The enthusiasm of the church of Rome demonstrated in some observations upon the life of Ignatius Loyola.

THE ENTHUSIASM OF THE CHURCH of ROME, &c.

SO great and venerable an Idea of God is by nature imprinted in the minds of men; so vi∣sible and convictive are the Arguments of his Omniscience and Veracity, that all Divine Revelations are no sooner proposed, than admitted; and esteemed to command, no less than to deserve our assent. The infinite desires of our Will, and visi∣ble imperfections of our Understanding, sufficiently convinceth mankind of the necessity of such Revela∣tions. The desire of happiness is natural to all, and impossibility of attaining it in this life is no less evi∣dent. The nature and immateriality of our Soul de∣monstrates that we were created for greater and more noble ends than the mean and inconsiderable enjoy∣ments of this life; that we cannot but exist for ever, and are capable of Eternal Happiness; and then our Will naturally prompts us to desire that this future Happiness may be commensurate to the infinite dura∣tion of our existence, and not inferior to the capacity of our Nature. Yet these ardent desires, and possi∣bility of obtaining them, would but enhance our mi∣sery,

and augment our wishes, unless the means of attaining them were assured to us. This Divine Re∣velation alone can do; since God alone can confer that happiness upon mankind; and that he will do it, can no otherwise appear than by some external Revelation. The sense and evidence of these un∣doubted Truths have excited mankind in all Ages to enquire after such Revelation, and obliged them to found all their hopes of future Happiness upon it. Their Hopes and Desires induced them to attend to the proposal of it, and then their Reason commanded them to acquiesce in it. The assurance of the Divine Infallibility excluded all doubts and scruples; and the sense of their Interest engaged in it, banished even all desire of doubting.

Thus Divine Revelations easily gained belief and obedience in the World; and if at any time they were rejected or disbelieved by men, it was because their Judgment and Assent was prepossessed with some either real, or feigned Revelation. But then it could not be avoided but this natural reverence for Divine Revelations, and proneness of believing them, would produce some ill effects prejudicial to the Reason and Interest of mankind. A fatal credulity would creep into the World, and possess the minds of more igno∣rant Persons, and induce them blindly to believe every bold Pretender to Revelation. After a labori∣ous and fruitless search of future Happiness, men were apt to embrace any System of Religion presented to them, if it flattered their hopes of future felicity; they were loth to discover the error and illusion of any pleasing Revelation: they wished it might be true; and what at first they wished, they at last be∣lieved. But not only did the desires and hopes of

mankind create this credulity; the natural reverence of God and all divine Oracles, when not rationally directed, advanc'd and increas'd it. Many feared they should be injurious to the Divine Majesty, and incur the guilt of Atheism, if they should scrupulously examine what pretended to carry the stamp of his Authority, and to have been revealed by him. To entertain scruples in this case, was thought no less than Sacrilege; and every doubt was esteemed an affront to God. To which may be added, that most imagined they should contract no small merit, and even lay an obligation upon God, if they immedi∣ately resigned up their judgment to his supposed Re∣velation, and blindly received it without any doubt or hesitation.

This in all Ages opened a wide gate, and prepared the way for Error and Superstition: while the whim∣sies of every foolish Enthusiast, and fables of every bold Impostor were proposed under the venerable name of Divine Oracles, and securely believed by the credulous multitude. Hence all the follies and absurdities of Pagan Religion found belief and entertainment in the World; and the most extra∣vagant Impostors never wanted Proselytes. Hence the most pernicious Errors of Hereticks found admis∣sion into the Church; and the pretence of new Re∣velations in every Age, seduced some part of the Christian World. All the present corruptions of the Faith are owing to it; on which side soever any Er∣rors at this day are entertained, a scrupulous exami∣nation would discover them to be entertained chiefly for the precedent reasons; and all modern additions to genuine Christianity will be found either to flatter the hopes, or raise the admiration of the common People.

To this fatal credulity, and danger of illusion ari∣sing from it, God and Nature have assigned an excel∣lent remedy, the use of our Reason; which may exa∣mine the grounds and testimonies of all pretended Revelations, inquire into their truth, and after a scrupulous trial pass sentence on them. This the in∣terest of Truth, and the honour of our Nature re∣quires us to perform, that we may neither prostitute the former, nor depreciate the latter by submitting our Understandings to the Pretensions of every bold Impostor. Without this precedent enquiry, our be∣lief would be irrational, and far from being merito∣rious, would become unlawful. For to violate the rules of conduct prescribed to our understanding, were to overthrow all the Laws of Nature, to debase the dignity of mankind, and efface the Image of God imprinted in us. These Rules assure us that God cannot reveal any thing foolish or ridiculous, much less contrary to the testimony of our Senses, or re∣pugnant to the first principles of Reason. No greater injury can be offered to the Deity, than to believe him the Author of any Religion which prescribes or encourageth foolish and superstitious Practices, or opposeth Sense and Reason. All such Revelations would imply repugnant Attributes to be in God; which if it did not destroy his existence, would at least oblige us to form dishonourable Ideas of him. And therefore Seneca truly saith, (a) 1.1 Superstition is a most senseless Error, which affronts that Object it pre∣tends to worship. For what doth it matter, whether you deny or dishonour God? Justly also doth Plutarch won∣der (b) 1.2 why Atheism should be rather accused of

Impiety than Superstition, since few of are moved by any defect in the Order or Government of the World to call in question the Existence of God; but the Tricks and Cheats of superstitious Persons, their En∣thusiastick Motions, Ridiculous Actions, Exorcisms, Lustrations, and such like, give them occasion to be∣lieve it better, and more rational, there should be no God, than such a God, as the Author of such a Su∣perstitious Religion must necessarily be. So that wise Heathen.

If Christianity in the first and purer Ages of it, had laboured with these difficulties, or been obnoxi∣ous to these Objections; it could never have convin∣ced the World of its Truth, or surmounted the resi∣stance of Heathen Philosophy. It would have been highly irrational and unworthy the learning of those Ages to have deserted one Superstition to embrace another so much more absurd, than the former, by how much the one was repugnant to Reason alone, the other both to Sense and Reason. It is the un∣happiness of latter Ages, to lye open to the force of this Objection, which after so many Superstitious Practices and Opinions introduced into a great part of the Christian Church, is thereby become unanswer∣able. For, whosoever considers the Fictions of Tran∣substantiation, Purgatory and Infallibility, the Im∣pertinence of Prayers in an unknown Tongue, the trifling Actions of their most illustrious Saints, and fond Superstitions practiced in their several Monastick Orders, Processions, Worship of Images, Saints and Relicks; and indeed, in every individual Office of the Church of Rome, cannot but conclude without descending into the merits of the Cause, That the complex Religion of the Church of Rome, is not of Di∣vine

Institution, and deserves not, either to have been re∣vealed by God, or to be believed by Men; and if he believeth these opinions and practices to be inseparable from Christianity, he may justly reject it, and ratio∣nally conclude it to be a Cheat, and the Author of it to have been an Egregious Impostor. That these Reasons have really tended to the Prejudice of Christi∣anity, and made innumerable Apostates from it, the sad Experience of Italy, and other Romish Countries beyond the Seas demonstrates, where, if the Relations of mo∣dern Travellers do not deceive us, few real Christians can be found out of the credulous Multitude, whose Ignorance disableth them from perceiving the Follies, and discovering the Falseness of their Religion.

It is therefore the peculiar Glory of the Christian Religion, that it was revealed and proposed to the World in the most Learned of all the precedent Ages; That it did not take shelter in the Ignorance of Man∣kind, nor confine its Mysteries to the more remote and ignorant Part of the World. The Learning and Phi∣losophy of the Heathens was then raised to the high∣est Perfection; and the Knowledg of all Arts and Sciences had gained equal extent with the Roman Empire; so that we may truly affirm the World to have been then more universally Learned, than in any Age, either before or since. At this time especially, God chose to publish his Revelations to the World, and made the more Learned part of it the Stage of his Promulgation; that so in future Ages, Christianity might not be subjected to any just Suspicions of Fraud and Imposture, nor the precedent Reception of it be ascribed to the foolish Credulity of ignorant and illite∣rate Proselytes. The Doctrines of it were proposed, and Miracles in testimony of it, wrought in all the

more famous Cities of the Empire, in their publick Schools and Synagogues, in their Theaters and Uni∣versities, in Rome and Athens, the great Centers of Learning; and, which deserveth to be observed, more especially in Greece, and Asia Minor, the most Learn∣ed part of that then Learned Empire. This secured the Christian Religion from all possibility of Error and Illusion; since, if either the Doctrines of it had been ridiculous and irrational, or the Miracles fictitious and pretended; the Learned Auditors and Spectators of those times, who were not in the least prepossest in favour of it, would soon have discovered the Cheat, and vehemently decried the Error. This considera∣tion also tendeth no less to the Advantage and Repu∣tation of the Reformation, that it was advanced and undertaken in a most learned and knowing Age; That all the Authors and Promoters of it, were Persons of extraordinary Knowledg; and that purity of Religi∣on, and success of Learning, as they decreased pro∣portionably in all Ages; so they returned into the World at the same time. Whereas Popery oweth all its Triumphs and Success to the Ignorance of Man∣kind; began with the decrease of Learning, and was well nigh ruined with the Restauration of it. All the peculiar Articles of Popery, were founded in the dark and ignorant Ages of the Church; their most illustri∣ous and admired Saints, were rude and illiterate Idiots, devoid of all Learning, and oft-times of common Sense; their Miracles are ever acted either in barbarous and credulous Ages, or in remote Corners of the World; (we poor Hereticks, who have the greatest need of them (for their Arguments being so often baffled, no∣thing but Miracles can now convert us) can never be blessed with the sight of them) and at this day,

it flourisheth proportionably to the Knowledg or Ig∣norance of all Countries. In France, the most Learn∣ed of all the Popish Countries, it is forced to put on a new Masque, and by many subtil and nice Exposi∣tions, Qualifications and Interpretations, is almost lost and refined into nothing. In Italy (if we may be∣lieve the Reports of modern Travellers) it hath few Proselytes, besides the ignorant and unlearned Multi∣tude; the more intelligent sort being become either Atheists,* 1.3 Scepticks or Molinists. In Spain alone, and the Indies, doth it flourish in its full Vigour; where so gross an Ignorance hath possessed the minds of Papists, that they believe their Inquisitors no less In∣fallible than the Apostles; and imagine that their Images can both hear and see them. So necessary and useful is Learning to Mankind, which may fix Rules to distinguish true from pretended Revelations, discern real from feigned Miracles, and discover the Illusions of Impostors, that the decay of it hath in all Ages and Countries been accompanied with a deluge of Error and Superstition.

But in nothing is the use and necessity of Learning, and its subservience to the interest and purity of Religi∣on, more conspicuous and apparent, than in preventing the Dangers and Follies of Enthusiasm; to which, in the present Constitution of mankind, all revealed Religions cannot but be obnoxious. I do not hereby imply the necessity of any extraordinary Learning, or accurate Knowledg of all Sciences, in all Ranks and Orders of Christians; but an ordinary Prudence, and right understanding of the nature and genius of Christianity; which if assisted by the Direction of more learned Guides and Pastors, as God in the first Institution of Christianity intended it should be; will abundantly

secure all Persons from the delusions of designing or ignorant Enthusiasts. However, a great part of Mankind will continue to want this Prudence, and neglect this Direction; especially, when the means of Knowledg are studiously kept from them, and no Instruction to be obtained, but from external Cere∣monies, or the Dictates of a Confessor, as it is in all Popish Countries. Such Persons profess Christianity, not out of any Conviction of the Truth or Divinity of it, but induced by the Prejudices of Education and Autho∣rity of Example, understand not the true Principles of their Religion, and instead of a rational Faith, possess only a blind Credulity. This affords a fair opportu∣nity of success to the Frauds and Artifices of Impo∣stors, who will never want Proselytes in an ignorant and credulous Auditory; and if upheld, and favour∣ed by the publick Applause of the Church, may draw Multitudes of Admirers after them. The great En∣gines of these Religious Juglers, were ever Enthusi∣asm, and the pretence of Miracles. The latter have long since ceased, and could never really be perform∣ed by Impostors: It remains therefore, that they be∣take themselves to Enthusiasm; possess the People with a belief of extraordinary Revelations communi∣cated to them, of an inward Familiarity with God, of continual Divine Inspirations, of acting solely by the impulse of the Spirit, and following the infallible Dictates of an inward Light.

This Opinion must be raised, and continued by bold Pretences, extatick Motions, severe Austerities, and Macerations of the Body, a mortified Look, ex∣traordinary Acts of apparent Humility, ridiculous Actions, which may imply a contempt of the World, perpetual canting about Spiritual Matters, and deli∣vering

them in such a manner, as may seem to pro∣ceed from the immediate Revelation of God; and withal, in impenetrable Nonsense. Such Pretences and Actions, will excite the Admiration of foolish Persons, and by amusing their Judgment with speci∣ous Shews, create in them an extraordinary Veneration for their Enthusiastick Prophet. All the Whimsies of his disturbed Phantasy shall then pass for Oracles, and his foolish Austerities for so many certain Indica∣tions of a real Sanctity. When this Opinion is once entertained, then the pretence of Miracles may se∣curely be set on foot, and the grossest Cheat may pass undiscerned among credulous Spectators, who will be deterred by a religious Awe from examining the Truth of the Miracles of their admired Impostor, whose own Word shall without Scruple be received for Miracles pretended to be done by him in Secret; or at least, the single Testimony of one credulous Woman, or fanciful Ideot, shall be esteemed an un∣doubted Certainty. Whosoever examines the Mira∣cles of the Romish Saints, will find them all to have been at first believed upon such slender Motives, and afterwards amplified and increased by the Writers of their Lives; at least, that this was the case of the Miracles pretended to be done by Ignatius Loyola, I doubt not to demonstrate.

Thus the Folly and Credulity of Mankind, hath opened the way, and facilitated success, even to de∣signing Impostors, who are conscious of the falsity of their own Pretences, and are disquieted with a per∣petual fear of Discovery. But, then the way is more open, and success more easy to such Enthusiasts, who imagine they really enjoy and receive from God those Illuminations and Impulses which they vent

to their deluded Followers. Such Persons are inspi∣red with a false Zeal; and in proposing the Phren∣sies of their disturbed Brains, imagine themselves to act in Obedience to Heaven, and for the benefit of Mankind; which renders all their Actions vigo∣rous, and themselves unwearied in the Prosecution of them. That there have been, and are still, many such Enthusiasts in the World, the History of all times, and our own Experience demonstrates beyond all doubt; and that there should be such, we shall cease to wonder if we consider the nature of things. Such Persons are commonly endued with weak Brains, and diseased Bodies; often suffer irregular motions of the Blood, which creates gross and turbulent Spirits, and fills the Brain with strong and active Vapours. These continuing a violent motion in the Brain, will reproduce so strong and lively Images of those things, which have been the most frequent Objects of their Meditations, and made deepest Impression in them, that they will really believe themselves to act those things which they only imagine; and to see, hear, and feel all those Objects, which are so lively represented to them. This is manifest even in Melancholly and Hy∣pochondriack Persons, who are so far deluded by the Action of the undigested Vapours of their Bodies up∣on their Brain, that they frequently believe the re∣ality of those things, which their disturbed Imagina∣tion representeth to them. If the motion of the Spi∣rits be very irregular, and their action upon the Brain exceeding strong, it will produce various ef∣fects upon the Body, according to the different Consti∣tution of it, or peculiar irregularity of the motion and disorder of the Spirits. Sometimes violent and extraordinary motions of the Body shall be effected;

at other times, all the Spirits flowing to the Brain, the Nerves will be emptied, and thereby all the visi∣ble Actions of Life will be suspended, and both ways an Extasy will be produced. And all this may hap∣pen involuntarily without, or even against the con∣sent of the Will. All these Effects will be much more sensible and apparent, when the Enthusiasm is affect∣ed, and contracted by a long habit of distempe∣red Imagination. This frequently happens in igno∣rant and melancholy Persons, whose Thoughts are not serene and calm, but accompanied with vehement Passions and turbulent Motions. Such are wont to affix their whole Thoughts to certain Objects, and employ all their Spirits in continuing their Ideas of them; which being gross, and hurried with an irre∣gular Motion, create a mighty Fermentation in the Blood, whence new Clouds and Vapours are trans∣mitted into the Brain, and render the Imagination more intense and strong. The Spirits being put into this irregular and rapid Motion, various Effects will follow in the Body, according to the different Consti∣tution of it, or present Disposition of the Spirits. Either violent and extraordinary Motions of the whole Body will be produced, or all the sensible Actions of Life will be suspended. And all the while the Mind amuseth it self with monstrous and extravagant Ideas of things, which are often rendred pleasing and de∣lightful by their infinite Variety. When once the Art is obtained, of exciting the Passions, and disturb∣ing the Spirits of the Body at the Meditation of cer∣tain Objects, no sooner will the Ideas recur to the Mind, but the same Motions will return into the Body, and all the aforementioned Effects will natu∣rally be produced. Thus a habit of Enthusiasm at

last is formed; and extasies may be produced as often as the convenience or whimsies of the Enthusiast shall require it. In this state the Soul is detained with un∣accountable Notions, and monstrous Ideas of things, which enables even the most ignorant Persons to talk boldly and fluently of those things, whose imagination then disturbs the mind, which are commonly Divine Matters, but withal in an incoherent and unintelli∣gible manner. However, the Enthusiast himself be∣lieves all this to proceed from a Divine influence, and mistakes the phrensies of his Brain for the dictates of the Holy Ghost; and the credulous Multitude, which ever refers those things to a Divine original, whose causes it cannot comprehend, proclaimeth his Dreams to be Inspirations, ascribeth the extatick mo∣tions of his Body to the operation of the Spirit acting in him, and admireth his high-flown Nonsense as Divine Sublimity.

These Enthusiasts, as they are commonly Persons of weak understandings, and narrow capacities, are easily led away with false appearances of Religion, and grosly mistake the nature and genius of Chri∣stianity. They imagine Religion to consist in a ri∣gorous and severe exercise of those external actions, which in the Countrey they live in, are generally esteemed the indications of Piety and Christian Ver∣tue; and fancy, that the farther they carry these practices, the more nearly they approach to the ut∣most degree of perfection. Thus in the Church of Rome, the profession of Evangelical poverty, a beg∣garly habit, a severe mortification of the Body, con∣tinual telling over of Beads, going in pilgrimage, and other childish actions, are at least by the com∣mon people esteemed the best characters of a refined

and exalted Vertue. Hence Enthusiasts of that Com∣munion, corrupted with these prejudices, while they aim at an extraordinary perfection and purity, pro∣pose to themselves long pilgrimages, terrible auste∣rities, continual prayer, and a thousand other ridicu∣lous actions, which their deluded fancy suggests to be meritorious. They employ their thoughts in the perpetual meditation of these imaginary perfections; and in their extasies and raptures are amused with them, and form pleasing Ideas of them, arising from the apprehension of any exceeding merit or venera∣tion to be obtained by the practice of them. In this religious phrensy they imagine to have received the Divine approbation of them, mistaking a foolish sa∣tisfaction of a deluded judgment for the suffrage and voice of the Holy Spirit acting in them: and at last proceed so far, as to fancy the reception of a Divine Command for the commission of these extravagancies. No wonder then, if after such a false perswasion they proceed to act all the whimsies and follies which a disturbed brain and violent imagination can suggest; if they put off all sense of shame and modesty, and setting no bounds to their extravagance, deliver them∣selves up to the conduct and direction of an irrational fancy, which inciteth them to commit such follies and trifles, as are beneath the dignity of a rational Being, and contrary to the dictates of common sense; such ridiculous fopperies and elaborate extravagance, as may justly provoke the laughter of sober Heathens, and indignation of wiser Christians.

Such ridiculous Fanaticism is the utmost degene∣racy of Christian Religion, than which nothing can be more contrary to its Genius, and destructive of its Principles. Christianity was intended to exalt and

perfect the Reason of mankind, to create true notions of the nature of all moral and religious Actions, and introduce the practice of a manly and rational Piety. Whereas this Enthusiasm debaseth the Reason and Understanding of mankind, introduceth false Ideas of Religion and Piety, and exposeth both to the scorn and derision of the more judicious and intelligent World: as if none but Fools and Ideots could be perfect Christians; and the highest degree of madness were the most certain mark of piety. Such absurd Opinions cannot but scandalize all considering Per∣sons; and cause them to conclude, that either these absurdities are gross corruptions and deviations from Christianity, or else Christianity it self is a grand Im∣posture, unworthy the belief and veneration, or even attention of mankind. The former is not easily dis∣cernible by those who have no other notions of Chri∣stianity, than what they receive from the general practice and currant opinions of their Countrey; and are from their infancy prepossest, that there is no true Christian Society besides their own; where if such Fanaticism be publickly practised or countenan∣ced, it cannot but create in them a detestation of all Christianity. But as for those who are convinced of the truth of Christianity in general, and enquire after the true Doctrines of it among so many divided Com∣munions of the Christian World, they may rationally and infallibly conclude that particular Church which favours or promotes this Superstitious Enthusiasm, to be infinitely corrupted and degenerate from the true Spirit and Principles of Christianity.

If we view the several Churches and Communions of the Christian World, we shall find no Society of Christians more free from Fanaticism than the Church

of England, or more guilty of it than the Church of Rome. It hath been the peculiar happiness of the Church of England to create a right sense of Religion and Piety in all her Communicants, and secure to them the practice of a rational Devotion. She makes no pretensions to private Inspirations, and extraordi∣nary Illuminations of the Holy Ghost; and all her Children are more apt to deride, than admire the follies and extasies of Enthusiasts. If any of her Members have at any time through ambition or ig∣norance embraced Fanaticism, they have at the same time departed from the Communion of the Church, and becoming Schismaticks, proclaimed themselves her Enemies. Yet so far hath the sober and judicious practice and example of the Church of England in∣fluenced even their conduct, that the most extrava∣gant among them have been less Fanatical than the most admired Saints of the Church of Rome: and whensoever the sense of their Duty, and Providence of God shall induce them to return to the bosome of the Church, which we heartily wish, they can do it no otherwise than by deserting even all Reliques of Fanaticism. Not so the Church of Rome, which in all her Offices and publick Ceremonies promotes and foments it, hath on many occasions given pub∣lick applause and approbation to it, and oweth the greatest part of her peculiar Doctrines, and present prosperity to the Enthusiasm of her Followers. If we consult the publick Offices of that Church, we shall find nothing intelligible directly proposed to the com∣mon People, but the Prayers performed in an un∣known Tongue, and their Senses in the mean while amused with antick Gestures, Images, Processions, and pompous Representations. The first enforceth

the minds of ignorant Persons to betake themselves to the entertainment of their own thoughts, and direct their Devotion according to their own crude and in∣digested Ideas; and then the latter inspires them with childish and absurd notions of Religion, and Divine Matters, and both together cause them to form wild and Enthusiastick Apprehensions of Religious Actions, and direct their Conduct according to those Appre∣hensions. If we examine the peculiar Doctrines of the Church of Rome, we shall find many of them to derive their original from Enthusiastick Visions and Revelations. I will instance only in Purgatory and Transubstantiation; whereof the former, however at this day defended, was at first set a foot upon the sole Authority of these Fanatick Visions; which imaginary Visions of this kind were so frequent among the En∣thusiastick Monks of the sixth, seventh, eighth, and tenth Ages, that large Volumes might be compiled of them: as indeed I have seen several voluminous Col∣lections of them in Manuscript, composed before the Reformation, in proof of Purgatory. As for Transub∣stantiation, as it was first forged in the Cell of a Vi∣sionary Monk; so it chiefly gained credit and belief in the World from the pretended Visions of supposed Saints; for whose sake God divested the Sacramental Elements of their usual Accidents, and offered them to their sight under the very Species of an Humane Body. Scarce a Monkish Saint of any eminence after the ninth Age can be found, in whose life such a Vision is not related. Lastly, if we view the Religious Orders of the Church of Rome, where Religion and Piety is supposed to flourish in its utmost perfection, and which are esteemed the grand Patterns of refined Christiani∣ty; we shall find them to be so many Societies of Fa∣natical

Enthusiasts, who, if we except vicious and irreligious Persons among them, wholly busie them∣selves in wild Imaginations, and ridiculous Ceremo∣nies. If any religious Persons among them escape this contagion, and surmount this imperfection, it is owing to the excellency of their Genius, and advantage of their Learning, not the Rules of their Order, which naturally lead them to it.

But in nothing is the Enthusiasm of the Church of Rome more apparent, than in her approbation and veneration of Enthusiastick Saints. The Church of Rome in her Calendars, Offices, Legends, and Bulls of Canonization hath placed such a rabble of Saints in Heaven, that if a Lucian or Iulian should arise anew to write Satyrs againts the Inhabitants of Hea∣ven, and criticise upon the vulgar conceptions of them, I fear they would find greater matter of laugh∣ter among the Christian Saints, than the Heathen Gods. Of these Saints no small part had never any existence; and many no such existence as is com∣monly ascribed to them; I mean, acted no such things as their Legendary Lives relate. Of those which remain, many were vicious and wicked Per∣sons, Traytors to their Prince and Countrey, or furi∣ous Persecutors of the supposed Hereticks of latter Ages; whom nothing but a blind zeal for the Inte∣rest of the Court of Rome caused to be canonized. As for the Saints of latter Ages, who were canonized by solemn Bulls and Ceremonies (For the Ancient Saints never enjoyed that honour) they were generally cho∣sen out of the Monastick Orders; and were either downright Enthusiasts, or chiefly admired for those Actions which included somewhat of Enthusiasm. In these Canonizations it is enquired, not whether the

Candidate of that sacred Character exercised all the offices of Piety, Temperance and Charity in the highest perfection; not whether he procured some il∣lustrious benefit to the Church, or was ever ready to suffer Martyrdom for the Profession of Christianity; but whether he ran about the World barefoot, and professing Evangelical Poverty, begged his bread from door to door; whether he wore an iron Chain, an hair Shirt, or a knotted Cord, and affected to appear ridiculous in all his Actions; whether he ma∣cerated his Body with prodigious Austerities, and went in Pilgrimage to the Holy Land, and other fa∣mous Shrines; whether he enjoyed extraordinary Il∣luminations of the Holy Ghost, acted by the sole im∣pulse of the Spirit, and had frequent extasies and rap∣tures of mind: lastly, whether any of his credulous Followers would adventure to testify any Miracles done by him, either seen by themselves in secret, or received from others by Tradition. What a misera∣ble corruption of Christianity must this needs be, to give such solemn and publick approbation to the ex∣travagances of Fanaticks, to applaud their Follies, admire their Phrensies, and propose them as the great Objects of imitation, not to say of worship, to the People; to solemnize Festivals in their memory, and invoke them in the publick Liturgies; and give thanks to God for the great and glorious Examples of those, who were fitter for Bedlam, than the Blessed Society of Apostles, Prophets and Martyrs! Such fond Credulity and irrational Conduct might be somewhat excusable in the common People, whose ignorance and inexperience might plead their pardon. But when the representative Church of Rome com∣mit such Follies, and deliberately form such Canoni∣zations,

which are afterwards approved and received by the whole Roman Communion, we cannot but conclude that Church to have grosly perverted the Design of Christianity, and widely deviated from the primitive Purity of that most Rational as well as Holy Religion.

That the Charge of Enthusiasm upon the Saints of the Church of Rome is most just and deserved, will appear from a particular view of their Lives and Actions: and that not only of those who lived in the more barbarous and ignorant Ages of the Church, but of those who flourished in these last more learned and refined Ages, after so many Reformations of Eccle∣siastical Discipline, and so great improvements of Rea∣son. For in those Countries where Popery is freely pro∣fessed, and without fear of Heretical Observers, Fana∣ticism retains as great applause as ever; and by a fa∣tal Contagion, whether of pernicious Examples, or prevailing Ignorance, the latest Saints are the greatest Enthusiasts. This might be abundantly demonstrated from the Lives and Actions of St. Philip Neri, of St. Teresa, St. Mary Magdalen Pazzi, and St. Rosa; but I chuse rather to prove it from the Conduct of St. Ignatius Loyola, as well because he is one of the most eminent and illustrious Saints in the Roman Calendar, as because he was Founder of the most celebrated and learned Order of the Church of Rome. If after a strict examination he shall appear to have been a most extravagant Enthusiast, we cannot hope to discover a more rational Devotion in the obscure and more inconsiderable Saints of that Church.

In forming this Enquiry, I shall begin with the Qualities necessarily required to constitute and com∣pleat an affected Enthusiast; among which an ardent

desire of Glory, and immoderate Ambition, obtains the first place. For none would prostitute the Dig∣nity of his Nature to the Follies and Impertinencies of Enthusiasm; deny to himself the common benefits of Life, and undergo Poverty, Nakedness, Hunger, and a thousand other Inconveniencies incident to that Profession, if he were not transported with a violent Ambition, and sustained with the pleasing hopes of obtaining thereby unusual Glory, and extraordinary Admiration. Ignatius was in a most particular man∣ner indued with this Heroick Quality, and that both natural and acquired. That he was by nature am∣bitious, all the Writers of his Life assures us. Thus Bouhours ∴ 1.4 tells us, That above all, he had an ardent Passion for Glory; that he was naturally Haughty, and his Fancy wholly filled with Gallantry and Va∣nity; and in all his Actions, he only followed the false Maxims of the World. This, as the same Father relates, naturally incited him to the love of Poetry, and made him keep a kind of Decency even in his Irregularities. They pretend indeed, that Ignatius was possest with this ambitious Temper, only before his Conversion, when it was abolished by a particular gift of God; but besides, that even that is sufficient for our purpose; if we may judg from his subsequent Actions, we have no great Reason to believe them, as shall be shown hereafter.

