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YALE UNIVERSITY
LIBRARY

1940

POPISH PAGAN
The FICTION of
A Protestant Heathen.
In a Converfation betwixt a Gentleman of the
States of Holland 2it)eiji by Profeffion,
and a Dodor of Heathen Mythology.
Faithfully Tranflated from the Dt/rCi/.

Martirii gejlans virgo Martina coronam^
Ejello hinc Martis numine^ Temfla tenets
Mars hence expell'd ; Martina, martyr'd IVTaidi
Claims now the Worfhip, which to him was paid.
Dr. CoNYERs MiDDLiTON*s TranflatioB, Page 169.
THUS CORRECTED
Mars hence expell'd ; Martina F/>^/«, crowned
Martyr, names now the Temple, Go d has own'd.
By ChristianUs.
Anfwer a fool according to his folly, left he he is)ife
in his own conceit. Proverbs xxvi. 5.

LONDON:
Printed in the YAr MDCCXLIII.

THE

PREFACE.

HAD once Thoughts of de
dicating this Tramflation- to
Dr. Conyers Middleton, Author
of the inimitable Letter from
Rome, with its Prefatory Dfcourfe ; judging
no one could have fo juft a Title to my little'
Labor, as he, from whom our Dutch Mytho-^
logifi has not been afhamed, not only to
borrow the greateft fhare, I may fay, his
whole Part in this Difpute ; but likewife to
adopt the very Letter itfelf as his own. But,
Alas! the unexpedled News of the Death
of that renown'd Gentleman, publifh'd lately
in our Papers, has deprived me at once of a *
Worfhipful

* I am fenfible that the Doftor will have the Word Worfiip
to import nothing lefs than Divint Adoration ; therefore,
I do here fincerely proteft that, by calling him Worfhipful, a
Title due to every Jujiice of the Peace, I never thought him,
A 2 nor

iv .'iioe r K t: I'^d u ±:.
Worfhipful Patron, BenefaBor and Pro-
teSior. 'Tis true, Panegyric when beflow'd tipon
a Perfon that is either Phyjically or Morally
dead, is lefs fubje(^ to be cenfured as Flat
tery ; it cannot, by tickling the Ears, fvvell
the imagination with Self-Conceit ; but then
I hope my Reader will not be offended, if I
frankly own my narrow Circumflances will
not allow me to throw away time j nor am
I acquainted with the Generofity of the
Dodtor's Heirs,
What therefore remains for me only to
do is, to obviate an Objedlion or two, which
probably may flartle fome into a Doubt
w^hether the Perfons introduced as Difpu-
tants" in this Converfation are not fidlitious.
Some will perhaps fay, they cannot be ,
fuch as the Title-Page fpeaks them ; becaufe
it is plain frcm the Prelude, that the Dodor
is a Parfon, and by confequence, fhould be a
Dodtor of Di-vinity, rather than of Heathen-
Mythology.  But if we confider that it is
nor fliall think him Adorable in any State whatfoever. The
lame Declaration I make concerning the Word Proteltor, ano
ther Deifying Term of his ; tho' 'tis what he himfelf fues for
in his Efijlle Didicatary.
no

fhe PRE FACE.
no new thing for Parents to miflakc a
Child's Vocation, and apply a Youth to what
neither Nature nor Grace ever intended
him, the Difficulty will foon vanifh. It is
alfo manifefl, that no great Knowledge of
Divinity is required for the reading our
Common-Prayer, or the making of an ele
gant Sermon.
No Papifl will deny but that this often
happens among them even ; tho' they boafl,
that Divinity in their Univerflties is a Sci
ence eafilier attain'd to ; where Youth is firfl
train'd up in the Art of reafoning, and then
have prepared for them the Dodlrines of the
Scriptures, the Fathers, and the Synodical
IDecrees of the Prelates of the Church, the
ejfential Parts of that Learning properly be
longing to the CharaBer of a Divine, ranged
under certain Heads.
Belides, if a Man has all his Life time
been wrapp'd up in the ClaJJics, human Lite
rature and pedantic Obfervations ; if the
main of his Studies has been in the Heathen
Poets, &c. it mufl be much more rational to
conclude him a DoSiorized Mythologiji, ex
cepting an Error in the Commencement.
A -i The

vi the P R E F A C E.
. The fecond Objedlion concerns his
Friend  Who can be perfuaded that a
profji Deiji fhould pretend to know fo much
of Popery ; much lefs fliew fo much Zeal
in it's. Defence, in an Article he woiild
fcarce think worth his while diving into ?
I anfwer ; it is very well known that among
the Literati there are a great many Deifls
in Holland as well as elfewhere j and many,
without doubt, have made it their Diverfion,
as this Gentleman owns of himfelf, to pry
into the Tenets of the feveral Sedlaries that
have divided Chrijiendom within little more
than two hundred Years. Some have done
it with a better Motive. The Author of
Monf. De Fenekn's Life declares of himfelf,
that being " born in a fi-ee Country where
" the Mind of Man difcovers itfelf in all
*' it's Forms without Reflraint, he ran thro'
*' the greatefl Part of the Religions there
*' profcfTed in the Search of Truth. The
" Fanaticifm or the Contradidtion which
*' prevails in all the different Syflems of the
" Proteflants gave him an Averfion to all
" Sedls of Chriflians. "
But " as his Heart was not corrupted by
" the great Paffions, his Underflanding " could

"The PRE FA C E. Va
" could not relifh the Abfurdities of A-
*' theifm .... So that he then thought to
" take Refuge in fober Deifmj" tho', as
the Event proved, Pyrrho's * Golden Chain,
was not flrong enough to bind his tottering
Confcience. r have not related this Example with a
View of affigning a Caufe for Deifm ; bat as
a Proof, that a Deifl, ipfo faBo, that he is
fuch, is not therefore to be imagin'd unac
quainted with Religions f and our Deiji h^i^
given a very good Realbn why he made
Popery the Subjeft of his Curiofity.
As for his Zeal in Defence of vl Poptjh
Article ; the Suppqfitioh is a Miflake. All
the Zeal he fhews is in Defence of his
Friend's Honor, by inflilling into him, if
poffible,. common Senfej and perfuading
him not to embark fiirther into a Science,
quite withcMt the Limits of his Sphere, the
Art of Demonjlr ation.
This however puts me in mind of a third
Difficulty not fo eafijy digefled  If the
Gentleman's Zeal to preferve his Friend's
- _ ' ' ' ' . ' — '—  - 
* h Greek .Philofopher, firft Founder of the SceftUh; a
Se£t jBuch in Falhion now-a-Days.
A 4 Credit

Viii The PREFACE.
Credit was fo ardent, how came their private
Colloquies to fee Light ? It is not likely that
the Dodtor himfelf would have publifh'd
them 
I cannot fay it is ; and, to be fincere, the
Queftion is what I cannot give a pofitive
Anfwer to  A Friend of mine, fenfible
of my Misfortunes, fent me the Dutch
Copy , thinking that by ttie Tranflation of
it, for want of better Employ, I might
make a Penny. How he came by it, is
what I never thought of inquiring into, in
my Letter of Thanks : yet, if one may
give Liberty to conjedlure, fomething may
be alledged in the Deiji% Behalf.
It is very likely that after each Meeting,
when retired, he penn'd down what had been
faid pro and con ; perhaps too, he added at
his leifure Hours fuch Texts as in the Dif
pute he could fcarce cite exadlly verbatim ;
which done, the whole might have been
communicated to a third Perfon, and by
this Means become public. Prater inten^
iionem. After all, if what has been alledged to
juflify the Title-Page is not fufficient tQ
^Qnvioce the Reader that it is genuine j I
hop?

The P R E FA C E. ix
hope at leafl, he will not think he has a
Right to arraign the Tranflator.
The Author of the Catholic Chriflian,
publifh'd in Englijh^ may wonder perhaps
no Mention is made in this Preface of his
Performance ; but as he is a Noun Subjlan-
tive among us, I will conclude with ex-
preffing my Satisfadtion in the Pleafure his
learned Antagonijl would have felt, was he
alive, to find his Glory making it's way
thro' the Continent.
N. B. // was not in my Power fo examine
all the Citations in fonte ; nor, had it
been, Jhould I have thought it my Duty,
Indeed, as to thofe of the Scripture, I
have been particularly careful to make
ufe of our Protejiant Tranflation ; how
ever Jhould any Miflake be found among
them, or the reji, I will willingly cor-
reB it the frji Opportunity that is offer' d.

POP I S H PAG AN
The Fiction of
A PROTESTANT HEATHEN.
In a Converfation betwixt a Deist and a
DoBor of Heathen Mythology.

CHAP. I.
The PRELUDE.
Deist.
HIS is kind, Dodtor, to come
and pafs a few Weeks with an old
School-Fellow and Fellow- Travel
ler — I have fome Dozens of La-
cryma Chrifli left, that are fuper-ex-
cellent ; we will fee 'em out — He was a toping
Papiji that baptized it, without doubt ; an honeft
Fellow — "What Mirth did it a&brd us while we
were among thofe Italian Pagans, to find their
fuperftitious Priefts had taken the Hint, and
adopted

A Popish Pagan /^^ FiBion of
adopted the Name to make People believe this
the Ne£iar, Chrift fhed to regale their Dem^-
Gods with — But how do you do, Dodtor ? You
did not ufe to look fo down in the Mouth \
what is the Matter.
Mythologist. Very well, Sir; thanks be
to Jupiter. - -
Deist. Have you feen a Poptfh Book lately
printed, intitled ^he Catbelic Chrifiian Inflruc-
ted, &c ?
MvTHO. Seen it, Sir! Yes I have feen it:
And tho' I am not difpofed at prefent to he
rtierry, I can aflTure you " it gives me a fenfible
*' Pleafure to obferve, what thefe Miffionaries of
" Rome are forced to confels, that my little Per-
*' formance is a real Obflacle to their Defigns j
'' and that one of the firfl Steps neceffary to-
*' wards advancing the Popi/h Intereft \n Holland,
" is to overthrow the Credit both of the Letter
" and it's Author. "
Deist. This is glorious, indeed! — I have
often obferyed 'tis their common Cant, that God
and the Devil are always at odds ; and they will
tell you to this very Day, that a Serpent was the
Deflrudtion of Man's Happihefs ; that a MeJ[tas
was neceflfary to overthrow it's Sovereignty — I
can't help thinking the fubtle Animal would feel
a fenfible Pleafure, was he as fenfible of his Ex
ploit — This puts me in mind oi Acheloiis fight
ing for Deianira ; there was only one that dared to

a Protestant Heatmem.
tt> attack him, and tho' he turn'd himfelf into a
Serpent at lafl, he could not withftand the in
vincible Hercules. *
My THO. Hold, Sir! You carry the Jeft too
far. Deist. It came into my Head, Doftor; and
I could not flifle it — Both this and t]\&L(icrymd
Chrijii, with a little of your Embroidery, might
have cut a good Figure in your Memoirs  But
furely, Dodtor, this Popifh Writer meant to efta-
blifh you a Reputation rather than biafl your
Credit. My THO, He " has [thought fit, in a Preface
-*'¦ to his Work, to attempt a Confutation of my
*• Letter from Rome, which every Reader, he
*' fays, whether Proteftant or Papift, would
*' expcdt, that he fhould take fome Notice of,
*' as it is diredtly levell'd at their Ceremonies,
*' and has been fo well received, as to pafs thro*
*' three Editions within the compafs of a few
" Years."
Deist. Weill And I hope you will thank
him for the Compliment — One of your Polite-
nefs can do no lefs.
My THO. Yes, Sir; fince he likes the Sport
he fhall have enough on't — " I cannot think
• Ovid. Lib. ix. Metam. Fab. i  Nee tarn
Ittrfe fuit innci, quam contendijfe decorum eji;
Magnaqut dat nobis tantus Solatia ViHor. " it

^ A Popish Pagan the FiBion of
" it flrange, that a Man, wbofe avdw'd Defign
" and fole Employment amongfl us is to make
" Converts to the Romifh Chitrch, fhould treat a
" Work with fome Acrimony, that was publiih'd
" with no other View, than to blaft his Hopes,"
" and obflrudl his Endeavours, to delude the
*' People of this Republic. "
Deist- No, no; You and I are too well
acquainted with t\\€\r Bigotry to think this flrange
-— We were troth Eye-witnefTes of that Splendor
and Majejly with. which we faw God every
where adored ; with what Zeal the Memory of
Cbriftian Heroes, whom the Almighty has figna-
lized as Favorites, and crown'd with Eternal
Blifs, is preferved ; how they are Honor'd and
Venerated by all, from the loweft to the highell
Rank of Mankind ; what care they take to flif-
nilh every - Place, . even the puUic Roads ¦ and
Streets, with ^proper Objedts to fill the Minds of
the Illiterate, with what their Saviour had done
for them, and to fpur the flothful on to an Ob-
fervance of the Gofpel Virtues, in Imitation of
their Fore-fathers ; particularly to frequent Prayer.
When we faw all this pradtifed, and in fovg-
reign Contempt of what even had been our early
See Page Entertainment, firfl Knowledge, and our only
^''^¦'^^'^ Delight, the Heroes oi Ovid, Virgil, ^c. with
^omR^ e '^^ whole Tribe of Pagan Deities ; oh ! How our
Spirits hurried with Indignation ! —-For my part,
I was for a long time refolved, in fpite oijude, to
blafpheme

a Protestant Heathen,"
blafpheme and ridicule the wholePo^j/Zi Revelation
— You, I know, was confined by Rules of Con
formity within a narrower Compafs — However
the World mull allow your learned Pen as Im
mortal as are the Gods it has deliver'd from
Popifh Slavery — But let us hear your Adverfary.
My tho. " Our Catholic therefore, in the
" Execution oi bis Task, fets out with a general
*' Accufation againfl me of fod Play, and Dif-
« ingenuity, and a RefoltUion to fupprefs the
*' Truth."
Deist. Sure the Man was Blind ; for tho*
fonrie Truths are not to be told at all Times, you
have given broad Hints — Pray, what are his
Proofs ?
My tho. He pretends " my Charge againfl
«' them is grounded only on certain Ceremonies
*' and Obfervances of lefs Moment, without
" taking Notice of the fubflantial Parts of their
*' Religion ; their Belief of the Scriptures ; of
*' the Three Creeds ; of the Trinity ; the Eucha-
*' rill. Sacrifice, &c. which none will pretend to
*' be derived to them from the Pagans. "
Deist. I mull own, Doftor, you was a
little too religioufly Scrupulous in fome Points —
Had I been in your Place I would certainly have
lafh'd them in their Fundamentals — To prove
the Belief of Scriptures, the ^ree Creeds and the
Trinity compatible with Heathenifm, might in
deed feeip an Undertaking adapted only to the
Genius

6 A FopjSH Pagan the FiBion 6f
Genius bf a Bedlamite Divine ; but all th«
World knows, that the Heathens offer'd Sacri
fices, and what does it fignify what, or to wkoWf
as long as you could make out the Derivation ? ;
' Nor do I think you ought to have left their
Creed wholly untouch'd — — For Example, upon
that Article, ;&^ defended into Hell, our Apoftle
Lib. ii. Calvin was bold enough to aifert " That Chrifl'S
iff/. <-. 16. «« corporal Death was not fufHcient for to re-
" deem us; but that after having defpair'd ori
" the Crofs, he fuffer'd the Death of his Soul j'
" that is to fay, his Soulafter a corporal Death,
" fuffer'd the Pains of the damn'd in Hell." *
Now fuppefing Chriflto be God, here are three
outrageous Blafphemies ; and I doubt not but
you might as fafely have applied the Fable of
©-y/fl'. iWif- Or^j&ra/s Journey into Hell to redeem his Be-
*^Fab.\. ioved Eurydice : Strip it: of it's Poetical Drefs,-
I will anfwer you may fhape it fit.
Ad Styga Tanaria efl aufus defcendere porta.
You fee, Dodtor, I have not forgot all the dar
ling Stories of my youthful Days, tho' my Ein^
ploy has taken another turn for fome Yjsars pafl.
* Luther Tom. m. Wittemp. in Sp. 16. Says: As Chrlll
fuffer'd, with exceeding Pains the Death of the Body ; fo it
feems he fuffer'd afterwards the Death of the Soul in HeU.
Epinus a learned Lutheran fays the fame, in Pf. 16. and
Mr. Fulk and Parkins avow this to be the exprefs Dcflrine of
Illiricus, Latimer, and LoJJius  See Pax vobis by E. G.
Preacher of the Word. Jnna 1685. Page 55.
My THO,

^ PjtOTESTANT tiEATHSJ*. 7
My THO. Sir, was it feafonable to enlarge?
Upon my Plan, I could fwell my Letter into a
Folio Volume ; but, as yoa yourfelf juftly ob-
fervedj I am obliged now and then to wear a
Gown — Befides you fee this Popijh Author' has
already artfully thrown Qut a Diflindtiort l)etween
Ceremonies and Subjlantials ; and what for, but
*' to confound the true flate of the Quefliorti
•* and to prepoflTefs the Reader wjtb a Notion,-
" that iriftead of Popery, I am attacking Chrj-
" flianity itfelf, and fullaining the Caufe of
" Infidelity, not of Proteflantifm ? " What
would thefe Papifls have faid, had I attack'd
their Greed \
Deist. Pray, DodtOr, give me leave to aslf
you Diie QueflioH'.^— My Religion you knpw is
Deifm ; yet I have made ji my Diverfion to
pry into the Tenets of moft SedarieSj but parti.-
cularly into thofe of the Church of Rome, being
infpired with an early Hatred of a People I had
fo often heard defcribed as Monfters of Barbae
rity and Folly, fo that nothing in our Travels furr
prized me more than the gceat Candor ^ Httwanity page u^.
and PaliteHefs we fvurtd in all thofe whom we bad
the Honor to cufivepfe with at Rome, tho' your
Character and Profeffion were well known ; tfttd
the particular Civilities we received from Perforis
of the Jirjl Difiinllion both in the Church, ajid
the Court — Let me now ask you one Que-
B ftion

A PoprsH Pagan fhe FiBioh of
ftion- — Is not the Creed a Part oi Popery or
the Religion of the prefent Romcms ?
-'My THO. Yes it is, and what then ?
Deist. What then ! Does not your Letter
ri) it's fF.itle-Pdge, promife .an exaSi Conformity be-
t^en Popery and Paganifm, or the Religion of
the -prefent Romans -derived from .that of their
Heathen Anceftors ? And can this be made out
without taking notice of the Subflantial Pa.xts of
their Religion ? Without touching upon their
Creed? -'
My THO. What do you mean. Sir.? Are
¦^oaiMtn'd Papifi.a.tla.^'i , ,, , ; .:|; .
Deist. No Dodtor, no; not fo warm! i
told you before, Revelatit)n is a Jefl to me. — '- 1
am riot for Defpotick Power — A Liberty, of
thinking and faying what I plcafe is my Profef
fion — - But would you not be forry to hazard
a Vidtory by the flip of a Pen ?
My THO. No danger ; nor did my Pen
flip — My Protejiant Readers, ¦ the Illiterate at
leafl, and fome few bigot Ladies have a large
Stock of implicit Faith -when ever the Difpute is.
turn'd againfl Popery ; they will take the Title-
Page for granted — And as to- the Papifls, I
have a double Salvo for them — In the firft
Place, I fhall tell them "that it is Pij/ifr)' alone,
" not their Belief, with which I am engaged ;
" or that Syftem of Ceremonies and Dodtrines,^ '^' which.

a Protestant Heathen,
" which is peculiar to the RomiJh Church, as
" diflinguifh'd from other ChriJlian Churches:
" the Source of which I have undertaken to lay
" open, by an hiftorical Dedudtion of Fadts,
" to trace it's Origin in a diredt Line, fromP<j-
" gan down to Popijh Rome. "
Deist. A cunning Diflindtion ! I fancy I
can guefs at your fecond Salvo — No Book of
this Nature is bound to anfwer exactly the Title
it's Author is pleafed to give it — Nor can
they prove that beggarly Precept, thou fhalt not
bear falfe Witnefs againfi thy Neighbour, was .in
tended to favor them,' even fuppofirig it flill
in force  Leviticus xxv. ,^6, 37. it's forbid
to take Ufury from a Brother, no mention made
of a Stranger ; and I have heard fome fay the
Jews are ftill fond of the Diftindtion.
MytHo. Sir, your Obfervation, tho* juft,
would be improperly penn'd — My Bufinefs mufl
be only to continue the Charge, by " examining
" our Author's Exceptions to it, in the Order
*' as they lie in his Preface, arid by vindicating
^ all the particular Proofs of it, alledged in my
" Letter, W \yhich he has thought proper to
" give an Anfwer ; the chief of which, as he
" tells us, are, Incenfe, Holy Water, Lamps
" and Candles, Votive Offerings, Images, Chapels
" on the Way fides and Tops of Hills, Procejfions,
" Mirades. On thefe I fhall join, ilfue with
*' him, . and endeavour to fhew, that his Dct
B 2 " fence

io A f*opisH Pagan the FiBion bf
" fence of them is not only frivolous and eva»
*' five, but tends father to confirm, than to con-
" fute the inference, which I have drawn froni
" them." *
Deist. Shake Hands, Dodtdr; I loVe \nj
old Friend for his Courage ; arid there is npt a
Man in all the United- Provinces more capable
of .performing tlie Task — - If you will admit
me once more a .Companion, we will confer
Notes. Mytho. W^ith all my Heart.
Deist. And what if T fhould a^ the Ca-.
ihelie .? It may be of forhe Service perhaps, to
wards flopping their Mouths. -— You know, Doc
tor, in X Paper War, We mufl not only think
what we ourfelves can invent ; but Jikcwife what
an Adve.rfary can anfwer ; what he rhay let pafs/
what he will grant, and what he will deny ;
and tho' I would not have you to be nice with
the Rules oi right Reafoning, yet Sophiflry fhould(
not be too plain — • But you mufl allow me to
deliver with Freedom what I judge the Papiji^
may think or fay.
My tho, Sir, I accept your gracious Of
fer — Your Pafs-time, you fay, is to pry into
the Chriflian Tenets ; fo that you may poflibly
furnilh now and -then a necefTary' Thought -—
* N. B. Our Mythoiogijl entirely forgot thiif Promife, as
one may judge by his flever aiming, in the leafl, to put it irf
Ejcccjuion'.
My

a JPROTESTANT HeATHEBT. il
fAy Years, I muft own, have been n^ollly fpent
in the Exercife of my Profeffion.
Deist. Before we enter upon the Subjedl, \
tnuft propofe one Objedtion againfl yoxxv Plan in
general, which did not occur that Moment— -
If I am, not miflaken, 'tis Popery alone you dcr
clare to engage with " or that Syflem pf Cere-.
*' monies and Dodlrines, which is peculi;ir to
*' tht RomijhQhuKch, as diftiriguifhjd fr.om.other
" Chrijlian Churches. '?
My THO. Very right.
Deist. And thefe Ceretsfionies and Dodlrines
you fpecify to. be Incenfe,^ Holy Water, Lampsi
&c. On thefe you join IfTue with youc Anta*.
gonift. My THO. Idofb; and wilf make good my
Promife, I warrant.
Deist. One query firfl -•*— Js. not the Ruffian
Qreek Church a Chrijlian Char;ch ?
My THO. I have al>«ays heard it is,,
DiisT, It certainiy is not Part oi ths liomifb
Church — They sWproteJl againfl the Pope's Su
premacy — Rome looks upon thpm as Heretics
for denying the Procejjion of the Holy. Ghojl from
the Son, &c. And as guilty too of feveral grofs
Superllitlons. My T HP, lam glad of that — The Papifts
are but tpo many already ; and the greater they
compute the Number of Heretics, the longer
will be the Lift of Proteftants. B 3 Dfiisx.

12 ^ PoiPiSH Pagan the FiBion of
- Deist. True, Dodtor ; but I find thfefe
Ruffian Proteftants are fond of Incenfe, Holy
Water, Candles, Votive Offerings, Images, and
Pro'ceffions. My THO. Mabillon fpeaks of their Images ;
but where the deuce have you pickt up the reft ?
Deist. Alex. Rofs is my Voucher in his
nANSEBEIA, or View of all Religions — I
fappoie Miracles \t\ Ruffta are foitre Grapes, he
does not fay they boaft of them : Nor does he
mention Chapels on the Way fides and Tops of
Hills ih\it " they place fuch Virtue in the
•* Crdfs,^ that they advance it in all their High-
"- ways,' tm the Tops- of their Churches, bn the
*' Doors of their Houfes, and are upon all Oc-
*' cafionjs figning themfelves with it, &c: — "
Now the Conclufion is this: If yciu infift u^on
Incenfe, Holy Water, Sec. being peculiar to the
Roman Church, the Papijis will proclaim ycJti
guilty of a notorious Falibood at your firft fetting
out; or of fupine Ignorance, a Crime I would

Th\is according to Dr. Conyers Middleton, Page 1 79. Edit. 4.
the DdiSia'ine of the Real Prejence in the Sacrament of the
Eucharifi involves a piece of Idolatry peculiar IQ Popijh Rome;
tho' "according to his Lutheran Brethren, who make no fmall
Number among his all Proteftants, this fame Dbftl-ine is a re
vealed Article of the 'Chriflian Paiti. It is probable that the
Doftor does not know how Luther himfelf treated the Z^iingli-
ans, &c. upon this Subjeft,, and therefore I would advife jiim
to perufe t\t Bijhop of Meaux's Hiftory of Variations, before
he publiihes a fifth Edition not

c PROTEST ant Heat«em; ij
not have them fo much as fufpedt you are capai
ble of.
My tho. How fo. Sir?
Deist. The Cafe is evident— -For how can
Ceremonies or DaElrines, call them as you pleafe,
be peculiar to the Romans that are pradtifed; by
the Greeks ? How can the RomiJh Church be faid
to be difiinguijh'd by fuch Ceremonies from other
Chrifiian Churches ; except you can prove them
Pagan in //«i?y and not in Ruffia — Every Man
of Senfe will -difcern the Fallacy.
My tho. Is that all? Really, Sir, you are
foon feared — The Papifts will have enough to
do to anfwer for themfelves, without cud^elir^
their Brains about Ritffia — ^As for Alex. Rofs,
you fay he is an Englifh Author ; and: who, ia
the Name of HeSior, will think of hm^- ia
Holland? Deist. Hfawever, Dodtor, you can't fay but
I meant well. Let us come now to the Point.

