though not intire § 6. But we deny saith he that Divine worship is to be given to the Elements upon the account of a â—â—â—l presence This denial also as the words â—and is good enough For none that I know worship Elements Secondly We deny that the same adoration is to be given out of Communion as in it and this is the only Controversy I had thought he said before that he could worship Christ any where but only in the Eucharist where the corporeal presence determins a worship Now he seems to say that he can worship him in Communion and not out of it and this the only controversie But we must take his grants and danyals singly and not stand to tye them one to another lest we anger our Benefactor What he gives we must take thankfully and not look a gift horse in the month and what he denyes in one page he may grant us in another if we can but have patience § 7. They cannot be sure saith he that the object deserves worship appearing still bread Scripture that saies This is my Body may be otherwise interpreted the sence of the Fathers is hard to find the present Church stands in no stead For is it enough the Pope says it No. If he define it No. If a General Council concur No. Vnless they proceed in a right way and who can be sure of that Now he throws about his Philosophy-dust to perswade us we can be sure of nothing It still appears bread So it does Even Christ our Lord appeared a meer man but the eye of Faith apprehended him the Son of the Living God a Child newly baptized appears but the same it was and yet is believed to be now regenerate and born again all that is in man appears mortal but is not believed so Mulâ—a videntur quae non sunt This divine Majesty hath words of life and power and call the things which are not as those that are and by his naming them makes them to be what he says they are And in those words of life do Caâ—holicks believe and trust when taking bread he solemnly and seriously said at his last hour instituting then an Oblation and Sacrament most soveraigne and venerable to remain in his Church for ever This is my Body and all Christians hitherto have lived and dyed in this Faith Scripture that says This is my Body may be otherwise interpreted Considering they were the last words of our Loving Lord departing from us and his final Legacy bequeathed his believers they cannot be rightly interpreted but as they sound And any other interpretation that has been yet given by any against our Catholick Faith amounts only unto thus much This is not my Body which is a strange mad interpretation The sence of the Fathers is hard to seek saith he But who seeks after it writers of controversies may take pains to cull it out and demonstrate it to unbelievers for their Conversion But Catholicks have their Faith already wherein they are educated and bred up from their youth united to their immediate Pastors as these are to the rest of the Catholick Body The present Church stands in no stead why so that is all in all as the body is to the finger hands and other members in which they all move Is it enough the Pope says it No c. This man here imagins first that Catholicks have their Faith to seek which is his feeble imagination Secondly That Scripture cannot help them for his reason above specified as feeble as it And Thirdly That the present Church can availe as little because the Popes word is not assured as though the Popes word were the present Church And is not all this a strange raving talk All men know I think Sir all men excepting only this spiritual Hâ—ctor that as Catholicks have their Faith and Religion by Tradition from one Generation to another so in it they have ever lived unanimously under their immediate Priests and Pastors united altogether in the great Catholick Body the present Church and never look further Nor is there any need at all either of the Popes word or Councels unless some great sedition or scandalous Apostacy arise in some one or other particular Diocess For then the Bishop of the place calls for help of his fellow Bishops and the supreme Pastor in particular and conciliar Assemblies as Governours extraordinary in a tempest which may indanger the ship And Catholicks thus keeping close together in one body united with their Pastors whom the Holy Ghost hath set over them for their safety and peace cannot but remain steady and immoveable by the assistance and blessing of that Lord who hath promised ever to be with them even to the worlds consummation Nor do they ever seek for their Faith any where for they have it sufficiently already and all their â—are is to conform their lives to it as they ought that they may get Gods good Spirit and his holy operations in themselves which is the end of their Religion and all they do in it And what a pretty peice of ignorance is it in Dr. Stillingfleet to perswade us that they cannot be certain of their Faith who are certain and know themselves certain and declare so much before the face of the Sun and all the eyes of Heaven by their stability fixedness and immovability in Faith even this particular Faith of our Lords presence in the Eucharist so many ages together and such vast distant places not only against the dictamen of their own sences but even against all the violence and subtilty of mankind conspiring to shake all the very nerves and