This natural Ambition of Ignatius, was fomented and increased by his extraordinary Addiction to read Romances, and the Lives of Saints. The same Hi∣storian * 1.5 relates of him, That he was a diligent Rea∣der of Romances; and in particular, a great Admi∣rer of Amadis de Gaul, and such Books of Knight Chi∣valry, and wonderfully tickled with Adventures and

Feats of Arms related in them. This filled his Head with false Ideas of Glory, and heated his Brains with vehement desires of Imitation. Thus Don Quixot began his Knight-Errantry with the reading of such Romances, which even made him run Mad with am∣bition and desire of Glory: And as it happens most unluckily, Ignatius and Don Quixot were both inspi∣red with reading the same Book, the Adventures of Amadis de Gaul, whom the Don always proposed to himself, as the grand Pattern of all his Exploits; and Ignatius imitated as far as the difference of Saint-Er∣rantry would give him leave. But it was the read∣ing the Legends of Saints, which finally compleated the Disease, and rendred it incurable. This excited in him a passionate desire of obtaining an equal Re∣putation in the Church, and Degree in Heaven with them; and after envying their Glory, perswaded him to imitate their Follies. It was necessary, as well as natural, for such an ignorant Bigot, who designed to acquire to himself esteem, by the repute of extra∣ordinary Sanctity, and yet understood little of the true Principles of Christianity, to take his Pattern from the Lives of Saints, and direct his conduct by the Imitation of their most celebrated Actions, rela∣ted in the ordinary Legends of the Church; which affixing most ridiculous Follies to the venerable Names of Apostles, Martyrs and Confessors, and not undeservedly relating them of the latter Saints, who are commonly held in the greatest Esteem, betrayed his weak Judgment to the Imitation and Practice of the same Extravagances. All the Writers of his Life, ascribe his Conversion to his accidental reading of the Lives of Saints; and Maffeius † 1.6 particularly re∣lates of him, That in reading these Legends, he

would often stop, and in a transport, whether of Zeal or Ambition, cry out, What if I should imitate this Illustrious Exploit of St. Dominick? What if I should undertake this celebrated Action of St. Francis? This procured to them little less than Divine Ho∣nours, and may make me be accounted somewhat more than Human.

Somewhat extraordinary, therefore, he was resolved to do, which might immortalise his Name, and give occasion for new Legends; but how to direct his Ambition, he was yet uncertain; being desirous of the Honour of a Saint, yet loth to forfeit the Tri∣umphs of a Knight-Errant. He was ravished indeed with the reading the Life of Christ, and Legends of the Saints; * 1.7 Was set on fire with the wonderful things he read; and being astonished at the Austerities of the Anchorets, resolved to imitate them, to visit the Holy Sepulchre, and shut up himself in an Hermitage. But these good Motions lasted but for a while, and he quick∣ly relapsed into his former Weakness. He wisely con∣sidered, That the Imitation of these Anchorets might procure him the Admiration of ignorant Devoto's; but Feats of Arms alone, could secure to him the Favour and Applause of more Polite Ladies. For it must not be dissembled, That our Saint ‖ 1.8, besides his innate Passion for Glory, had a secret Inclination for a Lady of Quality; and now his Head was full of Military Exploits, to make himself worthy of that La∣dies favour. Then he fell again to read, and anew to imagine somewhat more wonderful in the Actions of Saints, than in all the Exploits of those Romantick He∣roes, which had formerly filled his Imagination. This rekindled in him a desire of Solitude; but still, when he was upon the point of taking a good Resolution, the

World with all its Charms so powerfully assaulted him, that he fell back, and lingred after Military Honour. Many days were spent in this Fluctuation of Mind, till at last he resolved to become Saint-Errant. And not imprudently. For as Sancha Pancha unanswera∣bly disputed to his Master Don Quixot, since the at∣tainment of Glory was his only aim, Saint-Erranty was a much easier, and more certain way than Knight-Errantry. For from the first, nothing but Blows and Wounds were to be expected, and perhaps a sudden Death in the first Encounter, which might blast all the hopes of Honour; whereas a Saint-Errant might sleep securely, unless disturbed with the Phrensies of his own Brain; be lodged in Palaces, and attended with crouds of admiring Followers; might survive the Fruits of his Labour, and after his Death be inrolled among the Favourites of Heaven; might be honoured with an Anniversary Solemnity, have his Bones en∣chased in Gold, and his Tomb frequented with crouds of devout Clients; might have Churches and Images erected to his Memory and Worship; and if the Writers of his Life be endued with fruitful In∣ventions, have innumerable Miracles ascribed to him. Besides, Ignatius wisely remembred that his Lameness, and the visible deformity of his Leg, remaining after his Wound received in the Siege of Pompelona, would eternally hinder him from appearing a compleat Courtier, or attracting the Favour and Affections of Ladies, without which a Knight-Errant cannot sub∣sist. He had used indeed all imaginary Remedies to cure this Deformity,* 1.9 as passionately affecting to appear every way compleat, without the least Blemish. But Heaven had designed him for a more noble Profes∣sion.

The Order of Knighthood being thus resolved on, it remained to chuse some illustrious Saint, whose Actions he might imitate, and propose as a Rule to his Conduct. Don Quixot sat not longer in Councel to chuse a Pattern for his Military Atchievements, than Ignatius did to find out a fit Exemplar for his in∣tended Bigottry.* 1.10 At last, most luckily he pitcht upon St. Francis, than whom latter Ages have not produced a greater, or more extravagant Enthusiast, if we except his Ape Ignatius. How well he per∣formed his undertaking, and how nearly followed the footsteps of this great Master, we shall often by comparing their Actions, have occasion to shew. However Ignatius, to manifest that he was no Dastard, sometimes ventured a little higher, and had no in∣considerable flights in imitation of Christ himself, having a very ardent desire to be as much as possible, the lively Image of Iesus Christ,* 1.11 as Bussieres expresseth it. Thus after he had perswaded his first six Disci∣ples to submit themselves to his Direction; he calls them together, and opens to them his design of imi∣tating Christ in the most perfect manner;* 1.12 tells them, that Christ went about saving Souls, and thence per∣swaded them to go into Palestine upon the same em∣ployment. St. Francis was not altogether so hasty;* 1.13 he staid till he got twelve Disciples about him, that so himself might resemble Christ, and they the Apo∣stles; altho none can easily discover any resemblance between them, save only in this, that they were illi∣terate.

But Ignatius was not so wholly taken up in the Imitation of Saints, but that he still kept an eye to the Laws of Chivalry, and as much as possible, di∣rected his Actions by those Ideas which the reading

of Romances had created in him. And in this he degenerated not from the Example of his Master St. Francis,* 1.14 who in the beginning of his Conversion, was inclined to exert his vigorous Ambition in Feats of Arms. These Military Ideas so far possessed Igna∣tius's Imagination, that he could not forget them, in forming the draught of his Order, and writing his Book of Exercises. The first design of his Order, was revealed to him by God in his Meditation of the two Standards,* 1.15 in which were shewed to him the first Lineaments, and general Scheme of his Order, by Military Representations. Afterwards intreating the Pope that no Preferments might be conferred on any of his Order, he represented to him, that the other Orders were like so many Squadrons of Cuirassiers to stand fast in their Post;* 1.16 but his Order like Light-Horsemen, to be always in a moving Condition. In like manner, his Book of Meditations is formed in a Military way, where he represents to us, our Saviour as a King, in∣viting his Subjects to accompany him in a Military Expedition, for the Conquest of the whole Earth, and assures them of their share in the Booty and Glory of the Conquest in Proportion to their Fatigues in War. He describes Christ coming to Preach his Do∣ctrine to the World, with the Devil standing in the Front before him, and both under the resemblance of Generals, who raise Troops, spread their Ensigns, take the Field, and exhort their Men to follow them. 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 changed these Spi∣ritual, into carnal Weapons. But to come a litle nearer; one of the most necessary Ingredients of Knight-Errantry, is a Lady, who by the auspicious Charms

of her Beauty may protect the Knight, and receive the Trophies of all his Victories. The choice there∣fore of Dulcinea del Toboso, cost Don Quixot no less than the serious Consultation of eight Days; and the choice of the Blessed Virgin cost Ignatius a tedious Preparation at his first setting out; when at last, he prostrated himself one night before her Image,* 1.17 and consecrated himself to the Service of the Son and the Mother; vowed inviolable Fidelity to her; made her his Protectress, and ever after esteemed himself to be obliged to her by the Laws of Knighthood. Another necessary Qualification of Knight-Errantry, is to be solemnly dubbed Knight, and watch a whole Night in Armour, before the undertaking of that Professi∣on. And therefore Don Quixot at his first setting out, had a terrible scruple of Conscience, because he was not yet dubbed Knight; whereupon he immediate∣ly caused himself to be dubbed by the Inn-keeper, and kept his Vigils in his imaginary Chappel. Ig∣natius was not forgetful of this Ceremony, and therefore in Imitation of it, he watched a whole Night in his Pilgrims Weeds, the Armour of Saints, before the Altar of our Lady at Montferrat, praying and devoting himself to Jesus and Mary, according to those warlike Ideas, which were still in him, as Bouhours * 1.18 expresseth it. Departing, he hung up be∣fore the Altar his Sword and Poniard. For where∣ever a Knight-Errant performs his Vigils, his Arms are forfeited to the use of the Chappel, and must be redeemed if he will have them. But to proceed, Don Quixot carried no Money about him, because no Knight-Errant ever did; ordered Sancha Pancha to provide no Necessaries aforehand, saying Knights-Errant ought to rely on Gods Providence; and ever

pleaded that by the Priviledg of his Order, he was exempted from paying any Reckonings, or any other Debt whatsoever. So Ignatius thought it a Crime to carry Money with him; relied so far upon the Pro∣vidence of God, that he would accept of no Provi∣visions for a Journey, altho offered to him; and in his Journey to the Holy Land by Sea, pleaded al∣ways, that as a Saint he ought to be excused from paying any Fraight, and would never pay it, tho Money were given to him for that purpose. Don Quixot believed every one bound to confess, believe, and maintain whatsoever he avouched, whether they had seen it or no. So Ignatius established it for the primary Rule of his Order, that every one should obey the General, that is, himself while alive, with the same implicite Faith as they would God him∣self. Lastly, to omit many other Instances of this nature, As the Inn-keeper excused Don Quixot when he had done many outragious Injuries, as a Fool and distracted Coxcomb; so the Spanish Captain excus∣ed upon the same account the Extravagant Inci∣vilities of Ignatius, when he was brought before him.

But the most remarkable Instance remains behind. Don Quixot in Obedience to the Laws of Knight-Er∣rantry, in all his Exploits left it to the Discretion of his Horse whether he would go, believing the essence and being of all his Adventures to consist in that. In like manner, Ignatius ever submitted himself blind∣ly to the Dictates of his Confessor; and when he was wanting, to the Direction of his Horse; as may appear from this Story.* 1.19 Ignatius presently after his Conversion, made a Pilgrimage to Montser∣rat. By the way, he fell in Company with a Moor,

and disputed with him about the Immaculate Conception of the Blessed Virgin. The Moor stifly opposed it, and as it should seem, was too hard for Ignatius upon the point, as well he might, arguing against an ignorant Disputant, and being on the righter Side. At this Ignatius, transported with an∣ger and zeal, was in doubt with himself, whether his Faith and Allegiance due to the Blessed Virgin ever since his solemn dedication of himself to her, did not oblige him to revenge her honour by the death of the Mahometan. Not being able to resolve the Doubt, and fearing to be wanting in his Duty, he resolved to follow the Moor, and do what God should inspire him. Thus riding on, he came where the Road parted. One way led to Montserrat, the other the Moor took. No Divine Inspiration yet appearing, and the Case admitting no longer delay, he abandoned all farther expectation of Divine Impulse, and committed him∣self to the direction of his Horse, although all will not allow him to have rid upon so learned a Beast; Maffeius saith,* 1.20 It was a plain Ass, or at least a Mule. Ignatius, therefore, coming to the Division of the Road, stopt his Horse, and loosned the Reins, resolving if the Beast took the same way which the Moor had done, to set upon him, and kill him; if the other, to let him pass unrevenged. The Beast by good luck took the way leading to Montserrat; whereupon Ignatius most rationally concluded, that God did not require at his hands that he should revenge the Blasphemies of the Moor. This the Writers of his Life call a Miracle, tho an honest Heretick would ra∣ther call it Chance. Now the Romish Saints may well be impeccable, if God must work Miracles to perserve them from sin; tho a sober Casuist would not

fear to conclude, that Ignatius by making such an irrational Resolution, was really guilty of Murther. It is well his Countryman St. Dominick did not live in his time. For he denying the Immaculate Con∣ception of the Blessed Virgn, if Ignatius had met him in this mood, and his Ass had not been wiser than himself, the two Saints must have fought a Duel a∣bout the Immaculate Conception; and then surely by the common Privilege of Saints each would have fought for Truth.

That Ignatius in his Conversion was acted with these ambitious Principles, and reformed his Life not out of any sense of Piety, but meerly through an im∣moderate desire of Vain-glory, is so undeniable, that even the Writers of his Life cannot dissemble it. This appears from the account given by them of the mo∣tions excited in his Imagination by reading Romances and the Lives of Saints at his first Conversion, which was before mentioned; and may be farther demon∣strated from what Bouhours (a) 1.21 adds, that in exerci∣sing all his Religious Austerities, he had at first no other aim than to imitate those holy Penitents, whose Lives he had read, and to expiate his Sins. This last clause was annexed only to save the Credit of the Saint. For in his Life, (b) 1.22 published by order of Mu∣tius Vitelleschi, General of the Jesuits, it is freely con∣fessed, that Ignatius his first Resolutions were to exer∣cise great Austerities, and perform extraordinary Pe∣nance, not so much to expiate his Sins, which then pre∣sented themselves to his view, as because he imagined that in these rigours the utmost perfection of Christianity consisted, having no higher Idea of it, and desiring with passion to acquire that perfection, as the only means of obtaining the repute of Sanctity. And indeed if we

examine his first Adventure after his Conversion, we hear of no extraordinary acts of real Piety and Devo∣tion, but only Pilgrimages, Sackcloth, Fasting, Whip∣ping and Begging, the effects of an Ambitious Desire to imitate the Actions of the most Renowned Saints, which then wholly possest his Imagination;* 1.23 and with the thoughts of which he continually amused himself, so far as to employ his whole time in painting the famous Actions of Christ and his Saints upon a Book, and then admiring the glory of them. However, this was somewhat better employment, than that wherewith St. Francis at first busied himself, to make Crucifixes in Mortar with his own hands; although both equally proceeded from Childish Notions of Re∣ligion and Devotion.

If then Ambition had so great a part in the Con∣version of Ignatius: if an excessive desire of Glory, and foolish emulation of the Honour of other Saints, chiefly induced Ignatius to embrace a Religious Life: with what pretence or shew of truth can the Writers of his Life ascribe his Conversion to the Providence of God, and operation of the Holy Ghost? A Conver∣sion which themselves cannot deny to have been the effect of Ambition, and other unruly Passions; and in which, without any breach of Charity, the Devil had far more influence than God. Divine Conver∣sions never proceed from such unlawful Principles; and correct the Errors of the Judgment, as well as purge the Corruptions of the Will; whereas Ignatius, after his Conversion, continued in the same Ignorance of all Divine Matters and true Piety, and retained his former Ambitious Inclination, which alone may create a reasonable suspicion of insincerity in the whole con∣duct of his Life.

It cannot be pretended that Ignatius was at first induced by motives of Ambition and Vain-glory to undertake the Severities of a Religious Life, but af∣terwards proceeded wholly upon Principles of disin∣teressed Piety. The Writers indeed of his Life assure us, that immediately after his Conversion, all Re∣liques of Ambition were by an immediate operation of the Holy Ghost extinguished in him; but the sub∣sequent conduct of his Life demonstrate the contrary. The ambition of founding a new Order in the Church, had strongly possest his Imagination, and was the grand motive of all his Austerities. To this all his Actions were directed; and by this he was encouraged to under∣take and conquer the greatest Difficulties. Orlandinus (a) 1.24 plainly confesseth, no man would have taken so much pains as he did, unless he had carried such a Design in his head; and Bouhours, (b) 1.25 that he had designed to institute an Order under the name of the Society of Iesus, ever since his retirement at Manreza, immediately after his Conversion. The Ambition of instituting a peculiar Sect was ever the chief Motive of all Heresiarchs and Impostors; who thought no∣thing more glorious than to acquire an arbitrary com∣mand over the Understandings of their deluded Fol∣lowers. This incited Apollonius Tyaneus, St. Francis, and Ignatius to gather to themselves Disciples as soon as they had obtained a popular repute of sanctity; and that the World might take notice of their great suc∣cess, they all agreed to lead their Disciples as it were in triumph into the Capital City of the World:* 1.26 Igna∣tius and Francis on pretence to receive the Pope's Blessing and Commands, but Apollonius upon a more generous Design to brave the Tyant Nero, and let him know that he detested his Actions, and scorn'd

his Threats. No wonder the supposed Merits of the Design, and sanctity of the Profession which Ignatius had undertaken, should raise his Pretensions; since he might rationally promise to himself an extraordinary veneration on Earth, and a more exalted Throne in Heaven. Don Quixot fancied that all Knight-Errants went to Heaven, or at least to Purgatory; and surely Saint-Errants deserved to be placed in an higher de∣gree than they.* 1.27 The Indian Philosophers had assured Apollonius, that both dead and living he should be esteemed a God.* 1.28 A pious Frier had seen St. Francis's Soul in the shape of a bright Star carried in a Cloud upon many Waters into Heaven; and another holy Brother being wrapt into an extasy had seen an empty Seat prepared in Heaven, more eminent than the rest, shining with great splendor, and adorned with pre∣cious Stones; and at the same time heard a Voice from Heaven, saying, that it was kept for St. Francis. Bonaventure † 1.29, who was himself a Saint, had stiled him the Angel ascending from the East, having the Seal of the Living God; and might not Ignatius rea∣sonably expect a Place of equal dignity in the Court of Heaven?* 1.30 yes surely; and that we may not doubt of it, St. Mary Magdalen Pazzi in an extasie saw his Soul in a glorious Seat in Heaven.* 1.31 As for reverence to be obtained by them whilst alive, Apollonius was commonly saluted by the People with the Title of Divus, and esteemed so great a Favourite of the Gods, that crouds of Clients daily flocked to him, desiring him to intercede with Heaven for them.* 1.32 St. Francis enjoyed the Title of Christianissimus Pauper, or the Most Christian Beggar, and thereby stood in compe∣tition with the Most Christian King;* 1.33 but Ignatius being more ingenious, assumed the Title of Pauper

Pauperum; and thereby emulating that of Servus Ser∣vorum, exceeded St. Francis, as much as the Pope ex∣ceeds all Secular Princes. However, both are now attended with crouds of devout Supplicants; altho in this Apollonius hath the advantage of them in point of Judgment and Learning. For they favoured such Invocations while alive, and are now supposed gladly to receive them when dead:* 1.34 whereas the Heathen Philosopher wisely rejected the Petitions of those who desired his Intercession with God, telling them, that if they were really devout Persons, they needed no Intercessor, but might themselves boldly approach to God, and offer up their Petitions to him.

I might instance in several other Actions and Cir∣cumstances, which clearly manifest an immoderate desire of Vain glory. His Resolution of preaching the Gospel among the Infidels in the Holy Land, the great stage of Knight-Errantry in former Ages, with∣out any probability of success, arose from this prin∣ciple of Ambition.* 1.35 Thus Apollonius affecting the ho∣nour of dying a Martyr for Philosophy, went boldly to Domitian, and reprehended his Tyranny; and Saint Francis went twice into Asia, and once into Africk to convert the Soldan of Babylon, and Miramolin of Morocco, not so much out of desire to propagate Chri∣stianity, as that by his Impertinence provoking those Princes to cruelty,* 1.36 he might obtain the Crown of Martyrdom. The singularity of habit used by Igna∣tius▪ and Apollonius was directed to the same Design. By this they distinguished themselves from the rest of mankind, and drew crouds of Admirers after them; who at first drawn together by the novelty of their Habit, might at last be deluded with their Jugling Ar∣tifices. But a most certain argument of Ambition in

Sacred Matters is to envy to all others the acquisition of Reputation by the same method. That must needs be an impious as well as extravagant Ambition, which cannot endure any Rivals or Competitors in Sanctity, and would engross to it self all the veneration of Fools, and credulity of Mankind. This Philostratus (a) 1.37 and Bonaventure (b) 1.38 particularly observe of Apollonius Ty∣aneus, and St. Francis, that they approved not those Austerities in any other, which they practised themselves.* 1.39 In like manner, Ignatius represented to two Ladies of Alcala his Disciples, who had resolved to go in pilgrimage to our Lady of Gvadalupe, profess Evangelical Poverty, and serve the Sick in Hospitals, the folly of their Design; and asserted, that without an evident Inspiration of the Holy Ghost, they must not take such extraordinary courses to advance in Perfection; that Sanctity did not consist in Pilgrima∣ges or Evangelical Poverty; and earnestly dissuaded them from their Intentions. Now if Ignatius did truly practice and pursue Evangelical Perfection, he ought not to have diverted these Ladies from their Resolu∣tions, who had proposed to themselves the practice of those very Actions which they had before admi∣red in Ignatius. He might perhaps plead for himself Inspiration of the Holy Ghost: but besides that such a Plea is downright Enthusiasm, it might have been with equal reason pretended by the Ladies;* 1.40 since all such Inspirations are purely interrnal, and known only to the Person who receives them. Thus also he expressed great dislike of long Prayers in others, al∣tho himself frequently bestowed whole days in Prayer; and at his first conversion did nothing else but pray. The affectation of the name of Saint is a no less evi∣dent mark of a violent Ambition; and therefore we

may reasonably conclude Apollonius to have been ex∣tremely guilty of this Vice,* 1.41 in that while alive he not unwillingly received the title of God from the com∣mon People. The Notions which the Heathens had of their Inferior Deities was the same which the Pa∣pists usually entertain of their Saints. This Title Ig∣natius upon all occasions ambitiously courted; and by cunning Artifices endeavoured to procure.* 1.42 Thus at Manreze having with many incredible Austerities and severe Mortifications once acquired among the credu∣lous Multitude the Title of a Saint, as if he had got his Aim, he immediately gives over all solitude, changed his deformed Penitential Dress into a more decent Habit, and moderates his Austerities. At Bar∣celona meeting a company of Beggars,* 1.43 he distributed all his Money to them, and then immediately in their sight began himself to beg: whereupon they cryed out,* 1.44 A Saint, a Saint. His Confessor Eguia was wont to give it out, that he was more than a Saint; and he to return the Complement, and secure the conti∣nuation of it, gave Eguia a great character of extra∣ordinary Piety.* 1.45 He betrayed no less Vain glory, when in an affected extravagance of humility he prayed to God, and wished publickly on all occasions, that his Body, when dead, might be exposed in the open Fields to be devoured by Beasts and Fowls, or at least might be buried in a Dunghill. Such Wishes were frequent in the Mouths of Cynicks, who were ever esteemed the most ambitious of all Philoso∣phers.

If any thing be still wanting in Ignatius to com∣pleat the Character of Ambitious, it must be arrogant Boasts, and high Pretences of his his own Sanctity; which indeed is the utmost degree of Vain-glory, than

which nothing is more intolerable or inexcusable. Ignatius was never wanting to his own praise, always endeavouring to excite and continue great Ideas of his own Merits in the minds of men: following herein the common Artifice of all Impostors, who supply their own want of merit by an arrogant ostentation of it.* 1.46 Thus Apollonius Tyaneus gloried that he knew all things, penetrated the most secret thoughts of o∣thers, understood all Languages, tho he had never learned them; and bragged to Domitian that he could not hurt him,* 1.47 since he was immortal. Saint Francis boasted that he was daily fed with the Bread of An∣gels; and published every-where, that after his death he should be worshipped as a Saint through all the World. As for Ignatius, he conceived so great an opi∣nion of his own merit, that presently after his Conver∣sion, before he had performed yet any thing extra∣ordinary, being seized with a violent Fever, and lying in a desperate condition, he fancied to hear an in∣ward Voice repeating to him, that he need not be troubled to die,* 1.48 because he died a Saint; and that be∣ing arrived at so great a degree of Perfection, he needed not fear either the Temptation of the Devil, or the Judgment of God. On the one side he saw repre∣sented to him his Meritorious Austerities; on the other side Heaven open, where the Angels, with Palms and Crowns in their hands, invited him to enter in. That he might create in others the same apprehension which he had formed to himself, he sometimes talked publickly of his Raptures and Extasies,* 1.49 and spread abroad a Report that he had an Archangel for his Angel Guardian. This perhaps might be somewhat pardonable in a Spaniard, but what follows is intole∣rable. Polancus asked him one day, as he was boast∣ing

of his wonderful Gifts,* 1.50 Whether he did not fear to be guilty of Vain-glory? Ignatius answered in these words: Polancus, I do assure you that I do not relate the thousandth part of the Divine Gifts conferred on me, by reason of the incapacity of those who hear me, to conceive them: and added, that he would not change Merits or Divine Gifts with any one of all the Saints, if they had not greater than what are com∣monly related of them in their Lives. It might per∣haps be imagined that a more exquisite Flattery could not be invented; yet thanks to a Politick Brain, the Reputation of Ignatius his Merits must be rais'd yet higher. Eguia, his Confessor, often wished that he might outlive the Saint,* 1.51 at least, some few hours, that he might reveal without Scruple, what he knew of the Sanctity of Ignatius, and he pretended that he had things to tell, which could not be heard without astonishment. The cunning Saint fearing that if the Matter came to a Trial, it might end in Smoke, or at least, not answer Expectation, prayed earnestly against his Wish; and by good fortune the Confessor died before him. Alas, What a loss did the imma∣ture Death of Eguia bring to Christendom? Such a loss no doubt the World had before suffered in the case of Don Quixot; a great part of whose most noble Ad∣ventures were not mentioned in the Records of Man∣cha.

Ambition is the chief and fundamental Quality of an affected Enthusiast; that Ignatius was eminently endued with it, we have now proved. Other acce∣daneous Qualities are required to constitute a com∣pleat Fanatick, which were not wanting in our Saint; I shall instance only in two, weakness of Body, and want of Judgment. The first is commonly antece∣dent

to, and in some measure the cause of Enthusi∣asm, but must necessarily be contracted by those im∣moderate Fermentations and Commotions of the Blood, which attend the Extasies of Enthusiasts; which may for a time confer an unusual Vigour up∣on the Body; but when the Heat is expired, and the Tempest calmed, leave it languid and dejected. The Production and Conservation of a strong and irregu∣lar Imagination, by gross and impure Spirits, sup∣poseth a vehement Indisposition of the Body, and ge∣neral Corruption of Blood, which also that very Imagination promotes and augments. And this alone might unanswerably detect all the Illusions and Im∣postures of Enthusiasts, who pretend to intellectual Visions and divine Raptures. For if those Visions were indeed purely intellectual, no extraordinary motion of the Body would attend them; whereas the violent Ebullition of the Spirits, which accompany these pretended Visions of Enthusiasts, demonstrate them to be wholly owing to their Imaginations and disturbed Brains. Thus * 1.52 St. Phillip Neri being often overflowed with celestial Pleasures, was forced to fall flat upon the Ground, and rowl himself to and fro: And in praying, his whole Body was wont so much to Quake and Tremble, as would cause the Chamber to shake, and the Stools in it to dance about. Nay, once this shaking proceeded so far, that the poor Saint broke two of his Ribs by it. Ignatius began his fits of De∣votion in a violent Fever, and ever after maintained them in a weak and crazy Body. In his Retirement into the Vale of Paradice,* 1.53 where he enjoyed such ex∣traordinary Raptures, he impaired his Health so far in a few days, that his Friends searching for him, found him in a Swound, which wmmediately fol∣lowed

by a desperate Fever. In his Meditations and Raptures, he poured forth so great an abundance of Tears, that he was often very near blinded by it. In all his Extasies,* 1.54 his Body was wonderfully weakned. By reciting Mass, (wherin he always pretended to receive a flood of Consolations) he often became so languid, that he was forced to be carried to his Chamber upon the Shoulders of other Men, not being able to stand upon his own Legs for weakness. Sometimes in praying or celebrating Mass, he burned with such vehement Heat, that all the Parts of his Body seemed to be on Fire, his Face grew red as Scarlet, his Pulse beat violently, and all his Veins swelled through the extraordinary Fermentation of his Blood, and the hair of his Head stood upright. Or as another Author expresseth it, * 1.55 His Countenance was inflamed in praying; and commonly in the heat of his Devotion, he had very violent Palpitations of Heart, and frequent Raptures; withal, he poured out a Torrent of Tears, till he obtained of God by Prayer, that he might be able to restrain his Tears; but when they were kept in, he felt in his Soul an Inundation of spiritual De∣light. From which last words, it is manifest, That he mistook the extraordinary motion of his Blood (which commonly produceth a grateful sentiment of Pleasure) for spiritual Delights; since, from the re∣strainment of his Tears, no other effect could fol∣low, than that the motion not being allayed by an Eva∣cuation of Tears, should continue longer in its first Vigour. To mention no more, our Saint, Whensoe∣ver he thought of Death,* 1.56 and the Love of God, had such furious motions in his Heart, that his Health was exceedingly injured for a long while after. After so many manifest Indications of a violent and disturbed Ima∣gination, we cannot with any shew of reason ascribe

his spiritual Delights and Visions, to the serene and calm Operation of the Holy Ghost, but must impute them to the Phantomes of his Brain; an effect which naturally followed his method of Devotion and Meditation; insomuch, as Peter Faber having wholly resigned up himself to his Conduct, and to the Rules prescribed in his Book of Spiritual Exercises, felt such fervour in his Meditations, that he was forced often to go down from his Chamber into a little Court, to take fresh Air, and cool his Brains.

