mortal body to meditate daily on our latter end still to abstract our mind from visible and corporeal things ready to fly hence out of this prison unto our God invisible our bodies either slenderly regarded or wholly neglected or perhaps chastised and curbed that liveing here we may express our Lords death and dying obtain part of his resurrection and glory which yet our eye never saw nor ear heard nor can our heart conceive what it is All this which is but evangelical rules and counsels acted by good
the Doctors Countenance quite differing from his heart For the Presses guarded enough before against Catholicks was presently within a month after his Book came forth so stoutly beset so frequently invaded so violently searched night and day especially by the industry of one of them who entring into the Printing-houses cried out aloud And what have ye here any thing against the Doctor Stilling fleet hah that what before was difficil and extreamly dangerous was now become impossible So that I believe no Catholick in England can do him the favour which the Doctor thirsts after so earnestly in his Lips He challenged the Papâ—sts for his Credit and stopt up their way for his Security He would first make the world believe they cannot answer him and then provides that they shall not This seems to be his mind And yet I think Sir there be few Protestant Gentlemen in England who desire not as earnestly as any Catholick to see some Reply to his Book So little do they think themselves concerned in a Scroll which neither defends their Religion nor hurts or touches ours wherein nothing is said but what might as well be spoken by a Mahomet an Jew or Pagan and the most part of that which is put to disable Catholick Religion diminishes Christianity it self Some of them offered themselves to print a Reply for us But they offered but words For they found that the Bishop durst not give a License to any of our Catholick Books onely so far as to secure the Printer from danger although the Doctor be a Foe to their Rank and Order and Catholick Religion a Friend This is truly Sir a very sad case that they can freely give one a License to defame men and yet dare not give others a License to clear themselves Doctor Cousins when he was in Paris spake up and down so freely against Catholick Religion that their Clergy hearing of it came to him and told him plainly That if he had ought to say against their Religion they would both get him a License from the Bishop to print his Book and themselves pay the whole charges and then answer him when they had done for his satisfaction But we poor Creatures can obtain no favour in our own Countrey no leave to speak or justifie our selves no License to print a Book for our defence when we are both scurrilously libelled and falsely slandered and imperiously challenged to answer Nor is there any open field for our poor Men to come forth into that I know of but Tybourn and that is perhaps the Doctor 's meaning It does mightily amaze our Catholicks all over the Land to have their Ears thus beaten with slanders which are both of a high nature and still notoriously false year by year without any end thereby to make us odious to our Neighbours and them to God Our blessed Lord have pity on us and either open if it may be thy will our Magistrates hearts towards us or stop the Ministers mouths against us that our good Name and Peace may return unto thy great Glory We are if we be siâ—ent proclaimed guilty and if we speak insolent What can we do Sir here but still commend our selves unto our heavenly Lord who miraculously preserves us We do either subsist after this life or not Our Protestant Countrey men must needs believe one of these two things Either some Religion is true or it is all a fiction If it be all aâ—fiction and there is no life to come then are they as guilty as we nay something more for they have taken away our Churches from us for themselves to dissemble in If there be a life to come and this everlasting then can there certainly be nothing of greater importance in this world than to know when many ways are pretended to it which of them is the most authentick and truest wherein we may be both happy and safe for ever Why then are we who are the first not permitted to speak while all others are permitted to blaspheme us If we prove to go amiss the danger is our own and if we be in the right it cannot be any danger unto them to know it All the positive things of Religion which any of them do keep they have them all from us we borrow nothing from them And the negative points which separate them from us seem to us as false and impious as they can possibly appear true to them They have as many Articles to believe as we only some of them which made the separation are affirmative to us and negative to them And one Affirmers word is to be taken in Judgment before ten Deniers And yet will they neither read our Books nor suffer us to print any when we are falsified and mis-interpreted and challenged and obliged to do it for fear I think our Religion should prove true All rejoyce when a Book is written against Popery but no man seeks to be informed They will have it by all means to be esteemed false be it in it self what it will or can be And in that strange prejudice men venture to die onely for the pleasure of a Minister and his Wife and Children who must needs have it so The occasion of this his present book intitled A