bones of their holy Faith out of joynt Dr. Stilling fleet has more need to consider in Gods fear how Catholicks do arrive to this strange assurance rather than emptily to tell us they cannot be sure § 8. Their own School-men puzle and are unresolved how the whole Humanity can be present how united how terminate a worship c. Here is another handful of his dust his curiosity-dust to lessen our assurance If our School-men puzle and are puzled we must needs be thought unresolved But what do these School-men puzle what are they unresolved in Not in their Faith which says that our Lord is present with us in his holy Eucharist but in the Philosophical Quomodo or how this thing or that thing is And as they cannot disagree in Faith which they received all alike one and the very same so can they not agree in Philosophy which they invent and contrive very divers every one to himself according to his genious and capacity And what is all this unto us believers or to one and another among themselves as they are all Christians even just nothing I say just nothing can the assurance of our Faith be prejudiced by any supervening curiosities of men disputing afterward in their maturer age about the Quomodo of it or the possibility of the contrary to it or the ways of Gods working
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
never conquered France nor ever gave them any one overthrow in battle And when he was told by a neighbour of this his notorious falshood O quoth he my book two hundred years hence may pass for an authority as good as any that speak otherwise And so I think there may possibly be such impious men who out of their present malice may furnish out a lie to insect posterity in after times But he must be an unconscionable wicked man who can do such a deed § 12. Primitive Christians never used any Images as the learned of the Church of Rome acknowledge He had done well to let us know who are these learned of the Church of Rome But he will not do us that favour And we must still take his word for the judgment of the learned sort always Nay we must believe too that he is ever on the learned sorts side It is indeed unlikely that figures of those holy Persons who first spread our Christianity in the World and made it good both by their lives and death should be frequent in primitive times First because those same figures although they be honourable memories both of their persons and pieties unto whose zeal and goodness we are so much indebted yet are they not so necessarily requisite unto any such purpose but that the Church can be without them Secondly because primitive Christians had not amongst them any such plenty of Artists as we have now a days to make them Thirdly because Pagans would have mis-interpreted the end and meaning of such figures as this our Doctor does in the midst of day light But that in those primitive times there was never any Christian so ill affected towards those pious representations as is Mr. Still appears sufficiently by the testimony of those ancient Doctors who mention incidentally the customs of those primitive times especially about the figure of the Cross which they made continually on their fore-head and breasts as a preservative against evil and kept it all over their houses particularly in their Bed chambers and closets either framed in wood or stone or painted in colours There be notwithstanding the deluge of time which swallows up all things some monuments yet left among us of the respect which those Christians then bore both to the reliques and figures of their Saints The very Chair of St. James the Apostle and first Bishop of Jerusalem Eusebius in the seventh book of his history attests that it was had in great esteem and veneration in all times even to his own days Accordingly S. Clement in his sixth book of apostolical constitutions gives this general testimony of that kind of piety in those primitive Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very relicks saith he of Saints now living with God are not without their veneration Some remainds there be also of an apostolical Council at Antioch gathered out of S. Pamphilus and Origen wherein caution is given both against the Jews malice and Gentile idols by opposing the Images of Jesus and his holy Followers against them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius also that worthy apostolical Prelate the third from St. Peter the Apostle in the Chair at Antioch thus signally speaks of the sign of the Cross in his Epistle to Philadelphia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Prince of this World saith he rejoyces when any one denies the Cross for he knows the confession of the Cross to be his own ruin this is the Standard against his power which so often as he either sees or hears it spoken of he shakes and trembles thus speaks that glorious Prelate The above-named Eusebius testifies also in the same book of his history that he saw even in his time the brazen Statue of our Lord Jesus which was set up in Paneada in Palestin unto his honour by the woman cured by him of the bloody flix so notable for miracles that they were spoke of all the World over This Statue of our Lord when Julian the apostate caused it to be thrown down and his own to be set up in place thereof a strange sodain fire from Heaven