Ignorance and Weakness of Understanding, is so necessary a quality to those Enthusiasts, who are per∣swaded of the truth and reality of their Dreams and Visions, such as Ignatius seems to have been, at least, in the former part of his Life; that without it, En∣thusiasm could gain neither Admission nor Belief, even in their own Breasts. For this reason St. Philip Neri, Above † 1.57 all things endeavoured that his Disciples should suppress in themselves the too nice Inquisitions of the rational Intellect, and often said it was the Abridg∣ment of all Spiritual Life, to lay aside Reason and Argu∣ings. This affected Ignorance not only disposeth them to submit their Judgment to the Direction of an irrational Imagination, and resign up their Con∣duct to the fortuitous Impulse of irregular Motions in the Body; but also disables them from discovering the Folly and false Ideas of Enthusiasm, from percei∣ving that nothing can be more contrary to the ge∣nius of Christianity, than Fanaticism; that right Reason is the greatest Ornament, as well as Perfecti∣on of Mankind; that whatsoever violates the Laws of Decency and Sobriety, cannot be Divine; and instead of merit, that God is dishonoured by ridiculous Acti∣ons and irrational Austerities. The great Founders of Monastick Orders, are observed to have been Igno∣rant

and Stupid to a Prodigy; and Ignatius far from being Ambitious to surpass them in Learning, thought it meritorious to be more ignorant than them all.* 1.58 He judged it a great Perfection to be esteemed a Fool; and made it one of his chief Maxims,* 1.59 that whoever would do great things in Gods Cause, must have a care of being too wise. Nature it seems, had taken care that he should not be too wise, if the Writers of his Life do not foully misrepresent him; Vitelleschi * 1.60 saith plainly, That he was an Ideot. Bouhours ‖ 1.61, That he was but mean∣ly instructed in the Mysteries of the Faith. Maffeius ‡ 1.62, That he had scarce learning enough to preserve him from Heresy. Orlandinus ‖ 1.63, That he was devoid of all Learning. He was so far indeed conscious of his own Ignorance, that he put himself to School, and bestowed many years in learning Philosophy and the Latin Tongue; but all his Labour met with small success; his natural Stupidity was too prevalent for the greatest Industry. In the Grammar-School at Barcelona,* 1.64 he made so small Proficience, that in ma∣ny Months he could not learn to Conjugate the Verb Amo; and was forced to beg of his Master to whip him severely, and treat him equally with the mean∣est Boy. After two years Study at Barcelona, he goes to Alcala, where he learneth Logick, Physick and Divinity,* 1.65 And studieth Night and Day without Intermission; but so many different Notions so confounded his Vnderstanding, that all his Labour ended in learning nothing. Next he removes to Salamanca, leaves off begging, and mitigates his Austerities, that he might imploy his whole time in Learning. Yet finding but small Progress, he quits Spain for shame, and betakes himself to the University of Paris,* 1.66 wisely driving an Ass laden with Books before him. For himself, be∣fore he got to Paris, had lost all his Learning, inso∣much,

as coming thither, he was forced to begin all a new, and return even to the first Elements of Grammar. After he had studied there several years, by the help of Friends, and many Petitions, he gets a Degree; but still continues so Ignorant, that after he had enticed Faber into his Society, he was forced to desire him privately to explain Aristotle to him;* 1.67 to whom he in requital explained the Secrets of a Spiritual Life, and Mystical Divinity. But perhaps all this is to be ascribed to a singular Providence, which hindred his Progress in Learning, as know∣ing it to be destructive to the very being of a Romish Saint. That little smattering which he had of Learning, did no small Prejudice to his Sanctity; for after that, his Visions, Extasies and Illuminations, became infinitely less frequent. The very reading of a learned and rational Book, lessened his Devotion, and quenched his Spiritual Consolations. For being advised once by some learned Men, to read the Books of Erasmus, he perceived that the reading of him di∣minished his Devotion; and the more he read, the less fervour he had in Prayer: He thereupon threw them away;* 1.68 and when General of his Order, command∣ed that none of his Followers should read Erasmus's Writings, or at least, not without great Precaution. Nothing but the reading of Thomas a Kempis, or other unintelligible Enthusiasts could keep alive his first fervour, which grew faint and expired at the least appearance of solid Learning. If the Jesuits have since conceived a greater esteem for Learning, and not unsuccessfully employed their Labour in the attainment of it, they have perhaps deservedly ob∣tained a Reputation to themselves; but, as I fear, have thereby forfeited the Protection and Intercessi∣on of their Founder Ignatius, who continues even

after his Death, to be the professed Enemy of Learn∣ing. For ten years after his Death, appearing to Iames Terry, a young Scotchman of his Society, who with diligence and fervour had applied himself to the Study of true Learning, he sharply reprehended him, recommending to him,* 1.69 Less Knowledg, and more Virtue.

Having thus manifested, That Ignatius wanted no Qualities necessary to an Enthusiast; I shall next en∣quire, whether he were really guilty of Enthusiasm. This consisteth in pretending to divine Visions and extraordinary Illuminations, after Christianity is once fully setled, and all Christians left to learn their Re∣ligion by natural and ordinary means from the Rule of Faith, whether Scripture or Tradition; in boasting of infused Knowledg and inward Lights, in pretending to have received all the Articles of Faith by particular Inspiration, to do all things by the private Impulse of the Spirit, and act solely by the Inspiration of the Holy Ghost; in venting these pretended Revelations, without any respect to the Rules of Ecclesiastical Di∣scipline fixed by Christ, much less of Decency; in perpetual talking of Divine Matters in an unintelligi∣ble Jargon, and impertinent Canting, and boasting of a mighty Familiarity with God and Christ. To which, if frequent Extasies and Raptures of mind be added, the Enthusiast is become compleat, and his Disease little less than Madness. These Pretences are not only apt to raise the Admiration, and excite the Veneration of the Vulgar, who ever admire what they cannot Penetrate; and having crude Notions of Religion and Piety, are easily led away with Pre∣tences of it; but raise the Ambition, and augment the Folly of the Enthusiast himself, who thence form∣eth vast Ideas of his own Merits and Perfection; is delighted with his own Illusion, hates to be convict∣ed;

and flatters himself with the thoughts of being the familiar Friend of God, and Favourite of Heaven. That Ignatius was guilty of all these Extravagances and Fol∣lies in the highest degree, a particular Examination of his Actions, will abundantly demonstrate.

First, Therefore, as to the pretence of Divine Vi∣sions and Illuminations, his whole Life after his Con∣version, if we may believe the Writers of his Life, was a continued Series of them. His Conversion was at first produced by such imaginary Visions. The Holy Virgin descended from Heaven, and brought down with her the Child Jesus in her Arms (one would wonder how our Saviour since his Ascension,* 1.70 should dwindle into a Child) to convert this maimed Soldier. She appeared to him all invironed with Light, while he was awake, (tho Bouhours * 1.71 implieth the contrary) and continued with him some while. At this Vision, Ignatius felt his Soul replenished with such a spiritual Vnction, as ever after rendred all Plea∣sures of the Senses insipid to him. During this Appa∣rition, it seemed to him that his heart was purified with∣in him, and that all Images of sensual Delights were quite razed out of his mind. Soon after he imagineth St. Peter to appear to him, to touch him, and cure his Wounds. Being recovered, he goeth to Manreze, where he receiveth innumerable Visions and Illumi∣nations; but the most remarkable, was an Extasy, which lasted eight Days;* 1.72 during all which time he had no use of his Senses. Some thought him Dead, and would have buried him. But some motion of his Heart being at last perceived, diverted that Resoluti∣on. No Body ever knew the Secrets which were re∣vealed to him in that long Rapture; and all the ac∣count which he would give, was, that they were in∣expressible.

Travelling thence through Italy, in his way to the Holy Land, and praying in the open Plain before the Gates of Venice,* 1.73 Jesus Christ appear∣ed to him, gave him inward strength, and promised him Protection in all his Journey. Coming to Ieru∣salem, he was seized with a religious horror, and ima∣gined that he saw Jesus Christ in every place, born in the Manger at Bethlehem, teaching in the Temple, crucified in Mount Calvary, and triumphing on Mount Olivet:* 1.74 or as another Author expresseth it, Iesus Christ appeared to him often, and enriched him with a thousand Benedictions. Travelling from Mount Olivet to the Convent,* 1.75 Christ appeared to him in the Air, and accompanied him along, encouraging him with his presence. Afterwards at Paris he saw clearly in a Vi∣sion that God had appointed to establish a Company of Apostolick men, and found a new Order in the Church. A year after journeying from Spain through Valentia into Italy,* 1.76 he happened on Iohn de Castro, a Religi∣ous Hermit, to whom he made known his Intention of going into the Holy Land. Castro spends all the Night following in Prayer, comes out of his Cell next Morning in a transport of joy, and tells Ignatius that he was commissioned by Heaven to let him know, that his Design should succeed, and turn to the good of all Christendom; and for a sign that he did not speak at random, offered himself to be his Companion and Disciple. Ignatius received this Testimony of Castro as an Oracle of the Holy Ghost, but would not suffer him to accompany him. Whence Bouhours concludeth, that Persons inspired from Heaven in be∣half of others, are not always so for themselves. He might more reasonably have concluded that the whole Inspiration was fictitious, and a meer whimsie of the

Hermites Brain, with which both Parties were not unwillingly deluded. For Ignatius his Design did not succeed. He never went after that to Palestine, as he intended, and consequently his Design was not in the least beneficial to the Cause of Christianity: and then Castro equally pretended a Divine Inspiration for his entrance into the same Design, as for Ignatius his success in it: so that either Castro received no real Inspiration, or Ignatius resisted the Holy Ghost. But to proceed,* 1.77 Ignatius travelling from Venice to Rome, he stept alone into a little ruinous Chappel upon the Road, following the motion of the Spirit which possest him, to recommend his Company to God. Scarce had he begun his Prayer, but he was wrapt in spirit, environed with a great brightness, and saw the Eter∣nal Father, who presenting him to the Son, who stood before him laden with an heavy Cross, recommended him to his protection; who receiving him graciously, said, I will be propitious to you at Rome. Removing soon after to Monte Cassino, he saw the Soul of Hozez, one of his Companions,* 1.78 who at that time died at Padua, at the very moment of his expiring, in a glorious and shining Habit, enter into Heaven: and thereby had the good fortune to equal St. Benedict,* 1.79 who in that very place saw the Soul of his Sister Scholaria in form of a Dove; and the Soul of Germanus, Bishop of Ca∣pua, environed with exceeding light, ascending into Heaven. But now for the Honour of Ignatius, whereas St. Benedict had but a transient view of the ascending Souls, our Saint had the same Vision more than once. For presently after hearing Mass, he saw Heaven open, and his Companion in the middle of the Saints (See the Merits of the Society) more resplendent than the rest.* 1.80 However, it must be remembred in favour

of St. Benedict, that in his time Enthusiasm was but in its infancy, which in latter Ages was advanced to greater perfection. St. Ignatius scorned to draw his model from an imperfect Copy; but chose rather to imitate St. Francis a more Illustrious Visionary. He assured his Companions,* 1.81 that he often enjoyed the Corporeal Presence of Jesus Christ; who appeared to him in his private Prayers nailed to the Cross, and at other times under the form of a Cherub having six wings, bearing a Crucifix in his Breast, and fluttering before him for a long while in the Air. Not only were Divine Visions of this nature frequently by Hea∣ven granted to them, but also liberally communicated to others, whensoever their Interest or Advantage required it.* 1.82 Thus Ignatius coming to Barcelona to take Ship for the Holy Land, a certain Lady, called Isabella Rosella, saw him at Church, and heard a Voice within her, crying, Call him, Call him. Here∣upon she invites him to her House, and desires him to lodge there. But he declared that he was called by Heaven to another place, and so denied her Re∣quest. Certainly one of these Calls must have been an Illusion. For if the Lady was indeed commanded by God to invite him, he ought to have accepted the Invitation; if he was sent by God to another Place, she ought not to have diverted him. But not to be too critical upon the Actions of the Saints, since it is the peculiar privilege of the Church of Rome that no Contradictions can prejudice the truth of its Asser∣tions. From Barcelona Ignatius travelled to Venice, where entring late, he takes up his Lodging upon the stones in the Piazza. Heaven thought this too mean a Lodging for so great a Saint; and therefore Marco Antonio Trevisani, a Senator, was immediately com∣manded

by a Voice in a Vision to rise and invite him into his House.* 1.83 When Rodriguez, one of his chief Disciples, was tempted by the Devil to leave Igna∣tius, and become an Hermite, God, to prevent so great a loss, sent an Angel from Heaven, who taking a Gigantick Body, and putting on a terrible Aspect, met him going out of Town, with a naked Sword in his hand, and brandishing his Sword against him, forced him to return with all speed; altho the Coun∣trey People, who admired the precipitate, and as they imagined,* 1.84 causeless flight of Rodriguez, could see nei∣ther Sword nor Giant. To produce but one Instance more: A Recluse near Vicenza slighting Ignatius, and esteeming him a Madman, God to vindicate the ho∣nour of the Saint, appeared to him, and told him, (or as Bouhours hath it, he understood by a Light from above) that Ignatius was a Vessel of Election, filled with the Spirit of God. In like manner a Priest of Assisium,* 1.85 who despised Saint Francis, was assured by a Divine Vision, that he was some great and venerable Person. Hitherto their Visions are pretty equal: but St. Francis had one adventure, which Ignatius could never equal.* 1.86 Being prostrated one day before a Cruci∣fix, he received exceeding consolation of spirit in pray∣ing; and with his bodily Ears thrice heard a Voice pro∣ceeding from the Cross, saying, Francis, go and repair my ruined House. This was wonderful indeed! but Ignatius never attained to this perfection. For as the Devils and Oracles vanished and disappeared at the coming of Christ; so the Romish images ceased to speak at the first appearance of the Reformation. The last, which we can hear of, is that of Bern in Switzerland, which performed the Miracle few years before the Reformation.

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These Visions and Apparitions are so plainly owing to the whimsies of a disturbed Imagination, that no art can palliate the Delusion. The Ideas which these Enthusiasts conceived of God, Christ, and Angels, were so gross and corporeal, and by long habit atten∣ded with such violent motions of the Spirit, that eve∣ry cloud in their Brain was mistaken for that Object, whose Idea did then accompany it. This is evident in the case of Ignatius, who in Mount Cassino remem∣bring the famous Vision of St. Benedict in that place, and then hearing the death of Hozez, imagined he saw a Vision of the like nature; and in visiting the holy Places in Palestine always fancied to see Christ before his eyes in that habit, which the remembrance of the Place suggested to his Imagination, born in the Grotto at Bethlehem, crucified in Mount Calvary, and ascen∣ding in Mount Olivet. This was solely to be ascribed to the delusion of a violent and strong Imagination, wherewith all the precedent Actions and Arguments demonstrate Ignatius to have been endued. To which may be added this following Circumstance. When Ignatius first set himself to learn Grammar at Barce∣lona, he found his Spirits by long habit so stongly en∣clined to these Enthusiastick Imaginations, that he could not divert them any other way. Whence in∣stead of conjugating the Verb Amo,* 1.87 he did nothing but form Acts of Love. I love thee my God (said he) thou lovest me: he could think of nothing else for many months. However, if this Illusion had stopt in his own Breast, it had been no great loss; but when it imposeth upon multitudes of credulous Be∣lievers, and draws them into pernicious mistakes; when after a juridical Inquiry the reality of such Ap∣paritions is allowed and attested by the publick suf∣frage

of a large Christian Church in the Canonization of the Visionary, we cannot but deplore the Credu∣lity of Mankind, and Corruption of that Church. If the truth of all Christian Religion depended upon the attestation of such a Church, as is pretended, well might all sober Heathens suspect the Miracles of Jesus Christ, or even deny the existence of such a God, who chooseth the greatest Fools for his highest Fa∣vourites, and obsequiously attendeth the Motions of every petty Visionary. More rationally did Philo∣stratus proceed in writing the Legend of Apollonius Tyaneus;* 1.88 to whom he ascribes no more than two Vi∣sions, and both of them undertaken for the improve∣ment of Knowledge; the first an Apparition of Achil∣les's Ghost to him for the resolution of divers Critical Questions; the other of himself after death to a com∣pany of Friends, to assure them of the Immortality of the Soul.

If the external Visions of Ignatius were rare and wonderful, the internal Illuminations of his Under∣standing were more extraordinary. From these he pretended to have received a more perfect knowledge of the Mysteries of the Christian Religion, than could have been drawn from the ordinary Rule of Faith; to have learned all the Secrets of the Trinity, and seen the very Essence of God. The pretence of this Infu∣sed Knowledge is the chief and most essential Cha∣racter of Enthusiasm; others may be properties or effects of it,* 1.89 but this constitutes the very nature of it. Thus Apollonius pretended to know all things by Di∣vine Inspiration, to act by a particular Illumination, to know the state and adventures of his own Soul be∣fore it was united to his Body, (according to his no∣tion of Transmigration) and to discern the Souls of

Ancient Heroes imprisoned in the Bodies of Beasts.* 1.90 By this Divine Illumination he knew Domitian had laid snares for him; and if we may believe Hierocles † 1.91, performed all his Miracles, not by Enchantments or Spells, as was commonly believed, but by an hidden and preternatural knowledge of Divine Matters. Saint Francis understood many secret things by the Spirit; knew all the Mysteries of Scripture, not by the help of Learning,* 1.92 but by Divine Revelation: unfolded many things to his Disciples by the assistance of Di∣vine Visions, which transcended Humane Capacity: preached always Sermons to the People not composed by his own Industry,* 1.93 but ex tempore, suggested by the Spirit; and lest you should suspect these Discourses to have been highly impertinent, Bonaventure assures you,* 1.94 they were not empty or ridiculous, but full of the vertue of the Spirit, piercing the very marrow of the Heart, and ravishing all his Hearers with mighty admi∣ration. But to raise your Opinion yet somewhat higher of the wonderful Illuminations of this Saint, Christ corporally appearing to him, revealed to him many things, which it was unlawful for him, while he lived,* 1.95 to publish: and the great and wonderful My∣stery of the Cross, wherein all the gifts of Graces and trea∣sures of Wisdom lay hid,* 1.96 concealed from the Wise and Learned Men of the World, were at once fully revealed to St. Francis. Yet all this is inconsiderable, when compared to the infused Knowledge of Ignatius.* 1.97 Iohn de Avila, a famous Spanish Doctor, declared that he knew no man more interiour, nor filled with more supernatural Wisdom than Ignatius: and Oviedo, one of his Disciples, out of a long experience of him, gave his Opinion,* 1.98 when Ignatius desired to be eased of the Office of General, that he ought not to be opposed;

since being a Saint he had Lights which ordinary Christians had not. Soon after his Conversion, at Manreze he began to receive Visions and Illumina∣tions: (a) 1.99 He was hitherto meanly instructed in the Mysteries of the Faith; but now he is elevated in the Spirit, and hath all, particularly the Trinity, so clearly represented and revealed to him by an internal Light, that he can speak of nothing but the Trinity, and that with so much unction and light in such proper and sublime Expressions, that the most Learned admired him, and the most Ignorant were instructed by him. (b) 1.100 The Il∣lustrations which were communicated to him upon this Subject, cannot be expressed; how often our Lady, and the three Persons of the Holy Trinity appeared to him, and taught him what was their will touching this Article; how many internal Consolations he received, and how great Secrets were revealed to him. In one of his Visions he saw the Blessed Trinity,* 1.101 as plainly as we do one ano∣ther, under a corporeal representation. The very notions of his Institute were obtained by Illumination,* 1.102 and all the rules of his Order composed by the assistance of an internal Light. Immediately after his Conversion in time of Mass, at the elevation, he had an intuitive knowledge that the Body and Blood of Christ were truly contained under the Elements,* 1.103 and in what manner they were there:* 1.104 nay, He saw with his bo∣dily Eyes Iesus Christ and his Blessed Mother, which kindled in his Soul new desires of following the Cross. (c) 1.105 One day he had a profound knowledge of all the My∣steries of Religion together; and at another time pray∣ing before the Cross, all which he had formerly learnt were set before his eyes in so full a light, that the verities of Faith seemed to him to have nothing obscure in them; and he remained so enlightned and convinced of them, that

he hath been heard to say, that had they never been re∣corded in Scripture, he should still have believed them; and that had the Scriptures been lost, no part of his Faith had been diminished.* 1.106 But none raiseth the Me∣rits of Ignatius in this respect so high, as the Anony∣mous Author of his Glory, who relateth his Divine Illuminations in these words. Before he had yet learned any thing, he was so fully instructed in a sublime manner by an intellectual Vision of the unity of the Essence and Persons of the Trinity;* 1.107 that being but an Idiot, he was enabled to write a Book concerning the Trinity in the beginning of his Conversion. His mind was frequently illuminated with Visions of Divine Persons, sometimes altogether, sometimes every one separately, and of the Divine Essence it self.* 1.108 The whole design of his Order was by him ascribed to this divine and admirable illustra∣tion of mind. Wherefore he might justly assume those words of St. Paul, For I neither received it of man, nor was I taught it but by the revelation of Iesus Christ. For in the very first year of his Conversion, when he thought least of it, a Divine Light arose in his mind, so great, and so wonderful, that he clearly perceived many things without any Master in a moment of time, not only concerning matters of Faith, but also other things, even the most subtil Questions and Determinations of Philo∣sophers; and manifestly perceived, as in a most bright Glass, those things which men are scarce able ordinarily to understand after long and accurate reading, many la∣bours, and great study. This is even a degree above the Infallibility of Pope or Councils; for they never pretended to be infallible, or to receive Divine Inspi∣ration in the determination of Philosophical Que∣stions. Certainly the World would have been infi∣nitely obliged to the Memory of Ignatius, if he had

published a System of his Revealed Philosophy. But the cunning Saint would not trust his Revelations to the examination of the Virtuosi.

But to represent more evidently the Enthusiastick Spirit of Ignatius, his pretence of Infused Knowledge, and perpetual enjoyment of Divine Illuminations; I will present the Reader with an account of his Trans∣actions for some few days only, written by his own hand; which the Writers of his Life pretend to have been preserved by a particular Miracle and extraordi∣nary Providence, when all his other Papers, relating to the same Subject, were by him committed to the Flames. If the whole Journal of his Life had been preserved, it had mightily conduced to the glory of Ignatius; since none could then have denied him to have surpassed infinitely all the Enthusiastick Follies of the other Romish Saints, or English Visionaries. However, it appears from this Fragment, that he was no puny in this Art; but only was either more cunning, or less charitable than the rest, in not bles∣sing the World with the publication of his Revelations. Let us hear him then speaking in his own words.

The tears of this day seemed to me very different from those of other days;* 1.109 they poured down more gently, they were less violent and impetuous; they were in a manner internal, and carried a certain sweet languor along with them, which I cannot express. I heard Speeches within and without me, which all excited me to the love of God by an internal sound, with a concert and harmony so touching, wherewith God spoke to me, that I want words to express it. The next day I was overwhelmed with my tears, du∣ring Mass, as on other days, and even after Mass; and all the while I heard with great joy this internal

Discourse. It seemed to me, as it was pronounced, that it was the Musick of Heaven, which I then heard. With these tears I perceived my devotion and love towards God to increase; as knowing that I under∣stood what was revealed to me by an extraordinary and divine manner. The day after I had yet a great abundance of tears, as also of internal Discourses ex∣traordinary and wonderful. Praying to the Holy Virgin, and desiring her to intercede for me to the Son, and to the Eternal Father; and addressing my self to the Son, I implored the intercession of himself, and his Mother, to obtain for me the assistance of his Divine Father. In doing this, I perceived that my hairs stood aright, that I was elevated before the Fa∣ther, and that an extraordinary heat was dispersed through my whole Body: after which my tears be∣gan anew, together with a very ardent devotion. I began my Prayer with great abundance of tears, with a very sensible devotion, and among lofty perceptions of the Holy Trinity. Amidst these so sublime Ideas, so often reiterated, so sweet and so touching, I saw very well, that I had no memory which could re∣present them to me, nor understanding which might furnish to me words wherewith to express them. I had so great an abundance of perceptions, illumina∣tions and spiritual sentiments, with so many tears, that I could not speak, could do nothing else but name God and my Saviour: and it seemed to me, that as often as I named them, I found my self pierced to the very bottom of my Soul with a plenary sub∣mission, and a profound respect, and a desire of obedi∣ence, which is impossible to be expressed. After prayer I felt yet extraordinary motions, tears and palpitations, burning all over with the love of God, and saying to

him, that I desired rather to die with him, than live with any other. While I prepared my self for the Altar, meditating on Jesus Christ, I found my self moved by impulse to follow him. It seemed to me internally, that to accept an extreme poverty, the greatest motive which I could have, was to consider my Saviour as the Chief of the Society. Remembring then that the Father had formerly remitted me, and as it were, delivered me to the Son, I renewed my Design to imprint more than ever in my heart the Name of Jesus. After I had well fixed my Resolution, tears and palpitations returned as before. Speaking to the Divine Majesty, I was surprised with a torrent of tears; and was elevated to so flaming a love of God, that it seemed to me I was extraordinarily uni∣ted with his love. I do not remember ever to have received any Illumination so excellent, so luminous, so sweet, and in so admirable a manner. Being afterwards in the Chappel, my tears began anew, and my Devotion renewed, being wholly terminated upon the most Holy Trinity. Being at the Altar, and habited to say Mass, my tears, palpitations and most ardent love were redoubled, thinking of no∣thing else but the adorable Trinity. Afterwards I said Mass with so tender a sentiment of devotion, and among such abundant tears, that the continua∣tion of them, together with a great pain, which they caused in one of my eyes, made me fear the loss of it, if they ceased not. At those words, Placeat tibi Sancta Trinitas, I was surprized with an emotion of excessive love, and a great inundation of tears. This Illumination and all others were terminated in the most Holy Trinity, which led me to it self, and drew me to its love. After Mass, having put off

my Habits, and praying near the Altar, I began a∣new to sob and renew my weeping, all inflamed with the love of the Trinity; and the sweetness of this love was so great, that I could neither divert my self from it, nor rise from that place. The rest of the day, either in the House, or in the Streets, at the remembrance of the Adorable Trinity, these vio∣lent emotions of love were renewed, with a great in∣clination of melting into tears. Disposing my self to say Mass, and speaking to the Holy Ghost with the same tears, and in the same devotion, it seemed to me that I saw him in a singular brightness, in the colour of a flame of Fire, in an extraordinary manner, and that he spoke to me. While the Altar was prepared, and while I put on the Ha∣bits, and while I celebrated Mass; I had great interior Commotions, strong Tears, and vehement Palpitations, which often hindred my Speech. Af∣terwards I had a powerful Commotion, and I saw the Holy Virgin near the Eternal Father, who seemed to me mightily disposed to assist me. Insomuch, as in the Prayers addressed to the Father, and at the Con∣secration, it seemed to me that I comprehended, and saw evidently, that the Mother of God hath a very great share in the distribution of Grace; and that she is the gate whereby to arrive at Glory. I saw more∣over at the Consecration, that her Flesh was contained in the Flesh of her Son, which I saw with so clear a perception, and so tender a sentiment, that it is not possible to express it. In the ordinary Prayer, from the beginning to the end, I had a very great devo∣tion, and all full of light. Without doors, in the Church, and in saying Mass, I saw the Heavenly Countrey in its Sovereign Monarch, as it were by

knowledge of the three Divine Persons, seeing the Second and Third Persons in the Father. En∣tring into the Chappel to pray, I received an illumi∣nation and supernatural assistance; by the help of which I knew, or to speak more properly, I saw the most Holy Trinity, and Jesus Christ, who served me in quality of a Mediator, and disposed me to this In∣tellectual Vision. In this Sentiment, and in this Vi∣sion I was overwhelmed with a torrent of tears, and filled with an extraordinary love. Saying Mass with the same tears, and in the same devotion, I had on the sudden the same Vision of the Holy Trinity, my love for the Divine Majesty continually increasing. In beginning the Te igitur, I knew and saw, not ob∣scurely, but with a vey clear light, the Divine Ex∣istence or Essence, as the Sun, but much more lumi∣nous than that Sun which we see; and it seemed to me that the Father proceeded from this Divine Es∣sence, yet so, that the Essence appeared to me with the Father. And in this representation of the Di∣vine Existence, without any distinction of Persons, I felt a very ardent devotion for the thing represen∣ted, with great emotions, great effusion of tears, and a great love towards the Holy Trinity. After which having finished Mass, and praying before the Altar, I saw a-new the same Essence in the simili∣tude of a Globe; and I saw in some manner the three Persons, to wit, the Father on one side, on the other the Son, and on the third side the Holy Ghost, which took their original from the Essence, without being yet divided from the Globe which I saw. And in this Vision I had new emotions, and new tears.