Discourse concerning the Idolatry c. was it seems a question or two propounded unto Mr. Stilling fleet by I know not what Gentlewoman who having heard the Doctor say That Protestants if they turned Roman Catholicks would lose their Salvation told him That if Protestants say so then are they full as uncharitable as Papists themselves who aver the like of Protestants She therefore consults some Catholick Gentleman in the business I do not know whom neither But he it seems put into her hand two questions to show to Doctor Still in her next encounter First was Whether the same motives which secured one born and bred in the Catholick Church to continue in it might not also serve to secure a Protestant who convinced by those motives should embrace it The second was Whether it suffice to be a Christian in genere or it be also necessary to adjoyn to some Church of Christians in particular These be the two questions The second of these two questions the Doctor reâ—â—lves affiâ—matively I affirm saith he that a Christian by vertue of his being â—oâ— is â—ound to joyn â—e the Communion of some Church or Congregation in particular Thus he resolves it and speaks not a word more of that business Yet here we may take notice that the said Resolution of his is quite contrary both to a book of his called Irenicon written in the times of our late Anarchy and also to his first work written more lately against Popery For all the whole scope of both these books is to show that a Christian by vertue of his being so is not bound to joyn in the Communion of any one Church in particular or any Organical Body as he calls it And that because every such
body either that is or has been in the World is liable to errour falshood and corruptions And what necessity in â—eed can there be in me to joyn in any Communion which may go astray and mislead me since I cannot do worse if I remain free and all alone and may perhaps do better But these contradictions are small matters So long as the Doctor opposes the Catholick Church out of which they are all fallen he is a Protestant good enough whatever he hold in particular either contrary to himself or any others The first question which is the occasion and subject of this his present book he resolves negatively averring that the same motives which might secure one born and bred in the Catholick Church to continue in it cannot secure a Protestant convinced by them to imbrace it And this his Assertion he discourses at large and confirms by various Syllogismes because invincible hinderance may perhaps excuse the one but not the other because the Protestant is safe in his own Church and therefore has no necessity to leave it because there is imminent danger in the Roman Church where there is so much Idolatry so many hinderances of good life and devotion so much divisions so much uncertainty of faith in it Unto these resolutions and argumentations of his the Catholick Proposer adjoyned presentâ—y his own reply a very rational me thinks and good one Hereupon the Doctor wrote and set forth this his present book called A Discourse against the Idolatry c. both to inlarge his own arguments and to disable the Catholick Gentlemans Reply And this was the occasion purpose and subject of the book you put in my hand to peruse and write to you the substance of it with some few brief thoughts of my own upon it Indeed the whole book is a kind of Academick Act or Commencement such a one as we have once a year in our famous Oxford Cambridge written and printed for peoples deligh and pastime and if so it please the Stars for his own honour and preferment by our Doctor And it came forth very seasonably about a fortnight before the Oxford Act. to save the wits living here abouts the great charges and some kind of pains of a Journey thither being now furnished well enough aforehand with as subtile and good an Act as that may haply be at our own doors and which may please the Women somewhat better in our Mother tongue The conclusions defended in this Holborn Act are these three 1. Popery is idolatrous And this is accomplished in two of his positions which he calls Chapters 2. Popery is a hinderance to a good life and devotion And this is dispatched at one other breathing named his third Chapter 3. Popery is divided and disunited in it self And this puft out in his fifth Chapter which concludes his Book And in midst of this great Act rises up a prevaricating Tripos to refresh our wearisomness and make a littâ—e sport And he takes up the whole Scene of his fourth Chapter And his Theme is Fanaticisme the Church of Romes Fanaticisme or the Fanaticism of the Roman Church And upon my word it has made many people merry not the softer Sâ—x only but the rougher and more serious mankind And all do so câ—ap and commend the man that one may well belâ—eve he has receiv'd his reward Idolatry ill life and divâ—sions of the Roman Church which are hâ—s three less wild conclusions we have in part already heard of even as we have heard talk of Europe Asia and Africa But Fanaticisme his merriment is I think the proper and peculiar discovery of Dr. Stillingfleet himself And he may deserve either to give or take a sirname from it as Scipio Africanus took from Africa and Vesputius Americus gave to America his new found Land What is it that wit and industry cannot bring to light if they be joyntly bent both of them upon the search And a new discovery especially of