consumed the Statue of Julian as Zozomenus in his fist book witnesses And of the same brazen Statue of Christ our Lord write also Theophilact Damascenus and several others And here we may take notice by the way that charity and devotion set up statues to our Lord but apostasy malice pulls them down And whether Doctor Stillingfleet who busies himself so much to cast down the Images of Jesus our Lord and his holy followers would refuse to have his own set up for his great pains either in Guildhall or Cheapside he knows best himself Truly if that were done I do not believe that any of his neighbours or Countreymen would take him then for a Calf of Bethel Of the Images of the Virgin Mary made by St. Luke there is much fame amongst the antient writers in particular Theodorus Simeon Metaphrastes and Nicephorus The last of which does also attest in his second book that the said precious Relick was carried up and down the whole habitable World of Christians who looked upon it with a most greedy and unsatisfied devotion The same Nicephorus adds moreover how Constantius the Son of Constantine translated the Relicks of St. Luke from Thebes of St. Andrew from Achaia and of St. Timothy from Ephesus unto Constantinople with a vast concourse and joy of Christian People and there with all honour and reverential respect inshrined them in a Cathedral Church dedicated to the Apostles Of the Image also of Christ our Lord imprinted by himself in a Handkercher applyed to his own face and sent to King Abagarus who requested his Picture write Evagrius Metaphrastes and otâ—ers Of another Image of Jesus Christ made by Nicodemus which being ignominiously crucified by the Jews wrought many wonderous miracles we have a solemn testimony of Athanasius cited in the fourth action of the seventh great Synod And all this testifies that Christians in primitive times were affected towards holy Pictures and Relicks as Catholicks are at this day at least not such haters and vilifiers of them as is Dr. Stillingfleet Nor can I conceive how any of the learned in the Church of Rome should be ignorant of these things Nay the very Church of England which this Doctor pretends to defend hath lately put the Images of the Apostles and Primitive Saints into their Common-prayer-book and Primers printed by authority So that if the Doctor had opened his eyes he might have seen clear enough that all this talk of his is now unseasonable however it might have passed well enough in the beginning of the furioâ—s reformation when they pulled down all sacred figures and suffered none to be set up either sacred or common When Husbands broke their Wives pictures and Wives their Husbands least they should give ill example to St. Peter and Paul or incourage any of the twelve Apostles to creep up again upon their Walls
to Saints as Heathens to those dieties Two more falsities Papists do neither of these And the Doctor might be ashamed to talk thus Have not Protestants St. Pauls Church St Peters Church St. Dunstan St. Steven St. Johns Church and the like even as Catholicks have And did ever any Catholick in the world say or write or profess to offer Sacrifice to Saints They use a formal invocation of them One more Formal invocation is only an invocation of the cause who is to give the blessing grace or favour petitioned and from whom all good things do flow and not of him who requests it Popish Hymns and Anthems in honour of Saints are not only Rhetorical Apostrophees used by some of the Greek Fathers or poetical flourishes as those of Damascus Prudentius Paulinus Ambrosius or only general wishes that Saints would pray for us of which are some instances in good Authors or any devout Assemblies at the Monuments of Martyrs which were usual in antient times They are indeed not only this because they are also and principally formal invocations of the most glorious God as any one may perceive who will please to read over our Catholick Hymns for Apostles Martyrs Confessors Virgins in the Breviary as the Doctor more shame for him thus to talk hath done himself St. Austins example when he says Blessed St. Cyprian help us in our Prayers availes not Papists at all for that of St. Austin was but a pâ—ous Apostrophee It availes as much as we need call it Apostrophe or what you please Nor does it availe Papists that Faustus the Manichean Calumniates Catholicks living in St. Austins time with their honouring the memories and shrines of Martyrs and turning the old Idols into Martyrs which those Catholicks worshipped with like Vows for St. Austin's excuse of that fact does not agree with the Papists that are now adayes It so well agrees with them and justifies so punctually all that ever they do in this affair that they need not either to change or add one word to it I will only seâ— down that excuse of St. Austin as Mr. Still has been pleased here in his book to give it us without addition or change of any word All the worship saith St. Austin which we give to Saints is that of love and society which is the same kind with that we give to holy men of this life who are ready to suffer for truth of Gospel Sacrifice is not only refused to Saints and Angels but any other Religious honour which is due to God as the Angel forbad St. John to fall down and worship him The Heathens indeed built