He proceeds to relate other Visions and Represen∣tations of the Trinity, his clear perception of its Es∣sence; and being swallowed up in the love of it, his union with the Divine Majesty, and fresh Visions of the Trinity, sometimes with, and sometimes without any distinction of Persons; his wonderful Illuminations which gave him in a moment greater knowledge of Divine Matters than could have been obtained by the study of many years; his elevated and innumerable perceptions in Spirit, and those so clear, that there remained nothing further to be comprehended in the Holy Trinity: his flaming love towards the Person of the Father, because in him the other Persons were es∣pecially contained: his frequent sight of Jesus, whi∣thersoever he turned himself, accompanied with abun∣dant tears, inexpressible sweetness, and strong inter∣nal motions. In short, it appears from this extrava∣gant Account of his Visions and Illuminations, that no Enthusiast in any Age hath exceeded him either in the number or extravagancy of his Imaginary Visions. That they were indeed imaginary, and no other than the effects of a disturbed Brain, I need not insist to prove, since the very nature and constitution of Chri∣stianity requires it; which would be dissolved, if after a determinate Rule of Faith were setled, extraordinary Revelations in matters of Faith should be admitted, or Religion were to be learned not from that Rule, but from private Inspiration. Besides the absurdity and impertinence of these Pretended Revelations of Igna∣tius, the crude and indigested Notions contained in them, demonstrate them to have proceeded from a Principle of Disorder, not the Divine Omniscience. But since the Writers of his Life contend these Inspi∣rations to have been real and Divine, and the Church

of Rome in the process of his Canonization alledgeth them as the grand argument of his Sanctity: I will op∣pose one reason to the truth of them. If indeed Ignatius received a perfect knowledge of the Christian Religon by extraordinary Illumination; if in these inward Inspi∣rations he obtained distinct Notions of all Matters of Faith,* 1.110 and was enabled to publish his Inspirations in such proper and sublime Expressions, that the most Learned admired him, and the most Ignorant were instructed by him, as is pretended; how came it to pass that for many years after, he was still esteemed a Fool and an Ideot? that in learning of any Science whatsoever, he was so insuperably dull and stupid, that after some years study,* 1.111 upon a particular exami∣nation by the Inquisitors of Alcala, and Archbishop of Toledo, he was adjudged not to have been sufficiently instructed in Matters of Religion, and therefore orde∣red by them to continue his studies of Divinity some years longer; but above all, how can it be imagined that after so many, and so clear Illuminations, any Learning should be necessary to him? yet after all Bouhours (a) 1.112 tells us, that being conscious to himself of his Ignorance, and convinced that Learning was necessary to his intended purpose of Conversion, he applied himself to study.

But to proceed, when once the belief of Divine Il∣luminations is received by the deluded Enthusiast, and he imagines himself to be frequently inspired by God, it is natural for him to resign himself wholly to the supposed conduct of that inward Light, and act solely in obedience to it. Thus he mistaketh every whimsie of his Fancy for the Dictate of the Holy Ghost, and every motion of his Brain for the Impulse of the Spi∣rit. Then he believeth himself infallible, and pretends

to act always by Divine Inspiration. This indeed is an high degree of Fanaticism, but which above all is apt to draw the admiration, and delude the Judgment of the common People, who being not willing to un∣dertake the labour necessary for discovery of truth, greedily embrace every pretence of infallibility, which may ease them of a laborious search, and in appearance secure them from all error. Philostratus (a) 1.113 ascribes the Actions of Apollonius, and Bonaventure (b) 1.114, of St. Francis, to Divine Impulse. The latter founded his Order by the Inspiration of the Holy Ghost, was in∣cited by Divine Visions to write the Rules of it; to which end retiring to a Mountain by the guidance of the Spirit,* 1.115 he composed it not by his own industry and invention, but writ down every thing, as it was divinely revealed to him, according as the Holy Ghost suggested to him in prayer, as if he had taken the very words from the mouth of God. He never prayed but by the Impulse of the Spirit;* 1.116 and whensoever that Impulse came, he forthwith kneeled down, whether in the Road, in the Street, or in the Dirt. But all this is inconsiderable to the Merits of Ignatius. In him, if we may believe Bus∣ssieres (c) 1.117, Reason never commanded, but by the motives of Grace, and the dictates of the Spirit. (d) 1.118 In all acts of Religion he was rather passive than active. Particu∣larly (e) 1.119 his manner of prayer consisted in passively re∣ceiving the Impressions of the Divine Spirit; and he told Laynez, that God acted in him much more than he acted himself.(f) 1.120 When he went to Paris to re-commence his Studies, he acted in obedience to a strong Inspiration; and when he waited on the Principal of his College,* 1.121 there to deprecate his punishment of being whipt pub∣lickly, he followed the inward Light which directed him. His very playing (h) 1.122 at Billiards must be ascribed to

the Impulse of the Divine Spirit: and that the Rules of his Order, as well as those of St. Francis, might ob∣tain a Divine Original, (i) 1.123 being about to write them, he confulted God with the simplicity of an Infant, as if he had nothing to do but to write down that which God should dictate to him. When he had written it, he laid it on the Altar after he had said Mass, desiring that God would correct it himself, and miraculously blot out all which should not be Orthodox. After many Prayers the interior Answers which the Holy Ghost made to him, gave him at least an intire assurance and perfect quiet in his Vnderstanding concerning the Resolution he had made. Not only were the Constitutions of each Order di∣vinely inspired, but the Pope and whole Conclave must be compelled by particular impulse to confirm them.* 1.124 Innocent III. refused to approve St. Francis's designed Order, till he was overruled by a Divine Vi∣sion. When Ignatius first presented the project of his Institute to the Pope, Paul III. he gave it to the Car∣dinals to be examined.* 1.125 Most opposed it, and Cardi∣nal Guidiccione, the chief Commissioner, writ against it. To remove these Obstacles, (a) 1.126 the Pope was powerfully incited by an inward Impulse: (b) 1.127 the Holy Ghost changed the heart of the Cardinals; and Guidic∣cione being at the last on the sudden changed, he knew not why, (c) 1.128 was forced to say, I cannot indeed approve new Religious Orders, yet this I dare not disapprove. For I find my self so disposed in mind, that whither my Reason doth not lead me, thither the Divine Will inclines me; and I am driven thither by Inclination, whither before I could not be brought by Arguments. Indeed no memo∣rable Action of Ignatius was performed without a particular Impulse; and as if he had derived an eter∣nal contagion of Fanaticism upon St. Peter's Chair,

many years after his death Paul V. found within him∣self a strong impulse to have him honoured as a Saint among all the Faithful.* 1.129 Lastly, to advance the Merits of Ignatius beyond all possibility of comparison, or even comprehension, contrary Impulses of the Holy Ghost acted in him and his Disciples at the same time. Some Ladies of Alcala, his Disciples, had resolved to profess Evangelical Poverty, and go in Pilgrimage to Guadalupe.* 1.130 Ignatius earnestly dissuaded it, and draw∣ing Arguments from Truths divinely revealed to him, laid before them the folly of their Undertaking; yet the Ladies pursued their Design; and no wonder, for (e) 1.131 they were moved to it by the impulse of the Spirit.

This Enthusiastick Pretence of Divine Impulse pro∣ceeded so far in the College of Jesuits at Conimbria, while Ignatius was yet alive,* 1.132 that every one took upon himself to be his own Director in matters of Piety and Mortification, only consulting his own Spirit, and follow∣ing the heat of his Devotion. Ignatius, who never ap∣proved in others the same methods of Perfection which he embraced himself, and could endure no Competitors of Divine Inspiration, writ an Epistle of Obedience to them, wherein he layeth down three Rules of Perfection. The first and lowest consists in doing what we are commanded. The second in not only executing the Orders of our Superior, but also conforming our Will to his. The third, to believe that what he orders us is best, and most reasonable, and upon this ground alone, because the Superior doth judge it so to be. However, this Advice of Ignatius may seem to check the Fanaticism of his Followers, yet it infinitely tendeth to promote his own. For if the Commands of the Superior must be judged best

and most reasonable for this Reason alone, because the Superior judgeth them so to be; it must necessarily be supposed that the Superior in giving all his Com∣mands, is acted by a Divine Inspiration, which renders him infallible. This not only created in others the belief of a Divine Impulse perpetually acting in him, but conduced to feed his Ambition, and augment his Glory. And indeed the whole design of his Order, and practice of his Life, tended to produce in others a belief of his own Infallibility, and thereby create to himself a little less than Divine Authority.* 1.133 Summon∣ing all his Companions to Rome in the Year 1538. to treat with them about the constitution of his intended Order, he perswaded them besides their Vow of Po∣verty and Chastity, which they had before made at Paris, to add a third of Obedience; and resolve to this end to elect a superior General, whom they must all obey as God himself. He knew very well, that the Election would most certainly fall upon him; and accordingly after he was chosen, his Companions made their vows of Poverty, Chastity, and Obedience; to which they added a fourth Vow of a Blind-obedience to the Pope,* 1.134 with this difference, that Ignatius the General made his promise immediately to the Vicar of Jesus Christ, and the rest made theirs to him as to their Ge∣neral and Chief. Afterwards sending twelve Disciples into Sicily, he required them to subscribe to this Ar∣ticle among others,* 1.135 That they did believe whatever their Superior should prescribe to them was most pro∣per for them, and most conducible to their eternal good. Lying upon his Death-bed, among other Rules left as a Legacy to his Order, he requireth them to believe all things which the Superior enjoyns,* 1.136 to be good for them, even altho their own judgment should

suggest the contrary. This is a degree of Infallibility beyond whatever the Pope claimed. For however many have asserted him to be infallible in defining Matters of Faith; none ever yet denied that he might publish Constitutions prejudicial to the real Interest of the Church. But Ignatius ever affected somewhat extraordinary;* 1.137 and therefore taught that none did perfectly perform his Vow of Obedience, who were not like a Statue, which doth not in the least resist any motion: a Position which he had learned from his Master St. Francis,* 1.138 who affirmed none to be truly obedient, who were not like a dead Body, which re∣maineth in whatsoever situation it is placed. An Opi∣nion, which indeed deserveth to be chiefly urged and recommended by designing Impostors; who, when they have once possest their Credulous Disciples with the belief of it, have obtained their Design, and may securely propose their Erroneous Doctrines. There∣fore Apollonius above all things took care to teach his Disciples,* 1.139 that they ought in all things to pay a blind obedience to his Commands:* 1.140 told them that he had received Inspirations from God, and was taught by him whatsoever he revealed to them; that he acted by Divine Impulse, and expected that they should fol∣low his Directions, as he followed God's.

This pretence and belief of Divine Inspiration and Impulse in Enthusiasts, is usually accompanied with so great a diffidence of their own Reason and Judgment, that no matters of moment must be left to their di∣rection; Heaven must be importuned, and extraor∣dinary Revelations demanded to satisfy the meanest Scruples, and regulate their Actions; as if no Reason had been given to Mankind to guide their Conduct, and determine their Resolutions. St. Francis upon

any undertaking was wont to retire into solitary Places,* 1.141 and there incessantly beg of God with inex∣pressible groans, and importune him with continual prayer to reveal to him what he should do.* 1.142 In all emergent Difficulties he neither trusted himself, nor his Friends; but by instant prayer searched out the good pleasure of the Divine Will, till he were illustrated by the Oracle of supernatural Revelation. Being tormen∣ted with a great Scruple, whether he should employ his whole time in Prayer, or betake himself to preach the Gospel, he could not resolve the question by his own Reason, but resolved to expect the Divine Reve∣lation. He commands St. Clara to inquire the Will of God by Prayer.* 1.143 It is revealed to her that he should undertake the Office of Preaching. It is impossible to imagine any thing more irrational or Enthusiastical than this Conduct; but what follows is an unpardo∣nable Superstition, which in the Ancient Church would have been punished with Excommunication. Whensoever he undertook any thing of moment,* 1.144 he was wont to consult the Bible, and take his Resolu∣tions from that place, which upon a sudden opening of the Book first presented it self to his view. Igna∣tius having got together six Companions at Paris,* 1.145 calls them together, causeth each in particular to pray, and fast, and beg of God his light to direct them; and then opens to them his Design. He prescribed to them the same method in forming the Constitu∣tions of his Order, and choosing a General. When Borgia, one of his Disciples, was chosen Cardinal, to find out the Will of Heaven in that matter, he shut up himself for three days, and communicated only with God in prayer.* 1.146 The first day he found himself wholly indiffe∣rent, inclining to neither side. The second day he found

in himself an inclination rather of breaking the Design, than permitting it to go on. But the third day he was convinced that it was not the Will of God, that Borgia should be made Cardinal; and therefore opposed the Election. I will produce but one Passage more, which demonstrates both the Enthusiastick Diffidence of Ig∣natius, and the intolerable Flattery of his Disciples. Upon occasion of his seeking God by Prayer so much, when he was to write the Constitutions of his Order, Vitelleschi hath these words. (a) 1.147 It seems there was upon this Subject an agreeable debate between the Master and the Servant; the latter judging himself incapable of making any Constitution, and resolving not to make any, without consulting the Oracle of the Eternal Wisdom; and the former taking pleasure in communicating to the other the sublime and resplendent Lights of his Trea∣sures, which he had reserved from before the beginning of time for the conduct and regulation of this Society, which he conceived, and gave to his Church. What pity is it, Ignatius should be unhappily reserved to such a learned ungrateful Age? Otherwise his Disciples might have offered somewhat to his memory, an∣swerable, and in nothing inferior to the Eternal Gospel of St. Francis.

When the Enthusiast is advanc'd so far as to believe the Phrenzies of his Brain to be Divine Illuminations, and himself on all occasions to be divinely inspired, he will not fail to pretend a mighty familiarity with God; and from the sentiment of any grateful motion in the Blood or Spirits, imagine together with his in∣ward Lights to have received great abundance of in∣ward Consolations. He will fancy himself to be the familiar Acquaintance of God, and Favourite of Hea∣ven; and thence conceive a spiritual Pride greater and

more intolerable than any which ariseth from the pomp or grandeur of the World.* 1.148 Apollonius boasted that he enjoyed a personal familiarity with the Gods; and, as a Philosopher, conversed with them every morning.* 1.149 St. Francis was commonly filled with great consolation of Spirit in praying; and boasted that he could defend himself from the cold of Winter by the fervour of the Divine Spirit acting in him.* 1.150 What large Conceits Ignatius entertained of his own Merits, and published without all sense of modesty, we before shewed. The pretence of extraordinary Divine Con∣solations in his Prayers and Raptures, runs through the whole fragment of his Journal before published. To these we may add what the Authors of his Life relate of him;* 1.151 That sometimes such a flood of Consola∣tions would suddenly come upon him, that he was even overwhelmed, and transported out of himself; that by reason of these overflowing Consolations,* 1.152 such abundance of tears would follow, that his sight was endangered by it: that by the great affluence of these Consolations, and tears ensuing from them, in reci∣ting the Divine Office,* 1.153 he was forced to stop and in∣terrupt his Prayers at almost every word, and employ a great part of the day in reading the Psalms only. That he continued sometimes two or three whole days together without taking any thing,* 1.154 feeding himself only with the honey of Celestial Consolations: That all the favours which God bestowed on the Society, are to be attributed to the love which he bore to the Soul of St. Ignatius,* 1.155 in which his Divine Majesty was well pleased. That he burned inwardly with the fire of Cha∣rity;* 1.156 and the Heart of Iesus was a soft Bed to him, whereon he took his repose. Such impertinent Jargon and unintelligible Cant is the natural effect of Enthu∣siasm.

For when the turbulent motions of the Brain are mistaken for Divine Inspirations, and the Judg∣ment willingly acquiesceth in that delusion, the out∣ward expressions, which are ever conformable to the Ideas of the Mind, cannot but be involved in the same obscurity. And this, however it deserves the scorn and contempt of judicious Persons, tendeth not a little to raise the Reputation of the Enthusiast among igno∣rant men, who ever admire what they cannot pene∣trate, and suppose the obscurity of his Discourse to proceed from the Divine Mysteriousness of it. If we consult the Writings of Ignatius, we shall find them full of this foolish Canting. His Book of Spiritual Exercises talks much of the love of Christ in a most unintelligible manner;* 1.157 and his Letter to a Religious Person of Barcelona concerning the two manners whereby God teacheth us, is most remarkable upon this account.* 1.158 While he was yet a Novice in Philosophy, he professed the knowledge of Mystical Divinity, and indeed never knew any other. In prescribing the duty of the General of his Order, he saith that all Learning is necessary for him; yet the Science of the Saints is that which is far most necessary for him, to discern the di∣vers interior Spirits of men. This Science of the Saints is commonly too mysterious for Learned men;* 1.159 and therefore Barth. Torrez, writing in defence of Ignatius's Book of Spiritual Exercises, accused of Heresie in Spain by the Learned Melchior Canus, saith, there is a great difference between the Sciences learnt in Schools, and the Sciences of the Saints.* 1.160 His Followers pretend his Con∣stitutions to be filled with the Spiritual Vnction of Grace; and himself to have drank largely of the Wine of Heaven, which is too strong and heady for the Vessels of the Earth. Thus St. Francis is said to have been

wholly absorpt in God in time of prayer;* 1.161 and all swal∣lowed up in the flame of the Divine Love, as it were a burning coal. And indeed it may be affirmed in ge∣neral of all the Romish Saints, that their Writings are wholly unintelligible, and nothing else but a rhapso∣dy of sublime Nonsense. The grossest and most im∣pertinent of our English Fanaticks come far beneath them, and were never able to equal their Mysterious Follies. We may indeed hear them talk of being Christed with Christ, and Godded with God; but the Science of the Saints was never among the•••• ••••∣vanced to that perfection which it obtaineth it 〈◊〉〈◊〉 Church of Rome.

There remains nothing to compleat the Enthusi•••••• but to fancy himself commissionated by God to pu••••lish his Imaginary Revelations to the World; and thereupon, without any respect to the Rules of Eccle∣siastical Discipline instituted by Christ, to invade the Office of preaching. This is indeed the last and highest degree of Fanaticism, not to contain the whimsies of their disturbed Fancy within their own Breasts, but imagining them to be necessary Truths for all Christians, to propagate them with a blind and unwearied zeal; to believe that Christ hath not openly and plainly delivered to the Church in the rule of Faith all necessary Articles of Religion, or that suffi∣cient means were not provided for the propagation of them, unless they intruded themselves into the Holy Office against all the Rules of Decency and Ecclesi∣astical Policy. The Author of the Lawful Prejudices against the Calvinists, affirms the guilt of this disorder alone to be a sufficient argument why all their Pleas should be rejected without any farther consideration. Whether, and how far the Calvinists are guilty of this

irregularity, I will not enquire; but affirm that the most Illustrious Saints of the Church of Rome have been inexcusably guilty of it. Particularly the sup∣posed Merits of St. Francis and Ignatius are chiefly founded upon this apparent zeal for Souls, and preach∣ing their wild notions to the People without any or∣dinary mission from Christ, or delegation from the Church.* 1.162 St. Francis immediately after his Conver∣sion, while he was yet an ignorant Layman, fell to preach repentance to the People in the Streets and Markets: and being asked by some Robbers, setting upon him in the Road, who he was, as if he were ano∣ther Iohn Baptist,* 1.163 he answered, I am the Preacher and Messenger of the Great King. As soon as he had got to∣gether seven Disciples, he sends them forth to preach the Gospel in these words,* 1.164 Go ye, and declare peace unto men, preaching repentance for the remission of sins. Then taking one Companion to himself, he proceeds to one part of the World, sending the other six by couples into the other three parts of the World. This was a phrenzy beyond the power of Hellebore, and which exceeds even the Follies of our English Fifth-Monarchists. Surely, whatsoever Bonaventure may pretend, the Holy Ghost had no share in this Under∣taking: and therefore no wonder it met with no bet∣ter success. St. Francis himself prepares to preach the Gospel to the Sarazens in Syria; but by contrary Winds is driven upon the Coast of Sclavonia, and for∣ced to return back.* 1.165 The Spirit still moving him, he disposeth himself to convert the Moors and Miramolins of Africk; but detained in his Journey by sickness, loseth his Courage, and quits the Design. At last he resolves firmly to convert the Soldan of Babylon. Away he goeth to Syria ragged and barefooted: and

yielding himself Prisoner to the Soldan's Guards, boldly demands to be brought to his presence. The Soldiers, after they had soundly beaten him, bring him to their Emperor. He asketh him who he is. Francis an∣swers, That he is sent by God to preach Salvation to him and his People; and for proof of the Christian Faith, undertakes to enter into the fire. The Soldan laughs at him; and having made sufficient sport with him, dismisseth him for a Fool. Ignatius at his very first conversion proposed to himself to preach the Gospel in the Holy Land. Accordingly, in the Year 1523. he enters upon the Journey,* 1.166 guided by that in∣ward motion which had first prompted him at his con∣version. Coming thither, the Guardian of the Fran∣ciscans, whom he had acquainted with his Resolution, disapproved such irregular usurpation of the Holy Of∣fice, and commands him to be gone upon pain of Excommunication. The poor Saint is forced to re∣turn without success: however, he quits not his De∣sign. Studying at Barcelona,* 1.167 he began to preach con∣version to his Neighbours. Removing to Alcala, he falls to reform the dissolute Manners of Scholars, Clergy∣men, and others, and to Catechize Youth. But be∣ing suspected of Sorcery, he is clapt into the Inquisi∣tion. To free himself from Prison, he professeth him∣self willing blindly to obey his Ecclesiastical Judge. At last the Inquisitors dismiss him, but withall forbid him to explain to the People the Mysteries of Religion upon pain of Excommunication and Banishment. Ig∣natius, notwithstanding his promise of blind obedi∣ence, would not readily submit to this Command, doubting whether it were a lawful Command, and fearing that in not preaching, he should be wanting to his Call and Vocation. To get rid of this difficulty,

he removes to Salamanca,* 1.168 and there preacheth openly to the People in the Streets and Fields; altho many good men were scandalized at it, saying, it was ne∣ver heard that a simple Layman should instruct the People, and perform the whole Office of a Pastor in directing their Consciences. Upon this he and his Companions are thrown into Prison by the Inquisi∣tors; where they do nothing but sing Psalms,* 1.169 and preach to the People flocking to them, through the windows and chinks of the doors. Being examined by the Inquisitors, he pretends that he did not preach, but only hold forth to the People,* 1.170 sitting on Horse∣back, or getting upon the Stalls in the Market, con∣cerning Vertue and Piety. Being driven from that Plea, he flieth to the pretence of an Extraordinary Vocation.* 1.171 Being confuted in that, he refuseth to give any farther account of his Authority to preach, till his Ecclesiastical Superiors should command him. At last he is absolved upon condition to preach no more. He dislikes the Condition, and therefore resolves to leave Spain. Coming to Paris, he falls upon his old work of preaching and converting. Upon this he is accused to the Inquisitor, but upon intercession of Friends dismissed. Now he falls hard to study, and wholly omits preaching: but soon after begins to talk of Heaven and Hell so vehemently to the Scholars, that he forced them to intermit their studies; and was thereupon condemned to be publickly whipt in the Hall by all the Regents, as a Disturber of the Col∣ledge. However, soon after his zeal for conversion of Souls mightily increased upon him; and he clearly saw that God had appointed him to establish a com∣pany of Apostolick Men to that end.* 1.172 Hereupon he begins to gather Disciples, and first sets upon Peter

Faber, a poor Spanish Youth, acted with sentiments of Vain-glory, and after a deal of Cant, acquaints him with his Resolutions to go into the East, and employ himself wholly in the conversion of Infidels. Faber takes fire at this, and resolves to follow him through all dangers. After he had gained five other Disciples by the like Artifices, he calls them together, opens his Design, and perswades them to vow a Journey in∣to the Holy Land to preach the Gospel there, altho none of them were yet ordained, except Faber. The Design being resolved on, Ignatius takes a progress into Spain; and there preacheth every Sunday, and two or three days in the Week, with great concourse of People. The Church not being able to contain the multitude of his Auditors,* 1.173 he holds Field-Conventicles; and there inveighs powerfully against Cards and Dice (I suppose Mince-pies were not yet in fashion) per∣swading the People to throw them all into the River. Coming to Venice, he waits for his Companions, and in the mean while employs himself in preaching. When his Companions were all met, they most un∣happily could get no passage to the Holy Land; and therefore go to Rome to receive the Directions of the Pope. Here they obtain to be ordained Priests; yet that they may as much as was possible continue their Enthusiasm, refuse to preach in a regular way; but dispersing themselves through the great Cities of Italy, commonly get upon some Stone in the middle of the Market-place,* 1.174 and whirling their Caps over their heads, invite the People to hear them with a loud voice; when having got a confluence of People about them, they vented their undigested Notions of Reli∣gion in a canting and mysterious stile; altho for the most part with such ill success,* 1.175 that many of them

were clapt into Prison by the Inquisitors. We have long since deplored, and our Adversaries of the Church of Rome have upbraided to us, the Divisions of our Church arising from the unlawful usurpation of the Pulpit by Enthusiastick Preachers. Yet could we ne∣ver charge them with such gross follies and irregula∣rities as those now mentioned; nor can the Papists justly accuse them of any; since in acting this Disor∣der and Enthusiasm, they imitated the Great Ignatius and his Disciples, and perhaps learnt it from them. At least our Adversaries cannot now deny, that Je∣suits have sometimes preach'd in Conventicles.

Thus we have past through all the chief and most es∣sential Properties of Enthusiasm, and demonstrated Ig∣natius to have possest them all in an high degree. I will next consider some of the more ordinary effects and consequences of it, and compare them with the Actions of our Saint. For these essential Errors of Enthusiasm, in mistaking the turbulent Motions of the Spirits for the Dictates of the Holy Ghost, and the Tempests of the Brain for Divine Inspirations, cannot but betray the Judgment of the Enthusiast to a thousand other Errors and Absurdities; inspire him with false notions of Religion, misguide his Zeal, and corrupt his Devotion: Every immoderate excess of Vertue will then appear an extraordinary Perfection; and the foulest Superstition shall be accounted meri∣torious. Hence, among other follies, the Enthusiast will imagine it no small Perfection to pray continu∣ally, suppose it to be a sign of a nearer familiarity with God; thence flatter himself with the belief of his own extraordinary Merit, and by gratifying his mistaken Ambition, create to himself even a sensual pleasure in the performance of it. Thus St. Francis was wont to

pray incessantly,* 1.176 if not vocally, at least mentally; and in praying, used to receive great caresses from the Holy Ghost, to be ravished in his mind, and wholly swallowed up in a certain wonderful light;* 1.177 and ofttimes in an excess of contemplation to be put beside himself;* 1.178 insomuch, as being wrapt in Spirit, and perceiving somewhat beyond humane sense, he was ignorant of what was done before his Eyes. Ig∣natius, after his conversion, spent seven hours every day in the Church in prayer upon his knees; and was immediately so recollected,* 1.179 that he often conti∣nued many hours together without any motion. In his long retirement at Manreze, not satisfied with his seven hours of prayer, he did nothing but pray. When he was ordained Priest, he retired to a poor solitary Cottage; and living like an ancient Hermit, fasted daily, prayed incessantly, and there received such overflowing Consolations,* 1.180 that through, the abun∣dance of tears his sight was endangered. To pro∣duce no more Instances, all the Actions of his Life were directed by the Illuminations of the Spirit, sup∣posed to be received in prayer, as we before shewed. Yet himself, when the Reputation of any other devout Enthusiast was to be diminished, could alledge against it,* 1.181 that such as made long Prayers, ought to take great care not to abuse that commerce which they have with God. That there are a sort of People, of a wilful nature, who by much praying, without ob∣serving the rules of discretion and found judgment, dry up their Brains, and are so possest with their own Imaginations, that there is no getting them out of their head. That others there are, who perswaded that all comes from God which enters into their thoughts in time of prayer, take their own Fancies

for their conduct; and so by following only the im∣pulse of Nature, which they mistake for that of Grace, fall into most gross Errors.

Another ordinary effect of Enthusiasm is the ex∣pectation of extraordinary assistance from God in all emergent Difficulties. The supposed experience of frequent Supernatural Illuminations makes the En∣thusiast believe that God is ever ready to engage in his quarrel, and for his sake to violate the Laws of Nature no less than the established Rules of Christia∣nity: that as he informs his Soul with Supernatural Inspirations, so he will protect his Body, and provide it necessaries by continual Miracles.* 1.182 Thus St. Francis offered to the Soldan of Babylon to throw his Body into the fire in proof of Christianity, and decide the Controversy by the operation of the flames upon it. St. Dominick was more cunning, when preaching a∣gainst the Albigenses in France, he would not trust his Body to the fire, but drawing up his Faith and Argu∣ments in a Schedule,* 1.183 used to cast it into the fire to∣gether with the like Schedule of the Albigenses. The Legend tells you, that the first was always untoucht, the latter always burnt.* 1.184 Thus Apollonius, when brought before Domitian to be tried for his life, scor∣ned the Threats, and braved all the Power of that Tyrant; telling him, that God would certainly inter∣pose in his behalf, and not permit him to touch his Body. Ignatius indeed was never guilty of so great Courage, yet the belief of his endearment to God made him often presume upon the Favour of Heaven. Undertaking his Pilgrimage into the Holy Land, he would take no Companion along with him,* 1.185 no Money, nor provision of necessaries for the Iourney; that he might have no comfort but from God, and no dependance but on

Providence.* 1.186 Yet with all this Self-resignation, the cunning Saint dared not to come near Barcelona, be∣cause it was infected with the Plague. Being accused of Sorcery, Sedition and Heresy to the Inquisition of Alcala, and some Ladies offering to him an Advocate to plead for him,* 1.187 he refused their kindness, thinking that he ought to leave himself to Providence, and not distrust God so far as to make use of any Humane means for his preservation. In his Voyage to Ierusa∣lem he would give no Money for his Passage, for that he thought utterly unlawful. Free Passage he could obtain no otherwise than upon condition of provi∣ding necessaries for himself.* 1.188 This he scrupled at, and esteemed it a kind of diffidence of Providence, and deviation from Evangelical Poverty, to carry any thing along with him in the Ship. Touching in the way at Venice, some endeavoured to discourage him from the Journey, by representing to him the dangers of it, and impossibility of getting any farther passage at that season of the Year; he told them, that if he could not get a Ship, he would pass the Sea upon a Plank with the succour of Heaven.* 1.189 I suppose he had read how Iosefes, the Son of Ioseph of Arimathea, sailed from France to Britain, with 150 Companions, upon his Shirt.