a rich pleasant Country ful of curiosities is so pleasant to the Discoverer himself so naturally pleasant that I cannot but think that Dâ—ctor Stillingfleet at his invention of Fanaticisme wherewith he hoped to make many others merry laughed heartily himself He begins his Book with the Roman Idolatry and he does wisely in it For Idolatry is such a terrible thundering charge that in all Readers judgments that Church is half condemned already which hath that crime so much as laid upon it Men therfore choose rather to be accounted Atheists than Idolaters For the first argues wit with other stupidity Nor will one man of a hundred trouble himself to read over a Book written on any purpose of clearing from that enormous crime either himself or religion professed by the Author of it Be the imputation never so false yet is it stil ablasting imputation which kills and overthrows not so much by proving as by naming it He must needs be impious who is an Idolater and he must be an Idolater who is called so Be it never so unjust it is still a witty trick to cry out against him as an Idolater whose honour and livelihood we would here in England undermine Sad experience has proved this to be true too too often And the Great God of Heavens anger lies I fear heavily upon us for it This thus far Now forward IMAGE IDOLATRY The Church of Rome worships God by Images and is therefore guilty of Idolatry by giving to the Creature the worship due only to the Creator For God having forbidden any such sort of worshiping him by his own law and commandments given by Moses wherein he forbids his people to make day kind of image pesel themunah eikon glypâ—on sculptile any thing represented either by carving tool or pensil cannot own that worship nor can any such worship terminate upon God And the reason of that law of Moses is unchangeable which is that God's infinite and incomprehensible Deity cannot be representâ—d For which reason the wisest of Heathen both particular Men and Nations judged all such representations of the invisible Godhead to be incongruous and unbecoming his glory And if this were inconsistent with Gods nature and will in the old Law much more in the new where we are taught to worship God in spirit and truth and to have no low unworthy thought of God It might therefore seem more rational to worship God in the Sun and Moon which have more of God in them and to say our prayers to the Sun and Moon them to any image or shadow the same argument which excuses the one will justifie the other much more For this reason St. Paul teaches that the Godhead is not like to gold or silver or stone and blames those who change the glory of the incorruptible God into the image of corruptible man And the Heathens in doing this did ill although the wiser sort among them testifie that they did not hold their statues to be Gods but that they worshipped God in
ages states and conditions of men wherein they profitted some of them unto admirable sanctity and glory and even the worst and veriest truant among them was yet better than the wide world would have made him The one order of St. Bennet received into it twenty Emperours and ten Empresses forty seven Kings and above fifty Queens twenty Sons of Emperours and forty eight Sons of Kings about a hundred young Ladies daughters to Kings and Emperours a hundred other Princes and Princesses Dukes and Dutchesses Marquesses Earls and Countesses well near two hundred fifteen Bishops who left their Miters to live in that happy retired life and others of the inferiour Gentry innumerable And thus hath this holy order continued thus lived and flourished now a thousand Years in the Christian world the resting place of the rich and refuge of the poor So that all people who lived in those good daies and beheld religious orders had a contrary judgment of them unto Dr. Stillingfleet who was born but yesterday and never saw any Fifthly the eminence of learning in all these orders and the books of all sorts and kinds that have issued from them who is able to recount them No sort of knowledg no kind of literature has escaped them The one order of St. Bennet has brought forth fifteen thousand seven hundred Monks eminent writers and compilers of books The Academies were all antiently in their Monasteries At one Abbey in France called Fleury were brought up at once four thousand Students Their Rabanus set up the School of Germany Their Alcuinus founded the University of Paris Their Bede advanced our Oxford University first renewed by Theodore and Adrian benedictin Monks also Their Dionysius Exiguus perfected the Ecclesiastical computation Their Guido made the scale of Musick Their Silverster invented the Organ Theirs were Anselmus Ildephonsus Bernardus and Rupertus the four Marian Doctours and what not Sixthly if we please to consider the multitudes of glorious men in these five orders who had received a double portion of their Fathers spirit as Elizeus is said to have got of Elias above other Sons of the Prophets who wiâ—l then be able to recount the eminent Saints Confessours Martyrs Aposties and Converters of Countries that have issued out of these divine Sanctuaries The one order of St. Bennet has brought forth forty thousand blessed Confessours above three thousand Martyrs Missioners and Apostles so many and powerful that they have converted no less than thirty Provinces unto Christian faith St. Bennet himself converted