Temples erected Altars appointed Priests and offered Sacrifice to their Idols But we erect no Temples to Martyrs as to Gods but memories as to dead men whose Spirits live with God We raise no Altars on which to Sacrifice to our Martyrs but unto our one God only the God of Martyrs as well as ours at which They as men of God who have overcome the world by confessing him are named in their place and order but are not invocated by the Pâ—iest who Sacrifices Whatever Christians do at the memories of Martyrs is for Ornament to those memories and not as any sacred rites and sacrifices belonging to the dead as Gods Nor do we worship our Martyrs with divine honours nor with the faults of men as the Gentiles did their Gods Thus speaks St. Austin to Faustus for the Catholicks then living as Dr. Still himself reports And the Catholicks now alive need no more to be said for them And thus his Idolatry Romance which fill up two of his Chapters is now happily ended And me-thinks Sir that he hath behaved himself herein somwhat like our Country Gypsies who meeting with people in the way under pretence of telling them their Fortunes ask them many odd uncouth Questions about things past not easily to be remembred and speak unintelligable ambiguous words which put them into so deep a muse that the Gypsies get thereby a fair opportunity to pick their pockets ΤΩ ΚΑΘΟΛΙΚΩ THe Doctor pretends Sir in his third Chapter to descend unto some parcels of our morality perswading us that five pieces of our belief and practice are main hindrances of a good life and devotion namely our Doctrine as he calls it of penance of purgatory of prayers in an unknown tongue of the efficacy of sacraments and of our prohibition of scripture His reasons for all this or his cunning leiger ways of perverting all these things his insincerity therein and notable dissimulation you shall hear by and by For perceiving now that after I have set down the sum of his text in gross I am forced to repeat it all again by retail spending thereby both time and paper needlesly I must content my self to give you his text onely in parts with my short comment adjoyned to each parcel as I go But give me leave to tell you Sir thus much in general aforehand that all this his whole Chapter is so palpably uncharitable and unjust that no honest understanding Reader what pleasure soever he took himself in writing it can read it over without disdain and grief What is this world come to and where are we and what strange things do we see and hear daily This one book of Dr. Still is to me such a world of wonders that I shall not hereafter ever marvel any more at any lie or slander that I shall know imposed by any whatever wicked man upon his neighbour Has the fool said in his heart there is no God no providence at all no care or respect to be used towards men Are all things lawful that any one shall lust to do or say against his neighbour no compassion no truth any more God help our innocent Catholicks And sure I am God will help them and justifie their cause in his own good time and preserve them always Hinderances of a good Life and Devotion § 1. Their Sacrament of Penance with contrition saith he is sufficient in the Church of Rome for Salvation without any more ado No mortyfying of passions no forsaking of sin is requisite who would not be of this fine easie way where all the precepts of holiness are insignificant But what one Catholick man upon the face of the earth ever thought or said this which he imposes here upon them all as their religion and faith Holy Gospel and all our spiritual books wherein our substantial religion is contained both those of antient times and of our later writers as Granada Thomas a Kempis S. Bonaventure Parsons Resolutions Bishop Sales Drexellius Stella and others do all of them press and urge this Catholick duty of interiour renovation sanctification and conformity to our Lord Jesus as the main end of his appearance amongst men And Catholicks themselves know that it is their onely care and fear their desire and study so to do such men to live and such to die as our Lord would have us For this
Gospel wherein he lived himself and bred up all his followers inviolably I think Dr. Still notwithstanding his own definition which he does not himself heed calls all those fanaticks who do not as he does or do practise that which he cannot or have had those gifts from God which he has not Otherwise how should living in a cave subduing lust by nettles a power over devils the spirit of discerning at a distance knowledg of Gods divine mysteries and the like seem to him any properties of a fanatick All this if it be true makes for St. Bennets glory and no part of it to his disparagement His retirement into rocks and caves his mortification of lust and all the rest are good and glorious And he hath no less a man than St. Paul the great Apostle a companion with him also in his dislike of human learning who both vilifies it and gives us as great a caution against it as ever St. Bennet did the same blessed Apostle as dusty and dirty in his travels and careless of his outward man as ever St Bennet could be however taken as Dr. Still here tells us by countrey people for a beast But let the beast be where it will God sees not as man sees And what is comely in our eyes is an