Not in these respects only doth Enthusiasm betray the Judgment to false notions of Piety and Perfection; but in all other Christian Vertues infuseth the same Error, especially if it may tend to ostentation, and procure to the Enthusiast the admiration and reve∣rence of the deluded Vulgar. In that case it will be accounted an improvement of Vertue to run into ex∣tremes; and the most extravagant Superstition shall be esteemed an exalted degree of Piety. Thus if Christ

hath commanded us not to set our heart upon Riches, but to be ready to forsake all Worldly Possessions, when they stand in competition with the profession of true Religion; the Enthusiast will believe all pro∣priety of Goods to be unlawful, and account Evange∣lical Poverty a Christian Perfection. If a temperate diet, and sometimes fasting, be recommended to us, the Enthusiast will fall in love with immoderate Au∣sterities and Mortifications; and imagine the Merits of his Abstinence to be then infinite, when the pra∣ctice of it exceeds all bounds. If we be admonished not to be deterred from our Duty by the contempt of the World, or scoffs of men, the Enthusiast will by all means court this contempt, and perform a thousand ridiculous actions to obtain the laughter of Mankind; and then applieth to himself all the Beatitudes of the Gospel as rewards of his Folly. Evangelical Poverty is one of the most specious pretences, that can be made use of by Fanatick Visionaries, to raise an opi∣nion of extraordinary merit either in themselves or others. This was ever the grand Engine of the Mo∣nastick Orders of the Church of Rome; altho the World knows what vast Treasures and Possessions they have appropriated to their Monasteries and Col∣ledges. Certainly Reason doth not teach us that it is any great perfection to put on rags, and beg from door to door; and if Christ had taught so, Mankind would have had sufficient reason to reject his Religion as irrational and absurd. But he proposeth no such thing. These are only the Whimsies of Brainsick En∣thusiasts, who have abandoned themselves to the con∣duct of a depraved Imagination. When Apollonius boasted to Phraates,* 1.190 King of Media, of his own vo∣luntary Poverty (for he had distributed all his Inhe∣ritance

and Possessions to his Kindred and the Poor) and that of other Greek Philosophers; Phraates truly answered him,* 1.191 that they were bigotted Enthusiasts, contu∣melious and seditious, unfaithful and rebellious, asserters of Fables and monstrous Stories; who made an ostentation of Poverty, not out of any sense of modesty or frugality, but that they might have the better pretence to steal and cheat. How far this Character may agree to St. Francis, Igna∣tius, or their Followers, I will not now determine. I will only shew that they far exceeded these Greek Phi∣losophers in the pretence and extravagant practice of vo∣luntary Poverty. St. Francis immediately after his con∣version, changed his fine Cloaths with the Rags of a Beg∣gar, whom he met; and soon after hearing that Gospel read,* 1.192 wherein our Saviour sending forth his Disciples to preach, commands them to take neither Staff nor Scrip, put off his Shoes, laid aside his Staff, threw away his Money, girded on a Rope, and fell a begging; which practice he continued all his life with such supersti∣tion, that he thought it unlawful to possess any thing in particular, and himself to be defiled with the sole touch∣ing of money. If he were invited to dinner by any great Men,* 1.193 he would first beg pieces of Bread from door to door, and then sitting down to dinner, draw out his Pouch, and feed upon the fragments of it, which he called the Bread of Angels, refusing to tast of any other Dish.* 1.194 Ignatius in his first Pilgrimage to Montferrat, meet∣ing a ragged Beggar, stript himself to his Shirt, and chan∣ged Habits with him. Having performed his Vigils, in conformity to the Laws of Knight-Errantry, he puts on his Pilgrims Weeds, that is, a rugged and course Canvas Coat reaching down to his Feet, wicker Shoes, a knotty Rope for a Girdle,* 1.195 with a bottle of Water hanging at his Girdle, a Crabtree Staff in his Hand, his Head bare, and his left Leg naked; and in this Habit marched to Manreze, intending to take Ship for Palestine. Coming

to Manreze,* 1.196 he imagins his Habits to be too costly, and Sackcloth to be far more Evangelical than Canvas. Be∣ing at last equipped to his satisfaction, for a specimen of his Humility, he begs from door to door; and to that end disguiseth himself in the most slovenly manner, his Face all covered with dirt, his Hair clodded and un∣combed, which with his Beard and Nails grown out to an horrible length, made such a Figure, as seemed at once both frightful and ridiculous: so that whenever he appeared in the Town, the Children laught at him, threw stones at him, and followed him in the Streets with shouts and outcries.* 1.197 Coming to Barcelona, he would not engage in any Ship, but upon condition of free passage, thinking it unlawful to make use of Money upon any pretext, altho a Lady proffered to deposit the Money for him. At last obtaining free passage, but upon condition of providing for himself necessaries to the Voyage, he thinks even that prejudicial to Evange∣lical Poverty. Being overruled by his Confessor, he accepts of some Money to buy necessaries. But being at the point of departure, a fit of Conscience returns: he dares not make use of the Money, nor carry it along with him; and yet would not give it to the Seamen, lest they should use him the better for it in his Voyage, for to permit that, would be a distrust of Providence. At last he very learnedly decides the case, He layeth down his Money upon the shore for the next Comer to take, and so enters into the Ship. The same scruples urge him at his return; he begs free passage in the notion of a Saint, and upon no other condition will enter the Ship. The same scruple had possest St. Francis (a) 1.198 and St. Dominick before; who would sooner trust themselves to the Waves, than pay any fraight for their passage. The latter being once asked by the Master of the Ship for his fraight,* 1.199 told him he was a Preacher of the Gospel,

and consequently carried neither Gold nor Silver with him; however to make some kind of payment, he freely bestowed the Kingdom of Heaven on him.* 1.200 But to return to Ignatius; returning to Barcelona with a sum of Mo∣ney, which he had lately received, he distributes it all to a company of Beggars, and then immediately falls a begging himself. While he studieth at Barcelona, Al∣cala and Salamanca, he will not accept of any allowance, which was often offered to him, but pursueth the trade of begging. At Barcelona he is by importunate perswa∣sions induced to wear Shoes; yet to satisfy his Enthusi∣astick Phrenzy at least in secret, he cuts large holes in the soles of his Shooes,* 1.201 that he might not wholly lose the honour of a discalceate Beggar. Being at last convinced that his small progress in Learning proceeded from spen∣ding his time in begging; he thought he might in Con∣science raise a small Fund,* 1.202 wherewith to subsist at Paris, whither he now removes. Coming to Paris, his Con∣science grows somewhat squeamish, and he thinks it un∣lawful to keep his Money himself, out of the old Princi∣ple of Evangelical Poverty. He trusts all therefore with one of his Chamber-fellows, who runs away with it. Ignatius is forced to retire himself into the Spanish Hospital; and when they grew weary of him, be∣takes himself again to begging. Finding Charity to be cold at Paris, he travels to Antwerp, Brussels, and (that England alone might not be unhappy in the want of his presence) at last to London. Returning to his native Countrey, he puts on his ragged Weeds, which he had for some years left off, throws off his Shooes, resumes all his former Austerities; and lodging in an Hospital, begs his Bread from door to door,* 1.203 refusing to accept the ear∣nest Invitation of Brother and Kindred. Coming to Venice, and sending forth his Disciples through Italy to preach, he chargeth them strictly to lodge in Hospitals,

and beg their Bread; and afterwards forming Constitu∣tions for the Order, resolves with the unanimous Con∣sent of them all, that the Professed of his Order should possess nothing, either in common, or in particular. How well the Jesuits have observed this Constitution, concerns not me to enquire. I fear most believe them to have broken their Founder's Will. I am sure they have palpably violated it in intruding themselves into the Courts of Princes, courting their Favour, seeking the acquaintance of Great Men,* 1.204 and intermedling in Secular Matters; Practises which Ignatius esteemed the greatest Plagues which could befall his Society, and therefore earnestly begged of God for ever to avert them.

Immoderate Abstinence and Austerities contribute no less to raise the admiration of ignorant Persons, and ex∣cite in the Enthusiast an extraordinary opinion of his own Merits. The former are led away with all apparent Mor∣tifications which may strike their Senses; the latter con∣tinually triumpheth in his Imaginary Conquests over his own Body; and both imagine it to be an high degree of Vertue, and near approach to Angelical Perfection, to deny to the Body the most natural Pleasures and Con∣veniences, and by an excessive maceration intirely sub∣due it to the government of the Soul; whereas Reason and true Philosophy would rather teach us, that by such rigorous Mortifications the energy of the Soul is weak∣ned, the Body is disabled from performing her Com∣mands, and her Thoughts are disordered by continual tempests and irregular motions of the Body. The Hea∣then Philosophers imagined that an austere Diet would procure a personal sight and familiarity of the Gods: and therefore Apollonius would never tast any Flesh or Wine,* 1.205 feeding only on Herbs and Water; and affecting all squallid impurities which might disgust the Body. Chri∣stianity giveth no incouragement to such irrational Con∣duct:

yet the common Prejudices of Mankind, and false Ideas of Religion, have in all Ages induced Enthu∣siasts to admire and practice the same Follies.* 1.206 St. Do∣minick began early. For while he was yet an Infant, he would often rise out of his Cradle, and lay himself na∣ked upon the cold ground. St. Francis used to call his Body Brother Ass, because of the rigorous Severities, continual Whippings,* 1.207 and course Diet, wherewith he treated it: and particularly, sprinkled all his Meat with Ashes. However, this might be pardoned in St. Francis, who was grievously tormented with temptations of the Flesh. But for Ignatius, whom the Writers of his Life assure us to have been by a particular favour of the Blessed Virgin reprieved from all such Temptations, to practice the same Austerities, could be nothing else but an Extravagant Phrenzy.* 1.208 He imagined all Christian Per∣fection to consist in the maceration of the Body. And there∣fore his first Resolutions were to perform great Austerities, to do Penance in good earnest, not so much to expiate his Faults,* 1.209 as because he imagined that in these rigors Perfe∣ction consisted, having then no higher Idea of it, and pas∣sionately desiring to acquire it. Immediately after his Conversion he puts himself incognito into an Hospital, fasts whole weeks with Bread and Water, except Sun∣days, when he eat a few boiled Herbs,* 1.210 but sprinkled over with Ashes, girded his Reins with an Iron Chain, wore an Hair Shirt, disciplined himself thrice a day, slept little, and lay upon the ground; resolveth to continue these Austerities all his Life, to go barefoot to the Holy Land, and then choose a wild Desert for his Abode. Re∣moving to Manreze, the Spirit grows more violent. He adds to his Hair Shirt and Iron Chain a Girdle of certain Herbs full of little thorns and prickles: and remembring that Knights-Errant use not to eat sometimes in two or three months together, he lengthens his Fasts as far as

Nature will permit, and continueth sometimes two or three days together without taking any thing,* 1.211 feeding only on the Honey of Celestial Consolations. This was in∣deed a considerable advance towards the imitation of Romantick Heroes; but not comparable to the follow∣ing Adventure. Ignatius had read in his beloved Ro∣mance, how the admired Amadis de Gaul being once despised by his Mistress Oriana, retired to the Poor Rock, like an Hermit; where he snivelled and whined, and cried, and shed tears unmeasurably, till Heaven took pity of him, spent most of his time in Prayer, made a Rosary of Acorns, and confessed himself to an Hermit. In imitation of this Heroick Penance, Ignatius resolves upon a retreat; and having found out a dark and deep Cave in the hollow of a Rock (opening into a solitary Valley,* 1.212 called the Vale of Paradice) so hideous, that none would ever venture into it; dark and obscure, the Mouth overgrown with bushes and brambles; he enters into it, and makes his Abode. The horror of the Place inspired him with a new Spirit of Penance:* 1.213 he whips his Body five times a day with an Iron Chain, beats and cuts his Breast with a Flint-stone, fasts unmeasurably, and prays without ceasing; till his Friends finding him, draw him out of his Den by force. He was then redu∣ced to a very weak condition: but as a Knight-Errant must not complain, tho his Guts be coming out of his Belly; so neither must a Saint-Errant, tho his Bones be coming out of his Skin.* 1.214 Ignatius will not renounce his Austerities, but continueth all his life to sprinkle his Meat with Ashes. To produce but one Instance more of this extravagant Mortification; Ignatius, when he first began to gather Disciples at Paris, and had gained Peter Faber to him,* 1.215 used with him to lye abroad in Win∣ter Evenings upon the Snow and Ice, gazing upon the Heavens; and then stripping themselves to their Shirts,

lay the remaining part of the Night upon the Coal-heap. If to be bedawbed with Coaldust be so great a Perfe∣ction; when the granting of Indulgences comes next in fashion, we may hope to see erected an holy Confrater∣nity of Catholick Chimney-sweepers.

If it be irrational to mortify the Body with excessive Austerities, and deny to it the common benefits of Na∣ture; it is no less folly to court the laughter, and indu∣striously procure the contempt of Mankind; much more to be ambitious of Afflictions and Sufferings, or refuse to be delivered from them. This is the utmost degeneracy of Humane Reason, to imagine that our Nature receiveth any perfection from contempt or misery; an Opinion which overthroweth the very Laws of Creation, and is highly injurious to the Honour of God; as if God in creating us had not intended some benefit and happiness to Mankind even in this World; or afterwards, in re∣vealing Christianity, had resolved to render us miserable and ridiculous. Such fatal Mistakes doth Enthusiasm in∣troduce, while it affecteth excesses in all Actions, and disliketh all sober Vertue. Yet no wonder even these gross Mistakes should be admitted, which so naturally tend to inflame the Pride, and foment the Ambition of the En∣thusiast; who hence imagins himself dear to Heaven, assumes the title of Martyr, conceives a vast opinion of his own Merits, and misapplies to his Follies all the Bles∣sings and Rewards promised to those who suffer for Righ∣teousness sake.* 1.216 S. Francis desired nothing more than to be reviled; and when by his extravagant Actions he had acquired in his own Countrey the character of a Mad∣man, and was thereupon usually persecuted with a train of Boys flinging dirt, stones, and jeers at him, he sought not to undeceive the opinion of the Multitude, or avoid their importunate Clamours by withdrawing himself; but ravished with joy, walked along as it were in triumph,

blessing himself that he was thought worthy to suffer for the name of Christ.* 1.217 Thus Ignatius also thought it highly meritorious to be on any account derided; and if by chance any insolent Person threw stones at him, while he preached,* 1.218 or rotten Oranges, he returned to his Lodg∣ing so contented and satisfied, as cannot easily be imagined. Being accused of heinous Crimes to the Inquisitors of Al∣cala, he would not accept of an Advocate, which was offered to him,* 1.219 that so he might not lose, through his own fault, so fair an occasion of partaking in the Ignominies of the Cross. Upon his refusal to plead, the Inquisitors clapt both him and his Companions into Prison, and load them with Chains, as Hereticks and seditious Persons. Hereupon they sing Psalms, and give thanks to Heaven all night long, for being thought worthy to suffer for Righteousness sake. The other Prisoners brake Prison; and binding the Guards, make their escape. Ignatius and his Disciples will not make use of this opportunity, but stay in the Prison. This is exaggerated by the Wri∣ters of his Life as an extraordinary mark of Christian gallantry; altho we shall have no great reason to admire it, if we remember that their Legs were chained. How∣ever, it cannot be denied, to the honor of Ignatius, that he never blushed at any Reproach, nor was ashamed of the most ridiculous Action.* 1.220 When he preached at Rome in Italian, that he might obtain the laughter and scorn of his Auditors, he would often intermix Spanish words, talk Gibberish, use Solecisms, and break the Rules of Grammar. But of all his Actions of Humility, the most illustrious was his Adventure at Bologna. Going over the Draw-bridge there, he fell into the Ditch, and crept out soundly drencht and bedaubed with dung. In this condition he entred into the Town;* 1.221 and that he might the better triumph over the vanity of the World, and ob∣tain the happiness of an universal Derision, he walked

through all the larger and more frequented Streets of the City, begging of Alms, all covered with dung, as he was. This no doubt procured the desired effect, di∣verted the Rabble, pleased Ignatius, loaded him with merit, and made him proof against all shame.

These effects of Enthusiasm, which I have already mentioned, however they be highly irrational, and con∣trary to the simplicity of the Christian Religion, yet at least they carry some shew of Piety, Abstinence, Humi∣lity and Mortification along with them, which may da∣zle the eyes of unwary People, and in an Ignorant Age pass for real Sanctity. But there are other Actions of Enthusiasts so extravagantly absurd and ridiculous, that they can be ascribed to no other cause than the unac∣countable Phrensies of a disturbed Brain; to whose irre∣gular Motions the Enthusiast yielding a blind obedience, is betrayed to the commission of all those Follies and Ab∣surdities which an heated Imagination can invent or sug∣gest. These above all other Actions give the greatest scandal to the unthinking part of Mankind, as not to be palliated with any pretence of Piety; and do infinite prejudice to the common Cause of Christianity, while unlearned Persons taking their measures of it from the Actions of reputed Saints, accuse it of Folly and Super∣stition, and believe it rather to have been designed for the Sport, than the Salvation of Mankind. St. Philip Neri often caused (a) 1.222 his Disciples, and among them the Great Baronius, to do many Ridiculous Actions, and walk the Streets in Antick Habits on purpose that they might be derided. St. Francis, as soon as he was con∣verted, being drunk with the Spirit, putting off his Bree∣ches and all his Cloaths before a Multitude, said to his Father,* 1.223 Hitherto I have called you Father here on Earth; but now I may securely say, Our Father which art in Hea∣ven. Passing into Hospitals, he kisseth the Hands and

Mouths of Lepers, waits upon them, washeth their Feet, kisseth their Ulcers, and sucks out the filth of them. Meeting a company of Beggars; he tears and cuts his Cloaths in pieces to distribute them to them, not being able to stay till he could pull them off. Travelling in the Road, he sings Psalms all along with a loud voice; and whensoever the Spirit moves him,* 1.224 kneels down in the Streets, or dirt, to pray. Imagining himself com∣manded by God to repair his decayed House, he serves the Masons gratis in repairing of Churches. Retiring alone into the Woods, he fills them with sighs and groans, and bedews them with tears; beats his Breast with his fist, and continually talks to God, as he were present with him. Whensoever he hears the name of Christ, he licks his lips, as if he felt some sweetness in the sound. He gives the title of Brother or Sister to the meanest Beasts, even Worms and Flies; and thinks it meritorious to redeem Lambs from slaughter. A Lamb being presen∣ted to him, he daily reads lessons of Instruction to it, and enjoins to it great attention in praising God.* 1.225 The Lamb in a little while becomes illuminated, kneels reverently in time of Divine Service, bleats before the Altar of the Blessed Virgin in an humble posture; and (to the eter∣nal conviction of all Hereticks) kneels down at the ele∣vation of the Host.* 1.226 Finding a flock of Birds or Gras∣hoppers, he preacheth to them; then sets a Psalm, and invites them to joyn with him in praising God. On Christmas Eve he gets a company of Asses and Oxen into a Stable,* 1.227 reads Mass at the Manger, and makes a Ser∣mon to them. He feareth to touch Lights, Lamps or Candles, because he would not defile them with his hands.* 1.228 Walks gingerly upon the stones, in honour of him who was called Stone. Gathers the small Worms out of the way, that they may not be trod on by Passen∣gers: and feareth even to kill the Vermin of his Body.

Saint Macarius had done penance by going naked six months in the Desert,* 1.229 and suffering hmself to be stung of Flies, for having killed a Flea. Not only Animals, but the very Elements did St. Francis imagine to be endued with understanding. For being in a grievous sickness necessitated to admit a Cauterism,* 1.230 he thus bespeaks the Fire. My Brother Fire, God hath created thee beyond all other things, handsome, and vertuous, and fair, and use∣ful; Be thou kind and courteous to me in this moment. Now see the force of an eloquent Complement; the Fire is applied, but doth not burn him. Being one day full of the Spirit, he calls together the People of Assisium, en∣ters into the great Church, causeth a Rope to be fastned to his Neck, and commands himself to be drawn naked in the sight of all to a Stone, on which Malefactors were wont to be placed before their Execution.* 1.231 Getting upon this, he preacheth naked to the People in a cold Season, confesseth himself to be a very great Sinner, a carnal Man, and a Glutton. This Phrenzy could not be ended but with his Life: in the last period of which, he com∣mands himself to be carried into the Church, and to be there laid naked upon the ground, that he might expire in the sight of all the People,* 1.232 and boast before them that he left the World as naked as he entred it, disburdened of all Possessions. Those many ridiculous Actions, which I have already related of Ignatius, might justly supersede any farther labour; yet at least to equal the Merits of St. Francis, I will produce some few Instances of a no less extravagant Folly.* 1.233 In his retirement at Manreze, feel∣ing some temptations of Vain-glory, he enters into an Hospital,* 1.234 and applies himself to serve the sick Persons, licks their Sores, and sucks out the filth of their Ulcers. As soon as he was made General of his Order, the first thing he did, was to serve in the Kitchin in quality of a Scullion;* 1.235 where for some while he executed the most

vile and sordid Offices. Sending for his Companions from France to Venice, he instructs them to sing Psalms as they travelled in the Road, and when the Spirit mo∣ved, to kneel down and pray.* 1.236 They punctually per∣form his Instructions, travel through Heretical Coun∣tries with Beads about their Necks; and out of the abun∣dance of their zeal, refuse to eat with any Lutheran Mi∣nister, as fearing some Contagion from him. While he studied at Paris,* 1.237 he had often in vain employed his Rea∣son to convert a Fornicator, who held an unlawful com∣merce with a Woman living in a Village near the City. Ignatius watcheth his walk by a Ponds side in a frosty Morning. Perceiving him coming, he strips himself, and runs into the Water up to the Chin. The Man coming by, he calls to him, thunders out damnation against him, tells him, that he there did penance for him, and intended by the cold, which he voluntarily undertook, to temper the ardent heat of his Lust, being resolved to continue this practice every day till he should be converted. To produce no more examples, the con∣stant Flouts and Derisions of the Rabble, which for many years after his conversion attended him at his entrance into any Town, demonstrate that all his Actions had somewhat ridiculous in them, which might excite and deserve the laughter of the Vulgar. Certainly Folly may be advanced to a great perfection, when it is affected and elaborate; and the Enthusiast is ambitious of being ingeniously ridiculous.* 1.238 Our Saint thought it a great per∣fection to be esteemed a Fool: and therefore often resol∣ved, and earnestly desired to cover himself with horns, and in that equipage march through the Streets of Rome. But whether it were that the Fates envied his happiness, or he were afraid to provoke the Roman Citizens by so significant a Ceremony, he never enjoyed the honour of that glorious Procession.

These are the most natural and ordinary effects of En∣thusiasm, which I have already mentioned. However, because in England we have a race of Enthusiasts, who are chiefly taken notice of for denying to give to any the titles of their Dignity, or usual ceremonies of Respect introduced in all civil Countries; I will consider Igna∣tius even on this account, and therein demonstrate that he was in nothing inferior to the most ridiculous En∣thusiasts of any denomination whatsoever. Among o∣ther Errors, into which he was carried headlong by a violent, and as himself thought, infallible Imagination, none of the least was his false notion of a Christian Sim∣plicity; which he imagined to consist not in a sober de∣portment, and unaffected gravity, but in acting pub∣lickly all the Follies of an unthinking Ideot,* 1.239 in manife∣sting a morose behaviour, and declaring open war against the innocent Civilities of the Polite World. Hence he ne∣ver gave to others in discourse any titles of Respect; but in talking with Persons present, treated them with the friendly compellation of Thou and Thee; and in speaking of Persons absent, called them only by their Common Names: nay, studiously endeavoured ever after his Con∣version to converse with Great Men and Princes in a rude and clownish manner.* 1.240 As for Oaths, he was so far from making use of them, that out of a scrupulous concern for Truth, he thought it unlawful even to use superla∣tive words. To give one memorable Instance of this En∣thusiastick Behaviour.* 1.241 Returning from Venice to Spain, his way lay through the Spanish and French Camps, which had then declared war against each other (tho Maffeius saith he might have taken another way, and escaped all danger, if he had not been led with the am∣bition of being esteemed a Fool.* 1.242) The Spanish Guard apprehended him, took him for a Spy, treated him rudely, stript him naked, whipt him soundly, and then

carried him to their General. As he was leading away, he bethought himself, (or as the Writers of his Life say, was tempted by the Devil) to make himself known who he was, that so he might escape Reproaches and Stripes. But immediately correcting himself for his base Cowardise,* 1.243 and desertion of his magnanimous Resolu∣tion to take up the Cross of Christ, he resolved to pu∣nish himself for it, and to counterfeit the Fool and Ideot, that he might be beaten the more severely. He doth so, plays the Fool before the General, denieth to him the civility of his Hat, and the common terms of respect due to a Person of his Quality, and dreaming out his words, denies himself to be a Spy. The General takes him for a Fool, and is angry with the Soldiers for bringing such an Ideot to him. The Soldiers revenge themselves upon him by beating him unmercifully. Next he passeth through the French Guards; but is there trea∣ted somewhat better. I suppose the Spanish Discipline had by that time perswaded him to pull off his Hat. In the midst of all these Sufferings he was taken up with a profound meditation of the Contumelies which our Sa∣viour suffered, when he was carried from Annas to Caia∣phas, from Caiaphas to Pilate, and from Pilate to Herod; and congratulated to himself the similitude of his Suffe∣rings. O happy Ignatius, if the Spanish Soldiers had hanged him up! For then no doubt he would have more nearly imitated the Sufferings of Christ, and thereby outdone even the Conformities of St. Francis. When our Adversaries shall hereafter charge the Reformation of England to have given occasion to the rise of all those Sects, wherewith we are now divided; I hope they will at least make some exceptions, as remembring that the Sect of the Quakers began in Spain, and was founded by St. Ignatius.

I might produce many other properties and effects of

Enthusiasm; and among these the perpetual inconstancy which attends their Actions and Resolutions. For since the Enthusiast wholly resigns up himself to the directions of an irregular Imagination, which is often disturbed with various, and sometimes contrary motions of the spirits, it cannot be avoided that his Thoughts and Re∣solutions should be no less fortuitous than are their mo∣tions; that while the motion continueth violent and rapid, he should feel a sensible pleasure, and imagine himself overflowed with Divine Consolations; when it grows languid and ceaseth, he should be reduced to ex∣treme despair, and exchange his sublime Raptures with melancholly Ideas of his own Condition: that what at one time is accounted a vertue, and no small perfection, shall at other times be contemned, and perhaps esteemed unlawful; and that the motions of his Will should be no less variable than the conceptions of his Understanding. This alone might abundantly refute all pretences of Di∣vine Impulse; since the Dictates of the Holy Ghost are constant and invariable, and can no more be altered, than can the reason and nature of things. Ignatius soon after his conversion began to be afflicted with Scruples,* 1.244 and wants his former interior Consolations. Sometimes in his Prayer he found nothing but driness and anxiety. Some∣times such a flood of Consolations would suddenly return, that he was even overwhelmed and transported out of himself. But these had no continuance. He found himself often preci∣pitated from an illuminated state into desolation and dark∣ness. At his first conversion, being led, as he imagined, by the inspiration of the Holy Ghost, he resolved to clothe himself in rags, to beg his Bread, to go barefoot, preach the Gospel in the Holy Land, and continue these Auste∣rities and Employments all his life. Many months had not passed before he changed his austere penitential Dress into a more decent Habit, put on Shooes, and suffered

his Resolutions of preaching in Palestine,* 1.245 at first to cool, and at last to vanish. The itch of begging continued longer. In his Voyage to Palestine he dared not so much as to carry Provisions with him, laid down his Money at the Sea-shore; and touching at Cajeta, when some Spaniards bestowed some Money on him, he presently was troubled in Conscience for having taken it, and accused himself of it to God in his Prayer, and gave it all away to the next Poor he met. Finding his Studies to go on slowly at Barcelona, he diminisheth his Auste∣rities yet farther, leaves of his fantastick Habit, and Iron Chain, and retrencheth his seven hours of Prayer, Following the Light which he then had, that we may and ought on some occasions leave God for God. Retiring to Paris, he is satisfied in Conscience, that he may quit his Evangelical Poverty, and lawfully raise a fund of Money. Soon after he grows perfectly weary of his beg∣ging Life, doubts whether it is lawful; and proposed this question to the Sorbon, Whether a Gentleman re∣nouncing the World to follow Iesus Christ, and wandring through several Countries to beg Alms, doth any thing against Conscience. He acquiesced indeed in the nega∣tive Determination of the Sorbon; yet remitted his first ardor so far, that he, who had thought it a diffidence of Divine Providence, to make any Provisions for him∣self in a long Voyage, was content to take a Journey in∣to Spain, to settle his own, and his Companions Affairs. For many years after his Conversion, he had ambitious∣ly courted the Contempt of the World, and esteemed Disgrace his greatest happiness; yet when he came to Rome,* 1.246 he renounced this Self-resignation, and thence∣forth stood upon his Punctilios of Honour; insomuch, as being accused by a Piemontese Priest, of Heresy and Sorcery, and at last beyond hope acquitted, he sollicited earnestly, to have a sentence juridically passed to re∣main

upon Record, and after long Sollicitation obtained it. Lastly, however he placed his supreme happiness in those imaginary Consolations, which he believed him∣self to receive from God in Prayer, and was wont to de∣spair when he found himself to want them;* 1.247 he some∣times prayed to our Lord, not to give him any inward Consolations, that so his Love might be more pure and disinteressed. Such frequent changes of Resolution, ar∣gue that the Principle of his Actions was no other than a volatile and disturbed Imagination, no fixed and stable Judgment founded on true Notions of the Nature of mo∣ral and religious Actions; much less the impulse of an in∣fallible Spirit.