CHAP. II.
Of the firementior^d CEREMONIES
in General.
Deist. " A S to feveral of thefe Articles,
" ^/j^ your Antagonift, I. find,
** makes one general Apology ; — that you are
B 4 *' miftaken

f 4 ^ ^^^ ?®** ^Ae^*! t^0 FiBhn of
^ miftaken in thinking every Ceremony ufed ^
f^ the Heathens, to be Heathenifti, fince the
f J greateft Part were borrow'd from the Worflii©
*' of the true God .; in Imitation .of jvhich the
ii Devil aftedted to have his Temples, Akars»
f ' Priefts, and Sacrifices, and all other Things,
?' which were ufed in the true Worfhip.-— This
?' he applies to the .Cafe pf Incenfe, Lamps, Holy
f^ Water, znd Pro£0o)fs i and adds, -?.- that if
*' you had been as well read in the .Scriptures as
^' ypu would feem to be in the Heathen Pgets,
*' you would have found the Ufe .of all thefe in
'*' the Temple (0f.G«D, and that by God's own
?' Appointment.?-'
My tho. ." I fhall not diipute with him
f ' about the Origin of thefe Rites ; whether they
5? were /r/? injiituted by Mofes, or were pf prior
." Ufe and Antiquity among the .Egyptians. The
^' Scriptures favor the laft ; which our Spencer
?' ftrpngly alferts, and their Calipet and Huetius
f allow.'?
Deist. And to tell you my real Sentiment;
he would value no more ysrhat our Spencer alferts,
than what our Calvin afferts — What you fay of
Calmet and Huetius, may perhaps be only a Lo-
gician's Tranfeat to an out of the way Argument.
7— At leaft he will fcarce take your Word for it,
or think himfelf obliged to know any thing of
the Matter till you bring Proof— But the Scrip
tures, you fay, favor the laft ; this indeed, well
defended.

a PkOTESTANT HeatheJj. 15
jjpfpnded, might ftand a fhort Siege : and if ycdj
will undertake, Mttnichaan like, to demonftrate
two Gods, and the m/ God the Author ef ihe
Old Tejlament. I will anfwer for it, you will
ftrike the laft Blow : ptherwife I.am afraid your
Adverfary's Argument will hold it's Ground.
My tho. Not at all ; for " fhould we grant
" him all that he can infer from his Argument,
"¦ what will he gain by it ? "
Deist. What will he gain, Dodtor! Why
he will gain this ; that your whole Letter frorri
the Title-Page to the Finis, is proved, by his Ar-
gunient, one continued Impofture ; all a Bite,
entirely grounded upon this one {a,\ie Principle:—
Whatfoever the Heathens praSiifed in their
Worship is Idolatrous, let who will
praSife it — Nay, he will tell ypu, your Priti-
ciple is blafphcmous in it's Confequence, becaufe
it makes God the Author of an Idolatrous
Religion. My THO. But, Sir; " were not all thofe
?' beggarly Elements wiped away by the fpiritual
" Worfhip pf the Gofpel ?' Were they not all
" annull'd, on the Account of their Weaknefs
" and Unprofitablenefs, by the more perfedtRever
" lation of Jesus Christ?"
Deist. Hold, Dodtor; be a litde more
garded in your .Expreffion — If you think to
make bold with Mofes, they will not allow you
the fame Lilaerty with God —The Difpute about the

1 6 A Popish Pagan the FiBion of
the Origin of thefe Rites in Queftion, will not
be whether they were firft iriftituted by Mofes ;
but whether they were firfl inflituted by Go d him
felf — Mofes, fay they, was only God's Herald,
appointed to promulge the Law — Now, was I
perfuaded that God inftituted thefe Rites, whe
ther firft or not ; I, who am not Scrupulous,
Ihould think it an impious Blafphemy to call them
beggarly.
Galw.<). My tho. Why fo ? Did not St. Paul call
e . VU. j;}jgjjj weak and unprcfitaile?
Deist. Yes, he did ; and if you will believe
the Catholics, it was becaufe God did not in,
ftinite any Rites of the Old Law, as Inflruments
or Chattels, by which he convey'd Grace into the
Soul ; this was a Privilege in Petto for the Sacra
ments of the Gofpel — But, fay what you will,
the Word beggarly, in our Language, is an
Epithet that carries with it a contemptible, a very
affronting Sound— -I would advife you to leave
it out. My tho. May be I may in my next Edition
— To go on with my Difcourfe, " if then I
*' fhould ackhowledge my Miftake, and recall.
" my Words ; and inftead of Pagan, call them
" Jewifh Ceremonies, would not the Ufe of
" Jewifh Rites be abominable ftill in a Chrifiian
*' Church, where they are exprefsly abolifh'd and
*' prohibited by God himfelf?"
Deist.

a Protestant Heathen. ly
/'Deist. I have told you already what fort of
a Miftake it is, and, what muft become of your
Letter if it is a Miftake — But, Dear Dodtor,
confider you are to perfonate the Divine --What!
Arfe all and every one of God's Inftitutions,
prOmulged by Mofes, become abominable ? Is
the Tithing Law now abolifh'd, prohibited by
God himfelf, becaufe it was once a Jewifh Rite ?
Or muft it ftill be ftiled Jeiaijh ? This would
make a P—n fwear — Pray, where did we take
the Hint from for Churching of Women ?
My tho. Sir, I can prove what I have ad
vanced — " But to purfue my Adverfary's Ar-
" giiment a little farther: While the Mofaic
" Worfhip fubfifted by divine Appointment in
*' Jerufalem, the Devil likewife, - as he tells us,
" had Temples and Ceremonies of the fame kind,
" in order to draw Votaries to his Idolatrous
" Worfhip, which after the Abolition of the
*' Jewifh Service, was carried on. ftill with great
*' Pomp and Splendor ; and above all Places at
" Rome ; the principal Seat of his Empire.
" Now it is certab, that in the early times of
" the Gofpel, the Gkrifiians of Rome were cele-
*' brated for their zealous Adherence to the Faith
" of Chrifi, as it was deliver'd to them by the
" Apoftles."
Deist. Right!
My tho. Yes, . and «' pure too from every
*« Mixture of jewijh ox Heathenifh Superfiition."
Deist.

i8 A ;PoPisH Pagan the FiBion <f
Deist. So far I dare fay he will join Hands,
excepting you mean to call God's Inftitutions^
Jewifh Superflitions.
My tho. But " after a SuccefTion of Ages,
*' as they began gradually to deviate from that
«' Appftolic Simplicity, they introduced at dif-
*' ferent times into the Church the particular
** Ceremonies in queftion. "
Deist. You fuppofe what you fhould prove-*
Your Antagonift will naturally ask you how
many Ages had pafs'd before the Roman Chrir
ftians began to deviate •, and what you mean by
Apoftolic Simplicity. — Ii yon mean a Worfhip.
that is chiefly interior, fincere, humble, and not
mix'd with Falfity and Error, he will tell yoiii
none preach it but themfelves, witnefs his pwfi
litde Book. Read his fixteenth Chapter and yott,
will find that, as Rome was pnce the principal.
Seat of the Devil's Empire, now it is the prin
cipal Seat pf God's Empire. — But if, by ah,
Apofiolic Simplicity you mean treating God like^
aCobler, without Ceremony ; ferving him with
out Pomp or Grandeur \ he will call this Calvi-
nifiical Folly ; and you will fcarce perfuade a
Papift to envy our Devption.
My THO. But Sir; did the Apoftles worfhip
God with Pomp and Grandeur ?
Deist. They would .certainly have done fo,
had they had it in their Power.
My THO. How do you know that? Deist..

a PHOTESTANT HeATHEN. I9
De 1ST. All in good time — Can you prove
they would not ?
My THO. They did not, and is not this Proof
enough. Deist. Admirably dinch'd!— But in the
Nanie of Wonder how could they then fliew
that Pomp and Splendor >yith which Chriftians
adore the Almighty now ?— You forget. Doc
tor, the Perfecutions the Chriftians at Rome,
and every where elfe, lay under for three hundred
Years, till the firft Chriftian Emperor Conftan-
tine the Great, took them into his Protedtion, and

Read in Eufebius Lib. 3. c. 33. &c. Vitie Confla^ttni,
the DefCription of a beautiful fiately Piece of Architefture
Canfidnt'ine efefted at Jeriifalemi adorn'id with moft exquifitq
Werkmanfhip, marble Pillars, it's Cieling Imed with the pu'
reft Gold, with an Altar placed in the middle. Which the
Hiffiorito fay's, the Emperor fomifhM with Ornammts, and Do-
Jiaries of Gold, Silver, and Je\vels, not to be number'd — "Nee
dicipoteft qutt quantifque Ornamentis & denarii.^, partim ex auro
i^ Argento, partim ex gemmis' illud di'uerfiiriodi <iienuftaiiit.
Ibid. c. 43. Vid. Hilt. E<:cl. Lib', jo. c. 4.
S. Hier. in Cap. S. Zachar; Tom. 3. Edit, B B. Pag. 1746,
J5r tantam rabiem perfecutorum feritas excitata eft, ut etiam
conciliabula noftra deflruerent, divines libros ignibus trade-
rent, omnes injiilie, mttalla, career cs CoHfefforum y Mari-
tyrutn catenatis gregibus implerentur. ^is eo tempore crederet
rursum Ecclefias conftruehdas ab his ipjis qui ante defiruxtrant ?
Non quod iidept homines fuertnt ; fed quod eadem Regalis po-
feftcts, qua prius fedebat in infidiis cum divitibus, {if qiiaft Se^
iiatus-confulto, Chrifli fiqmeri conahatur extiriguere, nunc ex-
penfis Reipuhlicis Ecclefiarum Befilicas extruat, y exaltet in
fUmma fafligiq. ; - ut non folum Laquedrh & tsSa fulgentta liuro

20 A ropisH FAGAN the FiBion of
and built them, as did his lyiodier St. Helena,
¦ mpft magnificent and pompous Churches. But
I would -not have you date hence the Dcfedtion
of the Romans from the Apoftolic Simplicil^y:,
this would/ be fpeaking your Mind toaplain>
Myt ho. Idon't know what I may do if I
am vex'd.
Deist, No Dodtor, no; you had better
prove that Chriftian? ftill ought always to ferve
Gon, as if they were. in a S.tate of Per.fectition,
fculking about in Holes and: Corners ; it would
come to the fame. , -
My THO. But what. Sir! Did the Apoftles
make ufe of Ceremonies too, in their Divine
Service .? ' ,
Deist. Neither, you nor I can prove the
contrary. --- Without the help of Revelation ;
the Law of Nature tells me there is a God ; that
he alone ought to be adored in Spirit and Truth,
as Sovereign Lord and Creator . of the Univerfe,
on whom all things effentially ' depend, as Phi-
lofophers term it, in effe, fieri, 13 confervari ;
and if this fame Law has infpired all Nations
with a Notion that earthly Princes are to be
treated with Ceremony, ferved with Grandeur and
Magnificence ; with what Ceremony, with what
auro decoret, fed parictes di'verft jnarmoris tvefliat cruflis, tf
di'vinos Libros quos prius tradebat incendio, nunc deauratos tf
purpuratos y gemmarum 'varietate diftinllos in cuflodiam Ra-
mani meneratur Status. Magnificence

a Protestant Heathen. 21
Magnificence ought we to ferve the King op
Kings ? Ought not the Body to pay Homage
to it's Maker as well as the Soul? Is it not
equally dependent ? — And Experience teaches us
that Cer^wow wexpreffive of thofe Sentiments of
Adoration, Gratittde, Joy, Sorrow, Admira
tion, &c. in which the Soul cannot be too often
employ'd ; Experience, I fay, teaches us that
fuch Ceremonies increafe and inflame thofe very
Sendments from which they flow — 'Tis true, a
Hypocrite may fhew a pious Out-fide ; but what
then ? Muft a Lamb caft off his Skin, becaufe a
Wplf now and then cloaths himfelf in a Lamb's-
Skin ? For my Part, I never could imagine an
inaSiive Oratur ie\i himfelf the Paffions he mean'd
to imprint ; and tho' his Thoughts might be
bright, he always left me as he found me — There
can fcarce be any vigorous Adtion of Life within,
but it will manifeft itfelf by external Symptoms— -
Now, this is Reafon, Dodtor, without Revela
tion ; and as I believe the Apoftles were good
Men in their way ; this is the Reafon why I be
lieve they ferved God with all the Ceremony,
Pomp and Splendor their Circumftances would
permit. My THO. This was not your way of talking
when we were at Rome together.
Deist. Education,. Dodtor, Education! I
told you already, that was the Reafon I talk'd
then like anyf//5if//?--Such~are the ftrange Effedts of

Ha a Popish Pagan tbd FiHion bf
6f Education, that I know an Englijh Clef|fi
man of Catnbridge Uriivetfityj once a TdtOF id A
Baronet's Sqhj now A Parifh-Vicar ; who oWh'd
that, after he was a grown Man, he thought all
the Fidtidns he had been taught in Virgil^ O'Oid.i
&c. were real Truths : This you will fay is
furprifing — But to return to myfelf : I cannot
but be perfuaded there is a Gob ; arid that
Nature. .....
My THO. Stuff 1 'Vye have had enough of youF
Law of Nature ! — You forced me to inteffupt
the Thread of my Difcourfe u|)on the Pepifi
Ceremonies-—! was going to ask " whence we
" can think it probable that the Romans fhouW
" borrow therii ? From the Jewifh or the Pagan
" Ritual ? From a Temple, i remote, defpifdd
" and demolifh'd by the Romans themfelvesj or
*' from Temples and Altars perpetually in their
" View, arid fubflfting in their Streets ; in which
" their Anceftofs and FelloW-Citizens had'conr
•' ftantly worfliipp'ed ? "
Deist. To this Rhetorical Repetition your
Antagonift has anfwer'd already that they took
them from the Bible. ¦^.
My THO. From the Bible ! '"
Deist. Yes, Dodtor, froni the Bible ; and
the Anfwer vsf ill . ft^Ind good, till you prove they
had no Bible, or that their Chriftian Anciftors
were Heathen Mythologifts, and not Divines ;
which I .am afraid will be a hard Task. But

i?' Protestant Heathen. 23
But before you proceed, tell; me ; — iiyhat was
it you; would: be at juft no>)v, by faying, " the
" Chriftians . pf Rome were celebrated for their
•' zealous Adherence to the Faith of Christ,
" as it. was deliver'd to them by the 4poftles,
*' pure from every Mixture either of Jewifl:) or
" Heathenifti Superftition ,? " What do you mean
by Superftition? Would you make us believe' the
Primitive Chriftians pf i2o»?^ abominated every
Mofaic Law. the Jews had been tied to by Divine
Appointment ? If fo, I am confident you never
read the A5is of the Apoftles : Turn over to the
fifteenth- Chapter, and you will find that the
Apoftles- and Ancients being affembled re-enadted
that once Jewifh Law, of abftaining from Things ^°'' ''
ftrangled and from Blood ', and publifh'd it, with "! ^ff,
a Vifum eft enim Spiritui SanElo i3 nobis, z& chofl a7id
-neceffary to be obferved .then by the converted to us, &c.
Gentils. . ^erfe 28.
Now, Dodtor, what will the Papifts think of
that bold Afferuon of yours, viz. " The Ufe of
^' Jewijh: Rites is abominable in n,CBr.iftian
" Church, where they are exprefsly abolifh'd, and
" prohibited hy God himfelf?" It is likely they
will teach you a piece pf Divinity, you will be
obliged to own yourfelf unacquainted with. All
thofe Rites, fay they, that are Types or Figures
of a iviiMre Mefftas are, wkhout doubt prohibited;
they would be abominable in a Chriftian Church :
It would be likewife abominable to pretend that
C Chriftians

24 A Popish Pagan the FiBion of
Chriftians are ftill fubjedt to the Mofaic La^t or
to any bile Branch of it ; as fiUch thus far they
'wiii allow yOu tP conclude from St. Paul ; but if
you infer that there is nO one Law, no one Ceri-
mofty in the Jewifto Ritutil that a Chriftian Chureh
tan adopt, the fakers will thank you ; but thfe
Papifts Will 'certainly fend you to School to learti
Pons j^fi- Logick ; and bne or other may \it impudent
nnum. fenough to. mention the unlucky Bridge.
Myt Ho. I expedt they will treat me with
better Manners ; at leaft till they are difeharged
of Paganiffn. ^
De 1ST. My OplhiOn is, they will make you
the fame Compliment u'pori yo-^ Petgitniftii Pr
Heathenifti Superftition, as upon your Je^iiifh
Superftition : They will fend you to the famte
School — Your Adverfary has told you-, I need
not repeat it, where they took the Ceremonies
from, you ground your Accufation upon ; it is
your Bufinefs to prove they could not.
My THO. " The Queftion can hardly admit
" any Difpute: The Humor of the People, as
«' well as Intereft -of a corrupted Priefthood would
" invite them, to adopt fuch Rites, as were
" native to the Soil, and found upon the Place ;
" and which Ibrtg Expedience had fheWn to be
" ufeful, to the Acquifition bdth of Wealth it\&
" and Po\ver. Thus by the moft candid Con-
" 'ftrudtion of this Author's Reafoning, we mttft
" neceffarily call their "Ceremonies 7?^j/^"» or by
" pufhing

a Protestant HEATHErf, 3:5
« pufhing it to it's full length, fhall be obliged
•' to call them, Devilift).'*
Deist. Why, Dodtor! You are in a Paffionl
Sure you will never pretend that, your calling a
Priefthood cgrrttpted is a Dpmonftration of their
adopting a Pagan ^itftal, when they could find
all they slanted elfewhere — Then, to fay the
Rites inftituted by Almighty God were calcu
lated for the Acquifition both of Wealth an^
Power ; ^nd, by puihing Fury to it's fijll length,
to (Call them Devilifh ; what will the Wwld
|hink ? No,ije but an Afpeift ov a Manich^an can
be the Author of fuch Language.
But that your Argument, may appear in it's full
Glory, I will form it intp ^ Syllogifm — ^f^<ir</.
ing to your Adverfary, God inftituted the Jewifh
Qremoflies in queftion for his own Service, qftd the
lievil, an artful Mimic, bep-qtia'd them for his j
but, as ypu will have it, it is indifputable that
the Rpn^an Chriftians could not d^nive fheir Cere
monies from the Jewifh Ritual ; thefefpr.e, by
your Adverfary's reafoning^ we muft neceffarily call
them Jewifh ; or by pufhing it tp it's ffill length,
fhcdl be obliged to call them DeviJ,irlh. — Do but add
x}ni.% fa.e JjAingr is Euclid?^ Lib. cc. Pr.pp. i.ooo.
and that the Confequenc,e js evidetit, by Ideni fimi^
effe 13 non effe neceffe eft ; and the Argument
perhaps may catch fome Fool or other.
C 2 <: H A P.

26 A ?opisii Pagan the FiBion bf

CHAP. III.
Of I N.C E N S E. , . ,
My'tho. O I R/ i 'think I have fiifficientl}
:, . i.iL ¦ ^^ fmnked- our Catholic upon his
general Apology-, Ave' will come now to Particulars.
"'Deist. 'Tis no great Matter, call it Apology
or Proof.
My THO. " He obferves that I begih my
"Charge with the Ufe of Incenfe, as the moft
'" notorious Proof of their Paganifm, and, like
" an artful Rhetorician, place my ftrongefiArgti-
*' ment in the Front."
De I sT . I cannot fay but 'tis reafdnable enough
to fuppofe fo. ' '
My THO. " Yet he knows that I have af-
" figri'd a different Reafon for offering that the
'" firft :' Becaufe it is /^^jf??^ //&/Ǥ-, that ftrikdS
" the Senfes, and furprifes a Stranger, upon his
" Entrance 'into their Churches."
Deist. Thatis, a Stranger to Scripture; as
we were when we travelled — Was I to' enter
'one of their Churches now, it would be apt to
put me in mind of What St. John tells us he faw
once in a Vifion. * The Candles too, generally more

* Revelat. viiL 3, 4. An other Angel .came and flood at the
Altar, having a golden Cenfer : And there luas giaikn unto hint
much Incenfe, that he Jhould offer it ivith the Prayers of the
Smli

« Protestant Heathen^ • 27
more- numerous than; their, Cenfers, upon, every
Altar, fbruek my Senfes, full as much ; and wowld
naturally make me think, of what the good, old
Simeon faid of Chrift. -f- But be the Reafon what
it will, our Catholic y^\]i: not think it "wprtb a
CoDteft.. . , - .. I J.J' ;
My THO. I am full asjndifferent, and there-'
fore " it fhall be, my ftrongeft Pfopf, . if he (Will
" hkve,itfo, fince he has brought nothing,;! I. am;
*' fure, to weaken the Force of it. " • .V ; .
, Deist. Perhaps, . poor .Man, he,was> too dull
to fee any force it had,
My,tjio. " He tells us that there was an
" Altar' of Incenfe in the Temple of Jerufalem ;
" and is furprifed therefore, how I can call it
« Ueatheni/h. "
Deist.- 'Tis true, he fpeaks of that fame
Altar; and fends you to Exodus xxx. wher^q- you
may find how the Incenfe was to be rriade by,
Go-a's own Ordinance —— And had I not known
your Drift, I fhould have been equally furprifed
to hear you call it Heathenifh -in a Cduntry where
you would pafs for a Chriftian ; and, by confe
quence, bound to believe the Scriptures.

Saints upon 'the golden Altar, 'riihich nuas before the Throne of
Go p -~;-And_ the. SmoJtf of the.lncenk (-which came) ivith the
Prayers of the Saints, afcended up before Go D, out of the
Angefs Hand. '
f Luke ii. .32. A Light to enlighten the Gentils, and the
Chtj of thy People Ifrael.
C 3 My THO,

28 A Popish I^Agan Ihe FiBion tf
My THO. I tall it fo notwithftandirig ; bCi
caufe, tho' Gpd's own Ordinance, "yet it is
*' evident, from the Nature of that InftitutiOtij
*' that it waS never defigu'd to be perpetual j
•' and that during it'^s Continuance, God would
*' never have approved any other Altar, either in
*' Jerufalem or any where elfe. "
Deist. I fuppbffe you will ftile this a De-
mpnftratipn tpo by and % ---There was an Altar
of Incenfe in God's Temple ; but, it was not tb
be perpetual ; therefb're, it is Heathekifk —- But,
you fay, 'tis evident  thdt duriit^ the Con
tinuance of that Altar, God woiild. never live
approved any other Altari eitheir in Jer ufaleiiij dir
any inhere elfe  Out Catholic ^)vill cell y'oii k is
evidently a FiSiion, and perhaps he will fend you
to your Pagan Librkry to find it a Father. In
reality, who can imagine that, had there been ^
A devout ^}jole City or a Republic of fuch Fa-mil ifes as was
me 'that ^^^ ^^ Comelius in the A-£ls ; and they had built

X. 2.

fear'dGoji Temples to the true GOd with an Altar of incenfe
•^ith all in each ; who, I fay, can be fo fimple as to
hishoufe, imagine God Would have 'refirfed them his Ap-
x.*2 *^ ^ probation ?
Mytko. " But let him tinfwer diredtly to
*' this plain Queftion -, was fhere ever a Temple
« in the World ilOt ftriftly Heathenifti, in which
*' 'there were feveral Attars, 'all fmoking wiih
" Incenfe, within one View^ and at one and the
*' fame Time, "
Deist.

a Protestant Heathen. ?9
Deist. Anfwer me diredtly to this; was
there ever a Nation in the World, not ftridlly
Heathemfti, ia which there were feveral Cities'br
Towns, with feveral ftately Churches within one
View ? " It is certain you muft anfwer in the
" Negative."
MvTHO. 'Tis true, Sir; yet it is certain,
that there were many fiiph Nations in the Pagan
World, and are as many ftill in ti^e Chriftian
World ; and fince there never was an Example of
it but what vtasPagMifi, before the times of
C^riftianity, how is k poffible that it could be
derived to them from any other Source ? Or
when we fee fo exadt a Refembjance in the Copy ;
bow can there be any Doubt about the Original?
Deist. Surely, Dodtor, you won't print this !
Your Gown is a pretty Income — I was talking
the other Day with a Perfon ef Rank, tho', by the
by, iSiAtheift in Praxis, upon this very Subjedt—
His Opinion too was, that Churches were certainly
HeathsMtfli ; that both a confiderable Revenue and
Power would accrue tp the Republic if they were
down, and we fhould have no Sons cf the Clergy
to prpvide for ; that therefore he was refolved to
make the Motion in our next general Affembly

N. B. In my .Copy, for Nations, I found Temples; for
Wtrld,, Rome; for Criftianity, Popery; but No^body, I
believe, will doubt but I have fpllow'd the fmcereft Reading in
.the.Margin.
C 4 of

30 A Popish' Pagan f^^ FiBion of
6f '''the States far 'their Deftrudtion'-- - Not, fays
he, can I find any {(eilfdn why every Mafter of a
Family might not be 'it's 'own Prieil,- as it was
before the Mofaic Law. • '
"'' M^THO. Well, Sir; and what of all this?
Deist. Why, Dodtor, you know the Con-
fequences— BefideS it's likely every Prieft might
,2 ,3 ' ere&i zn Altar, as Noe,-'- Abraham and^ Jacob' did-,'
and-I know you hate an Altar as muchas you do
Incenfe. ' > ; t V -
My 1* HO. True,- ' Sir ; 'tis Incenfe and Alttirs,
lam quarrelling with -"---Had they continued in
the Poffeffion of- my old Friends  . ..But what
has; Ijeen faid of Churches is urfder (he Rofe. I
arrt'in no Ap^jreheiifibn of their being deftroy'dy
or" of any Motion- being made towards \t; for
you ill know that Gentlemen of our ClothJare of
ftnguUh" Service, if it be only to keep out Popery,-
and prefe^rve 'our Liberty of thinking and faying
what we pleafe of Religion. To return therefore
to the Charge. " What'ihy Antagonift alledges
"in favor oi Incenfe is nothing to thepurpofe;
" that it was ufed in the" Jewifto Church, and is
" of great Antiquity in the Chriftian' Churih ; and
" that' it is mention' d ^ith Honor in the Scrip"
" tures; which frequenriy compare it to Prayer,
" and fpeak of, it's fweet Odors afc ending up to
"God, &?r. which figuradve Expreffions, he
" fays, would never have been borrow'd by the
" facred Penmen from He-athenifto Superftition."
Deist.

"\:a Protestant Heathen.' 31
Deist. Neither the Jewijhjnor the Chriftian
Church is of any Authority with us Deifts ; nor
theiScripturei. niore than an other Hiftory ; fo
that wfi may fay aJfthls is notbing toihe Purpofe.
Yet I ami fo fa^ of his Mind,. .that I cannot \^r.
Xxeye fctcred Penmen, fuppofing them fuch, would
borrow fuch Expreffions from Hmtheniffo Super
ftition — This feems to me falfe Heraldry. ¦ , ..
.'¦M.YTHO. Why^fb? Are /' fuch Allufions
*' lefs proper, or is the thing itfelf -lefs fweet,
*' for it's being applied to the Purpofes of Ido-
" latry. " ... ;
¦-Deist. No; nor for it's being applied to
the Purpofes lof^Cfariftianity — But when David
faid-: Let my Prayer be directed befqre thee as In- Pfalm.
cenfe, &g I prefume it was to the true God <^''- 2.
berfpbke, and that he was better verfed in Mofes' s
Ritual than in Jupiter's. —How ever, if, rather
than the Papifts fhould efcape, you will ftand
tp it, that the facred Penmen could not know
what was done iri the Church of the true Go d ,
and therefore muft have form'd their Similes n^-
on an Idolatrous Worfhip ; the Papifts will . have
the Pleafure, at leaft, of fuffering the Calumny
in good Company. : .
My THO. Sir, Incenfe conftantly was applied
to the Purpofes of Idolatry " in thp times even
" of the fame Penmen, and according to their
" own Accounts, on the Altars of Baal, and
." the other Heathen Idols. "
Deist.

32 A Popish Pagan the FiBion oj
Deist. Good, Dear Dodtor, your Antago
nift has told us already, that the Devil is an art
ful Mimic ; — The Queftion now is, whether,
therefore, the Allufion is lefs proper, or the
tiling itfelf left fweet, lefs facred, when allied
to facred Purpofes., and on the Altar of Goo ?
You fhould have been proving the Affirmattise
all this time ; and I do not perceive you have
fo much as aim'd at it. — You fhould prove
that Man's Reafon was only given him to
copy by what he could fee ; arid that the Papifts
could have no other Original to copy by than
a Pagan Ritual. Till you have done diis, your
Parallel muft appear ridiculous ; and let me tell
you, every Chriftian muft judge your Innueiiht
concerning the facred Penmen, impbus.
My tho. Pray, Sir; *' when Jeremiah re~
Chap.x)iv. *' bukes the People of Jtedah for burning Inunfe
1 7- See « ig fi/g Queen of Heaven, can one help imagin-
ap.vn. J, j^g^ thit he is propheticaMy pointing out
" the Worfhip now paid to fhe Virgin, to whomi
*' they aftually burn Incenfe at this Day under
«' tbat very Title? "
Deist. I know, -vias a. Papift here, he would
fend you to St. Jude to fee your own Pidure
prophetically portray'd. — For my Part, I con-
fefs freely, I never fo much as once thought of
the Virgin when I read that Rebuke, and I have
read it often ; and for what I know, you are
the firft Prophet the D — I ever rcveail'd the
Application

a PiftOTESTANT HEA^l'HfeN. ^J
AppliGatioh to — Anfwer me one Queftion —
As a Chriftian don't you believe Christ is
God ?
My THO. Yes as a Chriftian, I do.
Deist. Then certainly you believe the VifgiU
Mary is Ghrift's Mother, the M^er of God ;
which is a Title fhe glories in rtW)re, than Ibe
would in that of being ^een of twenty thoufand
Heavens^ if thete w'ete fo n^any.
My THO. That may bte.
Deist. May be, Do6tbr! Wliat do yoa
mean ? It is fcettainly fo, if fhe be a Woman of
Senfe — And as tO the THle that aSrOnts you
fo much ; I rtiuft own -^iat, bad I the Difpofal
of the Places in Heaven, a^ tbey fay Chrift has,
I Wbold certainly make fny Mother ^elen of
tiea^m ; for fhe Was one of the beft of Mothers
to hie ; fp that I tanhPt WOnder that Chrift
feould favOr his with the Dignity.
My THO. !Hold, Sir! Are not our Wives
dearer to ifs than our Mothers ? Methiriks yoii
ought fo give your Wife tbe Preference.
!Deist. In Heaven, they fay, there is neither
Mariying nor giving fo Marriage — t fhould
chiife to have my WiYe m the Elyfian Fields,
Dodtor. iN'lYtHO. XVell judged !
Deist. Tho' I think We are fomewhat Put
of the Road — Have we doh^ with Incenfe ? '
My THO.