Campania which had remained Pagan even to his daies St. Leander part of Spain St. Boniface and his companions much of Germany and Hassia St. Amand Willebrord Wilfred Switbert with their fellow Monks Belgium Holland Friseland and South Saxony St. Willehade Dacia Gothland and Groonland St. Kilian and Lambert the Taxandrians and other Germans St Lugdurus Adalbertus and other Monks out of the Monastery of Corbey Pannonia Sarmatia Poland and Muscovy St. Steven Suecâ—a St. Bruno Lituania St. Albo Gascony another St. Boniface Sclavonia St. Otho Pomerania St. Winkelin Wandalia and St. Austin with his good Monks sent hither by St. Gregory made all our England Christian wherein we now lâ—ve For though our learned and reverend Antiquary Mr. Broughton doth think that St. Austin and his holy Monks brought hither with them the rule of St. Gregory distinct from that of St. Bennet yet that is of small concernment to my purpose now in hand especially since that rule and all the former rules in our Britany did unite at last in St. Bennets rule as lesser lights in the body of the Sun And should I mention the holy Confessors learned Writers valiant Martyrs and vigorous Apostles all those glorious men in the orders of St. Francis St. Dominick St. Bruno and other such like founders bright stars now out of our sight yet shining in a higher heaven the day would fall me My voyage is now bent another way And therefore great Servants of God spirits inkindled from heaven brave vertuous hearts raised up even in your mortal pilgrimage above mortality it self let it suffice I love you Time will bring forth a better Pen to recount your names in a character more worthy of you than mine is I must go hence By this little Sir we may discern if the God of this world hath not utterly blinded our eyes that these holy orders were founded in the wisdom of God and power of God and not in Stillingfleetisme For counsels of men come to nought but what is of God is lasting as wise Gamaliel discoursed in a councel of the Jewes The order of St. Dominick St. Bruno Romwall and St. Francis have been six hundred years in the Christian world St. Bennet almost twice as long and yet live What is of God is powerful of it self without any worldly helps of force or subtilty What is of God is servent and vigorous What is of God however it may seem distastful at the first becomes dayly more delectable attractive and pleasing What is of God is zealous of God loves and bends towards God thinks nothing hard nothing tedious nothing heavy that is undertaken for Gods cause All time is well spent in his service all difficulties easy all labour pleasant all mortification comfortable all our members too few for his imployment all the blood in our vains too little to shed for his love And all this fervour and constancy love of God and amiableness to men zeal and vigour purity and perseverance were looked upon and approved and imitated to their power by such as lived here in England in the days of holy Catholick religion with all heavenly comfort however now out of sight it be all out of mind too so much out of mind that Dr. Stillingfleet calling it fanaticisme expects an applause for his labour The grand Turk a great enemy of Christians when he looked upon poor humble St. Francis who having come a long journey unto his conversion made his way unto him by the very majesty of his countenance and power of GOD that went along with him through all his Guard and Nobility about him the grand Seigneur had so great a reverence for the man that dismissing all that were about him he took him into his closet and there converst with him many hours in private several times And thence at last he dismist him with so much peace and honour as if he had been not a man but an Angel of God rather appearing upon earth And this thing was never done to any in that Court either before that time or since But the doctour never saw either St. Francis or St. Dominick St. Bruno or St. Bennet or any of their orders and therfore speaks of things utterly unknown to him according to the malice of his own heart be the truth what it will It was once a Christian lesson in England that we should speak of the dead nothing but good and of the living nothing but truth But
things that can be said on both sides hic nunc and ponder them deeply before a judgment can result And it often happens amongst them that they will determin in one year that action to be rejected which was in another time expedient and good only upon change of circumstances It is in my mind a vain labour to write long discourses about probable opinions as some do For if we speak of an opinion in a strict sence an opinion tending to action and yet separated or abstracted from all circumstances of person time place means motives events and connexions with ill or welfare which no writer of a book can see such an opinion is nothing at all in the world but a meer fantosme more apt to mislead then secure any action of life And he that goes to a book to learn there how he is to act in any business he is about goes like one blind man to another blind guide to lead him For this reason all antient good Christians ever had their consciences gâ—ided by living Oracles of men who laying the general rule of religion before them still gave that for safest counsel which all circumstances considered came nearest to the intent and scope of Gospel Truly I cannot but grieve to see men talk