There remains one Phrenzy peculiar to the Enthusiasts of the Church of Rome, which deserveth some Observa∣tion, before we close this Argument; I mean their imagi∣nary fighting with Devils, whom these visionaries Fan∣cy to appear frequently before their Eyes, to put on di∣vers Shapes, and play a thousand antick Tricks. This indeed is natural to those Enthusiasts, who propose to themselves the imitation of Legendary Saints, who in their Lives are represented to fight with Devils, no less continually than Knights Errant are in Romances to fight with Giants. Ignatius raised the whole Model of his imaginary Perfection from reading the lives of Saints; and therefore may be pardoned if he were transported with a furious Ambition of fighting Devils, or rather the Phantasms of his own disturbed Brain. The Devil it seems used to persecute both him and St. Francis most terribly; yet to spare the infirmity of these puny Saints, he never appeared to them under those monstrous shapes where∣with he was wont to terrify the ancient Saints. To them he presented himself under the shape of a Lyon, a Dragon, a Bear,* 1.248 or a Crocodile; and to St. Macarius, under the shape of so tall a Giant, that he reached Heaven; but

to our latter Saints he presents himself under a more amia∣ble shape (as knowing their weak side) either of a hand∣som Woman, or a purse of Money. Thus the Devil peeping one evening into St. Francis Cell,* 1.249 with a pretty Face and glancing Eye, excited in the poor Saint an horrible Com∣motion of the Flesh. Another time casting himself in his way, in the shape of a large purse of Money, he would have tempted him to the Violation of his Evangelical Poverty,* 1.250 by taking up the Purse; but here the Saint was too cunning for the Devil. He is aware of the Strata∣gem, forbids his Companions to take up the Purse, unless with Intention of abusing the Devil in it. The Devil smells out their design, turns into a Serpent, and runs away. Upon which St. Francis made this worthy remark; Beloved, Money is nothing else but the Devil. One Night the Devil got into his Pillow, and disturbed the good mans sleep;* 1.251 but St. Francis soon made him weary of that, for he ordered the Pillow to be taken away, and the Devil to be shaken out into no very wholesom place. Nothing without doubt can be more edifying, than to read the stratagems and counterstratagems of the Devil, and the Saints. But above all, recommend me to our Countryman St. Guthlac, who when the Devils disturbed the Workmen in building the Monastery of Croyland,* 1.252 forced them in part of Penance to build the whole Abby Church with their own hands. As soon as Ignatius was converted, the Devils endeavoured to bury him in the ruins of an Earthquake; and when that would not suc∣ceed, deluded him in appearing often in the Air before his Eyes, in a sensible Image, under the shape of a Body composed of many Stars. Ignatius for a long while knew not what this Apparition meant.* 1.253 But one day knee∣ling before the Cross, he received an internal Light, which assured him that it was no other than an Illusion of the wicked Spirit. Afterwards, whensoever Ignatius

saw it, he took his staff and brandishing it in the Air, beat the Apparition, which thereupon disappeared. For you must know,* 1.254 The Devil feared no Mortal like Igna∣tius; he trembled at the very sight of his staff, with which Ignatius was wont to drive him away,* 1.255 when he appeared to him, as he often did, under monstrous shapes. Lodging in an haunted Chamber at Barcelona, his Presence so terrified the Spirits which appeared to him,* 1.256 that they never after dared to approach that Cham∣ber. In Demoniacks, his very Name would scare the Devils,* 1.257 and make them fly before him. Nay, his very Picture at last grew terrible to the Powers of Hell, and made them fly without resistance. Even his Letters drave away evil Spirits from a Colledg, which was haunted by them, when the ordinary Exorcisms of the Church could not. As soon as the Letter was publickly read in the House, the Noise ceased, and the Spectres disappeared. St. Francis enjoyed so unlimited a Power over Devils,* 1.258 that if he commanded them in Virtue of their Obedi∣ence, to go out of possest Persons, they dared not to disobey. Particularly coming to Arezzo, which was greviously disturbed with intestine Seditions; he saw a company of Devils leaping and sporting in the Air over the City, and inciting the Citizens to mutual Slaugh∣ter. He commands Brother Sylvester,* 1.259 to command the Devils in Virtue of their Obedience to be gone quickly. Sylvester goes to the Gate, and makes Proclamation with a loud Voice. The Devils without expecting a second Summons, run away; whereupon the Citizens are presently reconciled. Poor Apollonius was forced to go farther about, when he had to do with the Devil, whom he could dislodg no otherwise than by opprobrious Con∣tumelies and Railings; or at least, by making him soundly Drunk.* 1.260 Yet this may be alledged to the Ho∣nour of the Heathen Philosopher, that he once killed

the Devil, which is more than ever our Christian Saints could perform. For aspying a little sorry Fellow to walk in the Market of Ephesus, he assured the People it was the Devil,* 1.261 and perswaded them to stone him. They do so, and then removing the Stones, instead of a Man, find only a great black Dog lying dead. How∣ever, if all which our Historians relate of Ignatius and St. Francis, be true, they exercised an arbitrary and un∣limited Power over the Devils, save only in the case of Life and Death. But see how a goodly Story is like to be marred by the Imprudence of the Relators. The Devil it seems, owed them a turn, and revenged himself upon their Memory. For the same Historians relate, that the Devil, far from being afraid at their Names, their Pictures, or their Letters, sometimes seized upon their very Bodies, and handled them very roughly. Thus St. Francis being once perswaded to betray his Hu∣mility so far,* 1.262 as to accept a Lodging in a Cardinals Palace, was at night most unmercifully beaten by the Devils, and left for dead. Ignatius was often most cruelly scourged by the Devil; more especially, one Night at Rome,* 1.263 when the Devil catch't him by the Throat, and squeezed him so hard, that the Saint straining himself to call upon the Name of Jesus, continued hoarse ma∣ny days after. However these Bastinadoes might for a while mortify the Saints, and intirely blast the re∣pute of their arbitrary command over the Devils; yet at least they conferred this benefit upon them, that hereby they more nearly resembled the ancient Heroes of the Legend; among whom the Great St. Antony un∣derwent the same fate. For unadvisedly peeping into the hole of a Rock,* 1.264 and discovering there a whole nest of Devils, the Devils sallied out upon him, and beat him so unmercifully, that his Servant carried him away for dead.

Not only in this respect were the Writers of his Life injurious to the Memory of Ignatius, in not telling their Story plausibly, and without any repugnance between the several parts of it; but also by their improvident zeal to raise the Honour and Grandeur of their Saint, have so imprudently represented many of his most illu∣strious and wonderful Actions, that we might justly su∣spect the concurrence of evil Spirits in the performance of them, if we either believed the truth of those Actions, or were ready to admit any such suspicions. When he first dedicated himself to the Blessed Virgin, as soon as he had ended his Prayer, he heard a mighty noise, the House trembled, all the Windows of the Chamber were broke, and a rent made in the Wall, which remaineth to this day.* 1.265 This Bouhours would gladly attribute to God, testifying thereby the acceptance of Ignatius his Prayers, as formerly of the Prayers of the Apostles, by a like sign. However he doth not deny that it might possibly have been caused by the Devil, who by that Earthquake endea∣voured to put a period to Ignatius his Life.* 1.266 Bussieres makes no doubt of it, but confidently affirms it to have been cau∣sed by the Devil.* 1.267 A little after the Devil excited in him an extraordinary nauseousness of the Hospital, into which he had voluntarily entred, and shame to see himself in the company of Beggars.* 1.268 At Manreze he appeared to him in the Habit of an honest Young man, disswading him from the use of so great Austerities. While he lear∣ned the Latin Tongue at Barcelona,* 1.269 the Devil, to hinder his Learning, instigated him to practices of Piety, filled him with Consolations, raised in him such tender sentiments of God, that all the time of his study was spent in devout Thoughts.* 1.270 Of the Demoniacks, which he dispossessed, some were lifted up into the Air; and himself, in time of Prayer, was often seen to be raised from the ground, and be elevated in the Air. From this pendulous posture

Procopius (a) 1.271 concludes that Iustinian the Emperor was a Devil, and no man. That Apparition of the Devils hovering in the Air before his Eyes in form of Stars,* 1.272 he mistook a long while for an Angelical Vision, and effect of the Di∣vine Favour to him. When a Spanish Maid was brought to him under the notion of a Demoniack, raging with vio∣lent contortions over all her Body;* 1.273 he asserted she was not possest, and that those extraordinary motions pro∣ceeded from a natural cause; and that if the Devil had any part in it, it was only in disturbing the Imagination of the sick Person.* 1.274 Lastly, being told of a Religious Woman at Bologna, endued with an extraordinary gift of Prayer, and having frequent Raptures and Extasies, during which she had no sense of feeling, altho fire were applied to her: he assures Ribadeneira, that God indeed did operate in his Soul, and abundantly infuse into it the Vnction of his Spirit; but that this happened rarely, and only to Persons much in favour with God: whereas the De∣vil, who could act nothing upon the Soul, (I know not how this can be reconciled with the former assertion) was wont to counterfeit externally Divine Operations, and by such appearances impose upon the Credulous. That this was the case of the Nun; as in effect it was afterwards found out, that all her pretended Holiness was but an Illusion of a Wicked Spirit. If then the Devil can externally coun∣terfeit Divine Operations, suspend the Senses, and cause extraordinary Extasies and Raptures of the Soul; and by these Impostures procure to any one a great repute of sanctity and devotion in the Church of Rome; If he can disturb the Imagination of Men, without possessing their Bodies, or taking from them the liberty of their Will; If Ignatius actually mistook an Illusion of the Devil for a Divine Favour; and was often observed in the same pendulous posture with Demoniacks; If the Devil some∣times inspired him with good Thoughts and Resolutions,

as well as at other times diverted him from them; Lastly, if it be uncertain which miraculous Actions of Ignatius are to be ascribed to God, and which to the Devil: it cannot but remain infinitely doubtful, whether God or the De∣vil had the greater share in the Actions of Ignatius; whether he acted by the power and impulse of the for∣mer, or by the assistance and suggestion of the latter.

It cannot be pretended that the Church, by giving attestation to the sanctity of his Life, and the truth of his Miracles in his Canonization, hath removed all sus∣picions of this nature, and vindicated the Memory of Ig∣natius from all possibility of disadvantageous Scruples. For till the late Jesuits of Clermont proposed their The∣ses, it never was pretended that the Church, much less the Pope, is infallible in determining matters of fact; and that the Pope in attesting the sanctity of Ignatius was actually deceived, and imposed upon the credulous World,* 1.275 I will undeniably demonstrate. In the Bull of his Canonization the Pope affirmeth, that from the time of his Conversion no word or action proceeded from him, which can be accounted a mortal Sin. Despair of the Di∣vine Mercy is by Divines commonly accounted the grea∣test of all Sins; and even this may receive greater or less aggravations as it is more or less unreasonable. Ignatius committed this sin in the most aggravating circumstan∣ces, some while after his Conversion, when he had recei∣ved frequent Illuminations from Heaven, had enjoyed in∣finite Raptures and Extasies, performed stupendious acts of apparent Charity, and undergone the most severe ex∣ercises of external Mortification; which if they be indeed acceptable to God, as the Admirers of Ignatius, and the Church of Rome imagine, might reasonably recommend him not only to the Mercy, but even the Favour of God. Yet notwithstanding all these Advantages,* 1.276 he fell into a most horrible Despair, which Bouhours thus describeth.

Soon after his penitential Austerities performed at Man∣reze, he began to be afflicted with Scruples, and want his former interior Consolations; and he finds himself precipitated into a state of desolation and darkness. His Scruples and Despair increase; He doubteth whether he had confessed all his Sins, and with all their circum∣stances, (altho his Confession had lasted three whole days.) To dissipate these Doubts, he hath recourse to Prayer; but the more he prays, the more his Doubts and Fears increase upon him. Every step he made, he thought he stumbled and offended God, imagining there to be sin, where there was not the least shadow of it; and always disputing with himself about the state of his Conscience, not being able to decide what is sin, and what not. In these conflicts of mind he groans, he sighs, he crieth out, he throws himself upon the ground like a man tormented with pain, but for the most part keeps a mournful silence. Being wont to communicate every Sunday, it now happened to him more than once, that being ready to communicate, his troubles of mind so redoubled upon him, that he retired from the Holy Table full of confusion and desolation. After many unprofitable debates, wherein his Understanding was lost, it entred into his thoughts, That obedience only could cure him; and that his pains would cease, if his Confessor should command him entirely to forget all things past. He doth so; but his Scruples continue. He redoubleth his Exercises of Piety; but finding no relief either from Earth or Heaven, he believeth that God had forsaken him, and that his Damnation was most certain. The Dominicans out of pity take him into their House, but can give him no comfort. He falls into a dark melancholly, and being one day in his Cell, he had the thought of throwing himself out of the Window to end his misery. But Heaven by force re∣strained

him against his will. Then remembring the precedent of an old Hermit, he set himself to fasting; and resolved to eat nothing till God should hear him. Accordingly he fasted seven whole days without eating or drinking, but without success. His Confessor at last commanded him to break his fast. He doth so; and is on the sudden for ever freed from all his Scruples. Cer∣tainly if all irregular conducts of the Will, be Sins, and an irrational Despair the greatest of all Sins; this of Igna∣tius was such a complicated Sin, as few examples can equal. But, it seems, Heresie alters the nature of Ver∣tue and Vice. Such a Despair in a Protestant would have deserved damnation; whereas in a Romish Saint it was so far meritorious,* 1.277 that if we may believe Bouhours, God in reward of it bestowed upon him the gift of curing Scrupulous Consciences.

Upon occasion of this ready obedience paid by Ignatius to the Commands of his Confessor, I will take farther notice of the same blind submission observed by him through the whole course of his Life. Whether the Principles of the Church of Rome do not naturally lead to such a blind obedience to the dictates of every private Confessor, and thereby resolve the Faith of all particular Christians into the private opinion of an ignorant, and perhaps Heretical Priest, I will not now enquire: but certainly Ignatius practised this blind submission in the utmost extravagance; insomuch, as if he had adhered to his own Principles, or we may judge from his other Actions, he must have renounced Christianity, and even natural Religion, if his Confessor had so commanded him. His notion of a perfect obedience, which we be∣fore mentioned, sheweth this; and his Actions put it be∣yond all doubt.* 1.278 He declared upon all occasions his re∣solution blindly to obey his Ecclesiastical Judge; and

when he preached at Venice, he proposed this as a first principle to all,* 1.279 That true Christians ought to submit themselves to the decision of the Church, with the sim∣plicity of an Infant. Being tried before the Inquisitors for no less than a capital Crime, he refused to answer till his Ecclesiastical Superiors should command him. Apollonius in a like case had refused to move his Tongue after a Vow of five years silence,* 1.280 when he was falsly accused of an horrid Crime, and in great danger of be∣ing executed. However, if it be a venial Sin for a Man to sacrifice his Life to his Folly; it is no less than a mortal one deliberately to commit an action, which he is perswaded in his own Conscience to be unlawful. Ig∣natius in his Voyage to Ierusalem thought it utterly un∣lawful, and contrary to Evangelical Poverty, to carry any Provisions along with him. Yet being resolved by his Confessor to the contrary,* 1.281 he boldly did that out of obedience, which he durst not do of himself, and made pro∣vision for his Voyage. This Folly at last proceeded so far, that renouncing the liberty of his Will, and use of his Reason, he would not venture upon any indifferent Action without consulting his Confessor: as if with St. Francis he wanted a Guardian,* 1.282 who might in all things direct his Actions, and command his Will. When an unskilful Physician in his sickness administred to him hurtful remedies, and proceeded contrary to the nature of his Distemper,* 1.283 and Ignatius fully knew all this; he would not once open his mouth against it, because he esteemed it meritorious, and a point of Religion, to obey in all things. When he was unanimously elected General of his Order by a method of Election which himself prescribed; he refused to accept the Office, unless he should be commanded by his Confessor. So the Iew re∣fused to go on Shipboard on the Sabbath-day, till he was

beaten thither by the Janizary whom he had hired to do it.

If then an irrational despair of the Mercy of God, and an intire Renunciation of the use of Reason, may be accounted Sins; we have abundantly demonstrated the Pope to have been widely mistaken in celebrating the Sanctity of Ignatius. If we should carry our En∣quiries yet farther; we might perhaps discover other no less Infirmities, which would ruin the supposed Sancti∣ty of Ignatius, and the Truth of the Papal Assertion of it, at the same time. We might suspect him to have been guilty of many other Vices after his Conversion: For before it,* 1.284 all Writers allowed him to have been abandoned to the utmost degree of Debauchery and Immorality. His mean and unworthy thoughts of the Nature and Excellency of God, appear from many Actions before related, and may be farther manifested from his frequent imagining to see God and the Holy Trinity, before his Eyes, in a corporeal Representation; from his endeavouring to bribe him in favour of his Or∣der, by offering up to him three thousand Masses,* 1.285 and from his seeking to acquire the favour of God, by the practice of foolish Superstitions. We cannot but su∣spect him to have been inclined to Revenge and Cruel∣ty, if we remember that all the Ships,* 1.286 Passengers and Mariners, which refused to carry him gratis, going and returning from the Holy Land, were cast away; that Lopez Mendoza, for slightly reviling him, was in a few hours burnt to Ashes. That when General of his Order, he frequently chastised the Novices so severely with his own hands, that some of them died of the blows, by the Attestation of Hoffoeus * 1.287, a professed Jesuit in his own Colledg, and an Eye-witness; and that all this is confirmed by the Testimony of Salmanassar, a Jesuit of

Naples, who describes Ignatius to have been of a fierce, severe, and cruel Disposition. His turbulent and un∣quiet Temper appears from his being condemned in the Colledg at Paris,* 1.288 to be whipt publickly for distur∣bing his Fellow-Students; and from his valedictory form, wherewith he dismissed all the Fathers of his So∣ciety, whom he sent in Mission,* 1.289 Ite omnia accendite & inflammate. Go, put all in Flames, and set the World on Fire: Words, which I suppose he used in Emulation of St. Dominick;* 1.290 whose Mother, while yet with Child, dreamed She had a Whelp in her Belly, carrying a Torch in his Mouth, which set the whole World in Flames. That Ignatius was addicted to Lying and Equi∣vocation, may be suspected from his behaviour to his own Brother, who perceiving him fallen into a religi∣ous Phrenzy at his first Conversion, was resolved by all means to divert it. Ignatius not knowing how to leave his Brothers Castle of Loyola handsomely,* 1.291 without dis∣covering his Intentions, borrows a Horse, and a Ser∣vant of him, assuring him that he went only to visit the Duke of Naiara, their Neighbour. Being at some distance from the Castle, he sends back the Servant, and rides away to Montserrat, where he enters upon a religious Life. After many years, returning in triumph to Loyola, he takes up his Lodging in an Hospital; but at last being overcome by the earnest Importunities of his Brother, promiseth to him faithfully to lodg with him in the Castle.* 1.292 He goeth thither, lodgeth there one Night, and next Morning betimes steals back to the Hospital, thinking he had now fully satisfied his Promise; and refuseth ever after to return. Lastly, however the Writers of his Life pretend him to have been by a special priviledg freed from all carnal Con∣cupiscence,* 1.293 (which Philostratus * 1.294 also reports of Apollo∣nius;)

we have no small reason to suspect the contrary; For from his Conversion to his Death,* 1.295 he never dared to look any Woman on the Face; which argues him to have been conscious of his own Infirmity, and to have feared the Temptations of their Beauty: And even after that Vision of the Blessed Virgin, wherein this extraor∣dinary gift of Continence is pretended to have been conferred on him;* 1.296 Bouhours confesseth him to have had a secret Inclination for a Lady of Quality.* 1.297 St. Francis had the same bashfulness. He never durst look upon a Woman; and no wonder; for the very thoughts of them so terribly tormented him, as created to him no small perplexity: in proof of which I will crave leave to pre∣sent the Reader with this following Story.* 1.298 The Devil one night putting on a handsom Face, peeps into Saint Francis's Cell, and calls him out. The Man of God pre∣sently knew by revelation, that it was a trick of the Devil, who by that Artifice tempted him to lust: yet he could not hinder the effect of it. For immediately a grievous temptation of the flesh seizeth on him. To shake off this, he strips himself naked, and begins to whip himself fiercely with his Rope. Ha, brother Ass, saith he, I will make you smart for your rebellious lust: I have taken from you my Frock, because that is sacred, and must not be usur∣ped by a lustful Body. If you have a mind to go your ways in this naked condition, pray go. Then being animated with a wonderful fervour of spirit, he opens the door, runs out, and rowls his naked Body in a great heap of Snow. Next, he makes seven Snowballs, and laying them before him, he thus bespeaks his outward man. Look you, this great Snowball is your Wife, those four are two Sons and two Daughters; the other two are a Man and a Maid, which you must keep to wait on them. Make hast and clothe them all, for they dye with cold: But if you

cannot provide for them all, then lay aside all thoughts of marriage, and serve God alone. This was honestly said: no expedient of Fornication thought on, when Marriage was rejected. Now see the merits of rowling naked in the Snow. The Tempter being conquered, departs, and the Saint returns into his Cell with triumph; that is in plain English, his Courage was cooled; and Brother Ass benummed with cold.

Not only may the Immunity of Ignatius from all mor∣tal sin after his Conversion be denied; but even his Since∣rity through the whole conduct of his Life may be called in question. We before observed him to have been acted with an ambitious Spirit, which might prompt him to undertake any Artifices tending to increase his Reputa∣tion; and if any thing was wanting to render him a compleat Impostor, it was only defect of Wit. Yet in many of his Actions we may plainly discover the foot∣steps of an Impostor, who designed to raise his Honour upon the credulity of Mankind: Thus it may be obser∣ved, that for many years after his Conversion he applied himself to infuse his Notions into Women and Young men, taking advantage from the weakness of Sex, or inexperience of immature Judgment. Agnes Pascall, Isabella Rosella, and some Ladies of Alcala, were in a manner his only Disciples before his remove to Paris. These were the only Witnesses of his Miracles, and Ad∣mirers of his Sanctity. At Paris he sets upon, and af∣ter a long canting and earnest sollicitations gains, to him Peter Faber,* 1.299 a poor Spanish Youth, in whom were senti∣ments of Vain-glory. Xaverius, a generous Soul, but who was naturally vain, and loved ostentation; a Young man, who filled with an innate tumour of vanity and pride, fed himself with Chimeraes after the custom of ambitious Men, and framed to himself the obtaining of great advantages

upon the least appearances: Nicholas Bobadilla, a poor Young man, whose necessities forced him to cast himself upon Ignatius: Rodrigues, who had been long possest with the same ambition of preaching in the Holy Land: Iames Lay∣nez, and Alphonso Salmeron, the first 21. the other 18 years old. These were the only Disciples he gained at Paris, and the first six Companions of his Order. To this we may add his resuming his discalceate Habit after a long intermission at his return into Spain; which ten∣ded only to raise to himself an opinion of extraordinary sanctity among his credulous Countreymen; his artifice of framing his Countenance, as himself pleased, and oc∣casion required:* 1.300 his canting upon the greater glory of God, which served as a preface to all his Words and Actions: his pretended desire of resigning the Generalty of his Order, when he knew that it would not be per∣mitted; his flattery of Great Men, whom he continu∣ally praised, but winked at their faults, and never bla∣med them, altho their Actions and Behaviour were con∣demned and decried by the unanimous consent of all men. Lastly, to produce one Instance of a just sus∣picion of Imposture in performing Miracles, I will re∣present it in the words of Vitelleschi. (a) 1.301 At his last Voyage into Spain, one night the Saint did a great Mi∣racle. The People flocking to his Chamber, and staying with him late, he desired them to withdraw, and carry away the Candle with them, saying, God can enlighten the darkness of the night. When they were gone, Ignatius fell to praying loud. The People after some while return; and peeping through the Keyhole, see a light in his Chamber. He that will not suspect some artifice in this matter, may safely believe all the Fables of the Alcoran. If Ignatius wanted a light in his Chamber, why did he order the People to carry away the Candle with

them? If he intended to perform a Miracle, why did he not suffer the People to stay, and be spectators of it?

But, what if after all, Ignatius should be found an He∣retick? He would ill deserve the dignity of a Saint; and at the next reformation of the Calendar, might be per∣haps expunged out of it It seems St. Francis was some∣what inclined to Heresie, and no thorough Catholick. For his Epistle to the Priests of his Order is prohibited in the Index Romanus: (b) 1.302 and he is known to have laid those Principles of Evangelical Poverty, which af∣terwards founded the Heresies of the Fratricelli and Be∣guini, or Beguardi. This Opinion of the perfection and excellence of Evangelical Poverty, was common both to Ignatius and St. Francis; and was condemned as erro∣neous and heretical by Pope Iohn XXII. But the charge of Heresie falls much more heavy upon Ignatius. For he believed Scripture to be the only Rule of Faith: a Doctrine which passeth among our Adversaries for a rank Heresie. For magnifying the greatness and per∣spicuity of the Divine Illuminations and Revelations con∣ferred on him,* 1.303 and boasting that he received the know∣ledge of Christianity not from the ordinary Rule of Faith, but by extraordinary Illumination, he was wont to use these words:* 1.304 That if the Articles of Faith had never been recorded in the Scriptures (or as another Author (c) 1.305 expresseth it) altho no Monuments or Testimonies of the Christian Religion had remained, he should still have believed them; and that even had the Scriptures been lost, no part of his Faith had been diminished. Which manifestly supposeth him to have believed that the knowledge of the Christian Religion must necessa∣rily be received either from the Scripture, or from ex∣traordinary Illumination, and that there was no medium,

which might serve the ends of a Rule of Faith. Besides all this,* 1.306 Ignatius pretended that in Prayer his Soul acted passively, not actively, and did no∣thing but receive the influences of the Spirit; and upon the authority of a personal Apparition,* 1.307 be∣lieved that the Flesh of the Blessed Virgin was con∣tained in the Eucharist in the Flesh of her Son there substantially present. Now among the Arti∣cles of Molinos, condemned last year in the Inquisi∣tion at Rome, one is, that in contemplation the Mind acts purely passively, not actively: and one of the pretended Opinions of Signior Burrhi,* 1.308 con∣demned of Heresie by the Inquisition, and which he was forced to recant in the Year 1668. was, That the consecrated Host hath in it the Body of the Mother, as well as of the Son. If Ignatius had lived at this time, I do not see how he could have escaped being condemned for an Heretick by the Inquisition.