34 A PgpigH P:?VGAN the FiBion ef
My THO. One Remark more will compleat
the Viaory.T--" If it b? a juft grpund for re-
*' taining a Pradtice in the Chriftian Church,' be,
" caufe it was 'enjoin'd to the Jews; what will
«* our Catholic fay for thofe Uf^gesj which were
*' adtually prohibited to the Jews, and never
" pradtifed by any, but by the Heathens .and the
" Papifts?" _^ ,,: '
Deist. Not knowing how long your Story
may laft, I muft beg leave tpji^jnterruptiyDU —
The very,Suppofition you here fet ;out,with is a
falfe one — Our Catholic , indeed proves that In
cenfe cannot becall'd HeatheniJJi.in their Churches ^
but by an Atlpeift becaufe it was enjoin'd by God
himfelf to the Jews ; becaufe the Prophet Ma
lachi, as, his Words are render'd in the Proteftant
Bible,,K)retellsC'/&ap,i.wr. II. that intheCbureh
of Chrift Incenfe fhall be_ pffefd in every. Place
to God's holy Narne ; becaufe St. ^^^w*; who
undoubtedly was no Heathen, in h\sRev£lat.
Chap. V. ver..t. andChap. viii. wr. 4. &c. reprefents
to us Odors and Incenfe burning before God in
the Heavenly. Jerufalem ; becaufe, inline. Holy
Davii defired that his Prayer might afcend as
Incenfe m the Sight of Gpn ; thus it is our Ca
tholic has proved that their Incenfe is not,Hea-r
thenifh : — But fhould you ask him what Reafon,
what juft Grmnd there is for inftituting the Ufe
of Incenfe in a Chriftian Church, he will not
anfwer, becaufe it was enjoin'd to the Jews ; no, he

'tf iPAoTEST Ant Heathen.' 3S
he feems to undefftand too well his Profeffion r
He will tell you, it can ferve now for the felf
fame Purpofes, baring Sacrifice ; it fpeaks Honor
and Refpedt ; it is noW as proper a Symbol oi
Prayer, and by confequence proper to put People
in Mind of praying, and what their Prayers
pu^ht to be, to afcend to the Throne oi the Al
mighty. — If ypu and I do not like the Admo
nition, what then ? Is praying to the true God
Heathenifh, becaufe the Heathens pray'd to their
falfe Gods ?
MVtho. We have had enough of Incenfe.
*' What will our' Catholic fay for thofe Ufages
*' which were adtually prohibited to the Jews
*' arid nevdr prkdtifed by any, but by the Hea
lth thens and the Papifts ? "
Deist. You don't mean eating Swine-Flefh,
I'hope ; for I know none that have pradtifed it
fince the Prohibition, but the Heathens, arid
the Papifts with their By — jB/ow Defcendents.
My THO. Sir," you have a mind to be merry
— But what I mean is a matter of too great a
Concern for a Jeft — " All the .Egyptian Priefts,
«< as Herodotus * informs us, had their Heads
fhaved

* One would be apt to guefs, the Doflor thought Herodo
tus and Commodus were Contemporaries with Mofes — Or did
he defign his Readers ftiould imagine a thoufand or eleven
hundred Years betwixt Mofes and Herodotus, and about fixteen or

36 A Popish Pagan the Fijian of
" Jhaved and kept conlim^Hy bald. Th«s ^c
»' Emperor, Qommodm, that he might he ^cj-
" mitted into that Order, got himfelf flsa^im^
" carried th God Anubjs in Procejfion. And
" it was on this Account mpft probably, thJlt
levitic. « the Jezvijh Priefts vtere cpmmanded net tciftia^t^
'""• 5- « their Heads, ner tu tfiake any Baldpefs upo^
:^v zo. " ^bem. Yet this Pagan Ra^nre or Tgnfure^ gs
« they chufe to call it, pn the Crpwn of (be
" Head, has Ipng been the diftin^ifhiqg M^rk
" of the RomiJh Priefthood."
Deist. And you ask me what ppr Cl?/i'<?//V
will fay to this } Why reaUy, Dpdtor, I aij? ^raid
he will fay you are Brmfiek, and leav^yputo
B-ave alone. --- We were both EyerWitneffes
that a great Part of their Priefts wear Periwigs.;
a great many wear pnuch more of their mm Hair
than you or moft of our Parfins ; a great many
wear Calots or Caps to egver their Tmfwre, —
After all, I never faw a .Set of Men in ajl ^y

or feventee.?! hundred betwixt M^fis and Cmnmoius, too trifliog
a fpace of Time for a Change in Religi^ and Monp,er4 ai|V^g
Heathens f But was one of oijr own Couptryniien, buried
ibmewhat upwards of two hundred Years ago only, iiow to
rife a^in, he co«ld not know his own Country by either.
N. B. There w no prophane Hifloiy Auhatjiever that cart
Light us up to 'within fix hundred Tears of Thefeus, or tht
War of Troy; luhich happened three hundred Dart after
MofesV Time. — See Note p. -60. Vol. I. of Plu.tartai's Livia
in Englifh. Travels

a Protestant Heathen. 37
Travels that took more Delight in this Pagan
Rafure than your Brotherhood, not excepting
your own beloved Self But the RomiJh Priefts,
you fay, wear a Tonfure as a diftinguifhing
Mark ; and why fo ? To put them in Mind,
that the Mafter they profefs to ferve wore a Crown
ef Thorns— Their Crime is, that neither you nor
I like fuch Remembrance-Books, and this is
the reafon why you rail at them ; firft becaufe
they will not allow the Mofaic Laws abomina
ble ; and lecondly, becaufe they will not obfcrvc
them. My THO. Sir; will pur Catholic deny that
God commanded thejewift} Priefts not to ftiave
their Heads, in oppofkion to the ^Egyptian Prieft'
hood ?
Deist. Yes, he would; if he thought it
worth his while to fhewyou cite Scripture Texts
at random — But, I dare fay, to pleafe you be
will allow Beard and all : Tho' one might be
apt to infer againft you and our Spencer., that
God in giving the Mofaic Law did not copy
after the Heathens.
My THO.

¦We. are taught .I/;i;///V. xix. 28. and Dcuter. xiv. i. Where
the Law concerning flia-Wng and fcarifying is repeated, that the
whole Jewijh Uation, and not the Prieflhood only, was forbid to
tamrn for the Dead after this manner ; viz. by rounding the
Corners of their Heads, marring the Corners of their Beards,
or making Cuttings in the Flejh ; vvhich either was or had been
a way of .Mourning praSlifed by foaae ; tho' I don't find, the
Scsipture

38 A FopiSH Pagan 'fhe- FiBion of
¦ ' My t h o. That's nothing— I will go on Witfi
iny Argument — " It was on the. fame Account,
" we may imagine, that the "Jfemfh Priefts were
*' forbidden ¦ to make any Cuttings in their Flejh:
" Since that likewife, was the common Praftice
*' of certain Priefts, and Devotees among the
" Heathens, in order to acquire the Fame of a
*' more exalted Sandtity. Yet the fame Difcipline,
" as I havefhewn in my Letter, is conftantly
" pradtifed at Rome, in fome of their folemn
" Seafons and Proceffions, in Imitation of thofe
" Pagan Enthuftafts : As if they fearch'd th6
*' Scriptures j to learn, nPt fo much What was
*' enjoin'd by the true Religion, as what had
"been ufeful at any time in. a falfe one, to
" delude the Multitude, and fupport an ImpO"
" fture."Deist. One would be apt to believe, was
St. Paul alive, and you in the fariie Humor, you
Would firft dub him a Pagan Enthujiaft, and then
proclaim him Captain of the Flagellantes ; as if
he fearch'd the Scriptures, to learn, &c.
My THO. Did St. Paul make Cuttings in hi^s
Fleft)? Scripture nlenfioris who. One thing I take to be certain;
which is : That the hooking in this Law here is altogether as
impertinent to what Herodotus, who' knew nothing, of thofe
Times, is faid to relate, and Commodus to have done the fecond
Age of the Chriflian jEra, as it is to our Mythologifts Com-
menttttn ; ignorcintice dicam, an malitia ? Both.
Deist.

B 'Protestant HeathiIn.' 39
Deist. If one may venture to believe him,
he was fo far from being in Love with it, that
he did not treat it with good Manners : Nay, I
cannot help thinking he chaftifed his Body with
more Severity, a great 3eal, than any one you
faw in the Proceffion to St. Peter's — Mark what
he fays of himfelf: Conturido corpus meum, 53 in i Cor. be.
fervitutem redigo ; thus your Friend Beza has '"'''• *''•
tranflated 'TTrai-Tria^w, and Dr. Hammond tells Us
it fignifieS to beat Black and Blue. Now you
know the Blood is pretty near the Skin ; and as
»tis likely St. Paul did not make a fliam Fight,
nor cudgel himfelf with an Oaken Sdck, he
muft have made ufe of fome fuch Inftruments
you faw at Rome ; and this, as he fays, left that
by -any means when I have preach' d to others, I
myfelf Jhould be a caft-away, a Reprobate— —A
litde after, he exhorts the Corinthians to imitate
his E:^ample : Be ye followers of me, as I alfo Ibid. c. xi.
am of Chrift. Methinks, Dodtor, I have given '•
you a Sermon without intending it.

CHAP. IV.
Of HOLT WATER.
Deist. T^UT I perceive, Dodtor, our
IJ Catholic brings the fame Autho
rity in Defence of Holy Water, that he brought
for Incenfe. He fays, we find mention of Holy
D Water,

40 ,-^ Popish Pagan the FiBion of
Water, , that is. Water fanSlified for Religious
. Ufes, in the moft facred Records of the: Divine
' Ltiw ; long before the Heathens abufed. if to their
iSuperftitioH. \ ".' A , ,,i
r Myt MO. Yes, anA what is rnore wonderful,
he adds, '^ that I' miglif, ; with as ¦ gpod a Graee,
" Jiavc. proved the' 5<?fra»2fK/. of Baptifm to be
."; Heathenifh. Iti is fsjiprizjng- to. hear fuck a
.."Defence from, any! one, whO; caHs himfelf a
.," Chriftian.." ,-,;,,:,
-Deist. I fuppofe you mean the Parallel : Or
elfe I cannot think it fuifprifing- that a Chriftian
fhoyld::defend his Thefis,,hy Seriptiiile. i- ..', •
My.tho. Yes, Sir; I mean.; his Paca-ller— —
'' The Sacrament of Baptifm was ordain'dr. by
" Christ, in the, moft fpkmn. Manner, and
"for the moft folemn Purpofe, , as. the effentiaJ
" Rite of our Inatiatio/li: into his- Church ; while
*' there is not the' leaft Hint in any Part of the
*' Gofpel, that any other Water was either
" neceflfary or proper, or ufeful in any Degree
" to the wafhing away of Sin. "
Deist. By this Profeffion of Faith of yours,
your Antagonift will ne'er be able to guefs
whether you believe Baptifm itfelf neceffary,
proper, or ufeful in any Degree to the wafhing
away of Sin.
¦ My THO. 'Tis fufficient, Sir, tofhew that
" his Zeal feems to have carried him beyond.his
" Prudence ; and he forgets what Ground he is
" treading,

(!7 PROtESTANT HeATHEM. 41
" treading, if he fancies, that he can defend in
*' this Proteftant Country what he m^ht affirm
" with Applaufe in a Popifh ; that the Inftitutions
" of Christ ftand upon no better Foundation
" than the Injun5iions of the Pope, or at leaft of
" die Popijh Church.
De 1ST. As foon as The Catholic Chriftian, &c.
appear'd, I made it my Bufinefs to enquire into
the Charadter of the Author ; and all that knew
him told me, he is a Man. of great Learning,
and. of aOi^mfeign'd Piety ', fo that I can fcarce
imagine he would chufe to be condemn'd by
his own Church as Impious ; which would cer
tainly be all the Applaufe he would meet with,
was he to pronounce, in a Popiflo Country, that the
Inftitutions of Christ ftand upon no better
I Foundation, than the InjunSiions of the Pope, or
the Popifh Church. But I fuppofe, Dodtor, you
talk by the Rule of Contraries ; * for it is noto
rious,
* 'We have heard one ask in foil Convocation j " 'Why elfe
" do I hear fome explaining the Divine Nature of Christ in
'' fuch a Manna-, as that the lame might be almoft faid to be
" m any Angel ? Why elfe do I hear others acknowledging,
" that nbthmg can be true which is not demonftrable by human
" Knowledge : That Reafoo is fufficient to inftruft us in our
" whole Duty : That it is poffible. Hell Torments may not be
" eternal ; and that a Man who had been a grievous Sinner in
" Life might appeafe the Wrath of an offended God, without the
" Interpofition of one to make Expiation for him ? " The Dean
e/'Winehefter htsChar'aller of theEng]l(h Clergy, &c. Page 36.
¦ — Another as gravely replies. " Out of thy own Mouth will
D 2 "I

42 A Popish Pagan the FiBion of
4-ious, that here Pne may both Say and Prinf,
with the Applaufe of Numljers, that the Infiitli.
tions 0/ Christ ftand upon no better Founda
tion than, ^c. that is, upon no Foundation at
all. :
My tho. What dpes he then mean by the
Comparifon ?
Deist. Lord, Dodtor! Can't you fee? He
tells you in the fame Place, that Holy Water
with them is a Memorial of Baptifm , as

'' I anfwer thee. Juft before .... you ask, TVhat was thi
" Reafon that St. Paul inftfled fo much iipon Jujiificafton Ij
" Faith, but St. James as much upon Jitflification by Works I
" Why tricly, that they endeavour''dj you fay, to aceommoiatt
" their Difcourfes for the Benefit ef thofe to 'whom they 'Oitri
'* delivered. If you will allow thai, Mr. Dean, that diefe
" two great Apoftlesj whom you ainrm to have been both of
" the fame Opinionsf might ve»y prudently and juftly enforce
" {\icln. different, if not contrary Doctrine with Regard to fo
" fondanientnl a Point, only to render their Difcourfes more
" fuitable to thofe they were deliver'd to ; why will you not
" allow the prefent Clergy to make fome fmall Conceffions to the
" .Unbelievers amongfl; us, in order to reclaim them from their
" fatal Errors ? For 1 think it is only common Charity as well
" zs, Reafon to conclude, that whenever they do make Concef-
" fions of thatNature, they do it with that goodEndinView."
Heavens ! What is Religion come to now ! Beheve, if you
will, nothing can be true that you cannot demonftrate— Believe
St. Paul's Epiltle to be the 0"ord 0/ Go d ; or St. James'% ; —
or neither ; — or Both f-— Horrid ! Believe, if you will, God
the Author of contrary Dodlrines! — And this is what this
Gendeman ftiles immediately after a moderate and complying
ConduH, not bearing upon the Edges, but fleering in theMiidk.
Ibid. Page 14. Dedic, that

a Protestant Heathen. 43
that in the Old Law was a Figure of it :
And if you will but take Pains to read his
Book Chap. ii. and xxviii. you will find he
teaches a vaft Difference between the two 
What theret"ore he means by the Comparifon is
this:  That Man who will not fcruple to
cenfure and ridicule as Heathenifh every Rite
the Pagans once mimic'd, tho' k had been in
ftituted by God himfelf, would not ftick if he
dared to cenfure and ridicule even Baptifm as
Heathenijh ; but you are that Man, who will not
fcruple to cenfure and ridicule as Heathenijh
every Rite the Pagans once mimic'd, tho' it
had been inftituted by God himfelf, therefore,
you would not ftick, if you- dared, to cenfure and
ridicule even Baptifm. as Heathenifh : Your Rea^
fon would be, becaufe the Pagans of old in
entering into their Temples ufed to be fprinkled
with Water, long before Christ inftituted that
Sacrament. This I take to be the Purport of his
Argument; only inftead of faying what you
would do, he modeftly fays what you might do.
Now, Dodtor, what do you imagine he will
think of your Surprife ?
My THO. I neither know, nor care what he
thinks. Deist. All a Sham, indeed, Dodtor; for
the fake of introducing an old, thread-bare,
tatter'd Calumny.
D 3 Mytho,

44 A Popish Pagan the FiBion of
Mytho. Let him fay what he will — " I
*' have mention'd one Ufe of their Holy Water,
" in a Feftival at Rome, call'd the BenediSlion of
" Horfes, which feems to perplex him. He
" dares not deny the Fadt, yet labors to render
*' it fufpedted, and declares; that tho* he had
*' fpent the greateft Part of his Life abroad, he
" had never feen nor heard of any fuch thing. "
Deist. You forget to take Notice, that he
p^ could not find in the Roman Calendar a Feftival
Eidit. iv. call'd the Benediction of Horfes, as you was
pleafed to term it in your Letter ; and can you
blai*e him for not being too credulous?- — But
you fancy he is perplex'd, and tho' he dares not
deny the Fadt, yet he labors to render it fuf
pedted — I cannot fee he has toil'd much, nor
any Reafon he could have to perplex himfelf —
However, I think he has given you a fly In
nuendo that you was once an Idolater.
Mytho. Sure, Sir, I could not overlook an
Accufation of that Nature!
Deist. I cannot tell that neither-— Tell me,
fhould you employ a Pick^P'ocket to exercife his
Function, and it comes to be known, would you
not be deem'd a Pick-Pocket in the Eyes of the
World ?
Mytho. Without doubt.
Deist. 'Tis the very fame to employ aManto
perform an Idolatrous Adtion ; only Idolatry is a
Crime of a much deeper die in the Sight of God.
Now

*

Ibid.

a Protestant Heathen. 45
Now this is what he, has put .you in mind of,
from the authentic Tejiimony you have obliged
the World wkh of Eighteen- Pence in your Note-
Book of Expences.
Mytho.. Is that all?
Deist. I thought you was not fcrupulous.
Go on.
Mytho. 'Tis certain, Sir,o\ixCatholifAo\ihts
of the Fadt ; " but whatever he thinks, or wpuld
" feem rather to think of it, I know the thing
" to be true from the Evidence of my own Eyes :
" Yet as I had no defire, that the Reader fhould
" take my bare Word for that, or any other
" Fadt in the Letter, I took Care to add fuch
" Teftimonies of it, as every one will allow to
" be authentic. " *
De 1ST.

N. B. Dr. Conyers Middleton in his Prefatory Difcourfe
Page 1 5 . makes the fame Declaration Word for Word ; yet a
Friend of his has put him in mind, that his citing Hofpinian,
Scaliger, and Spanheim, Proteflants, Pell-mell vVith Catholics
was only in order to impofe upon his Reader, and make him
believe the Catholic Caufe abandon'd by it's own Communion :
That the Antiquaries, he is pleafed to refer to, concerning
St. Orefle, are of a Trade at Rome with the Man at London,
who fhews the Tombs in Weftminfler Abbey at Two-pence a
Head ; — and that fomething lefs excufable than Ignorance mufl:
have influenced him in his falfe Tranflations : Durant. e. g. de
Rit. lib. 1. f. y. is made to fay, in Englijh, by the Doftor
Page 152. " That the Images of our Saints often work fignal
" Miracles, by procuring Health to the Infirm, and appear-
" iiig to us often in Dreams, to fuggeft fomething of great
•' Moment for our Service. " Whereas Germanus Patriarch of
Conflantindple, whofe Words the Doftor miftook for Durant\y
D 4 fays

46 A Popish PagAn the FiBion of
Deist. As to the Fadt in queftion you may
be very eafy — By what I have read myfelf in
the Catholic Chriftian, the Author will not difpute
it I dare fay — All you can infer from his Doubt
is, that he never was at Rome, at leaft ' upon
St. Anthony's Day ; and that he has too much
Senfe to be too credulous.
Mytho. That is not all — I infer moreover,
*' if he really be a Stranger to fo extraordinary a
" Pradtice,
¦ I ' , I  1  ;  —
fays that the Saints, not their Lnages, have procured Health to
the Infirm, and appear'd, &c. Extra ornnem controverjiam efl,
SanSiorum Imagines mirifica defignare miracula, ut y debilibus
valetudo bona per e o s concilietur, fapeque in fomniis dpparentes
optima quttque nobis confulant. — Another Falfiiication of the
like Nature is his accurate Vcrfion of the two Latin 'Verles, I
chpfe to place on the Title-Page of this Work. And a third
is his Tranflation of Mabillon\ Account of the melting of
St. JanuariuiS Blood, Page 209. no lefs liable to the Imputa
tion of Fraud : Mabillon s Words in plain Englijh import, —
that the Blood, ivhen placed near the Head, is feen, at feems,
to mflt, that part of the Ptyal being fet upperinofl, from 'which
it ought naturally to fall into the hnuer Part ; in the interim
a Mafs or t'MO are celebrated, imhile the Blood is dropping. Ad
prsefentiam capitis coUiquifieri videtur, ampulla ea parte, qua
fanguis naturaliter in fubjeftara ampuUse parteoi cadere debet,
fufpensa ; mifla interim una duseve, dum fanguis 4ecidat, cele-
Iprantur. Mahill. Iter, Ital. p. 106. cited by Dr. Cony. Midd.
and Paraphrafed thus : " Mabillon'!, Account of the Faft feems
" to folve it [the melting of St. Januarius'"! Blood] very
f naturally, without the Help of a Miracle : For during the
•' time that a Mafs or tiuo are celebrated in the Church, the
" other Priefts are tampering with this Phyal of Blood, which is
•" fttfpended all the ivhile in Juch a Situation, that as foon as
f ' any part of it begins to melt by the Heat of their Hands, or
¦^ ¦ " ttbtr

a Protestant Heathen. 47
" Pradtice, he muft be an improper Advocate of
" a Caufe, of which he owns himfelf to be
*' ignorant."
Deist. Give me leave, Dodtor, I think you
are quite out. — A Man muft be but a Two
penny Divine that can't judge, when the Cafe is
ftated whether an Adtion be Idolatrous, or no, I
am fure : feeing it would not make him a Penny
wifer.

" other Management, it drops of courfe into the Itrwer fide of
" the Glafs •which is empty ; upon the firft Difcovery of which,
" the Miracle is proclaim'd aloud, to the great Joy and Edi-
" fication of the People. " — See, Friendly Advice to C — rs
M  n, D. D. Page 39, &c.  1 could not help inferting
here thefe few Remarks, to do Juftice to my Country, by
letting the DoSor fee we have not all abandorfd both Honor ar d
Truth -'-''TiS to be hoped, and I really believe, few are capable
of fwallowing every Lye and idle Story he is bold enough to
think the Public pleafed with, even at the Expence of his own
Reputation. — I have look'd too in the Englijh Catholic Tran
flation, for his pretended Popijh Falfifications of Scripture, Page
66 and 67. but can't fmd one of them ; nor do 1 know of any
Catholic Divine that alledges them in Proof of thofe Points the
Dodtor mentions. However, for the better Underflanding of
what St. Paul fays, Heb. xi. 30. I will venture to fend him to
Jojhua vi. where he will find that they encompafsd Jeuicho,
in Proceffion, with the Ark of the Lord, once a Day for fix
Days, and on the feventh Day, feven times. In the interim ;
be it known to the Dodtor that there is a Colleiiion, printed in
Germany, of above a thoufand Texts, very much ab-afed in
the firft Proteflant Tranflation that ever was. As for the in
genious Author Mr. Serces ; tho' I never read him, I can guefs
at his Merits by the Doitor's Praifes ; and with as litde Danger
of erring, as in judging of a Saint by Fox's Calendar.
Mytho.

A Popish Pagan the FiBion if
Mytho. " The learned M«^7/(7», as I have
" obferved, intimates his Surprife at this, as well
" as many other Parts of their Worfhip, which
*' he had never feen, till he travell'd into Italy ;
"¦ but inftead of defending, chufes either to
" drop them in Silence, or to give them up as
" fuperftitious ; which might have been the Cafe
" alfo of our Catholic, if he had been better m-
" form'd of the Fadts, which he has undertaken
" to vindicate. "
Deist. Did you never hear talk of i)<w»
^ixot and his Exploits ? I mufl own, Dodtor,
you found yo\ir own Trumpet to Perfeftion.— -
Has not our Catholic proved by Reafon irielf, that
it is pious to blels, to beg God's Bleffing upon,
any thing God has created for Man's Ufe and
Benefit ? Does, he not fhew the Pradtice is war
ranted by Scripture? Read his twenty eighth
Chapter, where he tells you why and wherefore •„
and cites St. Paul's Words. And for fear you
fhould be difpofed to believe nothing but Gofpel,
the only Rule you juft now call'd for to judge
Holy Water hy, he has prevented you by alledg-
ing Gofpel Proof, that the Minifters 0/ Christ
have a Power over the Devil ; and by Confe
quence, to reftrain him frOm hurting, difquieting,
or abufing any of God's Creatures to our Harm — .
Now to difprove all this, you muft prove the
Words of St. Paul falfe : You muft prove, that
the Devil has no Inclinatipn to hurt his Enemies, and

a Protestant Heathen.
and thofe he is afraid ef lofing ; or that Go d
upon no account leaves him in a Capacity. But,
believe me. Ridicule is no Argument with Men
that believe a reveal'd Religion and profefs it.
Mytho. If it be fo eafy to judge a Cafe as
you make it, how came Mabillon to be furprifed
at this, and many other Parts of their Worfhip ?
What was the Reafon he did not defend them ?
No, Sir, 'tis plain he chofe rather to drop them
in Silence, or to give them up as fuperftitious —-^
" But if thefe Men of Learning, and Teachers
" of Religion, know fo little of what is done at
*' Rome, how eafy muft it be to impofe upon the
*' poor Catholics in Holland, and keep them in
" the Dark, as to the more exceptionable Parts
'' of their Worfhip, which are openly avow'd
«' apd pradtifed abroad, to the Scandal of all the
" Candid, and Moderate even of their own
'* Communion. "
De 1ST. If Recrimination was a Juftification,
I am afraid, your Antagonift would not want for
Matter without the help of mean Anifice. As to
the poor Catholics in Holland I do not perceive,
by what Converfation I have had with them, they
are under any Apprehenfion from that garter.
Thofe in Amfterdam fee things often Blefs'd ; and
tho' it be not ufual among them to blefs Horfes,
I have heard them fay they cannot comprehend
why it may not be pioufty done, fince God has
deftin'd them fo ferviceable to Mankind — Nay, one

49

50 A Popish Pagan the FiBian tf
one of them, who had read your Letter, told me
t'other Day, that, as he did not doubt but the
Dodtor had chofen the ntoft exceptionable Parts of
their Worfhip to difplay his Wit upon, he was
become aftancher Catholic, if poffible, than ever :
And it will be very much if fome of our Reli^
gious Proteftants, finding the Letter fo little anfwer
it's Title-Page, &c. don't fufpedt you have en-
gaged in a bad Caufe ; for, let me tell yf u, I
have heard fome Mutterings amongft us.
To your ^eries concerning the learned
Mabillen's defending and proving ; your Anta
gonift will anfwer, he knows of no Knight Errant,
Mabillon had to encounter ; that accordino- to
Piige 142. your Letter, he makes no other RefleSiion upon
blejfmg of Horfes, than that it was new and un-
ufual to bim : Now a great many things in dif
ferent Countries, may be noted by Travellers new
and unufual to them without the leaft Surprife. *
But fome Parts of their Worfhip, you fay, Ma
billon chufes to drop in Silence ; if fo, 'tis to be
fuppofed you don't know what they are, and
therefore cannot talk pertinently uppn them,
* For Example ; was one of our illiterate Proteftants to ga
/ into Denmark and fee Crucifixes in Proteflant Churches, with
feveral Ceremonies of the Roman Church, and his Proteflant
I^rethren obliged to go to Cotifeffton before they receive the Sa-
eranfent be would be furprifed at it : But one of our learned Pro'
teftants could behpld all tjiis without the leaft Surprife ; tho'
what they faw would be equally nevj and unufual to both. Se?
Pat. Gordon's Geographical Grammar. Others

a PliOTESTANT IIeATHKN, 5.!
Others you are for making the Papifts believe he
gives up as Superftitious ; make them believe then
you are a Man of your Word, or you 'will not
be believed neither in that, nor in what you fp
confidently affert of the Scandal of all the Candid,
and Moderate of theif own Communion.
Mytho. Well, Sir, fay what you will, I
will infift upon it, that our Catholic is afhamed
of this Benediction of Horfes ; arid fince " he is
*' fo much afhamed of it, I can give him fuch
*' Light into the Origin of it, as will make him
" proud of it probably for the future; from a
*' Story, that I have obferved in St. Jerom;
" which fhews it to be grounded on a Miracle,
*' and derived of a Saint : I mean St. Hilarion ;
" the Founder of the Monaftie Orders in Syria
" and Palaeftine. "
Deist. Depend on't, he will take St.Jerom'%
Word at any time ; and if he anfwers the De-
fcription I have had of him, he will give you
thanks for any new Difcovery of this kind.
Mytho. The Story is this: — " A Citizen
*' of Gaza, a Chriftian, who kept a Stable of
" running HPrfes for the Circenftan Games,
" was always ' beaten by his Antagonift, an
" Idolater ; the Mafter of a rival Stable.
" For the Idolater, by the help of certain
" Charms,' and diabolical Imprecations, con-
" ftantly damped the Spirits of the Chriftian's
*J Horfes, and added Courage to his own. The
*' Chriftian