abomination to that holy one who regards the heart Saint Bennet is content with his own company of Apostles and Prophets who did the same things with him and had the like gifts and heeds little any derision of Stillingfleets long finger § 10. Petrus Damianus reports of St. Romwal that he was hard to learn in his youth that he took ugly birds to be devils and chaced them away that he was converted by a vision of St. Apollinaris that he had devils lying upon his legs and sometimes bruising him in his prayers that he wept bitterly when he said Mass saw Monks going up to Heaven on a Ladder of light And that St. Bruno and Hugo built the grand Chartreus upon a vision This is all he can pick out against St. Romwall and St. Bruno to prove them fanaticks that is to say mad men for I cannot tell what else he should mean Nor can any one perceive by his phrase of speech whether he relates these few things of them or those of St. Bennet as things he believes to be true or which he thinks to be false If false then Peter Damian Writer of their Lives is the fanatick and not St. Bruno or Romwall If true then Dr. Still is the fanatick and not Peter Damian For what blame is it in any either to be hard to learn in youth or to see devils if he did see them or to be converted by a vision or to weep at Mass or the like where lyes the fanaticism of this business Here is no news of any new religion invented or any resisting Authority under pretence thereof He that walks all his whole life in the ways of Christian piety may have such things as these happen to him partly in his youth and partly in his maturer age None of these things are unusual or impossible where Christianity odious to evil Angels is practised and professed in earnest The Religion of these men is the same one Catholick Faith that is common to all though all do not keep so strict rules to observe it as they did nor are all block heads or hard to learn in their youth nor have all men devils lying upon their legs or bruising them in their prayers nor do all weep at Mass or see Ladders of light or the like And whether these oppressions and apparitions in any one Catholick young or old be true or false imaginary or real this cannot make his religion either better or worse however the man may be otherwise affected then others of the same religion who are free If Dr. Still could but see the daily lives of the Camaldulensian Monks or Carthusians from their first Founders time in profound silence austerity and prayers he would find there is some other thing there to do then to scare Crows § 11. St. Francis St. Dominick were the persons whom Pope Innocent the third saw in a vision to support the Lateran Church hence therefore called the two Lamps c. Surely these two men will prove no fanaticks but grave solid Orthodox Christians For fanaticks pull down Churches but support none And yet our Doctour will not have it so They must by all means be fanaticks too nay the chiefest of fanatick and enthusiastick men For Cardinal Vitriaco saith he calls St. Francis an illiterate man and St. Bonaventure describes him no otherwise His first conversion to that strict course of life was by visions wherein he was swallowed up in God as St. Bonaventure will have it and his soul melted at the sight of the Crucifix So tender hearted was he to the poor that sometimes be rent off his cloaths to give them and sometimes unript and divided them amongst them in all this having no teacher but Christ whose voice when he heard from a Crucifix he was besides himself so that people flockt about him as a mad man and cast dirt at him and his own father renounced him before the Bishop upon which St. Francis rejoyced now that he could better say Our Father which art in Heaven In this height of fanaticisme he made crucifixes in mortar and preaching to the people pierced their hearts Then opening the Gospel thrice he took the first three Sentences for the rule of his Order He had many extasies and raptures and in one of them had a full assurance of his sins remitted His rule confirmed afterwards by the Pope he called the book of life and marrow of Gospel St. Dominick comes not much behind him For he had a vision also that God had chose him and St. Francis to reform the world and the evil manners of men This is what he can cull out of St. Francis and St. Dominicks life to prove them both fanaticks and enthusiastick men And he interlards his narration with much jesting girds of his own to make it have the more fanatick rellish but all in vain For though he omit here in a manner all the whole life of those holy and blessed men as he did before in others and picks out thence onely such few passages as he thought he could lash as he went with the Scorpions of his bold derision yet will not this serve his turn For all that is here reported of St. Francis the scurrillous manner of his relation excepted is onely his voluntary poverty his neglect of humane learning and worldly wealth his divine visions and entertainments with God his charity to the poor his efficacious preaching unto the reformation of evil manners his rule of life drawn out of Gospel and confirmed by the chief Christian Prelate All which things are so far from fanaticism that they are quite opposite to it Here is no news of any new invented enthusiastick way of