It will be no small confirmation of the truth of whatsoever I have hitherto observed or advanced concerning Ignatius, if it be proved, that in his life-time he was esteemed an Enthusiast, an Impo∣stor, and a Heretick, by many sober, indifferent, and learned Men of the Church of Rome; if he was censured as such by the publick Tribunals of the Church; and suspicions of this nature often entertained of him by whole multitudes of his Hearers. Saint Francis at his first conversion was esteemed to be a Mad-man by his Father, who therefore put him in Chains, and shut him up in a dark Room, to cure his Distemper. His Towns∣men of Assisium entertained the same opinion of him, where the Rabble commonly persecuted him

whensoever he appeared in publick, with stones and dirt,* 1.309 and followed him with loud outcries; Civi∣lities which both himself and his Disciples often received in other Cities of Italy, when they first began to preach. Ignatius fared no better. His own Brother, far from esteeming his Conversion a work of Heaven, told him it was only the effect of a melancholy distemper,* 1.310 which betrayed him to extravagant courses. The People of Manreze, where he vented the first heat of his Devotion in won∣derful Austerities, thought him a Fool and a Mad∣man; insomuch, as whenever he appeared in the Town, the Children pointed at him, threw stones at him, and followed him in the Streets with shouts and outcries.* 1.311 Going into the Holy Land to preach the Gospel, the Franciscans, far from believing him to have received a Divine Mission, charged him to depart on pain of Excommunication. At Alcala he was suspected by some of Sorcery, by others of Heresie, and put into the Inquisition for a Visio∣nary; but at last acquitted on condition of deser∣ting his extravagant methods of Religion. Soon after, he is clapt into the Inquisition a second time, for instilling foolish Principles into his Hearers; and when he removed to Salamanca, both he and his Disciples were put in Chains by the Inquisition there, as Hereticks and Seditious Persons; and not absolved, but upon condition of preaching no more. Soon after his arrival at Paris,* 1.312 he is accused to the Inquisitors for seducing Young Scholars; but by the intercession of Friends dismissed. After some time he is sentenced to be whipt publickly in the Hall by the Regents of his Colledge upon the same account; and before his departure accused a second

time of Heresie to the Inquisitors, chiefly for his Book of Exercises, which his Enemies called the Mysterious Book.* 1.313 At Venice he was decried as an Heretick, and a dangerous Impostor; and by some accused to have a Familiar,* 1.314 which informed him of all things. At Rome both himself and his Com∣panions were accused of Heresie by a famous Pie∣montese Priest;* 1.315 and were esteemed by the People to be Hypocrites and false Prophets.* 1.316 No body, for a while, dared to appear in the company of such mise∣rable wretches, whom they thought to be destined to the Stake. When he first proposed the erection of his Order to the Pope; the Cardinals generally dis∣approved and opposed it. After it was approved, it met with great opposition in France, in his life∣time. Many decried it as monstrous,* 1.317 and said, that he who had set it on foot, was a little Spanish Vi∣sionary. Lastly,* 1.318 his Book of Exercises was accused of Heresie in Spain by the Learned Melchior Ca∣nus; who asserted it to be the work of a Brain∣sick Enthusiast. From this universal contempt of Ignatius in his life-time, and frequent suspicions of Heresie, Enthusiasm and Sedition, entertained of him by the Governours of the Church, it may be farther evinced that all the Reports of his Mira∣cles are absolutely false, and either not yet inven∣ted, or generally disbelieved at that time. For it is not credible that such contempt should attend him, or such suspicions be entertained of him, if he had indeed performed so many and so great Mi∣racles.

It remains that we examine the truth of these Miracles more particularly by some general Obser∣vations, which may be framed of them. It might

indeed be sufficient to oppose to them, what Euse∣bius (a) 1.319 doth to the Miracles of Apollonius, that we are not inclined to believe them: but because our Adversaries are not ashamed to produce them as undoubted arguments of the truth of their Cause, I will oppose some few Considerations to them. And first, it may be enquired, To what purpose should God work so many Miracles in the midst of Christian Countries, many Ages after the Faith had been fully setled in them? Were those Coun∣tries devoid of true Religion? This is not preten∣ded. Was the Church of Rome at that time grievi∣ously corrupted with Errors and Superstition? This our Adversaries will by no means allow. Or lastly, Did the Evangelical Counsels of Poverty, Absti∣nence, Humility and renunciation of the World, which were the grand Topicks of Ignatius, want the recommendation of Divine Miracles?* 1.320 This Ig∣natius himself would not approve: For he was wont to say, that if Miracles were to be desired of God, they were much rather to be desired in confirma∣tion of the Precepts, than of the Counsels of the Gospel. It remains therefore that God should per∣form all these Miracles meerly in testimony of the extraordinary Sanctity of Ignatius, to manifest his favour to him, and procure to him honour and esteem among all Christians; a Design so unwor∣thy of God, and contrary to the excellence of his, and imperfection of our Nature, that the very pre∣tence of it is an unpardonable boldness, and a ma∣nifest argument of Imposture and immoderate Am∣bition; and that even altho we should allow Ig∣natius to have been indeed as great a Saint, as the Writers of his Life do represent him. And

therefore the Author of the Opus Imperfectum upon St. Matthew,* 1.321 argueth excellently, that there is no way now left to find out the true Church, or the true Faith, but only the Scripture; that at the first Institution of the Gospel, it was known indeed by Miracles, who were true, and who false Christi∣ans; since the latter could either perform no Mira∣cles, or none such as the former did: For the Mira∣cles of true Christians were perfect, and tended ra∣ther to the use and Interest of the Church, than to procure the admiration of the World; whereas the Miracles of false Christians were imperfect, and of no use, and tended wholly to raise admiration. By this means true Christians might formerly be discer∣ned from false: But now all working of Miracles is cea∣sed, and is found only among false Christians, among whom Miracles are yet feigned to be wrought; as St. Peter (cited by St. Clement) assureth us, even the Power of working true Miracles shall be given to Antichrist. This Passage is so offensive to our Adver∣saries, that it is ordered to be expunged in the Indices Expurgatorii, and was accordingly left out in all subsequent Editions, till it was restored by Fronto Ducoeus.

If yet the Church of Rome will pretend her Miracles to be true and real; we are content, provided she assumeth the title affixed by St. Pe∣ter, and this Author, to the Workers of true Miracles in latter Ages. If She refuseth the Title, She renounceth her claim to Miracles. But the Temptation of lying and feigning Miracles for the Reputation of an Order, is in that Church far more perswasive than the evidence of Reason. A Catalogue of Miracles is as necessary to a Romish

Saint, as a list of wonderful Cures is to a Moun∣tebank; no Canonization can be obtained without them. When Ignatius therefore was to be promo∣ted to the dignity of a Saint, his Disciples set their Inventions on the rack, to raise a Fund of Miracles; every flying Report was taken up, and every Old womans Tale advanced into a Miracle: and the most Illustrious wonders of his Life then first feigned without any ground. This the Ho∣nour of the Order required, to which all conside∣rations of Truth and Honesty were betrayed, that so the Founders of it might be rendred no less Il∣lustrious, than those of other more Ancient Or∣ders by an equal number of Miracles and Prodi∣gies.* 1.322 Vitelleschi produceth a Catalogue of 140 Miracles wrought by Ignatius in divers parts of the World, drawn from the Registers and Pro∣cess of his Canonization; He cured Twenty five Persons of divers Mortal Diseases; Ten of Diseases apparently incurable; Thirteen of Blindness; Nine∣teen of Collick, Head-ach, Tooth-ach, and Belly-ach; Four of the Stone;* 1.323 One of the Plurisie, &c. That the far greatest part of these Miracles were feigned many years after his Death, we have just reason to suspect; for when Ribadeneira, who was his familiar Companion, first published his Life, in the Year 1572. he made a long Apology in it, in defence of Ignatius; maintaining that it was no way derogatory to his Sanctity, that he had performed 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 to us a long Catalogue of the Miracles of Igna∣tius, but withal confesseth, That the Reason why

he had not inserted them in the first Edition,* 1.324 was because they were not then sufficiently certain and uncontested. Now it cannot be imagined, how the Miracles of Ignatius, who died in the Year 1556, should be unknown, or at least uncertain, Sixteen years after, when the Memory of them was yet fresh, if any such indeed there were; and after Fifty four Years, when the greatest part of the Witnesses must be supposed to have been dead, should be advanced to undoubted Certainty? In like manner, Maffeius writing the Life of Ignatius, in the Year 1605, when his Canonization was not yet thought on, relates very few Miracles per∣formed by him;* 1.325 and concludes in these words, Beside these, many other wonderful actions are related of Ignatius, which because they are not sufficiently certain, I thought not fit to insert; especially, since the holiness of famous men consists not so much in Signs and Miracles, as in the Love of God, and Inno∣cence of Life.* 1.326 And after all, Bussieres confesseth, That many wonderful things related of Ignatius in his Life, written by Nierembergius, are by no means testified with incontestable Proofs; and that we may justly doubt of the Truth of them: But however Ribadeneira and Maffeius knew very few Miracles of Ignatius; later Writers had abun∣dant Information of them. At the Examination preceding his Canonization, in the Year 1609, Bouhours (a) 1.327 tells us, That 660 (Bussieres (b) 1.328 665) Witnesses, juridically interrogated, deposed concerning the Holiness of his Life; and that 200 Miracles well attested, were produced at the same time; altho Vitelleschi (c) 1.329 assures us, That 13 Years after, at his Canonization, no more than

140 Miracles could be heard of, when he saith that 175 Witnesses were examined by order of Grego∣ry XV. Two or three years after Vitelleschi, comes out the Glory of Ignatius * 1.330, which enlargeth the number of the Miracles to above 200. and the Wit∣nesses to 675. Now even altho we should take the lesser Account, it is utterly incredible, that so many Witnesses of the Miracles and Holiness of Ignatius should be alive in the year 1622. 66 years after his Death. If it be a merit to believe Contradictions in Faith, it is none to believe lies in History. The Mi∣racles of St. Francis and Apollonius, labour with the same difficulties; for to mention no more of St. Francis, than the Miracle of the Five Wounds of Christ imprinted in his Body, which however Bona∣venture, proposeth it as a thing past all dispute, and attested by Infinite Multitudes of Spectators; it is certain, that presently after his Death, Pope Gre∣gory IX. would not believe one word of it;* 1.331 inso∣much, as the poor Saint was forced to appear to him in the Night, and draw a whole Porringer of Blood out of the Wound in his side, to convince him of the Truth of it.* 1.332 As for Apollonius, Moeragenes, who was Contemporary to him, and writ his Life immediately after his Decease, knew little of his Miracles; Philostratus comes a hundred years after, and giveth a large Legend of them; altho at last, he confesseth himself to be so far ignorant of his Actions, that he knows not whether he died Eighty, Ninety,* 1.333 or an hundred years old, and by what kind of Death. Philostratus himself pretends no more than one Person to have been raised from the Dead by Apollonius;* 1.334 and even relates that so doubtfully, that he delivers it as his own Opinion, that the

Person was not really dead. An hundred years after him,* 1.335 Vopiscus doubted not confidently to assert, that Apollonius raised to life many dead Persons. But Mira∣cles may so easily be obtruded upon the World, after a long distance of time, and are so securely received by the credulous Multitude, that nothing less than a strict Examination can defeat the hopes of Impo∣stors, and confute the Lies of their devoted Histo∣rians.

If all the Miracles of Ignatius in general, want a sufficient Attestation, much less will those deserve our Belief, the Truth of which was never attested by any Spectators, but depends upon his own sole Credit and Authority; and that, not only because it is unreasonable to believe a Person witnessing in his own Cause; but chiefly, because it is foolish to imagine that God should concur with Ignatius, to work Miracles in secret, which could tend to no other end, than to foment his vain glory by increasing in him an Opinion of his own Merits. Yet if we examine his Miracles, we shall find ma∣ny of them attested by his own sole Authority. All his Illuminations and Visions were of this Na∣ture; of which none could be conscious besides him∣self. When in his Journey to Rome, he stept alone into a little ruinous Chappel, and there enjoyed that wonderful Vision of the two first Persons of the Trinity,* 1.336 Vitelleschi tells us, that he was envi∣roned with a great brightness. This could depend only upon his own Testimony; as also the hover∣ing of a flame of Fire over his Head, like the Clo∣ven fiery Tongues of the Apostles, while he writ the Constitutions of his Order in his private Chamber; and indeed,* 1.337 Bouhours pretends to no other Testi∣mony

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of this Miracle, but only saith it appears from a Paper-Book, writ with his own Hand. His driving away Devils from an haunted Chamber, and producing a light in his Chamber, when he had commanded the Candle to be carried away, which we before mentioned, are of the same nature. Thus St. Francis, while he prayed alone in Woods, or solitary Places, was wont to be raised from the Ground, and continue in that pendulous Posture, environed with a bright Cloud.* 1.338 His five Wounds in the likeness of Christ's, he received in secret, and would never shew them to any but his own Confi∣dents. St. Mary Magdalen Pazzi, was yet more care∣ful to prevent any discovery of her Imposture.* 1.339 She pretended to have the five Wounds of Christ engra∣ven in her Heart. It is more than probable, that if her Heart had been opened, they would have disap∣peared, and must have been searched for in her disturb∣ed Brain.

It would be no less irrational blindly to believe those Miracles of Ignatius, which are delivered to us upon the Testimony of one single Witness; who possessed perhaps with a vast Opinion of his San∣ctity, fancied somewhat extraordinary to be in all his Actions, and mistook every Motion for a Mira∣cle, to which himself could not assign a Cause. Not to say, That in some Persons the Vanity of lying and spreading wonderful Reports, surmounts all considerations of Shame and moral Honesty. That he was often raised from the Ground in Pray∣er, and continued in that pendulous Posture in the Air, is delivered to us upon the sole Authority of Iohn Pascal, a poor ignorant Youth, his Chamber-fellow at Barcelona;* 1.340 who thought sometimes, that

he saw him elevated from the Ground, and sur∣rounded with Light, when he arose in the Night to pray. The Widow and Children of this Pascall deposed upon Oath,* 1.341 that they had heard their Hus∣band and Father say, that he had often seen Igna∣tius in an Extasy, environed with Light, raised from the Ground five or six Yards high. This was admitted as an undoubted Testimony, and most cer∣tain proof of a prodigious Miracle;* 1.342 altho, if we remember that Pascall's house was a poor Cottage, and that another Author assures us, that he always lodged in a low Chamber, which could not admit any such Elevation of his Body; we shall have great reason to suspect the Miracle. However it is irra∣tional to imagine God the Author of so unuseful a Miracle, which could tend only to make the foolish Saint believe that God heard him better hanging in the Air, than kneeling on the Ground. That Miracle was more notorious, which Lucian * 1.343 assures us, he saw publickly performed in the Temple of Hierapolis, of the Image of Apollo, hanging for some while, and caried about in the Air; yet must we ascribe it to any thing else, rather than the Divine Omnipotence. The same Pascall being re∣duced to great Necessity after the Death of Ignatius, and imploring his Assistance one morning in a Church,* 1.344 heard a melodious sound, and saw Ignatius appearing attended with a beautiful train of young Clergymen. After a while, the Canons enter to sing Mattins, see no Apparition, but find Pascall transported into an Extasy with the Imagination of it. The frequent Splendor and supernatural Brightness of his Face is no better attested.* 1.345 Isabella Rosella, a credulous Woman, fancied she often saw it at Bar∣celona,

while standing amidst a croud of People, he heard Sermons in the Church; altho no other Per∣son present could perceive any such thing. In Spain, two Women of his Kindred peeping through the Keyhole, while he prayed, saw his Countenance enflamed, as with a Fever; for it shined with such a Light, that it dazled their Eyes.* 1.346 Being once at the point of Death, as he expected Extreme Unction, his Health was miraculously restored to him. Vitelleschi ‖ 1.347 confes∣seth that this Miracle would never have been known, had not his good Hostess by great fortune been in the Chamber with him, at that very juncture of time. This consideration also defeats the credit of the great∣est part of Apollonius his Miracles, being known only to his confident Damis; with whom being chained in Prison, he drew his Leg out of the Chain, and shewing it unchained to Damis,* 1.348 immediately put it in again; by which Miracle he was first convinced, that somewhat Divine, and more than Human, was in Apollonius. The Miraculous Splendor of his Face, was better attested, if we may believe Philostratus * 1.349, for while he was led to the Tribunal of Domitian, the whole People of Rome saw and admired it. This also ruins the Authority of St. Francis's Miracles, the far greater part of which were performed by him after his Death, in Apparitions to sick Persons; Apparitions which are owing only to the disturbed Imagination of the foolish Votaries,* 1.350 first desiring his assistance, and then fancying him to be pre∣sent.

Such Miracles as these have nothing extraordi∣nary in them, and are fitted only to amuse the ignorant part of Mankind, who not knowing their natural cause, recur to the Divine Power. Many

Miracles of Ignatius lay open to the same Obje∣ction; and may be rationally solved without any deep Philosophy. All his Apparitions after death, and Cures of sick Persons making their applica∣tion to him, and other like Miracles, which fill up the far greater part of his Legend, are of this nature. The former may be ascribed to the whim∣sies and vapours of a disturbed Brain; the latter to the effect of Chance, altho even the strength of imagination may not a little concur to the happi∣ness of the effect. If among a thousand Persons, which implore the assistance of Ignatius in any sickness, danger, or undertaking, one hundred re∣cover, escape, or obtain their desire; a blind Cre∣dulity shall ascribe the whole event to the mira∣culous Power, and wonderful Benignity of the Saint; altho in all appearance the Invocation of Aesculapius, Mahomet, or Don Quixot, had produced the same effect. As for the remaining nine hun∣dred which obtain not the grant of their Petitions; their unhappiness shall be ascribed to their want of Faith, to the coldness of their Devotion, and per∣haps to the multiplicity of business wherein the Saint was then engaged. Thus Miracles can ne∣ver be wanting to a Romish Saint, when once the People are perswaded to offer up their Petitions to him Many even of the most illustrious Mira∣cles performed by Ignatius in his life-time, may be resolved into the same cause; and when examined, will be found to have nothing worthy admiration in them. I will instance but in one, the raising of a man from the dead at Barcelona, which all the Writers of his Life magnify as a great Miracle. The case was this. A Man had hung himself in

the House where Ignatius lodged. Ignatius comes hastily into the Chamber, and cuts the Rope. The Man revives, but had already so far weakned the union of Soul and Body, that his life could be con∣tinued no longer, than while he confessed, and com∣mended his Soul to God. Here is nothing extra∣ordinary in all this; but only an impertinent Story magnified and exalted into a Miracle in imitation of those frequent Fables of Legends, which to ag∣grandize the Power of Priests, represent them saving the Souls of Men by some pretty Artifice perfor∣med in a minute, without any concurrence of them∣selves, and sometimes even against their wills. Thus Pope Gregory by one short Prayer translated the Soul of Trajan the Emperor from Hell to Heaven; and St. Dunstan did the same kindness to King Ed∣gar, when they least thought of it.* 1.351 But St. Patrick did somewhat more majestick, when he raised from the dead Glasse a Pagan Giant in Ireland, an hun∣dred foot high, after he had been dead one hundred years; and having baptized him, sent him back to his Grave with assurance of Salvation. St. Be∣nedict used a more compendious way; who, when any of his Monks died in a doubtful state, as to their future Happiness, laid the consecrated Host upon the Breast of the dead Body,* 1.352 which imme∣diately opened it self to receive it; and then all was safe.

There are other Miracles ascribed to Ignatius, which may be evidently convinced of falsehood and forgery; and if this Charge be once proved, the credit and authority of all his other Miracles is intirely overthrown. It would be highly unreaso∣nable in a Cause of so great moment to admit the

testimony of a Witness once convicted of Perju∣ry, since all his Miracles are equally founded upon the same Authority; and a voluntary Fraud proved in one case, will subject the whole Relation to a just suspicion of the like Imposture. Thus it is suf∣ficient to oppose to all the Miracles of Apollonius, that Damis his Companion, from whose sole Au∣thority Philostratus professeth to receive them, hath wilfully obtruded an evident Fable upon the World, in relating that the Constellation of the Bear cannot be seen in the Red Sea,* 1.353 where he remained with Apollonius many months, and could not be ignorant of the truth of that matter. To this we may add, that whereas Apollonius pretended, and Philostratus (a) 1.354 relates of him, that by an extraordinary gift of God he understood all Languages, and as Por∣phyry (b) 1.355 would perswade us, even the Language of Beasts and Birds; yet when he came into India, he was forced to make use of an Interpreter, by the confession of the same Historian (c) 1.356. That the History of Ignatius▪ his Miracles receiveth the same prejudice from the disagreement and contrariety of the Historians, I will briefly demonstrate in some few Examples.* 1.357 His Conversion is commonly re∣presented to have been begun by a Vision of Saint Peter touching his Wounds, and healing them im∣mediately.* 1.358 Yet Bouhours confesseth the Cure was not yet performed of many weeks after this sup∣posed Vision, and at last so performed, that a visible deformity and perpetual lameness remained in his Leg:* 1.359 altho Vitelleschi proposeth it as a certain rule of Miracles, that they are ever perfect, and in no∣thing deficient. At Barcelona Ignatius was so grie∣vously beaten by some Ruffians, that he underwent

great danger of his life. His recovery is ascribed to a glorious Miracle by Vitelleschi;* 1.360 who relates, that after thirty days sickness, being now at the point of death, he was miraculously in a moment restored to perfect health. In opposition to this Bouhours (a) 1.361 and Bussieres (b) 1.362 maintain, that he hardly recovered his health after fifty three days sickness and pains. Ribadeneira (c) 1.363 relates many Miracles performed by the Reliques of his Gar∣ments, which Vitelleschi (d) 1.364 saith that the People with great reverence and devotion divided among them. Maffeius (e) 1.365 and Bouhours (f) 1.366 on the con∣trary assure us, that the Fathers of the Society would not suffer the least part of his Garments, nor any other Relique, to be carried from his dead Body. To name no more, the Case of Ignatius his Horse, which carried him from Paris to Spain, is much to be lamented, the poor Beast having suf∣fered great loss of reputation from this disagreement of Historians.* 1.367 For however one relates, that being left by Ignatius to an Hospital, the People looked on him with so much reverence, that no man da∣red to use him afterwards, but that as a sacred Horse he was preserved in ease and good pasture all his life;* 1.368 another degradeth him to the ever∣lasting drudgery of carrying Wood for the poor People of the Hospital of Aspeitia.

Those Miracles, which I have hitherto mentio∣ned, may be justly rejected, as wanting that due attestation and authority, which are necessarily re∣quired to create a rational belief of them. But there are others, which the greatest Authority up∣on Earth, even the united testimony of the whole World, cannot render credible; I mean such as in∣clude

contradictions in them, and are destructive of those evident Ideas of created beings, which are common to all Mankind. Such Miracles, while we act rationally, we cannot believe, even altho ten thousand other Miracles should be wrought in confirmation of them.* 1.369 If Philostratus tells us, that Apollonius standing before the Tribunal of Domitian rendred himself invisible,* 1.370 disappeared, and in a mo∣ment removed himself to Puteoli; if the Legend re∣lates how the Soul of St. Benedict was seen ascen∣ding into Heaven by the Bishop of Brixia, and a Priest of Tibur at the same moment. If Baccius (g) 1.371 pretends that St. Philip Neri was frequently present in distant Pla•••••• at the same time; or if Bonaventure (h) 1.372 writeth that St. Francis was bodily present at Assisium in Italy, and at Arles in France, in the same moment; that he could turn himself into the shape of a Cross,* 1.373 and be present at several Chapters of his Order at the same time; and that his Soul was seen flying into Heaven in Mount Garganus,* 1.374 and Terra di Lovoro, at the very same point of time; and other Miracles of this nature be obtruded on us; it is sufficient to oppose to them their absolute impossibility, and not descend into a particular examination of the Authority which attests them.* 1.375 Thus the Soul of Ignatius is reported at the very same instant, in which it was separated from the Body at Rome, to have appeared to a de∣vout Widow, called Margaret Gigli, at Bologna. A Soul can no otherwise appear, than by moving matter, whereby it may strike the Senses of living Persons. Now that a Soul should move matter in two distant Places at the same time, is no less

impossible, than that a Body should be in two places at the same time. That the Soul should in a moment remove its Operation from Rome to Bologna, is no less inconceiveable; not to say that it is contrary to the Philosophy of the Schools, which Ignatius, who received (a) 1.376 his Philosophy from Divine Illumination, so far embraced and ad∣mired, that he accounted the least opposition of it no less than Heresie; and threatned (b) 1.377, that if he lived a thousand years, he would never give over crying down all novelties in Divinity, in Phi∣losophy, and even in Grammar. I know not what Philosophy taught these Historians,* 1.378 that the Devil knows future Contingencies; but surely no Divinity will allow it. Yet are we told a goodly Story, how the Devil, after Ignatius his death, but be∣fore his Canonization, cryed out of the Body of a Doemoniack;* 1.379 that Ignatius his greatest Enemy now led a blessed life in Heaven, and should shortly be Canonized on Earth. But to compleat the absur∣dity of Ignatius his Miracles, and advance their con∣tradiction to the Laws of Nature beyond all com∣parison; the Writers of his Life pretend him to have been bodily present in two places more than nine hundred miles distant at one and the same time:* 1.380 and produce this one Example of it. Leonard Kesel, a Jesuit of Colen, passionately desired to see Ig∣natius while yet alive; and therefore writing to him earnestly, desired him to give him leave to come to Rome. The Saint forbid him to come, assuring him, that if his sight was necessary, God would provide a way for it, without putting him to the trouble of undergoing so long a Journey. This Answer

seemed enigmatical to Kesel; yet he contented him∣self, and expected the event. Upon a day then, when he least thought of it, Ignatius entred into his Chamber at Colen; and having talked with him for some while, disappeared, leaving him wonder∣fully comforted with this prodigious visit. It seems, Romantick Negromancers, our Modern Witches, and Romish Saints,* 1.381 are all alike famous for making themselves invisible, and flying in the Air. Saint Francis frequently rid through the Air in a fie∣ry Chariot; and Saint Dunstan, while yet a Boy, flew down from the top of Glastenbury Church: but Abaris, the Disciple of Pythagoras, and Priest of Apollo, among the Scythians, outdid them all; who taking an Arrow out of Apollo's Temple, rid up∣on it in the Air over all the World,* 1.382 past Seas, Rivers and Deserts; performed Miracles, and did such Wonders, as no Romish Saint-Errant did ever equal.

Miracles including such contradictions, as that one individual Body can exist in two distant places at the same time, ought in no case to be believed; but there are others, which however implying no contradiction, include somewhat monstrous in them, and carry such an air of incredibility, that nothing less than the utmost evidence of sense can induce the mind to assent to them. The Miracles of Christ and the Apostles were indeed beyond the ordinary power of Nature; but yet were not so extrava∣gantly stupendious, as might affright no less than perswade Mankind. But the Legendary Writers of the Church of Rome, while they calculated their

Miracles, not for the benefit of the Church, or in∣formation of the World, but the honour and admi∣ration of their Saint, scorned to stoop at ordinary Prodigies, or take measures from the more sober Miracles of the first Founders of Christianity. It was not sufficient for Saint Francis to turn Water into Wine,* 1.383 to draw Water from the Rock, and feed great multitudes with a little Bread, in emu∣lation of Christ (whose Miracles the Romish Le∣gends have so far transcribed, that not even those have been omitted, which argued a Divine Nature to be in Christ. Thus (a) 1.384 St. Philip Neri is said to have understood the most private thoughts of Men; and his Disciples pretended frequently to cure Diseases in his Name. Yet these satisfied not the Ambition of St. Francis) but higher flights must be taken, and greater Miracles invented. Beasts, Birds, and Insects, must admire and reverence him; the Cross must speak to him, Stone-walls must move at his command, Ships must voluntarily attend his mo∣tions without any Pilot, and his Votaries must walk under water no otherwise than upon dry ground. Lastly,* 1.385 to exceed the glory of all Prophets and Apostles, and even the Humanity of Christ himself; he must know the secret thoughts of Men; a pri∣vilege in like manner challenged by Apollonius, (a) 1.386 and Ignatius (b) 1.387; altho the former recommended Euphrates the Philosopher to Vespasian the Emperor as a most vertuous and religious Person, whom he afterwards accused of many horrid Crimes before Domitian; and the latter, by the Confession of his Historians, was often ignorant of the Intentions of the Popes concerning his Order; and both chose to

themselves at first Disciples who apostatized from them: Both equally pretended to know whatsoever was done in any absent part of the World; and Dio (c) 1.388 asserts confidently, that Apollonius knew at Ephesus, what was done in the same moment at Rome, altho we should ten thousand times disbelieve it But we have learned not to resign up our Judg∣ments to confident Pretences; and do not envy to the Church of Rome, the Example and Authority of the Ancient Heathens in inventing prodigious Fables, and requiring a blind Belief to be given to them. It were too tedious to reckon up all the fabulous Prodi∣gies ascribed to Ignatius; how many Miracles were performed by his Name written in a piece of Paper; How many Legions of Devils were driven away by his Staff, and Cures performed by the parings of his Nails. But that Miracle is more especially observable, which he acted at his last return into his own Country.* 1.389 Preaching there in Field-Con∣venticles, surrounded with a great Auditory, his Voice, tho naturally very low, and weakned with many Diseases and Infirmities, was heard distinct∣ly above a Quarter of a Mile round. In framing of Miracles for the Reputation of an Order, it seems dishonourable to Copy out from one another. No greater Curse can befal an Order, than not to in∣vent some Miracles more Stupendious, than any pretended to by other Orders. Yet in this case of Preaching, the Dominicans have been so success∣ful in their Miracles, that they have left no room for future Invention. They tell us, that Vincen∣tius Ferrerius of their Order, preaching to People of many Nations, and different Languages at once,

was understood by all at the same time, as well as if every one had heard him Preaching in their own Language. This was so high a flight, that it must be a very fruitful Invention which can exceed it. The Jesuits therefore at least, to offer somewhat in Comparison to it, have represented Ignatius dila∣ting his Voice in Preaching beyond the ordinary Power of Nature; and when they were conscious that this was too mean a flight, have ascribed to Xaverius the gift of Tongues; a Miracle in their esteem so great and unexceptionable, that of late it hath been thought worthy to be produced and employed in the Conversion of English Hereticks.* 1.390 But see the unhappiness of the Project. There is yet extant an Epistle of Xaverius, wherein he com∣plains of his small success in the East Indies, pro∣ceeding from his want of the Tongue; and tells us, how coming to Iapan, he employed himself for some Months, with great labour and industry to learn the Tongue. To which we may add, what Or∣landinus * 1.391 relates of him, That, when in the Island Socotora, he could not teach Christianity to the People by word of Mouth, for want of the Tongue, he taught them by Nods, and the motion of his Fin∣gers.