so much as they do now adaies about opinions For we are to hold nothing but Gospell and our holy Christian tradition and no opinions at all in religious affaires And if opinions do rise therin as needs they must sometimes by variation of circumstances that is still to be rejected which most swarves from the intent of holy Gospel or which is all one hath least in it of good and most of ill Let not only three men but three millions of men hold any thing to the breach of this rule it is not to be heeded They who write books of moral actions and conscience can know nothing either of the person actually concerned or of the various circumstances which must bring this action into a just existence let them in their abstracted aery problems say what they please nor innumerable events therof although there be some opinions that no circumstance can justify Nor do Catholick Kings and Princes ever heed at all what people talk in their Schools and Academies unless it proceed to action If any do act well he has peace and if any do ill death is at his door however opinions go But of this enough Doctor Still threatens us here with a more accurate examination of these things from the authour who wrote against the Apology for Catholicks I know not who that Authour is But I can tell him thus much that the right honourable Authour of that charitable Apology stands now actually ready with his Pen in hand to entertain him as he hath once already done And that Protestant writer will find him still a main strong Castle not to be blown down or so much as shaken by his impertinent waves All after ages shall make honourable mention of that noble man when his adversary shall be swallowed up in the deep of oblivion Not only Catholicks but many worthy Gentlemen even amongst our Protestant countrymen have grieved in their hearts to see us lie open to so many grievous defamaâ—ions of men But this noble Person ventured to speak and write an Apology for us And if no man should be valorous truth â—ow kept under lock and key for a whole hundred years would never appear as it is and in its own shape § 18. Sir one mistake of mine committed in my first packet wherin I told you that this piece of Fanaticisme was Doctour Stillingfleet's own proper invention I must here revoke For it is not so I wondred indeed that in his arguments against the Church of Rome set down in the begining of his book wherin is mention made of that Churches Idolatry hinderances of a good life and divisions there was not there any one word of Fanaticisme which here fills up a whole chapter in his book compiled as himself speaks in defence of those arguments But I was inlighten'd in this my doubt by a meer chance For meeting with a Protestant Stationer I asked him if he ever heard of an Authour called Foolis or Foulis who is quoted once or twice by Doctour Stillingfleet O quoth he presently Foolis is an asse he printed last year an ecclesiastical history wherein he says that Papish Saints were fanaticks I had the book but threw it out of my shop It is sold now up and down the streets for wast paper I considered then with my self that the Doctour's arguments were made as himself speaks two Years ago this his book in defence of them is but now printed and Foolis his book a Year ago came forth My riddle is now out The Doctour never dreamed of fanaticisme till he learned it of Foolis And yet does he not quote this Foulis in all his Chapter of Fanaticisme though he does in another ambitious it seems to have the honour of the invention ascribed to himself alone Nor is it hard since Foolis his book is become wast paper to find out not the Master only from whom our Doctour learned his lesson of fanaticisme but the very chair also wheron he sat when first he learned it fith bookish men are very apt to peruse the wast paper they are then to use But it was a lucky chance for Doctour Stillingfleet He applied therefore his wast paper and saying in his heart Here is a gallant matter for a whole new Chapter in my book he rose and tied up his breeches ΤΩ ΚΑΘΟΛΙΚΩ DIVISIONS UNto this fifth Chapter I shall speak Sir very little becaus it is wholly parergicall and besides his or what ought to be his purpose A Reader who looks upon his book conceives him to speak of divisions which are contrary to their unity of faith And yet the Doctour by a multitude of stories which make up this chapter exemplifies only and declares divisions that have been in several times and places contrary to the unity of affections in matter of honor wealth and power some in Italy some in France some in England some in America some about their School conceptions some about power and jurisdiction liberty and freedom and the like So that all that has happened in the Catholick world the space of a thousand years contrary to that peace humility love tendernes justice mercy patience prudence which religion requires so much of it as he found related in Catholick authors to his hand is the miscellan hodg podg of this his fifth chapter called Divisions not ever intended by any of those Catholicks authors unto Dr. Still purpose unto which the said stories are wholly improper 1. The story of the wars and differences in Italy nine hundred years ago about Church-lands managed on one side by Charles Martell King Pepin Charlemaign Ludovicus Pius Lotharius and others for the Popes right against Emperours and their Lieftennants on the other And here by