52 j^ rppisH rAGAN the tidtion of
"- Chriftian therefore in Defpair, applied him-
" felf to St. Hilarion, and implored his Afli-
*' ftance : But, /^f 5a?«/ was unwilling to enter
" into an Affair fo frivolous and prophane ; till
" the Chriftian urging it as a neceffary Defence
" againft thefe Adverfaries of God,, whofe In-
t' fuUs were leyell'd not fo muc:h at him-i as at
" the Church of Cijrist; and his Entreaties
"being feconded by the Monks, who were
" prefent; the Saint order'd his earthen Jugg,
*« out of which he ufed to drink, to be fill-'d
" with Water and deliver'd to the Man: who
" Y>^ievA\y fprinkled his Stable ^ his HprfeSf-hrs
•' Charioteers, his Chariot', and the imryBounda-
" ries of the. Courfe with it. Upon this, the
" whole Cify was in wondrous Expedtatiori ':
" The Idolaters derided what the Chriftian was
*' doing; while the Chriftians took Courage,' and
" affured themfelves of Vidtory; till the Signal
" being given for the Race, the Chriftian's
" Horfes feem'd to fly, whilft the Idolater's
" were laboring behind, and. left quite out of
" Sight ; fo that the Pagans themfelves were
" forced- to cry out, that their God Marnas lea's
•*' cenquer'd at laft by Chihst."
Deist. More than you would have done,
Dodtor, had you been prefent.
Mytho. " Thus this memorable Fundtion,
" borrow'd originally from the Pagan Sprinklers
*' of the Circenfian Games, appears to be as
•* ancient

a Protestant Heathen. 53
'« ancient almoft in the Church as Monkery itfelf,
" and one of the firft Inventions, for which
" Pe^ery ftands indebted to that religious In-
" ftkution," Hier. Tom: w. p. 80. Ed. B.
Deist. Are not you indebted, Dodtor, for
this Popift), Legend, to our Catholic ? He fends
his- Readers to St. Jerom, among the reft, in the
Life of St. Hilarion, to be inform'd of the Mi
racles that have been wrought by Holy Waters—
But, be that as it will ; I doubt very much
whether your i2fl//(?ry in the Conclufion will not
be taken, hy every Chriftian, for a Piece of imr
pious Wit. APapiJi*s Remarks upon -the Story
will be thefe  In the firft Place, as you relate
it, it does not appear that the Pagan Jprinkled
his Stable, his Horjesj &c, with what Face then
can you. infer that the memorable Function, as you
call it,: was borrow'd from the Pagan Sprinklers ?
Secondly, It appears that, tho' the Devil loved
Pagan- Sprinkling, as you have taken- Pains to

Holy Water -was in nfe among Chriftians before this. For
in the Reign of Conftantih the firit Chriflian Emperor, when
the Jevos by Magical. Enchantments hinder'd the building of a
Church, we have in St. Epiphanius this bleffing of Water ufed
effeSually by the Holy Count Jofeph : Who after he had made
the Sign of the Crofs upon it, pray'd thus : In the Name of
Jefus , of Nazareth, may this Water have Pvwer againft the
Magical Charms and Enchantments they have ufed,^and merf
it refiore to the Fire ifs natural Force , that the Houfe of Go t>
may he finiflPd: See Plain and rational Afcoutit of the Catholic
Faith.. Edit. 3. Page loi. fhew

54 ^.Popish Pagan the FiBidn ^f
Page 137, fiiew in your Letter, yet he loves Holy Water
^'^- full as little as you do, arid therefore would not
adopt it one of his Rites. Thirdly, This Story
fliews what Faith the PritHitive Chriftians of the
fourth Age had in Holy Water, who certainly
could know, with more eafe and bettf r than you,
what the Apoftles had taught the Chriftians of
the firft Age. Fourthly, Tho' St. Hilarion might
think the Petition made to him by this Citizen
of Gaza too trifling, yet the Event was Demon-
^ ftration that Go d approved of the Falf ; and it
proves the Truth of St., Paul's, Words, every
I Ti?n. iv. Creature  is fan£iified hy the. Word of God
*5- and Prayer--— Bat what is ftill more remarkable
is to come, — - ,/
You muft know that Dr. Conyers Middleton
has lately publifh'd a Book in England, in \yhich
he relates this felf fame Story, and upon it a
Friend of his dircdted to him the following
Friendly ^Qte.  *' They fay, he means the Papifts,
Advice to tt jji^j ^j yQy [qqJ,j jjjg Pains to trace this Bene-.
jl^  ^ " diStion of Horfes up to the Reign of Julian
D. D. " the Apoftate ( who I dare fay was as angry at
Page 32. cc -^^^^.t happen'd at Gaza as you can be for your
" Heart) and cite St. Jerom's Account of it,
" you ought not to have fupprefs'd what he re-
" lates as the Confequence of the Fadt, viz. That
" many Pagans were fo fully convinced of
*' Christ's fuperior Power above their Idol
" Marnas, that they not only confefs'd k in
'* Words,

fl PftolTESTANT Heathen: 5$
" Words, as you aclcnowledge, but immediately
" became Chriftians. What could be your Mo-
" tive for fecreting this remarkable Circumftance,
«' you beft know ; but, fome Will be apt to
" think, you rather wifh perhaps, that they had
" remain'd Pagans, than have been beholden
" for their Converfion to a Popijh Miracle. " To
conclude this Affair : If you will follow my Ad
vice, never cite Jerom, Auguftin or any of the
Popift) Fathers ; no, not even Scripture. 'Tis a
vulgar Saying, Every Cock may crow upon his
own Dunghill ; and thofe are Legendaries fome
of the Popifi Priefts are fuch ftupid Fools as to
wafte their beft Spirits upon.

CHAP. V.
Of Lamps and Candles.
Deist. "V T OW, Dodtor, we are come " to
_[_\j " the Lamps and Candles which
" are conftantly burning before the Altars of
" their Saints ; " of God, I fhould have faid:
What has our Catholic to fay for thefe ?
Mytho. Why, " he tells us once morej
" that tho' the Devil had procured them to be
" fet up in his Temples, yet they were appointed
*' originally by God for the Service of his Taber-
l*' nacle ; and were not therefore Heathenifh, but
;"= the Mofaic Worfhip. "
E Deist.

s6 A- Popish Pagan the FiBion of
Deist. One' may rationally believe the Father
of' Lyars waS cunning enough not to tell the
Pagans itom whence he copy'd their Rites, that
they might' take them ior Originals. — -This
Dutch. Argument of your Antagonift, in plain Englijh,
fpeaks you guilty of the fame Art — Yourwhold
Work, as I faid hdore, is calculated to makel
the Ignorant believe what was the Original is
only a Copy, and what was but a Co0 is the
Original } by which Stratagem, whatfoever you
find pradtifed in the Catholic Church and' by the
^primitive CMiftian Saints, for that the Idolaters
Once aped the fame, yPii immediately ftigmatiaf
it as Idolatry ; and, to make the Pill go down the
more glibly, or elfe,. rather than own yourfelf
ignorant of Scripture and it's Antiquity, yoi>
even charge Go d himfelf with being a Copift.
Mytho. Sir, " to this I need not repeat,
" what I have already faid on the forgoing Ar;
" ticks."
Deist. Right, Dodtor; Repetitions, except
they be well managed, are but fulfom Meat.
MythO. "I had deduced the Origin of
" thefe Lamps from Mgypt, upon the Authority
" c^ Clemens Alexandrinus : But he declares, that
" C/m^«j fays no fuch thing. *'
Deist. One Of ybu, I am fure, muft bf
miftaken ; ot worfe.
Mytho. " Yet he does not think fit to tell
" us, what it is that he has faid, nor how near

a ProTestAnt Heathe]<i. xfj
*• it approaches to the Interpretation, which I
" have given oi it— -Clemens exprefly afcribes
" the Invention of Lamps to the Mgypiiansy
" in which he is follow'd by Eufebius ; and fince
*' Lamps were ufed in all the Pagan Temples
*' from the earlieft Tim.es of which we have any
" Notice, I take it for a neceffary Confequence,
" that the ^Egyptians were the firft who made
" ufe of them likewife irf their Temples. "
Deist. Your Antagonift, I dare fay, Dodtor,
was he here, would tell you neither Clemens nor
Eufebius would have been fo filly as to draw the
Confequence ; therefore, for you to father it up
on Clemens firft, arid now to call it an Interpre
tation, whatever he faid, he would certainly think
it, adding Stupidity to Forgery. — Nor can I be
angry with him for not troubling his Reader
with who was the Inventor ef Lamps ; the .rather,
becaufe I believe he had a mind to fpare you, by
leaving the World at Liberty to think you might
have been mifled — To fet you right in Chrono
logy, I will — be bold to hazard one Repetition
— Our Catholic has faid, that the five Books of
Mofes are Records of a .far 'more ancient Date
than any you can produce for the Ufe of Incenfe
among the Heathens ; he will fay the fame of
Lamps. In Exodus you may find the Defcription
of a Tabernacle, a Place of Worfhip, and all it's
rich Appurtinances, Lamps, Candlefticks, In
cenfe, &c. not framed after an ^Egyptian Model,
E 2 but

&;

58 A Popish Pagan the FiBibn of
Chap. 25. but by a Pattern shewed to Mofes, ou
THE Mount ; and he_will defy you to prove
the Being oi a Heathenifh Temple in AEgypt be-
fore it. How, then can you affert, tha,t Lamps
were ufed in all the Pagan Temples from the ear
lieft times, of which we have any Notice, and
therefore take it for a neceffary Confequence, that
the Mgy^tians were ihe firft who made ufe of
them in their Temples^; how can you fay this
without owning yourfelf ignorant of thofe Times
of which Scripture alone can give us any account
to be depended upon ? — But there is another
Argument come into my Head not inapplicable
to the whole Subjedt of your Difpute — We will
fuppofe the Pagans were the firft that built
Temples ; made ufe of Lamps, &c. And we mufl
own- it was the Devil firft infpired them with a
Notion of paying to himfelf the Honor due only
to Go D . NoWi what taught them that thefe ex*
ternal Ceremonies were proper Teftimonials of
fuch Sentiments of Piety ..which naturally flow
from a ftrong Difpofition to Divine Worfhip ?
Proper, I call them, becaufe God approved
them in his own Worfhip : But by whom were
the Pagans taught this ? If by the Devil, then
he knew them to be fuch, and what wonder if
he ftruggled for them ? If Nature was their
Di£latrix in this Point, it's Rules are ftill the
fame. — This, Dodtor, is an unlucky Dilemma
every ordinary Reader will be capable of im
proving :

a Protestant Heathen." 59
proving ! And I cannot help thinking myfelf,
when I am ferious, but that the Devil was as
cunning in ftripping our Reformation of thofe
Sentiments, in Holland, where among fo many
Rel'^iPns we can find none, as he was formally
in adopting them.
Mytho. Be all that as it will " this at leaft
" is certain,- that the Ufe oi Lamps in Chriftian
*' Churches was condemn'd by many of the
*' primitive Bijhops and Presbyters, as Superfti-
" tious and Heathenifti. But all thefe our Catholic
^' makes no Scruple to brand with the Tide of
" Heretics ; tho' many of them, perhaps, might
" more truly be call'd, the Proteftefnis af the
*' Primitive Church. "
Deist. He will make you a Prefent of them
all to a Man. — But fince there were fo many
that you can't name all, you might mention Pref. Page
fome few — Your Antagonift indeed has named 13.
Vigilantius and Fauftus the Manichaan ; and I can
tell you for your Comfort, he will never fcruple
copying after St. Jerom and St. Auguftin.
Mytho. Sir, I willinftance particularly F/-
gilantius ; who, by all that I have been able to
obferve about him, incurred the Charge of
Herefy for no other Crime, than that of writing
againft Monkery ; the Celibacy of the Clergy ;
praying for the Dead ; worfhipping the Reliques
of Martyrs \ and lighting up Candles to them,
(ifter the manner of the Pagans.
E 3 , Deist,

6o A Popish Pagan the FiBion of
Deist. I have heard too, that he call'd Con-
tinency a Herefy^ and Modefty the Nurfery of. Lull
-r— However this may do for the Prefent: Tho*
fhogld our Cacholic unluckily think of our un
married Parfoni and Ladies, it would found but
a courfe Compliment. — But I do not fee why
vre have not as good a right to Pauftus : He
hated Virginity as much as ypuWelf ; and no lefs
ridiculed Temples, Altars, Incenfe, Lights, &c.
Mytho. " But St. Jerom has given the
*' moft rational Definition of Herefy,. where he
*' fays, that thole wiho interpret Scripture to any
" Senfe, repugnant to that of the Holy Spirit,
«' thp' they fliou3d never withdraw themfelves
*' from the Church yet may be , juftly , call'd
«' Heretics." .
Deist. Much more, if they withdraw them.-
felves from the Church. ;
Mytho. " By' -which rCn^maB, the Remyh
" Church will be found much more Heretical,
*' than any of thofe, who either in ancient or
*' modern Times, iiave feparated therofeives from
*' it's Communion on the account of it's Doc-
*' trines. "
Some Years ago, tho' within the Memory of Man, a No
ble Pepr pf the upper Houfe dybarded an Intimate for a Pecca-'
dilla with one of his Maids — 'VThether this Affront fent
Mr. Chap on a Tour througli Itaij in fcarch of new Modes, I
cannot fay: But had his Lordftrip flood indebted for his Edu
cation to a Vigilantius furely Gratitude had obliged him to let
eveiy Servant in his Family have her Jill.
Deist.

a Protestant Heathen. 6i
Deist. Good Gp d ! DodtOr ! What a Hodge
Podge of Heretics have you made Prpceftancy,
fhould our Catholic take it in his Head to attack
it inftead of your Worfhip ? I never yet met with
two Hollanders in a Company, when Rehgion was
the Topic, but they contradidtorily differ'd in
intcrpredng Scripture ; nay, I defy you to find
me the Man, that interprets Scripture, that is
not contradidted by Hundreds that fhall con*
tradidt each other, even in thofe Points contain'd
in our oppoftte Profejfions «/ Faith publifh'd fince
our hafpy Reformation began : Can all thefe In
terpretations be according to the Holy Spirit ? Is
not Scripture as interpreted by eadi Man, each
Proteftant's Rule of Faith ? Does not every Pro
teftant claim an equal Right? What a handle
have you given your Adverfary here would he
make ufe of it ^ But there is no Danger. He
knows too well what a Definition is, and what a
Criterion is, to call St. Jeromi's Aflertion either,
in rigor. But he would tell you, he knows of
no ancient or modern Heretics wlio have feparated
themfelves from the Communion of the Romifh
Church, but on the account of her DoSfrines ;
that is, of their DoSfrines being condemn'd by
Her's : Nor was ever any Heretic condemn'd by
her, but call'd her Heretical in his turn ; for
Self-conceit, Recrimination and Obftinacy are the
three ejfential Conftitutives of a Rebel, whether to
Church QX State. -—Aiter 3,1], Doctor; I cannot
E 4 forbear

6e A Popish Pagan the FiBion of
forbear faying, and 1 hope you will not take \t
amifs, if you print this Comparifon l>etween the
Romifh Church and all Ancients and Modems who
have feparated from her, there is not a Man of
Senfe of your own Communion, that knows whatj
Heretics have been, fince even Luther firft ftarted
an Apoftle, but will bluflj to find among us  ,
, Mytho. Sir, fpeak your Mind out ; I know
you are my Friend.
Deist. No, Dodtor; it may be eafily^ueft.
Mytho. Then it fhall go.
Deist. That is your Affair. In the interim,
fince you are fo fond of citing St, Jerom, and
for a Sentence no Papift will deny, when it is
pronounced againft a Perfon, who wittingly and
willingly interprets Scripture wrong, or obftinately
perfifts in his Error when admonifh'd by due
Authority ; - — here is another of the fame Popift}
Saint. — " In obedience to no one but Christ,
*' I am join'd in Communion with your Holii^efs
«' ('tis to Pope Damflfus he writes) that is, to
" the Chair of Peter : Uppn that Rock I know
" the Church is built ; whofoever out of this
" Houfe eats the Lamb, he is a Prophane. If

Ego nullum primum, nifi Chriftum fequens, Beatitudini tua,
id efl, Cathedrie Petri, communione confocior ; fuper illam Pf
tram adificatam Ecclefiam fcio ; quicumque extra hanc domum
Agnfim comederit, profanus eft. Si quis in Area Noe non fuerit,
perihit regnante Diluvio. Non novi Vitalem, Meletium refpm,
igttoro Paulinum. ^icumque tecum non colligit, fpargit.
§. Hier. E,pift. 57, ad Damafum. Tom. 4. Part. 2. Pag. 19.
" any

fl Protestant Heathen.' 63
« any be not in the Ark of Noe, he ftiall perifll
«« whilft the Deluge rages  Whofoever doth
*' not gather with you, he fcatters. " — What
do you think, Dodtor, of this Criterion ? But
hear how he defcribes Vigilantius ; and 'tis likely
he had better Intelligence of him than any you
can come at elfewhere. *' There has ftarted up
" on a fudden, fays St. Jerom, Vigilantius or
" rather Dormitantius, who with an unclean
" Spirit batdes it againft the Spirit of Ch r i st,
" and denies that the Tombs of the Martyrs
" are to be venerated. Vigils, he fays, are to
*« be condemn'd  Chaftity he calls Herefy,
«' Modefty the Nurfery of Luft  Condemn'd
*' by the Authority of the Roman Church, he
" rather Bclch'd than Breath'd in the midft
" of Pheafants and Swine's Flefli — That Cala-

Exortus eft fubito Vigilantius, feu verius Dormitantius, qui
immundo Spiritu pugnet contra Chrifli Spiriium, &' Martyrum
neget Sepulchra veneranda : damnandas dicit effe Vigilias ; . . . .
Continentiam hterefim ; Pudicitiam libidinis Seminarium ....
Ille Romanis Ecclefiie authoritate damnatus, inter phafides aves
y cames Juillas non tarn emifit Spiritum quam ertiiiavit —
Ifle caupo Calaguritanus .... Sues venena perfidiee Catholitee
F\dei faciare conatur ; impugnare Virginitatem, odiffe Pudi
citiam ; in convivio facularium contra SanElorum jejunia pro-
clamare .... Pro nefas ! Epifcopos fui fceleris dicitur habere
confortes ; fi tamen Epifcopi nominandi funt, qui non ordinant
Diaconos, nifi prius uxores duxerint -, nulli calihi credentes
Pudicitiam ; imo oflendentes quam fanlle vivant qui male de
omnibus fufpicantur : fcf nifi pragnantes uxores viderint Cle-
ricorum, infantefque de ulnis Matrum vagienles, Chrifli Sa-
framenta non tribuunt. S. Hier. adv. Vigilantium. initio.
" gurian

64 A Popish Pagan the FiBion of
** gurian Huckfter  endeavours to blend the
*' Venom of his Perfidy with the Catholic Fakh ;
" to impugn Virginity, to hate Modefty ; to
'* cry out againft the Fafts of the Saints, in
" fecular Banquets  Strange Villany ! He is
*' faid to have Bifhops Companions of his wicked-
*' nefs; if fuch are to be named Bifhops, who
*« ordain not Deacons unlefs they be firft mar-
*' ried ; not believing any fingle Perfon can be
" Modeft ; yea, fhewing how holily they live
*' who fufpedt all of Evil ; and unlefs they fee
*' Clcrgyiiicn's big- bellied Wives, and Infants
*' crying in their Mother's Arms, they do not
*« give the Sacraments of Christ." I don't
know how you may admire this Piece of Paint
ing ; 'tis my Opinion you would not like it,
was it intended your own Pidture : And, to tell
you the Truth, if 'tis put to my Choice, upon
my Death-Bed, whofe Company I would keep in
the next World, Vigilantius^ or St. Jeronfs, I
fhould not be long in determining for St. Jerom's j^
tho* you fhould trumpet Vigilantius the greateft
Saint, that either the primitive or the modem
Proteftant Church ever had.

CHAP*

a Protestant Heathen. 65
CHAP. VI.
Cy Don aria or Votive Offerings.
Mytho." A/TY next Inftance, Sir, of
" i.VjL the Popift} Paganifm is, the
*' Number of their Donaria or Votive' Oftirings
*' hanging around- ihe Altars of their Saints:
" Where our Author having nothing to alledge
" fi-om Scripture, nor, any Example firom Anti-
" quity, but what is purdy Heathenifh is forced
*' to change his Tone, and to declare -, that
*' things innocent in themfelves cannot be ren-
*' dei'd unlawful, for having been abufed by the
*' Heathens ; and that it cannot be difagreeable
*' to the true God, that thofe, who believe
" themfelves to have received Favors from him
" by the Prayers of his Saints, fhould naake a
*' public Acknowledgement of it. "
Deist. By your double Art of Affimilation
and Application, there is no Devotion you cannot
turn rnto pure Heathenifm. You could Metamor-
phofe the Hi&ory oi the Creation, the Giants, the
Deluge into Heathenifh Fidtions ; and prove the
Trinity was Plato's Syftem, above three hundred
Years before the Chriftians thought of it. — But
however you may feem to be out of Humor with
Gratitude to God at prefent; was his Britanic
Majefty to call you over to the See of Canterbury,
I dare fay, on this Condition you would in per-
petuam

66 A Popish Pagan the FiBion of
petuam rei memoriam, gladly eredt him a Marble
Statue, as a Votive Oftfering, all Presbyter as you
are ; ay, and pull off your Hat too, every time
you pafs'd it, without the leaft Remorfe of Con
fcience : feribufly Speaking ; is Scripture or Anti
quity neceffary to convince a Man that Gratitude
is a Virtue ?, That Memorials of Favors received
from Heaven are Teftimonies of a grateful Soul ?
One really would imagine you had cited a won-
derous deal of. Scripture to "^rove Incenfe, Lamps,
&c. Heathenifh in the Churches of the true God;
whereas irifteiad of this, you have proved all that
fhave Pagans ; and becaufe. you don't love
Scourges, you tell us, God ior\)id Cuttings in
the Fleft.. Your Difcovery too of the Invention of
Lamps out of Clemens Alex, and Eufebius, is full
as great a Proof of your Skill.
Your Antagonift bas not once mention'd
Scripture, but the very Word has thrown you
into a violent Fit of the Spleen ; therefore when
he is fparing, take care not to conclude, haftily,
all is gain'd- — His ijitent maybe, to try your
Behaviour in a Fool's Par adife. For Example,
in this prefent cafe he might have fent you to
Theodoret, who relates the fame approved Prac
tice in his Days : He might have bid you read
Gen. xviii. where we find that Jacob fet up a
Stone for a Pillar, as a grateful Memorial of
the Apparition he was favor'd with, in the fame
Place ; which he calls a dreadful Place and the
Houfe;

a PROtESTANT HfiATHErJ." 67
Houfe of Gov.— -Jofiua likewife, by God's
Order, commanded twelve Stones to be fix'd as a cjj^p. jy.
Memorial unto the Children of Ifrael for ever, of
their Paffage through yoriaw. — Your Antago
nift might have told you this, and concluded ';
that the Devil, had he not known it before,
might have learn'd from Scripture Fails that a
public Acknowledgment of Bleftings received is a
Praftice agreeable to God.
Mytho. What Sir! " Can a Pradtice be
'¦^ftiled agreeable to God, or call'd Innocent,
" which is a confefs'd Copy of Paganilh Super-
" ftition ? "
Deist. No, Dodtor; but a Pradtice ought
to be ftiled agreeable to God, which is a proved
Deftru6tion of Paganifh Superftition ; a con
fefs'd Copy of Jacob's and Jtjhua's Devotion.
Mytho. Can that Pradtice be ftiled agreea
ble to God " which tends to weaken our De-
*' pendence on God, and to place it on thofe,
" who are not probably in a Condition, either
" to hear or to help us?"
Deist. No; but that Praftice ought to be
ftiled agreeable to God, that daily puts us in
mind of our Dependence on God, and of having
recourfe to him in our Afflidtions and Wants ;
of our Obligation of acknowledging God's in-
finU Goodnefs and Mercy to Mankind, and our
own Unworthinefs ; of honoring thofe whom
GoD has glorified, and begging the Continuation of

68 A Popish Pagan th^ FiBton of
of that Charity they had while Mortals, for us
put. xi. left behind to work out our Salvation in fear anl
'^" trembling. _ M Y t HO. But, ¦ can a Pradtice be ftiled agree*
able to Goo, " which imprints the fame Vene-
" ration for the Chriftian Saints, that the Pagans
*' paid to their Subordinate Deities ; and transfert
*' the Honor due to God, to the Altars ofde-
" parted Mortals ? "
Deist. No, Dodtor, no; but that Pradtice
ought to be ftiled agreeabk to God, which, in
ftead of baniihing Religion and Altar i, keeps
them both in the PoffelTion of God, the file
Author and Giver of all Good ; which imprints a
due Veneration for God's Saints, acknowledging
in them no Power of helping us but by Prayer,
and fulfilling God's Will ; which teaches us to
Catholic " negledt no Means by which we may be for-
Chriflian " warded in our Progrefs to a happy Eternity ;
ch. xxiv. cc af,(j therefore  to pray ourfelves without
" ceafing, and procure the Prayers of our Bre-
" thren in Heaven as well as of thofe on Earth ;
«' that Gop may have the Honor and we the
*' Profit of fo many more Prayers. "
M Y T H 0. Such a Worfhip,
Deist. What Worfhip, Dodtor? Such a
W^orfhip as I have defcribed ?
Mytho. No, Sir; that which I have de
fcribed : " Such a Worfliip, I fay, io far from
" being Innocent even, muft neceffarily be con-
" demn'd

a Protestant Heathen. 69
" demn'd by all unprejudiced Men as Prophane
" and Idolatrous, as it will more evidently appear
" to be, from our Confideration of the next Ar-
" tide, their Worfhip of Images. "
Deist. Dodtor, there is not a Papift, I am
fure, in the four Quarters of the World, that
will not condemn, and, to fpeak their own Lan
guage, anathematize it, by Bell, Book and Candle,
as Prophane, Idolatrous, Paganifh, Heathenifh,
and whatever you will : But then they will draw
an ugly Confequence out of your Reafoning,
which is, that. The Honor they pay to the Saints
being the Honor you judge only due to Gor>, you
only worfhip God as a Creature ; and what is this
but being an Atheift ? Let me advife you to con
our Catholic well over, and if the Preface is not
fufikient to clear up your Underftanding, read
Chap. 24, 25, 26, 27. or you may come to be
anfwer'd in the Words of the Royal Prophet :
" Be ye not as the Horfe, and Mule, which ^fi^f"
" have no Underftanding. " ^™''

CHAP. VII.
Worpp of I M A G E S, &c.
Mytho. " /^ N this Head, our Catholic
" V^ pours out all his Rage
" againft me. " You have taken Notice of it.
Sir, I don't doubt.
Deist.