Lastly, There are some Miracles so foolish and unuseful, and performed upon such frivolous occa∣sions, that the proposal of them would deserve our Indignation, rather than belief; such as are injurious to the Honour of God, and repugnant to his Wis∣dom, and look rather like the effects of Vanity, or a trifling petulant Humor, than the Works of Om∣niscience; as if God would condescend to exert his

Omnipotence in Trifles, and give sport to Man∣kind. It would be unworthy his infinite Perfe∣ction, to violate the ordinary course of Nature, for any other than great and noble Ends, or to prostitute his Power of working Miracles to the Whimsies an Capricio's of every petty Devoto. When we are told, therefore, that an Elm saluted Apollonius with an articulate Voice,* 1.392 at the com∣mand of an Indian Philosopher: That when the Brachmans entertained him at Dinner, the Earth of its own accord rose up in a gibbous excrescence in form of a Table; Leaves and Flowers raised them∣selves into Seats for the Guests, and Cups and Dishes placed themselves on the Table without any mover; and that after the Dinner, the Brachmans diverted their Guests by hanging in the Air. When we hear of St. Dunstans setting his Shoulder to the Church of Macclesfield,* 1.393 which was not placed to∣wards the East, and crouding it into a right Posi∣tion. That † 1.394 St. Philip Neri could smell the Devil, could see Souls, while they were yet in the Body; and by the smell, distinguish who had kept their Virginity, and who not. That St. Dominick, and St. Vrsula, with her Army of Virgins, marched through the Rain without being wetted. That St. Benedict,* 1.395 while yet a Child, repaired the broken Platter of his Nurse.* 1.396 That when St. Fremyns Body was translated to Amiens, the Trees put on Leaves, and the Sun ascended to the Tropick of Cancer in the middle of December; we cannot so far betray our Reason, as to believe such Trifles, which ••ould be even unworthy the gaiety of a Theatre, much more the Majesty and Wisdom of God. St. Francis

and Ignatius were no less remarkable for such mi∣raculous Freaks, than any other Saint whatsoe∣ver. The former being invoked after Death,* 1.397 set the broken Legs of Oxen, restored stollen Cattel, mended crackt wooden Dishes, and repaired broken Plowshears; and as if Saints were freed from all Obligations of Moral Justice, broke the Prison-doors to set Debtors at Liberty.* 1.398 Ignatius was taught to play at Billiards by an extraordinary Mi∣racle; and which will for ever engage the Devo∣tion of the softer Sex to him, is reported to have conferred Beauty upon deformed Children,* 1.399 at a single Invocation. His Companions march through a deep Snow;* 1.400 but wheresoever they set their foot, the Snow presently dislodgeth: A Father and Mother dispute whether their little Son of three Months old,* 1.401 should be named Ignatius, or Irenoeus. The Controversy is committed to the Arbitration of the Child, who presently gives Sentence for Ig∣natius in an articulate Speech. Lastly, That no∣thing may be wanting to the Perfection of these Theatrical Miracles, Musick must be introduced to complement the Saint, and divert the Rea∣der. When St. Francis one Night earnestly desi∣red to hear some Musick,* 1.402 a Concert of Angels ap∣peared to him, and played most melodiously. While Ignatius writ his Constitutions, He often heard,* 1.403 not only in his Imagination, but with his out∣ward Ears, most sweet Lessons of the heavenly Mu∣sick. And when his Body was exposed after Death,* 1.404 divers Stars were seen upon his Sepulchre, and a very harmonious Concert of Musick was heard about it, for two whole days together. But St.

Dunstan was more modest in procuring to himself this miraculous Musick.* 1.405 He scorned to put the Angels to any trouble; and therefore his Harp usu∣ally played of its own accord, as it hung upon the Wall.

Such are the Miracles, which in former Ages advanced the Doctrines of the Church of Rome, and at this day continue to be none of the least Ar∣guments of their truth to credulous and injudi∣cious Persons. Upon these is founded the honour of their Saints; and upon their truth depends one of the most glorious Notes of their Church. From the Miracles of Saint Francis alone, Surius pretends,* 1.406 that, whatsoever Hereticks may prate, it is abundantly proved, that the departed Saints know our Concerns on Earth, and hear our Petitions. Thus the Controversie of the Invocation of Saints is decided. Add to this the Visions of Ignatius, and devotion of Saint Francis's Lamb, and Transub∣stantiation will be irrefragably demonstrated: and so in all other Articles peculiar to the Church of Rome, Miracles will not be wanting to demon∣strate their truth. And indeed Miracles are now become the only refuge to which our Adversaries can recur, when Reason and Learning runs so low among them, and their Arguments have been so often baffled. But by an unhappy incredulity we are no more inclined to believe their Miracles, than Doctrines; the latter we imagine to be false, but the former both false and foolish. It remains therefore that we receive a conviction of the truth of the Romish Religion, as Ignatius did, by super∣natural Illumination, and extraordinary Impulse,

which may be hoped for, when God shall lose his Attribute of Immutability, and Christianity cease to be Rational. But to pass by that; From what hath been hitherto said, it appears that the Church of Rome is in the highest degree guilty of Enthusiasm; and that Ignatius, and (whom he imitated) Saint Francis, were the greatest and most foolish Enthusiasts of any Age; Persons so far un∣worthy the Glories of Heaven, and Society of Angels, that they deserved rather to be excluded from the number of rational Beings, and upon that account be placed one degree beneath Fools and Madmen. Yet to these are publick Prayers ad∣dressed in the Church of Rome, Festivals celebra∣ted, Churches dedicated, and Vows directed; and as if all this were not sufficient, God must be de∣sired to save us through their Merits. Thus Bo∣naventure concludes the Life of Saint Francis in these words.* 1.407 May Iesus Christ bring us unto Hea∣ven by the Merits of his Servant Francis: and the Golden Legend thus. Let us pray to Saint Francis that he would aid and assist us, that by his Merits we may come to everlasting life.* 1.408 And that some∣what more than humane may be conceived of them; we are told of Ignatius, that only by his Name writ in a piece of Paper, he did more Mira∣cles than Moses, and not fewer than the Apostles; that the Founders indeed of other Religious Orders were formerly sent by God for the benefit of the Church; but that after all, in these last days, God hath spoken to us by his Son Ignatius, whom he hath made Heir of all things, and to whom nothing else was wanting to the utmost perfection, but the fol∣lowing

Attribute, By whom also he made the World. This was spoken of Ignatius before he was yet Canonized. I know not whether his Canonization qualified him to receive that Attribute; but I am sure it excused not his Memory from the just imputation of Folly and Enthusiasm, nor the Church of Rome from the Charge of a most de∣plorable Fanaticism in celebrating his Memory, and applauding his Folly.

FINIS.

Notes

• (a) 1.1

  Superstitio error insanus est, quos co∣lit, violat. Quid enim in∣terest utrum Deos neges an infames? Epist. 123.
• (b) 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Superstitione.
• * 1.3

  Vid. Histoire de l' Inquisi∣tion de Goa, chez Horte∣mels, Paris, 1688 cum Privilegio.
• ∴ 1.4

  De la vie de St. Ignac. lib. 1. Vid. Orlandin. Hist. Soc. Jesu l. 1. num. 9. &c.
• * 1.5

  Ibid.
• † 1.6

  De vita Ig∣nat. l. 1. c. 2.
• * 1.7

  Bouhours, l. 1.
• ‖ 1.8

  Id. ibid.
• * 1.9

  Bouhours l. 1.
• * 1.10

  Maffeius, l. 1. c. 2.
• * 1.11

  Vie de St. Ig∣nace. l. 2. c. 5.
• * 1.12

  Bouhours, l. 2.
• * 1.13

  Bonaventura de vita. Fran. cap. 3.
• * 1.14

  Id. cap. 1.
• * 1.15

  Bouhours, l. 3.
• * 1.16

  Id. l. 4.
• * 1.17

  Bouhours, l. 1.
• * 1.18

  Ibid.
• * 1.19

  Maffeius, l. 1. c. 3. Bouhours l. 1.
• * 1.20

  L. 1. c. 3.
• (a) 1.21

  L. 1.
• (b) 1.22

  Cap. 2. Rome, 1629. •• vo
• * 1.23

  Maffeius, l. 1. c. 3.
• (a) 1.24

  Hist. Soc. Jesu, l. 1.
• (b) 1.25

  Lib. 3.
• * 1.26

  Philostratus de vit. Apoll. ••. ••. c. 12.
• * 1.27

  Id. l. 3. c. 15.
• * 1.28

  Bonaventura, cap. 15.6.
• † 1.29

  De vita Fr. cap. 14.
• * 1.30

  Bussieres, l. 2. c. 16.
• * 1.31

  Philostrat. l. 1. c. 15.9.
• * 1.32

  Bonavent. cap. 8.
• * 1.33

  Vitelleschi, cap. 7.
• * 1.34

  Philostrat. l. 1. c. 9.
• * 1.35

  Philostrat. l. 7. c. 6.
• * 1.36

  Bonavent. cap. 8.
• (a) 1.37

  L. 3. c. 3.
• (b) 1.38

  cap. 5.
• * 1.39

  Bouhours, l. 2.
• * 1.40

  Id. l. 6.
• * 1.41

  Philostr. l. 8. c. 2.
• * 1.42

  Bouhours, l. 1.
• * 1.43

  Id. l. 2.
• * 1.44

  Gloria S. Ig∣natii, Rotho∣magi, 1630. cap. 8.
• * 1.45

  Id. c. 14. Ribadeneira in vit. ejus.
• * 1.46

  Philostrat. l. 1. c. 13. l. 7. L. 1. l. 7.
• * 1.47

  Bonaventur. c. 7. Golden Le∣gend, fol. 262. London, 1527.
• * 1.48

  Bouhours, l. 1.
• * 1.49

  Id. l. 6.
• * 1.50

  Gloria S. Ig∣natii, cap. 7.
• * 1.51

  Bouhours, l. 6.
• * 1.52

  Vite ejus per Jac. Baccium Romae 1645.
• * 1.53

  Bouhours, l. 1.
• * 1.54

  Gloria S. Ig∣natii, cap. 8.
• * 1.55

  Bouhours, l. 6.
• * 1.56

  Vitelleschi, c. 20.
• † 1.57

  Jac. Baccius in Vit. ejus, l. 2. c. 19.
• * 1.58

  Vitelleschi, c. 19.
• * 1.59

  Bouhours, l. 6.
• * 1.60

  Cap. 3.
• ‖ 1.61

  L. 1.
• ‡ 1.62

  L. 1.
• ‖ 1.63

  Hist. Soc. Je∣su. l. 1. num. 7.
• * 1.64

  Bouhours, l. 2.
• * 1.65

  Id. ibid.
• * 1.66

  Maffeius, l. 1. c. 18.
• * 1.67

  Bussieres l. 2. c. 1.
• * 1.68

  Bouhours, l. 2.
• * 1.69

  Bussieres, l. 3. c. 8.
• * 1.70

  Gloria St. Ig∣natii, c. 4. l. 1.
• * 1.71

  L. 1.
• * 1.72

  Id. ibid,
• * 1.73

  Id. l. 2.
• * 1.74

  Vitelleschi, cap. 4.
• * 1.75

  Id. cap. 5.
• * 1.76

  Bouhours, l. 3.
• * 1.77

  Vitelleschi, cap. 14. Bouhours, l. 3.
• * 1.78

  Id. ibid.
• * 1.79

  Golden Le∣gend, London, 1527. par. 2. fol. 103.
• * 1.80

  Bouhours, loc. cit.
• * 1.81

  Bonaventura, cap. 8.13.
• * 1.82

  Bouhours, l. 2. Vitelleschi, cap. 4.
• * 1.83

  Id. ibid.
• * 1.84

  Bouhours, l. 3. Vitelleschi, cap. 13.
• * 1.85

  Bonavent. cap. 3.
• * 1.86

  Id. cap. 2.
• * 1.87

  Bouhours, l. 2.
• * 1.88

  De vita Apoll. l. 4. c. 5. l. 8. c. 13.
• * 1.89

  Philostratus, l. 1. c. 13. l. 2. c. 10. l. 3. c. 7.
• * 1.90

  L. 5 c. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, l. 7. c. 4.
• † 1.91

  Apud Euseb. adv. Hierocl. in in••••.
• * 1.92

  Bonavent. in vit. ejus c. 11. Cap. 4.
• * 1.93

  Cap. 12.
• * 1.94

  Cap. 3.
• * 1.95

  Cap. 13.
• * 1.96

  In fine.
• * 1.97

  Bouhours, l. 4.
• * 1.98

  Id. ibid.
• (a) 1.99

  Id. l. 1.
• (b) 1.100

  Vitelleschi, cap. 16.
• * 1.101

  Orlandinus, l. 1. n. 27.
• * 1.102

  Bouhours, l. 3.
• * 1.103

  Id. l. 1.
• * 1.104

  Vitelleschi, c. 3.
• (c) 1.105

  Bouhours, l. 1.
• * 1.106

  Gloria S. Ig∣natii Rotho∣magi, 1630. 240.
• * 1.107

  Cap. 4.
• * 1.108

  Cap. 3.
• * 1.109

  Bussieres, lib. 3. cap. 2.
• * 1.110

  Vid. supra.
• * 1.111

  Bouhours, l. 2.
• (a) 1.112

  Ibid.
• (a) 1.113

  Vid. l. 1. c. 5. l. 5. c. 10, &c.
• (b) 1.114

  In Vit. ejus passim.
• * 1.115

  Cap. 4.
• * 1.116

  Cap. 10.
• (c) 1.117

  L. 2. c. 14.
• (d) 1.118

  Gloria S. Ignat. c. 9.
• (e) 1.119

  Bouhours, l. 6.
• (f) 1.120

  Id. l. 2.
• * 1.121

  Id. ibid.
• (h) 1.122

  Pousse de l' Esprit de Dieu. Bussie∣res, l. 1.
• (i) 1.123

  Bouhour••, l. 3.
• * 1.124

  Bonavent. cap. 3.
• * 1.125

  Bouhours, l. 3.
• (a) 1.126

  Id. ibid.
• (b) 1.127

  Vitelleschi, cap. 15.
• (c) 1.128

  Ribadenei∣ra, cap. 9.
• * 1.129

  Bouhours, l. 6.
• * 1.130

  Id. l. 2.
• (e) 1.131

  Maffeius, l. 1. c. 17.
• * 1.132

  Bouhours, l. 5.
• * 1.133

  Bouhours, l. 3.
• * 1.134

  Id. ibid.
• * 1.135

  Id. l. 4.
• * 1.136

  Id. l. 5.
• * 1.137

  Maffeius, l. 3. c. 8.
• * 1.138

  Bonavent. cap. 6.
• * 1.139

  Philostrat. l. 5. c. 7.
• * 1.140

  Id. l. 1. c. 13.
• * 1.141

  Bonavent. c. 2.
• * 1.142

  Id. cap. 4.
• * 1.143

  Id. cap. 12.
• * 1.144

  Id. cap. 3.
• * 1.145

  Bouhours, l. 2.
• * 1.146

  Id. lib. 4.
• (a) 1.147

  Cap. 16.
• * 1.148

  Philostrat. l. 3.
• * 1.149

  L. 1. c. 12.
• * 1.150

  Bonavent. cap. 5.
• * 1.151

  Bouhours, l. 1.
• * 1.152

  Id. l. 3.
• * 1.153

  Gloria S. Ig∣natii, cap. 9.
• * 1.154

  Vitelleschi, cap. 3.
• * 1.155

  Id. cap. 22.
• * 1.156

  Id. cap. 7.
• * 1.157

  Vid. Bussieres, l. 1. c. 4.
• * 1.158

  Id. l. 2. c. 1.
• * 1.159

  Bouhours, lib. 5.
• * 1.160

  Id. l. 3. Vitelleschi, cap. 19.
• * 1.161

  Bonavent. cap 2.8.
• * 1.162

  Bonavent. cap. 3.
• * 1.163

  Cap. 2.
• * 1.164

  Cap. 3.
• * 1.165

  Id. cap. 8.
• * 1.166

  Bouhours, l. 2.
• * 1.167

  Id. ibid.
• * 1.168

  Id. ibid.
• * 1.169

  Ribadeneira, cap. 6.
• * 1.170

  Maffeius, l. 1. cap. 17.
• * 1.171

  Bouhours, l. 2.
• * 1.172

  Id. ibid.
• * 1.173

  Id. l. 3.
• * 1.174

  Maffeius, l. 2. c. 4.
• * 1.175

  Bouhours, l. 3.
• * 1.176

  Bonavent. cap. 4.
• * 1.177

  Cap. 3.
• * 1.178

  Cap. 8.
• * 1.179

  Bouhours, l. 1.
• * 1.180

  Id. l. 3.
• * 1.181

  Vid. Bou∣hours, l. 6.
• * 1.182

  Bonavent. cap. 8.
• * 1.183

  Golden Le∣gend. London, 1527. fol. 190.
• * 1.184

  Philostratus, l. 7.
• * 1.185

  Bouhours, l. 1.
• * 1.186

  Maffeius, l. 1. c. 5. Bussieres, l. 1. c. 3.
• * 1.187

  Bouhours, l. 2.
• * 1.188

  Id. ibid.
• * 1.189

  Cap. grave Legend. Nov. London, 1516. fol. 197.
• * 1.190

  Philostratus, l. 1. c. 10.
• * 1.191

  Id. l. 3. c. 9.
• * 1.192

  Bonavent. cap. 3.
• * 1.193

  Id. cap. 5.
• * 1.194

  Bouhours, l. 1.
• * 1.195

  Ribadeneira, cap. 2.
• * 1.196

  Bouhours, l. 1.
• * 1.197

  Id. l. 2.
• (a) 1.198

  Bonavent. cap. 8.
• * 1.199

  Golden Le∣gend, London, 1527.
• * 1.200

  Bouhours, l. 2.
• * 1.201

  Vitelleschi, cap. 7.
• * 1.202

  Bouhours, l. 2.
• * 1.203

  Vitelleschi, cap. 12. Bouhours, l. 3.
• * 1.204

  Id. ibid.
• * 1.205

  Philostratus, l. 1. c. 5.15.
• * 1.206

  Golden Le∣gend. London, 1527.
• * 1.207

  Bonavent. cap. 5.
• * 1.208

  Bouhours, l. 1.
• * 1.209

  Vitelleschi, cap. 2.
• * 1.210

  Bouhours, l. 1.
• * 1.211

  Vitelleschi, cap. 3.
• * 1.212

  Bouhours, l. 1.
• * 1.213

  Bussieres, l. 1. c. 4.
• * 1.214

  Vitelleschi, cap. 19.
• * 1.215

  Bussieres, l. 2. c. 1.
• * 1.216

  Bonavent. cap. 6.2.
• * 1.217

  Bouhours, l. 1.
• * 1.218

  Vitelleschi, cap. 19.
• * 1.219

  Bouhours, l. 2.
• * 1.220

  Bussieres, l. 2. c. 15.
• * 1.221

  Id. l. 2. c. 3.
• (a) 1.222

  Iac. Bac∣cius in vit. ejus, l. 2. c. 19.
• * 1.223

  Bonavent. cap. 2.
• * 1.224

  Cap. 10.
• * 1.225

  Cap. 8.
• * 1.226

  Cap. 12.
• * 1.227

  Cap. 10.
• * 1.228

  Golden Le∣gend. fol. 264.
• * 1.229

  Id. in vita Ma∣carii.
• * 1.230

  Bonavent. cap. 5.
• * 1.231

  Cap. 6.
• * 1.232

  Cap. 15.
• * 1.233

  Bouhours, l. 1
• * 1.234

  Vitelleschi, cap. 11. Bussieres, l. 1. c. 4.
• * 1.235

  Vitelleschi, cap. 16.
• * 1.236

  Bouhours, l. 3.
• * 1.237

  Bouhours, l. 2. Vitelleschi, cap. 20. Bussieres, l. 1. c. 14.
• * 1.238

  Vitelleschi, cap. 19. Bussieres, l. 2. c. 15.
• * 1.239

  Orlandin. Hist. Soc. Jesu, l. 1. num. 44. Bussieres, l. 1. c. 7. Maffeius, l. 1. c. 15.
• * 1.240

  Vitelleschi, cap. 8.
• * 1.241

  Maffeius, l. 1. c. 15. Orlandinus, num. 44.
• * 1.242

  Vitelleschi, cap. 6.
• * 1.243

  Orlandin. Hist. Soc. Jesu, l. 1. num. 44.
• * 1.244

  Bouhours, l. 1.
• * 1.245

  Id. l. 2.
• * 1.246

  Id. l. 3.
• * 1.247

  Id. l. 6.
• * 1.248

  Golden Le∣gend, f. 70.
• * 1.249

  Bonavent. cap. 5.
• * 1.250

  Cap. 7.
• * 1.251

  Cap. 5.
• * 1.252

  Capgrave Le∣gend. Nov. London, 1516. fol. 172. Bussieres, l. 1. c. 2.
• * 1.253

  Vitelleschi, c. 16.
• * 1.254

  Ribadeneira, cap. 18.
• * 1.255

  Gloria S. Ig∣natii, cap. 7.
• * 1.256

  Bouhours, l. 2.
• * 1.257

  Id. l. 6.
• * 1.258

  Bonavent. cap. 12.
• * 1.259

  Cap. 6.
• * 1.260

  Philostratus, l. 2. c. 2. l. 4. c. 6. l. 6. c. 13.
• * 1.261

  Id. l. 4. c. 5.
• * 1.262

  Bonavent. cap. 6.
• * 1.263

  Ribad. c. 18. Gloria S. Ig∣nati••, cap. 7.
• * 1.264

  Golden Le∣gend in vita S. Antonii.
• * 1.265

  Lib. 1.
• * 1.266

  L. 1. c. 2.
• * 1.267

  Bouhours, l. 1.
• * 1.268

  Vitelleschi, cap. 3.
• * 1.269

  Bouhours, l. 2.
• * 1.270

  Id. l. 6. Id. l. 2.
• (a) 1.271

  Hist. Arcan.
• * 1.272

  Vitelleschi, cap. 16.
• * 1.273

  Bouhours, l. 3.
• * 1.274

  Id. l. 6.
• * 1.275

  A sua conver∣sione nullum in eo depre∣hensum est dictum fa∣ctumve, quod censeri posset esse peccatum mortale. Bulla Canonizat.
• * 1.276

  Lib. 1.
• * 1.277

  Ibid.
• * 1.278

  Bouhours, l. 2, 3.
• * 1.279

  Id. l. 2.
• * 1.280

  Philostrat. l. 1. c. 11.
• * 1.281

  Bouhours, l. 2.
• * 1.282

  Bonavent. cap. 6.
• * 1.283

  Maffeius, l. 3. c. 7. Bussieres, l. 2. c. 15. Bouhours, l. 3.
• * 1.284

  Bouhours, l. 1. Maffeius, l. 1. c. 1.
• * 1.285

  Maffeius, l. 2. c. 12.
• * 1.286

  Bouhours, l. 2.
• * 1.287

  Apud Lu∣dov. Lucium, Hist. Jesuitic. l. 1. c. 1. in init.

  Basil. 1627. 4 to.
• * 1.288

  Bouhours, l. 2.
• * 1.289

  Vitelleschi, cap. 16.
• * 1.290

  Golden Le∣gend, fol. 190.
• * 1.291

  Bussieres, l. 1. c. 3.
• * 1.292

  Vitelleschi, cap. 12.
• * 1.293

  Bouhours, l. 1. c. 10.
• * 1.294

  L. 1. c. 10.
• * 1.295

  Bouhours, l. 6.
• * 1.296

  L. 1.
• * 1.297

  Bonavent. cap. 5.
• * 1.298

  Id. Ibid.
• * 1.299

  Bouhours, l. 2.
• * 1.300

  Vultum pro sua voluntate fingebar, Ri∣badeneira, cap. 9.

  Haec verba, ad majorem Dei gloriam, uti symbolum in ore semper habebat. Bulla Canonizat. Bussieres, l. 2. c. 14.
• (a) 1.301

  Cap. 12.
• (b) 1.302

  Ind. Rom. libr. prohibit. Romae 1607. p. 211.
• * 1.303

  Vitelleschi, c. 3.
• * 1.304

  Bouhours, l. 1.
• (c) 1.305

  Gloria S. Ignatii, c. 3.
• * 1.306

  Vid. supra.
• * 1.307

  Gloria S. Ig∣natii, cap 4▪
• * 1.308

  Vid. Supple∣ment to Dr. Burnet's Letters.
• * 1.309

  Bonavent. cap. 2, 4.
• * 1.310

  Bouhours, l. 1.
• * 1.311

  Id. l. 2.
• * 1.312

  Id. ibid.
• * 1.313

  Id. l. 3.
• * 1.314

  Bussieres, l. 2. c. 4.
• * 1.315

  Bouhours, l. 3.
• * 1.316

  Id. ibid.
• * 1.317

  Id. l. 4.
• * 1.318

  Id. l. 5.
• (a) 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Adv. Hierocl. prope fin.
• * 1.320

  Gloria S. Ig∣natii, cap. 22.
• * 1.321

  Homil. 49.
• * 1.322

  Cap. 23.
• * 1.323

  Ignatii majo∣rem necessitu∣dine contu∣bernii cogni∣tionem hausi∣mus prope fin.
• * 1.324

  Utpote haud satis certa & explorata.
• * 1.325

  Haud satis ex∣plorata sunt. L. 3. c. 14. in fine.
• * 1.326

  In Prefat.
• (a) 1.327

  Lib. 6.
• (b) 1.328

  Lib. 3. c. 5.
• (c) 1.329

  Cap. 23, 24.
• * 1.330

  Cap. 16, 17, 7.
• * 1.331

  Bonavent. c. 15.
• * 1.332

  Philostrat. l. 1. c. 3.
• * 1.333

  Id. l. 8. c. 12.
• * 1.334

  L. 4. c. 16.
• * 1.335

  In Aureliano Caes.
• * 1.336

  Cap. 14.
• * 1.337

  Lib. 3.
• * 1.338

  Bonavent. c. 10.
• * 1.339

  Id. cap. 14.
• * 1.340

  Bouhours, l. 2.
• * 1.341

  Vitelleschi, cap. 7.
• * 1.342

  Cubiculo sem∣per usus est perangusto humili, longo 29. lato 14. alto 10. Pal∣mis. Gloria S. Ignatii, c. 10.
• * 1.343

  De Dea Sy∣ra.
• * 1.344

  Bouhours, l. 6.
• * 1.345

  Gloria S. Ig∣natii, c. 6.
• * 1.346

  Bouhours, l. 3.
• ‖ 1.347

  Cap. 7.
• * 1.348

  Philostratus, l. 7. c. 16.
• * 1.349

  L. 7. c. 13.
• * 1.350

  Vid. Bona∣vent.
• * 1.351

  Capgrave, fol. 262.
• * 1.352

  Golden Le∣gend▪ fol. 103.
• * 1.353

  Philostrat. c. 3. ••. 15.
• (a) 1.354

  Lib. 1.
• (b) 1.355

  De absti∣nent. l. 3. sect. 3.
• (c) 1.356

  Lib. 2.
• * 1.357

  Bussieres, l. 1. c. 2.
• * 1.358

  Lib. 1.
• * 1.359

  Cap. 7.
• * 1.360

  Id. ibid.
• (a) 1.361

  L. 2.
• (b) 1.362

  L. 1. c. 8.
• (c) 1.363

  Cap. 19▪ &c.
• (d) 1.364

  Cap. 19.
• (e) 1.365

  L. 2. c. 23.
• (f) 1.366

  L. 5.
• * 1.367

  Maffeius, l. 2. c. 1.
• * 1.368

  Bussieres, l. 2. c. 3.
• * 1.369

  L. 1. c. 2, 5.
• * 1.370

  Golden Le∣gend. London, 1527.
• (g) 1.371

  Vit. ejus, l. 3. c. 11.
• (h) 1.372

  Cap. 4.
• * 1.373

  Cap. 11.
• * 1.374

  Cap. 15.
• * 1.375

  Illo ipso, quo Romae obiit, momento. Gloria S. Ign. cap. 17. Eo temporis puncto. Riba∣deneira.
• (a) 1.376

  Gloria S. Ign. cap. 3.
• (b) 1.377

  Bouhours, ••. 4.
• * 1.378

  Ribad. c. 18.
• * 1.379

  Uno eodem{que} tempore in spectabili cor∣pore duobus in locis, &c. Gloria S. Ign. c. 6.
• * 1.380

  Vitelleschi, cap. 16.
• * 1.381

  Bonavent. cap. 11. Capgrave Le∣gend, Nov. fol. 89.
• * 1.382

  Iamblichus de vit. Pythag. cap. 19.
• * 1.383

  Bonavent. cap 5, 7, 8.2, 7, 12, 18.
• (a) 1.384

  Iac. Bac∣cius, in vir. ejus, l. 3. c. 8. l. 5. c. 4.
• * 1.385

  Id. cap. 11.
• (a) 1.386

  Philostrat. l. 1. c. 13. l. 7. c. 4.
• (b) 1.387

  Gloria S. Ign. cap. 3. Philostrat. l. 4. c. 12. Bouhours, l. 2. Vitelleschi, c. 16. Philostrat. l. 5. ••. 10. l. 8. c. 10.
• (c) 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apud Xiphilin. in Domitiano.
• * 1.389

  Vitelleschi, c. 12.
• * 1.390

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  Vid. Tres in∣signes Concio∣nes pronuntia∣tas die festo glorific. B. Ig∣natii excusas Pictaviae 1611.