7° .A. Popish I'Agan the PiBion of
Deist. Yes, Dodtor, I have read him j
tho' I can't fay he is Mafter of much Rage, if
he has bequeath'd to you all he had.
Mytho. He " charges me with Slander and
" Mifreprefentation, and notorious Untruths. "
Deist. And you have charged their whole
Church with Superftition and Paganifm.
Mytho. He fays, " that I am no better
" Friend to Chriftianity than to Popery ; that I
" imitate the ancient Heretics, and Copy my
" Arguments from the Apoftate Julian. " *
Deist. You have call'd the CrofSi that is, the
Banner of Christ, ridiculous; and faid their
whole Church has copy'd their Worfhip from the
Heathen Idols — Now allowing you both in the
Wrong, which you will fay is a Contradidtion ;
whether is guilty of the greateft Outrage and
Clamor ? You who attack the greateft Body oi
Chriftians in the whole World, in one Commu
nion, in which you yourfelf muft own there are
a great many Prelates and Dodtors eminent for
'their Learning; you who charge all with Idola
try, the blackeft of Crimes, and their whole

* Thus does Dr. Conyers Middleton Copy his Spleen againft
Reliques from the fame Julian, from Eunomius, and from
Eunapius a Pagan Writer of the fame Age. See St. Greg. Naz.
Orat. iii. T. i . p. 76, 77. St. Jerom, Lib. cont. Vigilantium
and Eunapius in .Mdejio. See all this and more in a Book call'd
The true Church of Chrift, &c. Printed Anno 1 7 1 5, from
Page 368. Part III. Priefthood

a Protestant HsATHENi 71
tViefthood with deluding the Multitude, and fup-
porting the Impofture for the fake of Wealth and
Power ; or your Adverfary, who, in Defence
of that Church, charges one Man alone with
Slander and Mifreprefentation; with being no
better Friend to Chriftianity, &c ? In my humble
Opinion, an unbiafs'd Muldtude will not think
you have Reafon to complain your Stock  is
too low. —'Tis true, he'll fay, I know Christ
himfelf was call'd a jB/fl^i&e/«^rj and no wonder
if his Spoufe muft undergo the fame Fate ; but is
this is an Argument that I muft ftand mute ?
Mytho. By this at leaft, our Catholic
" fhews, in what manner he would filence me
" if he had me under his Difcipline. "
Deist. He would fcarce undertake to make
a Black White ; but he would teach you, that
Calumny is a damnable Sin, and the greater, the
more Perfons it is levelled againft, and the
blacker the Crime is that they are charged with,
Mytho. " But I can eafily forgive his
" Railing, while I find myfelf out of his Power ;
" and rejoice that we live in a Country, where
" he can ufe a Liberty, which no Popifh Govern-
•' ment vrould indulge to a Proteftant. "
Deist. Dodtor, was our Republic to indulge
the Papifts, prior PoflTeffors, the fame Liberty
with the reft of our Fellow-Subjedls, it would
only be afting according to the eftablifh'd Prin
ciples of our Reformation : So a Popijh Govern-
F ment.

72 A Popish pAcfAW the FiStion tf
ment, by not allowing more Religions \S\an cteit,
adts according to it's Pirinciples \ now I Cannot
help thinking it fcominendable, in any Set of
People, to a6t according to Principle, tho' the
Judgment m^y err in it's Choice ; and, you
know. We acknowledge no Infallibility, 
Revenge and Spite can neVer be miftaken for
Virtues. — To do the C«/MzVj Juftice, I have
always heard the wholt Circle of my Cdtholie
Acquaintance, hot a few, fpeak with a great
deal of Gratitude Of the Lenity of the Govern
ment in tolerating to them a Share of that Liberty
every Other Subjedt, let him be of what Perfua-
fion he pleafee, claims a Right to. But in an
fwer to your RefleJsion, they would fay : Was
any of the Popifh Priefts io mad as to publifh
an infd^oUs Libel to traduce all the Reform'd
Churches, Bifoops and Presbyters, as Mahometans,
he would pafs his time Very ill, even under a
Popift Government ; and any Proteftant might,
without being at the pains of Wrking, by a
bare Prefentation of his Church's Articles, expofe
the linpoftor, and have him punifh^. They would
add ; that they do not doubt but your Antagonift'
freely forgives you, ftot becaufe he finds himfelf
out of your Power ; but becaufe he has learn'd
the Lord^s Prayer.
Mytho. Sir, " the ground of all this Cla-
" mor, is, my -treating their Image Worfhip,
" as Idolatrojis, "
Deis*.

ff Protestant Heathen. 73
Deist. I hope you do not count this a Pec
cadillo, Doftor 1 Had you only faid, you your
felf could not pray before an Image without pay
ing it a Divine Adoration, or that you knew of
no other .WorJHp, 'ds probable your Antagonift
would have' pitied your Ignorance in Silence:
Bat, as it is, in Proof of your Slander and MiJ-'
reprejentatipn, he thought himfelf obliged to put
you in mind of your genteely behaved way of
expreffing ypurfelf, when you tell.your Reader ;
that, was he in one of the Popifli Churches, " he ^^^^
" would not, be long in Sufpence, before he faw g^ •'""'
" the finifhing Adt and laft Scene of genuine' V2,^i^e.
" Idolatry, in Crouds of bigot Votaries, pro- ^«'^'"^z>
" ftradng themfelves before fome Imaze of Wood ^^"/'""-PrCT Pliers
*' or Stone, and paying divine Honors to an Idol a. "
" of their own credting. "
Mytho. " Yet he does not pretend to con-
" tradidt my Fadts ; but the Inference only that
" I draw from them ; and fince he cannot over-
« throw my Premifes, is the more enraged at
" my Conclufion. "
Deist. Indeed, Dodtor, you will expofe
yourfelf egregioufly — What great piece of Rage
is there in your Antagoniji's faying " fome may
" pofTibly apprehend, from the way that the
" Dodtor fpeaks of the Martyrs of Christ,
" that he is no greater Friend to Chriftiaj^ity in
" general than he is to Popery : For tho' fome
" ancient Heretics have objedted of old to the
F 2 " Catholic

74 A PoPiHs Pagan the FiBton of
" Catholic Church, as he now does, that we
" had but changed our Idols in worfhipping the
" Saints inftead of the Pagan Deities, which was
" the Objedtion of Vigilantius and of Fauftus the
" Manicheeari, as We learn from the Writings of
" St. jerom againft J^igilantitls, arid of St. Au-
" guftin againft Fauftus Lib. xx. c. 4i, yet no
" one, that pretended to the Name oi Cbriftian,
*' ever ventured tO prefer the Pagan Deities
" before the -Martyrs of Christ. This was
" an Extravagance that none but Julian the
" Apoftate Was capable of; from whom the
*' Do3or has copied it. "  Now all this is
Fadt, you cannot deny it.
But, fay you, he does not pretend to contradiU
my Fa£is : — That is ftrange. Have you not

He 'was '*St. Cyril Alex. To this Objeflion of T^aZ/aw, that Chri-
Bijhop of flian Religion is worfe than the Jevis ; becaufe the Jevit
Alexan- worlhip a Go v, whereas Chriftians worlhip a Wretch, or rather
Ara. from many Wretches ; " reply'd. We neither believe, that the Saints
the Tear " are Gods, nor do we give them divine 'Worfhip, but only a
412, till " relative Honor. Yet we Honor them very much; becaufe
444. " they flood up couragioufly in the Defence of Truth — 'Tis
" not therefore any Inconvenience; or rather it was neceflary,
" that thofe who had behaved themfelves with fo much Worth,
" fhould have perpetual Honors. " Lib. 6. cont. Julian.
Theodore r thus accofts the Heathens: " Why do you,
«' that have made Gods of fo many dead Men, quarrel with
" us, who do not make Gods, but Honor the Martyrs as xnoli
" foithful Witnefles and Servants of God." Tom. iv. Edit.
Par. Anno 1642. p. 597. Thefe two WitnefTes, St. Cyril zvi
Theodoret are fufficient Proof, from whom the Doftor copies
his Accufation. , See, The True Church of Chrift fiieiu'd. Sec.
Part III. Page 275. told

a Protestant Heathen'. 75
told us we might fee them paying divine Honors
to an Idol of their own ere£iing ? And will you
impofe fo much upon our Judgments, as to tell
us now you did not intend this as a Fall, but
as an Inference only ? Or can you have the Af-
furance to fay, your Antagonift does not contradidt
it ? I fee, Dodtor, you are all of a Piece. -—
'Tis true; while we were in Italy, we faw Crouds
of People in Churches upon their Knees prayin§
before the Images and PiSures of Christ and
his Saints : A difconfolate Spedtacle for us then
to amufe upon ! But Proferpina, your ever faith
ful Friend in Diftrefs, flew foon to your Relief,
and prdenting you with two Labels, on one of
which was writ, imagine yourfelf in a Heathen letter
Church expe^ing a Sacrifice ; on the other, he caft ""^ ^""'
out Devils by Beelzybub the Prince of the Devils ; ^tth\L
the Vifion revived your drooping Spirits : You 24.
immediately affured me, you could read the in- ,
fiioft Receffes of every Papift^s Heart diametric
cally oppofite to his Profeffion ; and prove Idola
try ftill in Poffeffion of it's full Glory— <.How
this can be done aj?d a Chriftian Outfide preferved,
I own am at a Lofs to guefs ; particularly fince I
have read your Letter and your Antagonift's
Anfwer.  The Undertaking has reduced you
to a Neceflity of making Fa^s and Inferences,
Premifes and Conclufion; one and the felf fame
thing of ridiculing all that aChriftian calls Sacred.
f— SuppofingI fliould demonftrate, from youf
F 3 ^ QWH

7^ A Popish Pagan the FiBion of
own Letter that you hate Chriftianity ; what
would you fay ?
Mytho. Say, Sir! I hope I have not fpoke
fo plain as that comes to, neither.
Deist. You have fpoke fo plain that the
Task is not difficult : Will you hear it ?
Mytho. Yes; I can hear it.
Deist, All Who hate Christ and his
Saints hate Chriftianity : But, you hate Christ
and his Saints : Therefore, you hate Chriftianity.
Mytho. Prove the Minor.
Deist. I will fo — All who hate the Pictures
and Images of Christ and his Saints, hate
Christ and his Saints: But, you hate the
PiSlures and Images of C h r i s t and his Saints :
Therefore, you hate Christ and his Saints.
Mytho. I defy you, Sir, to prove the Major
of this Syllogifm,
Deist. Do you, Dodtor? Patience! Does
not a uniform, conftant and univerfal Experience
furnifh an evident Proof ?
Mytho. It does, without doubt.
Deist. But, a uniform, t^nftant, and uni
verfal Experience teaches us, that whatfoever is
the Affedtion of our Soul towards a Perfon,
whether Love or Hatred, the fame extends in
Proportion to his PiSiure, and vice verfa ; there
fore, if you hate a Perfon you cannot but hate
his Figure ; if you hate a PiSfure you cannot
but bate the Perfon it reprefents. The fame of
Love,

a Protestant Heathen.' 77
Love. -—Who can fay that, where they have a
true Ltme, a real Honor and Efteem for a Perfon,
they do not likewife Love and Efteem his Figure,
and defire to have it by them ? Are they not
pleafed in looking upon it ? Do they not give
it the moft honorable Place, and valiie it above
things, in Price, ten times the Value ?
Mytho. I hate this Syllogiftical way of
Reafoning. 'Tis rank Popery I will maintain it.
/ know it to be true from the Evidence of my own
Ears ......
Deist. There, Dodtor, there is the Picture
of my Dear Wife ; I would not part vvith it
for the Guineas that could cover it ; tho' it is
not, by one tenth, io handfome.
Mytho. I own. Sir, I cannot be fo fenfible.
Deist. I do not pretend to determine how
fenfible you can be of Love ; but your Hatred
auuft be very keen when you call the Images
and Figures of Christ and his Mother, &c.
by the odious Name of Idols.
Mytho, Sir, " I had defined Idols, upon
" the Authority of St. Jerom, to be Images of
"• the Dead: Where our Catholic is fimple
*' enough to imagine, that I included in my
" Definkion, all Images and Pictures whatfo-
*' ever of the D^tid ; and calls it therefore a
" Brat of my own, which I falfly father upon
* ' St. Jerom. "
F 4 Deist.

78 A Popish Pagan the FiBion of
Deist. Well he might: For I am con
vinced St. Jerom was not_ fo fimple as to call
Images of the Dead, a Definition of Idols.
Mytho. " Yet every Man muft fee, that I
" could mean no other Images, but fuch as had
" Temples, Altars and a Religious Worftip in-
" ftituted to them ; for fuch are all the Images
" of the Popift Church ; and of all fuch Images
" of the Dead, I fhall affirm again with St. Jerom,
" that they are true and proper Idols. "
De 1ST. But unlefs you play your Cards more
cunningly, tho' you may increafe your Reputa
tion of a Foul-Player, you will inevitably be
leafted every Shi^. — What do you intend by
this bold AflTertion, fuch are all Images of the
Popift Church ? — A FaEi or an Inference ? Is
it to be one of your Premifes, or a Conclufion ?
You know as well as I, and every one knows
that has travelled with any Curiofity, that no
fuch thing is to be found in Catholic Countries
as an Image or a Picture to which a Temple, Altar.,
or a Religious Worfhip is inftituted.
Hence, Dodtor, I conclude : Our Catholic
will not appear fo fimple as you would have
him ; Firft, becaufe you own, you intended
Images of the Dead as a Definition ; which, to
be good for any thing, muft contain the whole
thing defined, and belong to nothing elfe : Secondly,
becaufe it is plain, that, by faying " St. Jerotn
f* has determin'd the Word Idol to the very

a Protestant Heathen7 79'
" cafe in Queftion, telling us, that by Idols are Letter
•' to be underftood the Images of the Dead, " you ^^^e \^-
meant to put a trick upon your Readers, by ija.xxxvU.
making them believe, that every Figure or Image Idola in-
in a Chriftian Church muft be an Idol. Without f'S'!""^
¦' Imagines
this Stratagem, you knew, that the Fathers and mortmrum
the Chriftian Emperors condemning Images in
the Pagan Churches would be nothing to the
Purpofe. But, what is the Reafon, Dodtor, you do not ^<'»iii non
mention another Text of St. Jerom your Antago- "Pf"''"''
° tur mortui
nift has furnifh'd you with : The Saints are not fed viven-
to be call'd the Dead but the Living ? Would not '"• Lib.
this fomewhat fpoil your Sport ? *^°°'- .^*'
gilantium.
Mytho. Sir, " it is not my prefent Defign
" to enter into a formal Difcuflion of the Nature
« of Idolatry. "
Deist. However ftrange this may appear,
you are certainly much in the right on't : For
this would bring on a formal Explication of the
Words, Superftition, Worftip, &c. and unravel
the whole Myftery of Iniquity —Beiides, 'tis beft,
you know, to fifh in troubled Water.
Mytho. Idolatry " according to every Senfe
*' of it, as our Divines have * fully demonftrated, " is
* Notwithftanding that Dr. Middleton boafts fo often of his
Demonftrations ; yet, allowing him firft two Years to Study
Logic, a Catholic will defy him to form any one Argument in
his own Writings, or in any of his Predeceffors of the fame
Kidney^

8o A Popish Pagan the FiBion of
*' is now exercifed in Popift Rome, upon the
*' very fame Principles, on which it was for.
*' merly pradtifed in Pagan Rome. "
Deist. That is, upon Scripture and the
Chriftian Creed— Stoudy faid, Dodtor! And in
deed, what fignifies mincing the Matter ? The
Sincerity of your Intention will crown your
Labors as it did theirs— -I remember to have
Epift-ss?. beard or read, that the learned Grotius in a Letter
to the Proteftant John Gerard Voffius, tells him,
they who did not believe the Popes to be Anti-
chrift, neverthelefs judged it neceffary to give
fuch Interpretations for the Public Good of Pror^
Ecift I t^^'^t ^^^igion — The fame Fi^a/ anfwers, that
he himfelf having told a certain Minifter of
Dorcht, whom he calls, Thich Scull, that he
fhould not impofe on the People, even againft
Popery ; that Minifter prefendy ask'd him, if he
was for taking the Papifts part, whom, faid he,
we cannot run down too much, that the People
may the more deteft their Church. This, adds
Voffius, is much the fame as fome faid to me at
Amfterdam : Why fhould not we fay the Pope is
Antichrift ? Muft we leave off faying io, and
make the People leave our Communion mpre and
more, as if too many did not leave it already ?

Kidney, into a Syllogifm which carries the leaft appearance of
a Demonftration of any one Point in Queftion. On the con
trary J it NviU evidently fhew itfelf fet to the Tune of the
Doodle Hoodie Bairifter ; and an evident Infult upon Reafon.
Mytho.

a Protestant Heathen^ 8i
Mytho. " The purpofe of my letter, is
" to illuftrate this Argument by the more fenfi-
" ble Evidence of Fadt ; and in fpite of the
" Cavils and evafive Diftindtions of their Schools,
" to fhew their Worftip of Images or of Saints,
*' call it which they will, to be properly and
*' adtually Idolatrous. "
Deist. Without fo much as letting us know
what Idolatry is ; what you mean by it. — But
now you put me in mind of School-DiftinSions,
I wonder, Dodtor, it never came into your Head
before, to place them among the Pagan Rites —
Did you never hear 'em ftigmatized as Popery by
fome of our Controvertifts ? Or, are not Popery
and Paganifm fynonimous Terms ? Or, is it be
caufe you have experienced a DiftinBion to be
now and then a Balfamic, and fo think it worthy
your Worfhip, as, they fay, fome Pagans hereto
fore worlhipp'd an Onion for fome fuch like
Reafon ?
• Mytho. Where have I made ufe of Di-
ftindtions ?
Deist. I will only Inftance in three. — Your
Letter in it's Frontifpiece, carries an exa£i Con
formity between Popery and Paganifm, or the Re
ligion, &c. to verify which, and fcreen yourfelf
from an Objedtion, Diftinguo, fay you ; that is,
a Conformity between that Syftem of Ceremonies
and DoElrines peculiar to the Romift Church, and
Paganifm, I grant ; an exa£i Conformity between the

Strom. 1.
i, q. i6.

82 A Popish Pagan the FiBion of
the Popift Religion and Paganifm, I deny. — So
will the Word peculiar, if you remember, require
another Diftindtion, to fave you from attacking
the Greek Proteftants.
Again ; according to you, Clem. Alex, afcribes
the firft JJfe of Lights or Lamps in Temples to
the ^Egyptians : Diftinguo, fay you once more ;
Letter that is, Qem. Alex, really does fo, I deny ; that
fage 144. jf ^^ ^ Interpretation of his faying only, they
firft invented Lamps, I grant.
Again, Images of the Dead, fay you, and up
on the Authority of St. Jerom, is the Definition
ef Idols; to juftify which you have another
Diftinguo : Not all Images, but fome Images.
Mytho. And do you call thefe their Schools
DiftinSfions ?
Deist. I beg pardon, Dodtor: this is ano
ther Diftinition I did not think of — Their
School-DiftinSlions, like the Chymift's Limbeck,
fcparate the pure Element from Mud and Drofs 5
whereas it is a Wit's Province to confound
Ideas. — But, after all, is there no real diffe
rence between Idols and thofe Images or PiSiures
we faw in the Popift Churches ?
Mytho. Sir, " our Author defines Idols^
" to be fuch Images only as are fet up for Gods,
" and honor'd as fuch ; or in which fome Di-
" vinity or Power is believ'd to refide by their
«» Worfhippers ; who accordingly offer Prayers " and

a Protestant HEATHEisf.' 8j
«¦« and Sacrifice to. them, and put their truft in
« them. "
Deist, He tells you likewife that his Defini- Pref- PagP
tion is " according to the Ecclefiaftical Ufe of "'
" the Word, adopted by the Holy Fathers and
« all Antiquity. "
Mytho. Yes, and *' fuch, fays he, were
•' the Idols of the Gentiles. "
Deist. He adds, " and fuch were thofe
*' Images of the Dead, of which St. Jerom
" fpeaks. "
Mytho. " And fuch, I fhall venture to
" fay, are the Idols of Papifts. "
Deist. Right! I thought it would not be
long before you attack'd their Creed.
Mytho. " What elfe can we fay of thofe
" miraculous Images, as they are call'd, in every
" great Town in Italy, but that fome Divinity.
" or Power is univerfally believed to refide in
" them ? "
Deist. The Papifts will tell you; if you
have Free-will to fpeak truth, you may fay, what
you know they all fay and believe, that they
are nothing but Pieces of Painting or Carvino- ;
a meer Reprefentation of fome Myftery or Holy
Perfonage ; with no more Power refiding in
them than in a Stone or a Block of Wood.
Mytho. " Are not all their People per-
" fuaded, and do nor all their Books teftify, that
*' thofe Images have fometimes moved themfelves " from

84 A Popish Pagan the FiBion of
" from one Place to another ; bave wept, talk'd^
•' and wrought many Miracles ? And does not
" this neceffarily imply an extraordinary Power
" refiding in them ? "
Deist. From this Inference of yours, aPa-
pift will be apt to conclude, you either believe
there is no God ;'or you believe his Omnipotence
confined to Heaven. In my Opinion ; it betrays-
fuch an unpardonable piece of Ignorance in one
who is fuppofed to preach the Truth fometimes ;
that, tho it might perhaps pafs in one of our
Country Churches, 'tis furprizing how you can
think of hazarding your Reputation upon it in
Print.
Mytho. Pray, why fo, Sir?
Deist. Why, Dodtor; Don't you know
that Aprons and Handkerchiefs, nay even a Sha
dow, are faid to have wrought Miracles ?
Mytho. Popifh Miracles, without doubt ?
Deist. That's the cafe! 'Tis likely you
Chap. xix. have not had time to turn over the ASts of the
'2' Apoftles. We find there; that from St. Paul's
Body were brought unto the Sick, Handkerchiefs,
or Aprons, and the Difeafes departed from them,
&c. The fame miraculous Cures are faid to have
Chap. V. been perform'd by St. Peter's Shadow. — Now
»5- '^- the Queftion will be, whether the Believers, wha
had experienced fuch Wonders, thought any Di
vinity or Power refided in thofe Handkerchiefs or
Aprons ; or in St. Peter's Shadow ? You dare not fay

a Protestant Heathen.' 85
fay they did. No, Dodtor ; if thofe Miracles
were wrought, and you dare not deny it ; they
were certainly wrought by God himfelf. The
whole Power was his own, and refided in him. ^ ^^
Did not the Poor Man'j Ax-head move from j^.^^;
the bottom to the top of the Water and fwim, chap. vi.
upon Elifta's cafting in a Stick ? Was not Naa- Ibid.
man the Syrian cured of a Leprofie by dipping «=*»^P- S-
himfelf feven times in the River Jordan by the
Holy Prophet's Prefcription ? And would you
perfuade your Reader that Elifta, or x}c&poor
Man, and Naaman, thought the Divinity or
fome Power refided in the Iron, Water, or the
Earth Naaman took with him into Syria ? Or,
can you with your Magifterial Gravity dogma
tize, that thole Miracles neceffarily imply an
extraordinary Power refiding in a Shadow, &c.
Did not Almighty God fpeak to Mofes from
above the Mercy Seat made of pure Gold ; from .. '
between the two Cherubims, which he order'd to ^'^^j_ * -^
be made of the fame Matter and placed there ?
And a Papift would ask you, if he cannot now
as eafily form a Voice as it were from an Image,
or Tears trickling down it's Cheeks, either tO
punifh, or in deteftation of fuch like Antichri-
ftian Impieties, your Letter, he will fay, utters
in almoft every Page. — You may perhaps tell
us once more, that all thefe Examples are nothing
to the purpofe; but, was I in your place, I
would not anfwer, that Miracles are ceafed : This can

86 ^Popish Pagan- /;&<• FiBion of
can be no Prop to our Inference ; and it may
Come to be retum'd with a furly Diftindtion ;
inter Hollandds, concedo ; inter Catholicos, nego.
As much as to fay, Miracles are Pearls too va
luable to be thrown away upon Scepticifm and
Infidelity. Mytho. The Queftion is not about what
Naamah or Elifta, &c. believed ; but what the
Papifts believe. " In the High-Street of Loretto
" which leads to the Holy Houfe, the Shops are
" fill'd with Beads, Crucifixes, Agnus' s Dei's,
" and all the Trinkets of Popifh Manufadlure ;
•' where I obferved printed Certificates, or Te-
" ftimonials, affixed to each Shop, declaring
*' all their Toys to have been touch'd by the bleffed
" Image : which Certificates are provided for
" no other Purpofe, but to humor the general
" Perfuafion both of the Buyer and the Seller,
" that fome Virtue is communicated by that
" Touch, from a Power refiding in the Image. "
Tit. chap. De 1ST. Who told you fo ? Have you really a
'• mind to pafs for a Cretian ? Had any Papift a
handful of that Ground God himfelf pronounced
Exodus iii. Holy, and Mofes was not allow'd to ftand upon,
but bare footed ; had he a Sprig of the Bufh
that burnt without confuming, or a Handkerchiefs
that had touched St. Paul's Body, he would be
fonder of them than of an Agnus Dei or Beads,
and efteem them Holy Reliques ; yet was one to
ask him if either had any Virtue or Power
communicated

a Protestant Heathen. 87
tommunicated to it, or refiding in k ; he would
anfwer without delay, the Queftion could have
only enter'd the Head of a dull Man. :^ut what can
a Chriftian judge of your Affedtion towards their
.Sa VI ou R, when you call the Crucifix, a Trinket,
aToy? I need not repeat this Argument.
Mytho. " In one of the Churches at Lucca,
" they fliew an Image of the Virgin with the
" Child Jesus in her Arms, of which they re- ^¦
" late this Story, that a blafpheming Game- ^^^J^^^
" fter, in Rage and Defpair, took up a Stone i^^^^^
" and threw it at the Infant, but the Virgin, to
" preferve him from the Blow, which was
" levell'd at his Head, fliifted him inftantly
" from her right Arm into the Left, in which
" he is now held; while the Blafpheraer was
" fwallow'd up by the Earth upon the Spot ;
" where the Hole, which they declare to be un-
" fathomable, is ftill kept open and inclofed
" only wkh a Grate, juft before the Altar of the
" Image. The Virgin however received the
" Blow upon her Shoulder^ whence the Blood
" prefendy iffued, which is preferved in a Cry-
" ftal, and produced withthe greateft Ceremony,
" by the Prieft in his Veftments, with Tapers
" lighted , while all the Company kifs the
" facred Reliquc on their Knees. Now does not
" the Atteftation of this Miracle naturally tend
" to perfuade People, that there is an actual
'" Power refiding in the Image, which can defend
G " itfelf

88 A Popish PAgan the FiBion of
" itfelf from Injuries, aind inflidl Vengeance on
" all, who dare to infult it ? "
Deist. Upon my Word, Dodtor, I thought
Vide Inf. ygy ^^g golng to aslc me, whether this Miracle
^^^"''' does dot tend to perfuade People that the 7w<J^f
is made oi Flejh a.nd Blood. But if the Story be
true, don't you think the Blafphem'er was juftly
punifh'd ?- — No-body will fuppofe yOu do. 
For all that, was any one to throw a Stone, in a
Rage, at my Mother's PiSiure or my Son's, my
Paflion would fcarce be idle, if my Sword was ;
and the Villain Would take care hoW he enter'd
my Houfe again.
Laviede Mytho. " Oiie of the boft celebrated
S.Dominic i'' Images in Italy is that of St. Dominic, of
p. S99- " Surriano in Calabria, 'Which, as their Hiftories
^647 ""' " "^^ft'fy' was brought down from Heaven about
p. 602. " two Centuries ago, by the Virgin Mary in
" Perfon, accompanitd'hy Mary Mdgddlehe and
«' St. Catharine. Bbfore this glorious Pidture, as
" they affirm, great Nitmbers of the Dead have
" been reft or ed to Life, and hundreds from the
" Agonies of Death ; the Dumb, the Blind, the
" Deaf, the Lame ha'he been cured, and all forts
" of Difeafes arid mortal Wounds miraculouj^
" heal'd: All which Fadts are attefted by public
" Notaries; and confirmed by the Relations of
»' Cardinals, Prelates, Generals and Priors of
" that Order ; and the Certainty of them fo
" generally believed, that from the ninth of
" July

<r Protestant Heathen, 89
« July to the ninth of Auguft, the Anniverfary
" Feftival of the Saint, they have always counted
" above a hundred thoufand Pilgrims, and many
" of them of the higheft Quality, who come
" from: different Parts of Europe, to pay their
" Devotions, and make their Offerings to this
« Pidture."
Deist. You are acquainted, Dodtor, and fo prefatory
am I, with feveral of the Popift Perfuafion, Difcourfe.'
Men of great Probity, Politenefs and Humanity : ^- ^•
And tho' it cannot be prefumed we know all who
deferve that Charadter, yet i expedt to hear you
have found out fome among thofe Notaries,
Cardinals OT Prelates ; or, at leaft, among thofe
of the ^udlity, who would fcarce think it their
Intereft to be thowfed of their Senfes and Money
to boot. Tell me ; how many have feign'd
themfelves Dead, or fwell'd their Legs, ^c. to
carry on the Farce ? Sure, you have fpared no
Pains to make Difcoveries, fince you was re
folved to engage your Honor !
Mytho. Before I enter upon my Refledtions
I muft tell you another Story. " Aringhus, Roma Sub-,
" touching upon this Subjedt, in his elaborate terran.
" Account oi Subterraneous Rome, obferves; that '^°™' ^'
" the Images of the Bleffed "Virgin ftine out con-^. f^'
" tinually by new and daily Miracles, to the
" Comfort of their Votaries, and the Confufion of
" all Gain-fayers,"
G 2 Deist,'

go A Popish Pagan the FiBion of
Deist. Then I am pretty fure he did not
know you.
Mytho. " Within thefe few Years, fays he,
" under every Pppe fuccelfively, fome or other
" of our facred Images,, efpecially of the more
" ancient, have made themfelves illuftrious, and
" acquired a peculiar Worfhip and Veneration
" by the Exhibition of frelh Signs ; as it is no-
" torious to all, who dwell in this City. But
" how can I pafs over in filence the Image of
" St. Dominic; fo confpicuous at this Day for
" it's never ceafing Miracles ; which attradt the
" Refort and Admiration of the whole Chriftian
«' World. This Pidture, which, as pious Trar
" dition informs us, was brought down from
" Heaven, about the Year of our Redemption,
" 1530, is a moft folid Bulwark of the Church
',' of Christ, and a noble Monument of the
" pure Faith of Chriftians, againft all the im-
" piousiOppofers of Image- Worfhip. Thevene-
" rable Image is drawn indeed but rudely, witb-
" out the help of Art or Pencil ; sketched out
" by a celeftial Hand ; with a Book in it's right,
" and a Lilly in his left Hand ; of a moderate
" Stature, but of a grave and comely Afpedt,
" with a Robe reaching down to the Heels.
" Thofe who have written it's Hiftory, affert,
" that the Painters in the Attempt to copy it,
" have not always been able to take fimilar
" Copies ; becaufe it frequently affumes a diffe-
*' rent

a Protestant Heathen, 91
'> rent Air, and Rays of Light have been ieen
" by fome to iffue from it's Countenance ; and
?* it has more than once removed itfelf from one
*' place to another. The Worfliip therefore of
*' this Pidture is* become fo famous thro' all
" Chriftendom, that multitudes of People, to
*^ the Number of one hundred thoufand and up-
*' wards, flock annually to pay their Devotions
" to it, on the Fefl:ival of the Saint : And tho'
*' it be ftrange, which I have now related, yet
*' what I am going to fay is ftill ftranger, that
*•> not only the original PiSiure, made not by
•f human but by heavenly Hands, is celebrated
" for it's daily Miracles, but even the Copy of it,
*¦' which is pioufly preferved in this City, in the
" Monaftery call'd St. Mary's above the Minerva,
'< is famous alfo in thefe our Days for it's per-
" petual Signs and Wonders, as the numberlefs
*' votive Offerings hanging around it, and the
" Bracelets and Jewels which adorn it, teftify. "
Deist. What, Dodtor, do you mean by all
this ? To reafon me into Popery ? Miracles at
tefted by public Notaries ; confirm'd by Cardinals
and Prelates ; believed by thoufands ; by many
even of the higheft ^ality; notorious to the
whole City of Rome, &c. without the leaft Proof
of Forgery ; and fuch Miracles too ! Would not
this make an Atheift ftagger ? You may indeed
convince the World, by fuch Relations, that you
3re a Sceptic; but yog will never prove that Goo's
G 3 • Lav/s

92 A Popish Pagan fhe FiBion of
Laws contradidt the Didtates of Reafon, which
infpires a RefpeEl and Veneration for every thing
that reprefents what is Holy, or belongs to what
is Holy : And you know very well, that this is
ill every Catholic means by Worftip in point of
Images. Mytho. Sir, was you in the leaft Danger,
what I have to fay would foon fet you to rights
SeeCath. again. — " All their Apologifts indeed declare,
T, -^ ' " what our Catholic alfp fays on this Head,
rage zji- ¦' '
" that they do not afcribe thefe Miracles to any
" Power in the Image itfelf; but to the Power
" of God ; who is moved to work them by the
" Prayers and Intercelfion of his Saints, for the
" Benefit of thofe who have fought that Inter-
" ceffion before their Pidtures or Images ; and
" in order to bear Teftimony to the Faith and
" Pradtice of the Church in this particular Ar-
" tide."
Deist. It is not the firft time the Devil has
been forced to tell the Truth — Did you not tell
me juft now that fome Divinity or Power is
univerfally believed to refide in Images ? " That
" Certificates declaring all their Toys to have
" been touch'd by the Bleffed Image of Loretto,
« are provided for no other Purpofe, but to
" humor the general Perfuafion of the Buyer
«' and Seller, that fome Virtue is communicated
" by that Touch from a Power refiding in the
" Image ? " And now you tell me, that all their
Divines

a Protestant Heathen. 93
Divines teach point Blank the Reverfe ; that all
their Apologifts give you the Lye — Can any Man
of Senfe be brought to imagine, that the People
univerfally believe the Reverfe of what they are
taught, or are ignorant of what all their Divines
declare, and what they have in their Catechifms
tranfcribed from the Decrees of their Councils ?
I mean in a Country where they are taught, that
it is from the Paftors of the Church they muft
underftand the true Senfe of reveal'd Dodtrines.
Can any Man of Senfe be perfuaded, that Bifhops
and Priefts of different, extenfive, and diltant
t*Jations, of different Interefts can combine in
carrying on a Delufion, in Oppofinon to what
they all explicidy Teach and Profefs ? Indeed,
Dodtor, this is an unlucky Omen ; it fmells Rank.
Mytho. " But, Sir, how can we think it
" poffible, that the Deity can be moved to exert
" his Power fo wonderfully for the Confirmation
*' of fuch ridiculous Stories, of Figures and
" Statues fent down from Heaven ; which while
" they Kafphemoufly impute to the Work man -
*' fhip oi Saints, or Angels, or of God himfelf,
" are yet always fo rudely and contemptibly per-
*' fprm'd, that a moderate Artift on Earth would
*' be afhamed to call them his own ? "
Deist. The Queftion, if I underftand it,
will not be, what we have a mind to think pof
fible or ridiculous. — In a Difpute with a Papift,
it will not fignify one Straw what a thoufand of
G 4 us

94 4 Popish Pagan the FiBion oj
us think. You know, we can fubfcribe, with an
Oath even, to Articles ; and not think ourfelves
obliged to believe half of them — But who ever
told you that Miracles are wrought in Confirma
tion of PiSlures and Statues fent from Heaven ?
Not our Catholic. 'Tis but a Moment fince you
gave us, in his Name, two quite different Reafons ;
and all their Apologifts, you own, alledge the
fame ; not even Aringhus excepted. — As to the
particular Story of St. Dominic's PiSlure being
brought from Heaven, or any other ; every Papift
will think himfelf at full Liberty to believe it,
disbelieve it, or fufpend his Judgment, according
as he judges the Authority, it's grounded upon,
more or lefs prevalent. By what I myfelf have
read in their Divines, I can venture to anfwer for
it ; prove you but the Story falfe, or any other
Miracle, they fhall join with you, not only in
calling it ridiculous; but alfo in branding the
Impoftor an Impious Knave : Yes, and thank
you for the Difcovery ; tho' they will tell you at
the fame time that, if ridiculing was proving,
the Belief of a Go d would have been banifh'd
long ago our Republic.
Mytho. Pray, Sir! How can you anfwer
for the Thanks my Difcoveries would meet with?
Deist. Very rationally, and without the
leaft fear of a Papift's flinching : Becaufe their
Divines all teach, that it is a damnable Sin to
to forge a Miracle, or to publifli Counterfeits for
'¦ ¦ true

a Protestant Heathen.' 95
true ones ; not one of them dare to deny, but
that it is a damnable Sin to make God the Author
of a Lye, tho' the Lye be in itfelf, in their Lan
guage, a venial Sin only.
Mytho. But, Sir; is k not blafphemous to
impute the Workmanfliip of an Image, a mo
derate Artift would be afliamed to call his own,
to the Saints, or Angels, or to God himfelf ? *
Deist. Your Antagonift: would tell you, that
either you look upon Blafphemy to be no Sin ; or
you are as little capable of judging what it is, as
you affedt to be of judging what Wifrfhip is. For
my Part I own I fliould think it Atheiftical, to
allow the Shame of the beft Artift in the Uni
verfe to prefcribe Rules to the Omnipotent — I
can adore the Divine Will in the Produdtion of
a Gnat, with the fame Submiffion as in the
Produdtion of an Angel.
. Mytho. " Is k at all credible, 'that the
*' Saints in Heaven fhould be as bufy and am-
" bitious as their Votaries are on Earth to ad-
" vance the peculiar Honors of their feveral
f Altars, by their condnual Interceffions at the
f' Throne of Grace ? »
* We learn from Origen, Lib. 6. cont Celfum, that this
Heathen derided the Chriftians for worlhipping, as Go d , a little
defornid Man. I will not imitate our Mythologifl fo far as to
pretend every Simile demonftiates an Ape ; but 1 will venture to
£y, the fame Spirit that fiimilh'd Celfus with his Objedtion
>vas the Doftor's Prompter.
Peist,

g6 A Popish Pagan the FiBion of
Deist. I guefs'd where you had been dip
ping ; and take it from me, the Papifts will
doubt whether or no you believe there are any
Saints in Heaven. They will be fure you have
no Notion of that State of Blifs, no more than
a Heathen. They will teach you, that in Heaven
there is neither Ambition nor Hurry : That the
Saints, without the leaft Buftle, can be employ'd
in glorifying God, to whom they know all Ho-
-nors and Altars belong, and execute at the farne
time what Orders he is pleafed to charge them
with for the *Increafe of his Glory upon Earth ;
that they can likewife pray for us Mortals with
out the leaft Danger of being tired.
Mytho. But is it at all credible " that
" their whole Care above, if they really have
*' any .which reaches to things below, fhould
" be employ'd, not for the general Advance-
" ment of Religion and Piety among Men,
*' but of their own private Glory and Worlhip,
" in preference to all their Competitors ? No
" the Abfutdity of fuch Notions and Pradtices
" makes it neceffary to believe, that they were
" all occafionally forged for the Support of fome
*' lucrative Scheme ; or to revive the expiring
" Credit of fome favorite Superftition, which
" had been found highly beneficial to the Con-
" trivers of fuch Forgeries. "
Deist. Pray, Dodtor, what lucrative Scheme
have you to fupport ? What favorite Superftition have

a Protestant Heathen. 97
have you to revive ? Thofe that don't know you
might ask the Queftion ; for thefe Noodle Noti
ons of the Saints being Bufy and Ambitious, &c.
of their negledting the General Advancement of
Religion and Piety, &c. fuch Notions, I fay,
with you, are Conclufions fo monftroufly abfurd,
that they muft of neceflity have been occafionally
forged by a Hobbs ; and tho' you have adopted
them, was your Benefice or Proteftantifm in
Danger, as they are not, I am afraid they would
not prove fo highly Beneficial as you may imagine.
Mytho. Sir, you miftake me.  The ab
furd Notions I mention are Inferences I draw
from the Popift Praltices — What I call For
geries are their Miracles. — " For the very
" Effedt, of which they boaft, as a Proof of
" the Miracle, betrays the Fraud ; and the Mul-
" titude of Pilgrims and Offerings, to which
" they appeal, inftead of demonftrating the
" Truth of the Fadt, does but expofe the real
•' Ground of the Impofture. "
Deist. Juft fo, Dodtor, have I, in my
younger Days, with many of my Companions,
argued againft, or rather ridiculed Divine Pro
vidence itfelf — - But if thofe Notions are your
Inferences, where is the Miftake in faying you
have adopted them ? I could never imagine them
the ProduSl of a Popift Brain -— Pray, Dodtor,
againft our next Meeting put this laft Sentence
of yours into a Syllogifm, that we may better
comprehend

9? A Popish Pagan the FiBion' of
comprehend the Fraud with the Force of your
Demonftration, or Impofture, call it which you
pleafe ; but be fure not to forget the Fox in the
Fable, that quarrell'd with every one's Tail be
caufe he had loft his own -r— Example, you
know, is a ftrong Incentive.
I could likewife with you would oblige the
World with your learned Comments upon the
Miracles related by St. Auguftin. He can furnifli
you, Lib. xxii. de Civ. Dei, c. viii. and in his
Sermons with upwards of threefcore and ten,
wrought in his Diocefe, when he was Bifhop
about the Year 425, at the Reliques of the glo
rious Martyr St. Stephen in lefs than two Years
time. He affures us even of a greater Number
wrought at the fame Saint's Reliques, during
that time, in other Parts of Africa. Among
thefe, he mentions Lucillus, a Bifliop near Hyppo,
miraculoufly cured of a Fiftula ; and a blind
Woman, who recover'd her Sight by putting
Flowers, which had touch'd the Reliques, to her
Eyes — Of thofe done in his own Diocefe, he
relates three Perfons raifed to Life, with other
Miraculous Cures ; at fome of which he himfelf
was prefent.
Now, your Admirers will doubtlefs be glad
to hear you holding forth upon, what Divinity
and Power St. Auguftin thought refided in thofe
Reliques ; what Virtue he imagin'd was commu
nicated from them to the Flowers: Hofi Bufy ani

^ Protestant Heathen*'. 99
Md Ambitious he fancied St. Stephen in advancing
the peculiar Honor of his Altar, and promoting
his own private Glory and Worftsip in Preference
to his Competitors, with a Negledt of li>e General
Advancement of Religion and Piety among Men —^
Or if thefe Inferences be ftupid Atheiftical Blaf
phemies, as St. Auguftin would certainly have
judged them ; tell us, what would he have faid
of the Logician, and bis Skill, that concluded
them? if here is not matter enough to work upori ;
the fame Saint, loc. cit. Civ. Dei. £3* Lib. ix.
Confeff. and St. Ambrofe Epift. liv. in Edit. Bene--
dit. Epift. xxii. will inform you of many others,
and moft Authentic Miracles, done at the Re
liques of the Holy Martyrs Gervafius and Pro-
ftafius, at Milan, Anno 386, of that of a
blind Man, call'd Severus, who approaching to
the Reliques, was before all the People, prefently
reftored to h\s Sight, St. Ambrofe alio prefent, -—
Miracles done at the Tomb, and by the Intercef-
flon of St. Felix, a Prieft of Nola, are attefted
hy St. Paulinus, Carm. 16.21, 22. and St. Au
guftin Epift. cxxxvii. £3= Lib. de cura pro mortuis
cap. xvi. .As others at the Reliques of St. An
drew, St. Luke, and St. Timothy, are attefted by
St. Jerom Lib. cont. Vigilantium, and by St. Gre
gory Nazi anzen, Orat. iii. qua eft i. cont. Ju-
lianum. Tom. i. Edit. Par. 1630. Page 36. 
Numbers of fuch Legends you may find in the
Popift

lOQ A Popish Pagan the FiBion of
Popifh Antiquities, give yourfelf but the trouble
to fearch — Nor would it be amifs, I think, to
clofe the Rear with that remarkable Paflage of
Theodoret, -who was Bifhop from about the Year
420, till 457 or 58. " We fing often, fays he,
" to God every Day the Praifes of the Martyrs ;
" and thofe that are in Health, pray that it may
*' be continued ; thofe that are Sick, pray that
" they may be cured ; thofe that want Children,
" pray for that Bleffing, ^c. Thofe who are
" about to take a Journey^ ask of the Martyrs
*' that they would be their Companions, and
" Guides upon the Road. Such as are retum'd
" iafe acknowledge the Favour ; not, approach-
" ing to them as if they were Deities ; but pray-
" ing to them as moft fandtified Men, and de-
" firing them to be Interceffors for them. And
" that thofe who ask faithfully, obtain their
" Requefts ; it appears by the Donaries witneffing
*' their Cures. For fome bang up the Refem-
" blances of Eyes, fome of Feet, others of Hands,
*' made of Gold or Silver. Which their Lord,
" how fmall and inconfiderable fo ever the Gifts
" be, difdains not to accept, meafuring the Gift
" by the Ability of the Giver — Thefe fliew the
" Martyrs Power, and that the God whom
•' they wprfhipp'd, is the true God." Thus
Theodor. de curandis Gracorum affeSlionibus Serm.
viii. qui eft de Martyribus, Tom. iv. Edit. Par,
Anno 1642. p. 605. D.
Mytho.

a Protestant Heathen. ioi
Mytho. Sir, I don't know what I may do
if provok'd. " But to return to my Antagonift:
"If we fhould ask him once more, whether
" there ever was a Temple in the World, not
*' purely Heathenifli, in which there were any
" Images erelted on Altars, for the purpofe of
*' any Religious Worfliip whatfoever ; he muft
" be obliged to anfwer in the Negative."
Deist, 'Tis very probable, he will fcarce
think it worth his Breath to cOntradidt you : But
if you will take a trip into Ruftia yoii may find
there Churches, neither purely Heathenift nor yet
Popift, fiill oi Images — And in Denmark, among ^^^, ^*
your Lutheran Brethren, you will perhaps meet ^^ .; "
Crucifixes. Mytho, " He would be forced likewife to
" confefs, that there were many fuch Temples
" in Pagan Rome, and particularly the Pantheon,
" which remains ftill in Chriftian Rome; on
" who's numerous Altars as there formerly ftood
" the Images ef as many Pagan Divi or Idols.,
" fo there are now ftahding the Images of as
" many Popift Divi or Saints; to whom the This every
" prefent Romans pay their Vows and offer P^'P'^twiU
fky is Kalfc
"Prayers, as their Inclinations feverally lead becaufe all'
*' them to this or that particular Altar : And no ^"vi^ are
" Man will pretend to fay, that there is not the q^^V"
" greateft Conformity between the prefent and the
" ancient Temple ; or that it would not be dif-
" ficult to fiirnifh out a private Room more
" exadtly

102 A Popish Pagan fhe FiBion of
*' exadtly to the Tafte of the old Romans, than
" this Popift Church ftands now adorn'd with all
*' the Furniture of their old Paganifm. "
Deist. That is to fay, Dodtor; whether we
adore God, honor his Saints and beg their In
terceffions ; or adore Beelzebub with his infernal
Legions ; the Worfhip is all the fame— —It is to
fay ; no Man will pretend but that the Images
of a Crucified Saviour, his Virgin Mother
with thofe of the twelve Apoftles, are exaStly tp
the Tafte of the old Romans ; the Furniture of
their old Paganifm ; they fpeak an exadt Confor
mity with the Idols of Jupiter, Venus, Bacchus,
&c. thefe Pagan Divi, and thofe Popift Divi are
all of the fame Clan — What will a Chriftian be
obliged to call this, Dodtor, by pufhing it to it's
full length ?

CHAP. VIII.
ne fame Subject continued.

Mytho. " TTT^ ^""^ inform'd by Plate,
" VV '^bat there were Images in
" the Temples of JEgypt from the earlieft An-
*^ tiquity. "
Deist. What, do you mean by the earlieft
Antiquity ? Plato could learn nothing to be de
pended upon' of the Times that' preceded Mofes,
but from Scripture.
Mytho.

a Protestant Heatheist. 103
^ Mytho. Well, Sir; — " and k appears
*' evidendy from Scripture, that they fubfifted
« there as well as in PaUftine, before the time
" of Mofes. "
Deist. No- body will deny but that there
were Images in ^gypt and elfewhere before the
time of Mofes ; but that they were in Temples
before his time, is fo far from appearing evi
dently from Scripture, that it does not appear
there was a Temple.
Mytho. Sir, the being of aTimple before
Mofes's time is a Point I fliall not infift upon ;
but you will own there were Images.
Deist. I have already told you, no-body
denies it.
Mytho, " The ftridt Prohibidon of them
:" therefore to the Jews, while feveral other
" Ritesofthei?fa//&(?«j were indulged to them, in
" condefcenfion to their peculiar Circumftances
*' and carnal Affedtions, carries a ftrong Inti-
" mation, that Images are of all things the *
.  " moft
* Alex. Rofei who cannot be.fufpefted of inventing Lyes to
defeme the Reformation, after he has number'd in one Que
ftion tiventy four Seils fprung from Lutheranifm, concludes
thus : " Hence we may fee what a dangerous Gap hath been
' ' made fince Luther began to pppofe the Church of Rome, for the
•" little Foxes to deflrey Christ's Vineyard ; vjhat multitudes
" of Tares have grovon up among the good Corn in the Lord's
" Field; vihattroublefomeYvo^, luorfe than thofe of JE.^yYit,
" have crawl'd into mofl Mens Houfes ; 'ii^hat Swarms of
" Locufts have darkened the Sun of Righteoufnefs v.:hilfl he
H " "Jjat

104 ^ PoiPiSH I'AGAN the FiBion of
*' moft dangerous to true Religion ; as tending
•' naturally to corrupt it, by introducing Super*
*' ftition and Idolatry into the Worfhip of God.'*
Deist. Remember, Dodtor, how you con
cluded our laft Difcourfe — Can any mortal Man
alive believe true Religion or the tVerftip of one
God Part of your Concern ? No, Dodtor, no$
you have verified the good old Proverb, As we
eenverfe fo we become, you have Idolized every
Hero, Heathen Hiftory or Fidtion has furnifh'd
your darling Study ; and now. Spleen and Rage
at their Difgrace has engaged you to pawn your
All ior a Letter of Mark to make Reprifals, with
out allowing you a Screen — However for fear
you fliould continue proclaiming every Falfhood
a Demonftration, and after all plead the Want of

«' loas Jhining in the Wata&vaeat of his Church. ** Seil. 8. 9.
iz.Vieio of all Religions. AtASeil. iz. 9. iz. fpeaking of
the Englijh Nation in particular he fays : " We received Chri.
" ftianity as foon as any Nation in Europe : Whether by tha
" preaching of St. Peter, or St. Paul, or Simon Zelotes, or
" J^J'P^ "f Arimathea, 1 know not ; but all ag^ee we re-
•' ceived it very early, and have continued ever fince in the'
" Profeffion thereof; neither was there ever any Nation more
" devout and zealous in the Advancement thereof, as our
*' goodly Temples, Monafteries, Hofpitals, Colleges and ^chooU
" can witnefs ; but alas ? now ^antum mutamur ah illis An-
" gligei'is? What is there left among us, but the bare Shell'
" ton of Religion, the Vital Subflance thereof being eat up
" and confumed by Hereftes and Blafphemies, worfe than any
" Sarcophagus. I may here with Jeremiah complain, that
" from the Daughter of Sion all her Beauty is departed, her
" Princw

a Protestant Heathen. 105
of a charitable Admoniflier ; here is your An
fwer-— You fuppofe, in the firft Place, that
Images were ftridtly forbid the Jews, ; that is,
you equivocate ftill. Your Antagonift has proved ^^^^^^^
the Suppofition falfe from the Command God i^umh.xyCx.
ky'd uppn the Jews to make Itt»ages ; even the See Cath.
Image of a Brazen Serpent for the miraculous ^^'fi- ^
healing of thofe who were bit by the fiery Serr
fents. Secondly ; you fuppofe that feveral other
Rites of the Heathens were indulged to the Jews ;
this again your Antagonift has flatly deny'd, and
the Denial ftill ftands good: What then muft
the Conclufion be, drawn out of fuch Premifes ?
— A Chriftian, he would fay, would rather
have argued thus : 'Tis evident from Scripture
that God commanded the Jews, tho' prone to
Idolatry, to make two Cherubims of beaten Gold^
" Princes are become like Harts, tff . How is the Gold become
" fo dim, and the moft fine Gold changed, and the Stones of
" the Sanftuary are fcatter'd in every Corner of the Streets,
?' l^c. " By this fliort Sketch our Doilor might have learn'd
that there is one thing much more dai^eraus to true Religion,
than Images.
' Addit. Tie fame Author, having gfven a Defcription of
tke'Ranters,\g. i6. makes the following Remark, which, I
don't doubt, will be as great a Pleafure to a certain Englifi
DaSor as the above-mention'd muft have been to the Dutch-
¦Mythologifl. " But this Age, fays he, which is much more
f fruitful of Religions, than of Good-VL'orks, of Scripture
t' Phrnfes than of Scripturt Practices; of Opinions than of
Piety; has fpawn'd more Religions, than tl»t Lady of Hol-
" land did Infants : " That is-, more than one for every Day
ia the Year.
H 2 and

io6 A Popish Pagan fhe FiBion of
and to place them over the Ark of the Covenant
in the very SanStuary of his Temple; therefore
Images ought not to be ftiled danger otts to true
Religion, much lefs the moft dangerous of all
things, &c.
Again, if God prefcribed to the Jews any
Rites the Heathens had made" ufe of; no Man
can deny, a Manichaan excepted, but fuch Rites
were in, themfelves Innocent at leaft, and not Ido
latrous. Thus, you fee, Dodtor, with what
Arms you have provided your Adverfary, inftead
of proving your Text.
' Mytho. " The Chriftian Emperors, as I
•' have intimated in my Letter, ftridtly prohi'
" bited their Pagan Subjedts, to light up Candles,
" offer Incenfe, or hang up Garlands to fenftefs
" Images : For thefe were then rcckon'd the
" notorious Adts of genuin Paganifm. "
Deist. So would our Catholic reckon them
row in a Pagan Temple ; what is more, fuch he
would reckon bowing, kneeling, praying, adoring,
.&c. But, why was you fo unfincere, Dodtor,
in your Letter, as to leave your Readers to,
©¦uefs whether or no the Prohibition did not ex-
tend to the Chriftian, as well as to the Pagan
Subjedts? Or rather, to incline us to judge the
Prohibition was univerfal? I knew, 'tis true;
but a Papift has a right to ask the Queftion —
However he cannot fay but your Interpretation
makes amends.
Mytho,

a Protestant Heathen. 107
Mytho. Sir, the Papifts are ready enough
to cenfure every Communion but their own ;
and " yet we now fee all thefe very Adts, I
" have mention'd, perform'd every Day in Popifii
*' Countries to the Images of the Popift Saints. "
. Deist. The Difparity is this, Dodtor; the
Images of the Popift Saints are Images of Saints
bdeed ; bur the Images of the Pagan Divi,
were Images of Devils, either poffefs'd or obfefs'd
hy. Devils. Now you may plead the Caufe of a
Romulus as long as you pleafe, and panegyrize
his Virtues, you will never perfuade a Papift to
pay him, or any thipe that belongs to him, the
iesA ReJpeSi or Veneration; they would not buy
your Favor at fo dear a P^rchafe,
Mytho. " In a Word, fince there never
"¦. was an Image in the Temple of the true God ,
" in any Age of the World ; jet a perpetual Ufe
" of , them in all the Temples of the Heathens ^
*'¦ it is in vain, to difpute about the Origin ; the
*' thing is evident to a Demonftration ; they
*\ mufl:- neceffarily be derived to the prefent
".Romcins, from thofe, who always ufed, and
" not from thofe who always detefted them ;
" that is, from their Pagan, not their Chriftian
••' Anceftors."
¦¦" Deist. What do you fay, Dodtor? Was not
Salomon's Temple a Temple of the true God ?
I flioufd not at all wonder if you are told the
D — 1 owed you a Shame for defending his Caufe
H 3 fo

10? A Popish Pagan the FiBion of
io ridiculoufly — You put me in mind of Punch
in the Puppet-ft)ow ;
In bluftering Mood he kicks, and fwears
Nonfenfe is Demonftration.
Strange ! Becaufe the Devil is an Ape, muft It
be an evident Confequence, evident to a Demon
ftration, that our Reafon extends itfelf no farther
than mimicing ? How far you may anfwer for
your own, I will not fay ; but I have told you
. already. Nature kfelf forces us to love and defire
ourCu- *^^ Images of thofe we efteem and value; and-
ftom, that there is not a Cdbler or a PoHer in the World,
was, of iftentis compos, biit knows as well as the ableft
theD%ii Di'^if^i '^bat a Perfon may be honor'd or affronted
the Pope by a RefpeSl or Contempt ievell'^d at his Picture.
and Pre- p^f^ ngt Malcfadtors hahe'd or butn'd in
'" ^^' Effigies ? Do we not fee the Piltitres and Images
oi our Friends arid- Sovereigns treated with Honor
and Refpe$ ? And will' you conclude, . that this
is a Leffon taught us only in a Heathen School ?
No, Dodtor, no ; tbis Tendertcy of our PaiTiOns
to Repreftntatives, and v^hatfoever belongs to
the Objedt of Our Love or Haired, proceeds cer
tainly from an inbred Principle of Nature ; to
deny it, is to give the Lye to the general Voi^e
pf all Mankind ; 'tis affronting Reafon, tP put a
trick upon Our Underiiahding. - — So that, tho'
your ftiling the Primitive Fathers, who encou
raged Piliures iti Chriftian Churches, Pagan An
ceftors .

fi. Protestant Heathen. l^^-
eefiors of the prefent Romans is a fcurrilous Piece
of Impiety, no Chriftian will difpute your Title
to ; yet to pretend they muft have taken their
Inftruftions from the real Pagans, is fuch a Piece
of Nonfenfe, that you will never be believed to
fpeak as you think.
Mvtho. Sir, " they may quibble as long
*' ^s they pleafe, and talk of their Decrees and
" Canons, * contrived to amufe the Public, and
« elude the Arguments oi Protefiants, by fubtle tjj^ujj,.
*' and fpecious Diftinftions, while every Travel- njes of
*' ler, who fees what paffes at the Shrine of fome few
V any celebrated Saint, or miraculous Image in "^^^="
*' Italy, will be convinced by ocular Demon- perfuafion
*' ftration, that their People are train'd up, in- with him.
f' ftrudted and encouraged to believe, that there ^^^*
«' is a Divinity or Power refiding in theje Images,
*' and that they adaally offer up Prayers and put
*' their Trt^ in them, "
Deist. You may as well tell us, whether
they do or no, you will have it fo ; all the World
fhall t)elieve it, tho' at the fame time you take
care to tell thera what you fay is not true. —
For all that, I hope the Catholics will continue
a better Opinion of Travellers, for my own fake
— They may be fure that there is not one Pro
teftant Traveller in a thoufand that intends to de
file the Prefs with his Memoirs ; and fewer there
are Sapientipotents to thank you for the Compli-
* Ridiculous beyond meafure?
H 4 ment

II or A Popish Pagan the FiBion of
ment you pafs upon their Judgments. But,
Dodtor, if neither Decrees nor Canons ; add,
nor Catechifms, nor Profeffions of ' Faith ; nor'
the Writings of their Divines made public to all
the World, and which, you yourfelf fay, teach'
that there is no Divinity or Power refiding in
Images of any Kind ; that they neither offer up
Prayers to them, nor put their truft in them ; if
all this, I fay, is not fufficient Proof of a People's
Belief, and what theyare train'd up to, how can
any Proteftant Church in -Chriftendom prove her
Belief in Chrift. You might talk till Doom'stDay,'
was an Adverfary to take it into his Head to'
difpute this Atticle, he would not want for fuch'
Arguments as you are pleafed tO call ocular De
monftrations-. And as to your own Perfon in par-.
ticular, he would pretend to prove by real De-^
monftration,. that you don't believe one Article of
the Creed ; nor would one Diftrhilion, of Inter
pretation,' or ^libble, call it ^hieh you pleafe,
iave your Bacon.'
Mytho. Btit, Sir ; " If there is no fhcK
" Belief amongft them, as thi&' Catholic affirrhSi,
" for what Purpofe do, they expofe thofe Imager
" fo folemnly, and carry them about Pm^o*
" nally on all Occafions of public Diftrefs. "
Deist.
How very different is this Mythokgifl's fcurrilous Language
irom the Dean of Winchefler^ Refleftion in his Sermon preach'd
before the Convocation on the fecond of December laft, and
prinw4

a Protestant." He atjtenV' hi
Deist. Common Senfe, when join'd with
common Honefty, would fay ; it is to move the
People by the Sight of thofe Images, to glorify
God and thank him for the Bleffings beftow'd
upon his Saints ; to excite the People at the fame
dme, to implore God's Mercy, and beg the
Saints to jpin their Prayers, for a fpeedy.Delive.
ranee. ' . ; ,
Mytho. " Is there any Charm, in a Block'
** of Wood or Stone to produce Rain> or avert
^' a Pfeftilence ? Or can fenfelefs ¦ Imagers' have
" any Influence towards rnoving: the. Will of
"God? No ;' their 'Priefts are not fo. filly as
" to imagine it, "
Deist. No, Dodtor ; nor fo filly as to feacb
it. But they will tell you, both Scripture and'
prihted' by Order ; in which fpeaking of Non. Refide'nce, he
feys; <' Even among the Roman Catholics, thh Nan refident
" tribe 'are, it is faid, very rare : So that if we were to con-
" fider them not with regard to what they believe, but to the
" Diligence with which they look after their Flocks,, vve Ihould
" tiunk^ that they were the Rrform'd at prefent, and our Re-
" formation was ftill to come ? " See the Dean of Winche-
Aei's Chamber of the Englifl> Clergy, See. Page 46. — And
Page ij. the following remarkable piece of Advice the. Dean
gves his Brethren; viz. The^ Jhould fo manage Matters, that
if they muft take a Diverfion, or indulge in a laiufiil Pleafure
novi and then, it Jhould appear to be accidental, and not as
if they had fought after it, or voluntarily embraced it ; his
Tranflator, a Member of the lower Houfe of Convocation,
cries oat : " What Pharifee ever taught or praftifed fuch a
" grofs piece of Hypocrify ! What Popifti Prieft ever counte-
^ nanced fuch a ^nflrous Preifarication, " Experience

iiZ A Popish Pagan the FiBion of
Experience has taoght them, that there is a very
great Charm, if the Word may be allow'd, in
the Prayers of the Faidiful and of the Saintj ;
and that they have a great Influence towards
moving the Will of God.
Mytho. Sir, you are out; quite out, in
deed. — " The fble End of producing them
*' is, not to move God, but the Populace ; to
" perfuade the deluded Multitude, that there is
" a Potoer in the Images that can draw down
" Bleflings upon them from Heaven : A Doc-
** trine that repays all their Pains of inculcating
^•/it, by a perpetual Supply of Wealth to the
" Treafury of the Church. This therefore, as
*' it appears from undeniable Fadts, is the uni-
«.' verfal Belief of all Popifh Countries ; grounded
*' as they all affert, on the Evidence of perpe-
*' tual Miracles, wrought by the particulai"
" Agency of thefe facred Images, of which X
*' could produce innumerable Inftances from
" their own Books. "
De 1ST. None of them will doubt but Almighty
God has wrought innumerable Miracles in Favor
of thofe who have, before a Pidture, begg'd his
Aid, and the Saint's Interceffion, wkh Confidence^
Humility, >nd Perfeverance ; yet they will not
believe one of your chufing without very good
Authority — How is it poffible they fhould,
when you have the affurance to tell us, they all
affert their Belief of a Power in Images ;j

^ Protestant He ATHEii' " 113^
grounded on the Evidence ef petpetml Miracles,
wrought hy the particular agency of
thefe Images; tho* never any one, Man, Wo
man, or Child among them, ever told you they
were Fools enough to believe any fuch thing ;
tho' their common Catechifms ; tho' all their
Apologifts, you have own'd, give you the Lye ?
How can you poffibly expedt any Man of Senfe
will believe, as I faid before, you believe your
felf - — 'Tis but this Moment you told us, that
their Priefts, who are no fmall Pait of the Uni-
•verfal, the All; arenotfoftHy as to imagine it. How
unluckily fome Parfons want Memory ! Not that
you will be fufpedted to have repeated this out
of an itching to teU the Truth ; don't miftake
me: No ;' 'tis plain you meant it only for the
fake of repeating them Knaves — But we will
hear your Reafon once more, fince you feem to
take fo much Pleafure in it - — The Popift Priefts
teach their People from their tender Infancy, that
there is no Power or Virtue refiding in ^ Itnage
whatfoever ; their Bot^ of Inftrudtion both ire
Latin and the Vulgar Tongues deliver the
feme Dodtrine ; not one can be produced that
teaches the contrary: You know all this; yet
you will have k that thefe very Priefts produce
Images in Proceffions to perfuade the deluded Mul-
litttde, that there is a Power in them that can
draw down Bleffings from Heaven : A DoSlrine
that repels all their Pains of inculcating it, by a
perpetual

114 A Polish Pagan the FiBion tf
perpetual Supply of Wealth to the Treafury of the
Church. Can any thing be more monftroufly
Nonfenfical ? But, Pray Dodtor ; what great
Wealth did you or I fee in the Church Treafury
in Italy? TheChurches themfelves, 'tis' true, are
a great many of them richly adorn'd ; but did
we find their Clergy's Table better fet forth than
ours?-— -One would think if they all agreed
to be Knaves together, they might as well ?igrce
to be Knaves for fomething -— Should they all
commence Proteftants at onpe, who could rob
them of their Benefices? And, what you know
by Experience is no weak Bait, every one might
enjoy his Help- Mate; free from the Drudgery
of a long and daily Divine Office, and tendering
the Sacraments to the Well; and Siek— —'What
would it- fignify. how the Churches are funnilb'd,'
: Mytho. I cannot think our Catholic, in a
Proteftant Country, will have the Impudence to
call, all Proteftants Yinaves. . ., .
Deist. No, Dodtor; npr. do I think he will
inany Country — You and he are of a quite dif
ferent Profeffion — Nay, I atn fiire there is no
Catholic but .believes there are People morally
honeft in all Communions ; tho' they think we
err in Religion, and thereby have deprived our
People of all the Sacraments but Baptifm, which ,
our Saviour inftituted as Chanels ior the Con
veyance of Divine Grace, to enable us to pbferve
the La'iP of Nature. A great many even have
abolifli'd

a I^rotestant Heathen, 115
abolifli'd Baptifm ; and our Calvinifts, you know,
don't think it fo mighty neceffary as to leave
good Company, or put diemfelves in a Hurry,
rather than a Child ftiould die without it. As
to the Sacraraent of the Lord's Supper, whether
taken in one or both Kinds ; * if it be nothing
but Bread and Wine it will do fiill as well,
to eat the One and drink the Other at home ;
a litde Memory will compleat the reft : And
fuch is the Sentiment of ninety nine in a hundred
according to fober Computation, witnefs Prac
tice. — See a plain Account of the Nature and
End of the Sacrament, ^c. London, Anno ly^^.
But furely, the Catholics may take the Liberty
of cenfuring as Knaves their Priefts, who fly
fi-om their Vows and commence Infidels to God
— Experience even has taught us, not one of
iheie Renegados will ftick at dirty Work : And
put them upon our Japan Veffels, they can, with
as little Remorfe as yourfelf, tread upon a Cru- see MolFs
cifx, and profefs we are not Chriftians, we are Geography.
Hollanders. Before
• Dr. Conyers Middleton in his Prefetory Difcourfe Page -g,
pretends tJiat " OutSaviour. A/a«.&. x.wj. 27. e.\prefly com-
" manded all his Difciples to Drink of the Cup ; " Without
talang notice of what his Adverfary had told liim Page 62.
viz. tliat the Alt that were then prefent were the twelve
Afofllts only, who fulfill'd tlie Precept ; And they all drank
tf it. St. Mark xiv. z^. but perhaps the Doiilor did not
kiiow

Ji6 A Popish Pagan the FiBion of
Before I quit this Paragraph, I muft defirC
you will, at your Leifure, tell me your Opinion
of David's Sentiments concerning the Ark, when
he with all his People, thirty thoufand, fetch'd
z Sem. vi. it in Proceffion from Abinadab's Houfe, and
Uzzah was ftruck Dead for daring to touch it —
Did David and his People imagine there was a
Divinity, a Power, a Virtue in the Ark which
could inftibi Vengeance, on all who dared to infult
it ? My Reafon for infifting upon your Anfwer
is, becaufe I find our Catholic has recommended
this Story to your Perufal with the following
Smart Reflexion : " I fear the Dodtor has no
Pref. Page a g^^g^ Opinion of this kind of Monuments
'7- " of Antiquity; the lels, becaufe he finds

know that out Bleffed SavIoOr had feventy Difdples befides.
St. Luke X. I .
Again, he fays outSavIoUr. " Declared, that •without
" drinking, they could have no life in them, John vi. 53."
Without drinking what? A little Wine? Our Saviour's
Words are ; Verilyt verily I fay unto you, except ye eat of the
Elejh ef the Son of Man, and drink his Blood, ye have tit
Life in you. Thi belief of this is what the Doftor Page 1 79.
calls " an Extravagance referved for Popery alone ; and what
" an pld Roman could not but think too grofs, even for
" JEgyptian Idolatry to Swallow. " Thus it is he makes bold
with Christ himfelf, and contemptibly exchanges God's Au
thority for a Cicero's Ridicule of Pagan FfiWy : But can he
reverfe the Decrees of the All-Powerful? If he cannot, I am
affraid he will find himfelf in a poor Pickle at that Tribunal,
where neither ^ibble nor Ridicule can withftand the Evidence
of this one Demonftration : God has faid fo, therefore it is
true. " therein

/? Protestant Heathen. 117
«« therein fr^uent mention of Miracles, which
•?' arc things he can never Digeft, wherever he
"meets them."
There is likewife one thing more I would re
commend to your Confideration— -By prying
into the Pfxpift Divines, I perceive 'tis an univer
fally received Opinion among them, that every
Clergyman who enjoys an Ecclefiaftical Benefice is
obliged under mortal Sin to give to the Poor all
above what is fufficient for his decent Mainte
nance, avoiding all Exttavagancies, and his Con
fcience is charged with it j can you remember to
have feen this Dodtrine in our Proteftant Caiaiih?
A Man of your Genious, may eafily afford us
fome Rallery or, 6ff. upon the Subjedt. But,
now let us hear a few more of your pretty Stories,
for I fee you are in a travelling mood.
Mytho. " In a Collegiate Church pf Re-^
" gular Canons, called St, Maty of Impruneta^
" about fix Miles from Florence, there is a mira-
" culous Picture of the Virgin Mary, painted by
" St. Luke, and held in the greateft Veneration
" thro' all Tufcany. "
Deist. I know the Tufcans are Chriftians,
and by confequence I can eafily believe they hav«
a vaft Veneration for every thing that belonged to
Gh R 1ST ; particularly for his Virgin Mother. •
Mytho. This Pidure, " as oft as that State
" happens to be vifited by any Calamky, or in-
" volved in any peculiar Dangef, is fure to be
" brought

Ii8 ^Popish Pagan the FiBion of
" brought out, and carried in Proceffion thrO*
" the -Streets, of F/(jr^«ff; attended by the Pr/wfff
" himfelf, with all the Nobility, Magiftrates and
*' Clergy ; where it has never fail'd to afford them
" prefent Relief in their greateft Difficulties. "
Deist. Tho' I cannot wonder that Christ,
¦who loved his Afo/;&^r without doubt, fhould alfo
¦ love her Picture ; yet it is very furprizing that
fuch venerable Perfonages as Magiftrates, Nobility,
and Princes, fhould lift themfelves among the
deluded Multitude. — Surely, Dodtor, the Prayers
of the Tufcans are very fervorous on thefe Occa
fions. One would imagine God intended to
render this Pidture full as famous, as was once
John v. the Pool Bethefda ; and fliew that the Catholics
are as much his Favorites as ever the Jews were.
One thing I am pretty certain of; had our Re
public fuch a Pidture, without their Religion
thy would efteem it an ineftimable Treafure.
Mytho. " In Teftimony of what I have
" related they produce Authentic Adts and Re-
" cords, confirm'd by public Infcriptions, fetdhg
" forth all the particular Benefits miraculoufly
" obtain'd from each Proceffion ; and the feveral
" Offerings made on that Account to the facred
•' Image, for many Centuries paft, down to
" thefe very Times : From the Notoriety of
" which Fadts it became a Proverb over Italy,
' ' that the Florentines had got a Madonna, which
«' did for them, whatever they pleafed. "
Deist.

tf Protestant Heathen. ii§
Deist. The Proverb, I muft own, founds
fomewhat too familiar, as moft Proverbs do - —
But can you fay, your favorite Pagans, Herodo
tus, Plutarch, Virgil, Ovid, Cicero and fuch like,
produce authentic Aits and Records for Proof of
what they relate ?
Mytho. " Among the numerous Infcrip-
" tions of this Sort, there is one in the Church
" of Impruneta, to this Effedt; — That the
" facred Image being carried with folemn
" Pomp into Florence when it was vifited by a
" Peftilence for three Years fucceffively, and-re-
" ceived with pious Zeal by the great Duke,
" Ferdinand II. and the whole Body of the
" People, who came out to meet it, and having
" marched about the City for three Days in Pro-
" ceffion, the Fiercenefs of the Peftilence began
" miraculoufly to abate, and foon after entirely
" ceafed. Upon which the Magiftrates of Health,'
" by a general Vow of the Citizens, made an
" Offering often thoufand Ducats of Gold to be
" employ'd in providing Portions for twenty
" young Women of Impruneta to be difpofed of
" annually in Marriage, and placed that Infcrip-
" tion as a Monument of fo fignal a Benefit
" 40.1633."
Deist. I hope, Dodtor, you are provided
with authentic Teftimonies of the Falfity of this
Infcription ; or elfe, was a Papift to tell me, a
.Sceptic could not defire a ftronger Proof for any
I hiftorical

120 A Popish PaGaM the PiBion of
hiftorical Fadt, I fliould not know how to gi^'tf
him a rational Denial. Pray inftrudt me,
Mytho. By and by — At prefent I muft
goon with my Story — " During the time of
*' thefe Proceffions, they always infctibe certain
" Hymns, or Prayers^ or Elogiums of the Virgin,
" over the Doors and other confpicuous Places
" of each Church, where the Image repofes itfelf '
" for any time ; in ordet to raife the Devotion
" of the People towards the facred Objedt before
" them."
Deist. I fuppofe you mean, towards the
Virgin, whofe Picture they have before them —
And indeed, when once a People is perfuaded
that Christ is God ; to be devout to the
Mother of Go d is only following the Didtates of
natural Reafon.
My THO. " In a Proceffion made A. D. 1711,
" the following Infcription was placed over the
" principal Gate of one of their great Churches
« —-The Gate of celeftial Benefit. The Gate
" of Salvation. Look up to the Virgin herfclf
" Pafs in to me all ye who defire me — Who-
" foever fhall find me, will find Life and draw
«' Salvation from the Lord. For there is no one,
«' who can be faved, O moft Holy Virgin, jjuE
*' thro' Thee. There is no one, who can be
" deliver'd from Evils, but thro" Thee — There
" is no one, from whom we can obtain Mercy,
" but thro' Thee." DEISt.

a Protestant Heathen. 13I
Deist. In what Language, Dodtor, was this
Infcription ?
Mytho. In Latin.
Deist. Then k was not made to delude the
Populace, I prefume. But, pray, let us have it
in Latin.
Mytho. You fhall fo  " Janua coeleftis
" Beneficii. Janua Salutis. Ipfam Virginem at-
" tendite. Tranfite ad me omnes qui concupifci-
" ds me — Qui me invenerit, inveniet vitam &
*' hauriet falutem a Domino. Nemo enim eft qui
" falvus fiat, O Sandtiffima, nifi per te. Nemo
" eft qui Liberetur a malis nifi per te. Nemo
" eft cujus mifereatur Grada nifi per te. " Deis't.
For the Information of the Ignorant and the Weak, the
following Notandum, is the Catholic literal Meaning of the
figurative Expreflions in this Infaiption. 
N.B. Firfl, Christ himfelf being the celeflial Benefit^
OW Salvation; Mary, the Mother of Christ, is call'd the
Gate thro' which this celeflial Benefit, our Salvation enter'd the
World. Secondly, Come to me all you ivho defire me, is an In
vitation to all, that defire to partake of her Glory, to follow
her Example, in the Virtues of Humility, Purity, Obedience, &c.
and to beg her Prayers- Thirdly, Whofoever Jhall find me, viz.
in their Hearts by Love, mult love my Son, who is my God and
his God ; and if he loves my Son he will obey his Command
ments, and by Confequence will find Life and draw Salvation
from him, the Lord. Fourthly, There is no one Saved, no one
deliver'd frcm Evils, no one on whom our Saviour, who is
,all Grace, has Mercy, but tbro^ Thee ; becaufe it was Thee alone
he was pleafed to chufe for his Mother ; and by Cqpfequence,
it was Thee and thy Obedience he made an Inftrument of Man's
• Redemption, by demanding thy Confent, Luk: i. -fi.— -Fifthly,
I 2 Mary

J 22 A Popish I^agan the FiBion of
Deist. I did not doubt but you wduld make'
the moft of a Tranflation — Had you turn'd the
laft Sentence into Englift thus : There is no one
on whom Grace has Mercy, but thro' Thee ; in
ftead of faying, /row whom we can obtain Mercy;
it would but have been, what the World calls
fair-dealing. Again, a School-Boy would have
given a better Turn to Tranfite ad me, than your
pafs in to me : And was you to ask an Italian to
ffanflate the two following Sentences, inftead of
your can be he Would fay is, without the leaft
lofs of their Beauty. — Yoii will perhaps fay,
thefe are childifh Crkicifms — So be: But when
a few innocent Hyperboles are metamorphofed into
Herculean Clubs by one that would pafs for a Man
of fome Learning, is it not to be fuppofed he
expedts to be laugh'd at ?
Mary indeed opens. Sec. Her Charity being great, viz. pro-
portion'd to the Dignity of the Mother of God, ihe mercifully
prays for all ; fo that all partake, or may partake of her Prayers,
if they are not obftinately rebellious againft her Son's Comftiands.
Captives have been redeemed by her Prayers, the Sick have
been cured, the Sad comforted; the Sinner has obtain'd Grace
to repent, and by confequence Pardon, by her Prayers ; fo
have the Jufl received inaeafe of Grace by their Good-works,
to which God, moved by the Virgin's Prayers, infpired them.
And as all Good is to the Glory of the vuhole Trinity ; as there
is Joy in the Prefence of the Angels of Go D, over one Sinner
that repents, Luke xv. lo. by Confequence, the Virgin, by
her Prayers being inftrumental to a Sinner's Repentance, is an
Inftfumeat to the Joj; of the Angels, and the Glory of the •whole
Trinity.
MYTHa

a Protestant Heathen, laj
MvTHO. Sir, in the Conclufion, of the fore -
faid Infcription, are thefe Expreffions ; " Mary
" indeed opens the Bofom of her Mercy to all ;
»< fo that the whole Univerfe receives out of her
« Fulnefs. The Captive, Redemption; the Sick,
" a Cure ; the Sad, Comfort ; the Sinner, Pardon ;
*< the Juft, Grace ; the Angel, Joy ; the whole
«' Trinity, Glory. " Now what can we fay of a
*« Devotion fo extravagant and blafphemous, but
" that it is a Revival of the old Herefy of the Col-
*' lyridians ; maintain'd by a Se£i of filly Women ;
" who fell into their foolift Error or Madnefs,
" as Epiphanius calls it, thro' an Excefs of Zeal
" towards the bleffed Virgin, whom they refolved
*' to advance into a Goddefs, and to introduce
" the Worfhip of Her as fuch into the Chri-
" ftian Church, "
Deist. Dodtor, I know the Catholic Tenets
fo well, that I cannot think there is the leaft
Danger, tho' their Devotions have always been
the fame to the Bleffed Virgin, ever fince even
Chriftianity was in it's Infancy ; fo that, 'tis my
Opinion, our Catholic in return will make you
the Compliment St. Jerom made to Vigilantius :
0 infelicem hominem, fcf omni lacrymarum fonte
'plangendum ! And I make no doubt but St. Epi
phanius would have rank'd you among the Anti- jf^^. -„,
dicomarianite Heretics, had you been in his time,
for your exceffive Contempt of the Mother Pf Go d .
— — As to the Infcription that fcandalizes you fo
I 3 extremely:

124 -^ Popish Pagan the FiBion of
extremely : Expedt no better Satisfadtion from a
Papift, than the Verdidt Christ paffed once
Matth. 3fv. upon the Pharifees : — Let them alone ; they are
H- blind leaders of the blind ; and if the blind lead
the blind, both ftall fall into the ditch.
I myfelf could furnifh you with much more
authentic Memoirs for a Controverfy of this
Concern, than any you can call from fuch in-
fignificant Vouchers, and full as pithy. For
In thefe- Example — St. Irenaus fays: As Eve, by her
cond Age Difobedience, was the Caufe of Death, &c. fo was
gjjjj '" Mary, by her Obedience, made, the Caufe of her
own and all Mankind's Salvation — Tertullian :
In the xhe Sin that Eve committed by believing, Mary
' ' ^^' blotted out by believing. — St. Anfelm calls Mary,
Twelfth the Repairer of the loft World, ^een of Angels —
^S^" St. Bernard ftiles her. Repairer of our Proto-
parenls ; Life-giver to their Pofterity — In fine, you
S. Irenseus. Lib. iii. c. 33. SicutEva inobediens faSla, IS fihi
fcf univerfo generi bumano caufa faila efl mortis : Sic f«f
Maria, — Virgo obaudiens, y fibi iff univerfo generi humano
caufa fafta eft falutis. Tertull. Lib. de came Chrifli c. 17. in
Virgine faftum effe ait, Vt quod per ejufmodi Sexum ahierat in
Perditionem, per eundem Sexum redigeretur in falutem. Cre.
didit Eva ferpenti, credidit Maria Gabrieli. Quod ilia cre-
dendo deliquit, hsc credendo delevit. S. Anfelm. Lib. de Ex-,
cellentia Virginis Maria;, Orbis perditi Reparatricem, Reginam
Angelorum. S. Bern. Horn. z. in Evang. Miffus eft, Parentum
Reparatricem, Poflerorum Vivificatricem. In periculis, in
anguflii~s, in rebus dubiis Mar i am cogita, Mariam invoca. To
thefe may be added Photius'i Sermon upon the Nativity of the
Bleffed Virgin : Sed tu, 0 Virgo ^ Verbi Parens Propitiatio

a Protestant Heathen, 125
you might fill a Folio Volume wkh fuch Expref
fions, in Praife of the Bkffed Virgin, drawn
from the ancient Chriftian Fathers^
But what I wonder at moft is, that St. Epi
phanius himfelf is not number'd among the filly
Collyridians, fince 'tis to him you own yourfelf
beholden for the Knowledge of this filly Se£l.
Had you employ'd a litde more time in perufing
his Works you would probably have ftumbled
upon fome of his high Flights in Praife of the
iavne Laij —r- The Grace, fays he, of the Holy
Virgin is immenfe  She is a golden Urn con-

mea ac Refugium apud Filium tuum, ac Deum noflrum inter cer
dens, ac Mediatrix accedens, Laudatores tuos, ab omni forde
tmnique macula depurgatos, coelefti thalamo tiignos efiice. See
The true Church of Chrift, ISc, Part 3. Page 255. Annn
S. Epipianius, de Laudibusr Beatas Mariae Virginis, Tom. ii.
Tag. 2^2. Edit. Par, 1623. Gratia SanS^s Virginis efl im-
minfa,  .^<* efl urna aurea continens manna ccelefte ;....-.
<pt/efitientes perennis fontis dulcedine fatiat.. . .Jolo Deo excepto
cimSis Juperior exiflit ;  ipfa enim efl ceeli is' term Me
diatrix  Per te, 0 Sanlia Virgo, medius obflruSionis Paries
inimicitias dijfolvit : per te. Pax cceleflis donata efl mundo:
per te homines fa£li funt Angeli : per te homines appellati funt
amici, fervi, bf filii Dei ;..... .per te homines Jlduciam habent
in ccelo erga Altijfimum. Thus, this Saint was not afraid to
exprefs his Efteem of the Bleffed Virgin. And if the Doftor
will take the Pains to read him H^r. 79. §. 7. he will find the
- Do&ine of all Catholics, perfeftly well exprefs'd, between the
two oppofite Errors oftheCollyridians and the Doftor's Friend's,
ibeAntidica—Marianites — Let Mary be honor'd, fays St. £^/-
phanius; hi Tif/.'ii Itco, But let only tlie Father, Son and Holy
Ghoft be adored, 'B^sn.uuei^a. I 4 taining.

[26 A Popish Vkqa.^ the FiBion of
taining the celeftial Manna ;  thofe that are
dry fte fills with the Sweetnefs of an ever running
Fountain  Go d alone excepted, fte is fuperior
to all; ..... fte is Mediatrix of Heaven and
Earth  thro' Thee, O Holy Virgin, the mid
dle Wall of ObftruSlion diffolves E^nmities : Thro
Thee heavenly Peace was given to the World : Thro*
Thee Men became Angels ; thro' Thee Men were
call'd Friends, Servants and Sons of Go d ; 
thro' Thee Men have their Confidence in God.
Now, Dodtor ; you cannot be ignorant of
what is meant by all this Rhetoric. You have
pafs'd too much of your time away upon Cicero,
not to be acq^uainted with Figures andTropes —
You know the Church of Rome believes Ch r i st
to be God, King of Heaven, King of Angels';
that Christ is Mercy, Grace, Salvation, Sec.
She believes Mary, tho' a pure Creature, the
Mother of God ; Mother therefore <?/¦ the King
of Heaven, &c. Titles that fufficiendy juftify
all that Church has ever faid in her Praife. —
In effedt ; is it poffible to imagine any one can
Love and Honor Chk ist, that does not Love
and Honor his Mother ? Can we imagine Ch r i s t
will love thofe who contemn Her ? Can Reafon
help concluding her Interceffion to the Throne of
Grace muft be powerful, her Charity extenfive?
No ; and therefore the Catholics, conformable
to their Belief, are taught to fay daily : Holy
Mary, Mother of Gov, pray for us Sinners, now and

<7 Protestant Heathen.' 127
and at the Hour of our Death, Amen. That is,
they are taught to defire a Creature to Petition
the Creator.
You know all this to be literally true ; and
you ought to know that a Catholic never will
fay to Christ, as Man, pray for us, for fear
it fliould give Occafion to believe him only Man :
and for you to pretend the Popift Devotions to
the Bleffed Virgin, all full of that fame Phrafe,
pray for us, are a Revival of the old Herefy of the
Collyridians, an Introdudtion of the Worfhip of the
Bleffed Virgin, as a Goddefs ; what can you think
People will conclude, but that you have ftaked
Hands with common Veracity? If you will follow
my Advice ; tread in Clark's and Whifton's Steps;
or you may perhaps like Chubb for a better
Guide: Work upon proving Christ is not
God ; you will certainly catch them here, be
caufe they 'will never deny they adore him — Or
elfe prove that, pray for us, is an Adt of Ado
ration or fupreme Worfhip ; due to Go d alone :
And to pufh your Argument to it's full Length,
infift upon it that it is the felf fame thing to
deiire a Saint to pray to God, as to defire an
Imp to pray to Beelzebub.
Mytho. Sir, " I cannot difmifs the Story
" of this wonderful PiEiure, without giving the
" Reader fome Account of it's Origin, as it is
deliver'd by their Writers, not grounded as
*' they fay, on vulgar Fame, but on public
" Records,

128 A Popish Pagan the FiBion of
" Records, and Hiftories, confirm'd by a per-
•* petual Series of Miracles — When the In-
" habitants of Impruneta had refolved to build a
" Church to the Virgin, and were digging the
?' Foundations of it with great Zeal, on a Spot
" mark'd out to them from Heaven ; one of
" the Laborers happen'd to ftrike his Pick-Ax
*' againft fomething in the Ground, from which
*' there iffued prefently a complaining Voice or
*' Groan, The Workmen being gteatly amazed,
*' put a ftop to their Work for a while, but
" having recover'd their Spirits after fomePaufe,
*' they ventured to open the Place, from which
*' the Voice came, and found the miraculous
«' Image, "
Deist. Now you have done with your Story,
tell us ; how many Popifh Vouchers have yon
for k?
Mytho. I took it from a Book intitled, Me-
morie Iftoriche della Miraculofa Immagine, ISc. in
Firen. 1714. Quarto, Page 85, 202, 234, p,'^.,
Deist. So that the Author of every Story^
Book you can pick up muft pafs upon the Public
for, they produce ; their Writers ; they fay ; they
affirm, &c. In the Stile, I fuppofe, of a Tra
veller. However I fee nothing impoffible in the
Account you have given us eoncerning the Origin
pf this Miraculous Figure, tho' 'tis a Story, I
believe, ie^tf Catholics will think it worth their
while to go to Impruneta to fearch their Archives for-—

a Protestant Heathen. 129
for "T- But fuppofing it falfe; does this prove
the Infcription, in the Church of Impruneta^ i-Aie;
which according to your Account is not, now
even much above a hundred Years ftanding ?
Does it prove that Marriage Portions were never
given to twenty young Women of that Place ?
Mytho. Sir, " this calls to my Mind a
" Pagan Story, of the fame Stamp, and in the
*' fame Country, preferved to us by C;V(?r(7, con-
" cerning the Origin of Divination. That a
" Man being at Plough in a certain Field of
'' Etruria, and happening to ftrike his Plough
*' fomewhat deeper than ordinary, there ftarted
*' up before him out of the Furrow, a Deity,
*' whom they call'd Tages. The Plough-man
" terrified by fo ftrange an Apparition made
'' fuch an out-cry, that he alarm'd all his Neigh-
*' hours, and in a fhort Time drew the whole
" Country around him ; to whom the God, in
*• the hearing of them all, explain'd the whole
<' Art and Myftery of Divination: Which all
'* their Writings and Records affirm'd to be the
" Genuin Origin of that Difcipline, for which
" the old Tufcans were afterwards fo famous. " *
Deist.
* I have often heard fay, " Travellers lye by Authority ; "
but it was never known, Tranflators could claim the Privilege ;
nor is it to be thought, the Doctor wc^ld impofe on fo great a
"Man as Cicero — Thofe therefore, that may have the Curiofity
to read this ridiculous Story in Cicero himfelf, Ihould take No
tice that by Records, our Dodor means conjuring Books ; that by

130 A Pot \^nP AG A^ the FiBion of
Deist. Did you ever read the Creed, Dodtor,
without being put in Mind of Orpheus's defcent
into Hell ?  - 1 expedted you would fmile.
Mytho. Well I may  " Thefe two
" Stories, forged at different Times, in the
" fame Country, and for the fame End of fop-
*' porting an Idolatrous Worfhip, bear, fuch a
** Refemblance to each other, that , every one
" will fee the one to have been a bungling Imi-
" tation of the other. "
Deist. You have bungled it with a Witnefs j
and fo bungled it, that even with the Ilelp of it's
Embroidery, viz. forged at different times, in the
fame Country, and for the fame End of fupporting
an Idolatrous Worftip ; none but a Tages or a
Coufin German could have divined a Refemblance,
Your Argument, Dodtor, if it may be allow'd
this Nonfenfical Appellation, is, I fuppofe, what
you would have call'd, an Argumentum a pari j
and muft run thus : — The Pagan Tufcans, to
fupport an Idolatrous Worftip, forged the ftart-
ing up of a Tages out of a Furrow, before the
Plough, who taught thetn the whole Myftery of
Divination ; therefore, a pari, the Chriftian
Tufcans, to fupport an Idolatrous Worftip, forged
by all the Tufcan Writers, he means only fame Conjurers. —
And if Cicero doa not fay that the Tufcans either believed or
called their Tages a Deity, we ought with Gratitude to acknow
ledge the important Difcovery of an Idol hitherto perhap un
known to the whole Tribe of Heathen Mythologifts. the

a Protestant Heathen. 131
the Invention of the Bleffed Virgin's Image, un
der Ground, while they were digging the Foun
dations of a Chriftian Church at Impruneta — -
Now our Catholic will fay, and all the World
will agree, that when a repeated Calumny is
brought in begging the ^eftion, as the only Dif-
proof of an Hiftorical Fait, it is a ftrong Proof
that the Calumniator is Nonplufs'd.
My t ho. Indeed ! — They fliall fee that —
They fhall fee I can fhew my Teeth ftill.
Deist. I did not mean, Dodtor, they would
pretend to put a Padlock upon your Mouth, or
clap your Pen in Chains : According to them,
every Man has Free-will — If a Man will walk ^ ¦.
in the way of Cain, and run greedily after the j^de ».
error of Balaam for a Reward, and perifli even ' i .
in the Gain-faying of Core, Dathan and Abiron, ^^ ^^"^
who can hinder him ? "^" ^
Mytho. I will " Say of the Popift Ma- ^ ^z.
" donna, what Cicero fays of the Pagan Tages,
" that none can be fo filly as to believe that a
" God was ever dugout of the Ground; and that
" an Attempt to confute fuch Stories would be as
*' filly as to believe them. "
Deist. Right! Then our Catholic, and all
of his Perfuafion, in your own Judgment ftand
acquitted. Mytho. 'Tis true. Sir; betwixt Friends,
my Defign in colledting thefe Memoirs, was not
to declare the real Sentiments of a Papift to my
Proteftant

132 A Poi^isii Pagan the FiBion of
Proteftant Readers ; but to admonifh our Papifts j
1^ unqueftionable Fails and Inftances, by Ocular
Demonftration, with what Colours of Folly and
Impiety I could paint their Pradtices, with the
Help only of Equivocations, Sophiftry, Calumny,
and a magifterial Air, when pufh'd to their full
length and exerted without Referve or Reftraint ;
and to lay before them a Sketch of What Forge
ries and Impoftures I have at Will, to cloud their
Church, if their Popift Priefts continue multiply
ing of Profelytes,
Deist. Ex ungue Leonem I
My tho. For Example : I would tell them,
that " their conftant Method of recurring to
" different Saints in their different Exigencies, is
" nothing elfe, as many Writers have obferved j
?' but an exadt Copy of the Pagan Superftition,
" grounded on a popular Belief, that their Saints,
" * like the old Demons, have each their diftindt
«' Provinces, or Preefedtures affign'd to them ;
«' fome over pardcular Countries, Cities, Socie-
" ties, and even the different Trades of. Men ;
" others over the feveral Difeafes of the Body,
" or the Mind ; others over the Winds, the Rain,
*' and various Fruits of the Earth. " f
Deist,
* The Dodor's linking the Mother of Go d and the tivehve
Apoftles in one Chain with the old Demons, is another evident
Demonftration that he is no Chriftian.
f Some may be apt to think this Account of the Popijh popu
lar Belief, is intended as a Grotesk Comment upon Christ's Promife.

a Protestant Heathen. 133
Deist. This is riff raff Stuff indeed— -Bur,
give me leave, Dodtor ; who are thefe Obferva-
tors you would make the Simple believe fo clear-
flghted ? Reformers ? I take it for granted, the
Papifts will put you in mind of Tertullian*i
Golden Rule ; here it is, examine it well : —
" Nobis & fi quasrendum effet adhuc & femper,
" ubi tamen quasri oportet ? Apud Hsereticos
*« ubi omnia extranea & adverfaria noftrae fidei,
" ad quos vetamur accedere ? Quis fervus cibaria
" ab extraneo, ne dicam ab Inimico Domini fui
" fperat ? Quis Miles ab infoederatis, ne dicam
Promife, read Rev. ii. 26, 27. " And he that overcometh and
" keepeth my Works unto the End, to him will I give Pov/cr
" over the Nations: (and he fliall rule them with a Rod of
" Iron ; As the Veffels of a Potter Ihall they be broken to
" Shivers) even as I received of my Father." But, I am of
Opinion, the Doftor knew nothing of the Matter; — like
Wits of an Infidel Age, he Ihot at random.
If we were ftill to fearch for Truth, where muft Enquiry be
made ? Among Heretics, where all is foreign and contrary to
our Faith, whom we are forbid to approach ? What Servant
hopes for Fond from a Stranger, not to fay his Matter's Adver-
lary ? What Soldier, except a Deferter, a Renegado, a Rebel,
receives Pay from a Non-Confederate King, not to fay an
Enemy ? The old Woman even ( Luke xv. ) fought for her
Drachma within her own Houfe : The Importunate even
{ Luke xi. ) knock'd at his Neighbour's Door : The Widow even
( Luke xviii. ) had recourfe to a Judge that was not an Adverfar/,
tho' he was hard-hearted. No one can expeft Support where
Deftruaion attends him : No one is enlighten'd by him, by
whom lie is darken'd. Let us therefore feek within our own,
and of our own, and from our own, Tertull. Lib. de Prafcrip-
tionibus. c. 12. " hoftibus

134 A Popish Pagan the FiBion of
" hoftibus Regibus, donativum & ftipendium
" captat, nifi plane defertor, & transfuga &
" rebellis? Etiam anus ilia intra tedtum fuum
*' drachmam requirebat : etiam Pulfator ille
" Vicini januam tundebat : etiam Vidua ilia,
" non inimicum, licet durum Judicem interpel-
" labat. Nemo inde ftrui poteft, unde deftrui-
" tur. Nemo ab eo illuminatur, a quo conte-
*' nebratur. Quseramus ergo in noftro, & a
" noftris, & de noftro. " You muft therefore
find them out fome better Voucher.
Mytho.- Sir, nothing fo eafy. What will
they think of Origen ?
Deist, ^hat Origen I Who do you mean,
Dodtor ?
Mytho. Mean! Why old Origen: Don't
you know him ?
Deist. Origen the Alexandrian Prieft !
Mytho. The fame.
Deist. The Origen that writ eight Books
againft our Friend Celfus, fifteen hundred Years
ago? Mytho. Ay, the very fame.
Deist. .And he it is, that is to teftify that
the modern Romans are Pagans ; to bear witnefs
of their prefent popular Belief! But, Dodtor,
jefting afide : I know you are fo far from pre
tending to Miracles, you mortally hate them ;
I Samuel and the Witch of Endor is no more ; how will
xxvm. yQjj contrive ?
Mytho.

A Protestant Heathen. 135
My THO. Verily, Sir, I fee it is high time tO
adjourn our Difpute — Did ever mortal Man fee
a Book in Print without a Margent. — Let me
tell you, Orig. con. Celf. viii. p. 399. will cut no
frtiall Figure in a clear Letter: It would found
nobly ex Cathedra. Befides ;
Of the Truth of my Story if any does doubt.
We have Witneffes ready to fwear it all out.
Yes, and " that God's Rebuke to the Apofta-
" iizmgjews, is full as applicable to /^^ PapZ/^j,
" for committing Whoredoms with their Idols,
" and faying, I will go after my Lovers, who
" give me my Bread and my Water ; my WooH
" and my Flax ; mine Oil and my Drink — for
•' they did not know, that t ga've them their Corn
" and Wine and Oil, and multiplied their Silver
" and Gold, which they prepared for Baal. "
Hofea ii. 5, 71
Deist. Vevent les gens d'efprit ! Shakei
Hands, Dodtorj the Day is our oWn , by Jo'Ve !
P. S.
It muft be own'd our Deift is extremely polite iti
finding the DoSior to Bed ftuft^d with ViEiory 
Bad St. Jerom been there he had certainly told
him what he told Vigilantius : Diabolus nunquam
plus quam per os tuum deprehenditur blafphe-
•maffe. Tho' a modern Papift, in all probability
K would

136 A Popish PagAn the FiBion of, &c.
^ottld chufe rather to follow the Wife-man's Pre-
Proyerbs ftript : Anfwct not a fool according to his folly*
''¦^'''" '^' left thou alfo be like uhto him.
The fecond Evening' s Converfation came to the
Tranflator after the former was fent to the Prefs,
There is likewife a Third, which he thought proper
to omit, becaufe the Public has been already pro-
mifed a particular Treatife concerning Miracles.

A SECOND
Evening's Conversation*

The fame SubjeB of IMAGES, &:c.
continued.

Deist.
Ell, Dodtor !-— If our Catholic
had been here laft Night, you had
prepared him a Scouring. — I could
not forbear Laughing, even a Sleep.

&wj

Wi

Mytho. Ha, ha, ha! — I fancy he would
foon have wifb'd himfelf in a warmer Climate,
— I had cool'd his Courage for him — Ha, ha*
ha! Deist. Ay --And was he but fenfible of his
Efcape ; — poor Man ! How he would hug him
felf zwco^. — But I cannot think you have done
with him yet — You have denounced Popes,
Cardinals, Biftops, Priefts, Emperors, Kings,
Princes, Nobility, Gentry, Judges, Sec. &c. all,
and by far the greateft All in the Chriflian Uni^
vcrfe of one Belief; you have denounced them
K 2 al

13S A Poi>isH Pagaij the FiBion of •
all a Pack of vile Impoftor s ; Villains for whom
hanging is too good. — What if we fhould raife
a Hue and Cry, and burn them all in Effigies ?
'Mytho. What I havc advanced I will ftand
to. Deist. .No Queftion, Dodtor; you are fure
enough. Mytho. And now, if you pleafe Sir, Wfc
will purfue our Catholic — He has the Affurance,
notwithftanding fo many pregnant Demonftra
tions -—
Deist. And every Syllable a Sefquipedale.
Mytho. Sir; I repeat it again : What I fay
I will ftand to.
Deist. Why fo grim, Dodtor, all on a
fudden ? A Papift might have thrown in fhe
Reflexion ; and you have allow'd me to per-
fonate your Antagonift. ^— Pr'ythee let us hear
him out. Wherefore —
Mytho. Sir; what I was going to lay is
this — " Our Catholic proceeds to affirm, that
" all the Devotion paid to their Saints extends no
Pref Page « farther, than to defire their Prayers ; and that
9, ic, 12. ct f^g Figures and Images of them, which we fee
*' in their Churches, are no more than mere Me-
," morials, defign' d to exprefs the Efteem, which
" they retain for the Perfons fo reprefented ; or
" as Helps to raife their Affe£iions to heavenly
" things ; and that every Child amongft them
<¦<¦ knows this to he true. "
Deist.

e Protestant Heathen.
Deist. Perhaps it may prove improper; or
you might add, that they refpeSi thofe Memorials
and honor them ; and then inform your Readers
once more, that all the Popift Apologifts fpeak the
fame Language.
Mytho. " Yet I have demonftrated——
Deist. Again !
Mytho. Yes; " I have demonftrated, from
" their public * Infcriptions, as well as the ex-
" plicit Teftimonies of their Writers. " —
Deist.
* The Infcriptions here mention'd are, 'ds to be fuppofed,'
thofe tranfcribed by Dr. Middi Page 178. Edit. 4. who, with
Boldonius, finds Fault in particular with " the Abfurdity of
'' putting the Saints before Gon himfelf; and imitating too
»' clofely the andent Infcription  where the fame Impro-
" priety is committed in regard tq Jupiter."— -hex. who will
applaud the Doftor's Zeal for the Glory of his Jupiter, or
imitate his Spleen againft the Saints, becavife the Papifts, for-
footh, have robb'd the Heathen Gods of their Epithets and re
ftored them to the right Owners : My Intention is only to free
the Proteflant Reader of a Pharifaical Qualm, in cafe it fhould
happen to threaten — Let him therefore turn to St. Luke i. 42
where St. Elizabeth, infpired by the Holy Ghofl, mentions the
Happinefs of the Mother, before that of theSoNj and to
Rev. i. 4, 5. where St. John^ in his Bleffing to the Churches
oi Ajia, mentions the Seven Spirits before Jesus Christ.
}jA as to the Pevjers, Characters and Attributes as the
Dodtor calls them, apply 'd to the Saints ; there is not a Proteflant
Poet or Rhetorician that would fcruple, in a Declamation, to
honor the King with them all. — Not one of them fignifies fo
much, by far, as Sacred Majefly ; not one of them carries fo
ftrong an Import as mofl High, mofl Mighty, and Illuftrious
Princes ; Titles given to our Dukes of the Blood Royal.
Mantuanus, it feems, as cited by the Doftor Page 177,
Mt. 4. has taken the Liberty to exprefs by one Word the
K 3 Worjhip,

^39

I40 -^Popish Pagan the FiBion of
Deist. What.
Mytho. " That thofe Images are placed
." by them in their Churches, as the proper
" Objects of religious Adoration ; -f- and that
" they afcribe to their Divi, or Saints, who are
" reprefented by them, the very fame Tides,
" Powers .and Attributes, which the Heathens

Worjhip, the Pagij/Tj- paid heretofore to their M<7/-.t, and, tha
Worjhip now paid by the Chriflians to St. George ;
Ut Martem Latii, fie nos Te, Dive Georgi,
Nunc colimus, &c.
Thus did the Sacred Pen-man, i Chron. xxix. 20. exprefs by
One Word the Worjhip paid to God and'the-King : " And all
«' the Congregation bleffed the Lord God of their Fathers,
*' and bowed down their Heads, and luorjhipped the Lord and
" the King. " 1 hope no Chriftian will imagin it was one dnd
the felf fame Worfhip paid to Both. — Nor will I find Fault
with the Dodlor's Tranflation of the foregoing Latin Verfe :
As Mars our Fathers once ador'd, fo novj
To thee, O George, ive humbly profirate bofw ;
Becaufe every pious Child may be faid to do the fame, "when he
kneels down and asks his Father's Bleffing ; /. e. to pray for
him. If the Word proflrate be intended to mean any thing
more, it is all the Doctor's own.
f See Dr. Middleton' s Prefatory Difcourfe, Page ji.-— If
N. Bailey be acknowledged a competent Judge of our L^guage,
Adore ¦ai'A Worjhip are Terms equally equivocal. — 'Tis agreed
they are fo in other Languages- — Adorable, when applied to
Men, denotes Worthy of all Honor cfnd ReJpeS : hvA Adoration
does not only fignify the fupreme Worjhip due to God alone j
but likewife Refpeii, Reverence, Submijfion. However, 'tis
plain our Heathen, as well as Dr. Middleton, would have only
fupreme Worjhip or divine Adoration underftood by their
Readers; and therefore they are anfwer'd accordingly. " afcribed

a Protestant Heathen. 141
« afcribed to their Deities ; invoking tfiem as
« Tutelary Divinities ; as prefiding over their
" Ten^les, and the Affairs of Men ; as moft
" powerful, invincible, and always ready to help
" and relieve their Votaries. All whicji is con-
" firm'd by the conftant Stile of their Prayers,
" and the exprefs Language of their Liturgies,
" Miflals and Breviaries, fet forth at Ror^e by
" public Authorky : In which the Vifgin is
«' call'd the Mother of Mercy, Hope of the
" World, the only Truft of Sfit/ners ;^ , ^nd the
" Saints addrefs'd to under the Tides of Inter-
"¦ ceffors. Protestors, and Difpenfers of Grace. "
Deist. What a ftrange Medley is here,
Dodtor! — To begin at the Fag-end — I myfelf
have read in a Popift Legend^ much of a Date
with Papery, a Sentence wherein the Apoftles arc
ftiled Minifters o/" Christ, and Difpepfers :or j Cor. iv.
Stewards of the Myfteries of God ; the Lati^ '•
Word made ufe of is Difpenfator; nor do I
doubt but this fame Sentence may be found tran
fcribed in fome Liiurgy, Miffal or Breviary — —
I am likewife fure,. the Papifts efteem the Apo-
files great Saints ; they Iqok upon the Myfteries of
God as fo many Graces, and very great Graces,
by him. inftituted for the Salvation of Mankind.
— Now Dodtor ; what do you think their Anfwer
will be? — This, or fome fuch like. — God
chofe Saints for his Minifters, and the Defpenfers
oi his Myfteries ;  the Devil, to be even with-
K 4 him.

142 A Popish Pagan the FiBion of
him, chofe Luther, Calvin, &c. &c. &c. and nn-
viffimis temporibus your own dear Worfhip, for his
Minifters and the Difpenfers of his Myfteries : 
Tit for Tat ; — why muft the Dodtor be jealous ?
Secondly, — What Prote5iion it is they expedt'
and beg of the Saints,- you yourfelf fufficiently
explicate by adding the Word, InterceflTors. *
Not but that they believe, at the fame time, the
Saints very powerful, and always ready to execute
God's Comriiiflrons.
Thirdly, — When a Popift Prieft chriftens a
Child, he gives it the Name of fome Chriftiatt
Saint. Churches cOnfecrated by Popift Biftops to
the Serviced of Almighty God are alfo commonly
eall'd by the "Name oi a Chriftian Saint, v. g.
St. Peter's Church, St. Paul's Church, St. George's.
Church, &C; — Why fo? — To excite the Faith
ful to beg particularly; of thofe Saints, whofe
Names they and their refpedtive Churches bear,
to intercede for them at the Throne of Mercy ;
and thus become their Patrons and Protestors.
For this' fame End, have • di^in€t Societies of
different Trades chofe their Patrons.  But to
fay, as you fay ; that the Papifts invoke, them as
tutelary Divinities ; or that any Saint, even the
Mother of Goo herfelf, was ever .calJ'd a Divinity
or a Deity by a Papift ; is what, in fober Latin,
V' * If Dr. Cony. Midd. had been defirous the World ihoujcj
fake Notice of it, it would probably have been dignified, hk?
the reft, v/ith Italics. ought

a Protestant Heathen,' 143
ought to be ftiled putidtim mendacium: A Refor
mation Calumny of the groflTeft Size. If you
pretend it as an Inference you have demonftrated,
your Antagonift would fay, your Demonftrations,
if they demonftrate any thing, demonftrate you
an Atheift.; by demonftrating that you have no
Idea of a God, but what is compatible with
that of a depending Supplicant ; an Idea fix'd upon
every Saint by the exprefs Language.-of all the
Popift Liturgies, Miffals, and Breviaries {that ever
were publifh'd. —This fame double Anfwer is as
eafily adapted to that other Affertion of yours,'
viz. that Images are placed by Papifts in their
Churches, as the proper ObjeSis of Religious Ado
ration. — You may, if you will, demonftrate
till Doom's-Day ; the only rational Conclufion
muft be this : — As you have no Notion of the
Effence and incommunicable Perfections oi an In-
created Being; by Confequence, neither
have you a juft Notion of the Sovereign-
Worship due only to fuch a Being. — You
are unacquainted with every Worftip, the Motive
of which is not Fleft ; and therefore you con
clude every iuch Worftip muft be that the Divines
ftile Supreme.
Fourthly, — No Papift, as ever I could hear
of, ever ftiled a Saint, no not even the Mother
of God, a Self-exiftent ; an Eternal; an Om-
nifdept ; an Omnipotent, reaching from End to-
Und, mightily, and fweetly ordering all things ;
an

i44 -^ Popish Pagan the FiBion of
an Immenfe ; an Independent ; our Creator ; Au -
thor of Nature and Grace ; Immutable; Effential
Unity ; Effential Truth ; Effential Goodnefs ;
Effential Mercy ; Effential Juftice, &c. --I men
tion all. ihefe: Divine Attributes and Perfedlions,
Dodtory becaufe I know theyare not the Objedts
of your Thoughts, the Subjedt of your Medita
tions — No Papift, I fay, will afcribe'to.a Saint
any one of thefe Perfedtions ; tho' every Papift
•will tell you, that the Minds of Thoufands are
daily employ'd upon them — But to deny that
the Saints are vety powerful; that their Intercef
fion is very prevailing with Almighty God to
wards obtaining for us our pious Requefts ; that
they are always ready to help us thus, and relieve
us ; to deny all this, is to betray a ftupid Igno
rance of the Glory they enjoy, and deny them
now that Charity * they were poffefs'd of when
in this State of Tryal.-.—.-1i^^'^^oit like^fe they
may be juftly ftiled, by a Chriftian, invincible;
they whom neither TrS/ulation, nor Diftrefs y npr
Tf' Perfecution, nor Famine, nor Nakedn,efs, nor
Peril, nor Sword, nor all the racking Tortures
of Hell's Invention, could fepcir^te from the Love
* Perhaps Dr. Middleton will plfiy with this Word too --.-
Thoufands there are and Thoufands of Proteftant? that under
ftand nothing by it but an Alms . The Deiffs, meaning is the
Love of God for his o-ivn Sake, becaufe he is infaiitfy amicdile;
and the Love of our. Fello-zv-Crcatures for God's Sake.^ I hope
the Reader will excufe this cateckiflical Reniwk, confidering
'tis to inlt'ruft the Ignorant. Of

Rom. viii.

<z Protestant Heathen. 145
e/ Christ: They whom all the infernal
Vomers, with all your Might, DoEior, fitper added,
cannot difpoflfefs of their prefent Felicity.
Fiftthly,— -Bat I perceive, Dodtor, what
frets you moft is the Devotion paid by Catholics
to the Bkffed Vif gin; the Reafon of which has
been already given, and one muft give up all
plaim to common Senfe to deny it's t)eing juft —
You know very well 'tis highly ridiculous to
pretend we Love and Adore the Son, while we
refufe to Love and Honor the Mother. And this,
lays the Papift, the cunning old Sophifter knows
full as well; and therefore endeavours where
he can to extripat« the latter, that the former
may vanifh by confequence.
Sixthly, — The Catholics make no Difficulty
of calling the Bleffed Virgin, Mother of Mercy ;
becaufe they can demonftrate Go d to be Me r c y ;
becaufe they believe Christ God, and that
the Bleffed Virgin is his Mother ; and by confe
quence the Mother of God, therefore the Mother
of Mercy. — Now no-body can deny that God
w Mercy but an Atheift or a. Heathen ; nor
can any one deny that Christ is God without
aflirming Chriftianity an Impofture and com
mencing Deift — But, fay they, there is no
vaft Diftance between a Speculative Deift, and a
PraSlieal Athei&i : Ergo.
Seventhly, — But, Dodtor; tell me; where
did you find thofe Words ? Hope of the World ;
the only fruft of Sinners. My-

54^ -^ Popish Pagan fhe FiBion of
Mytho. Sir, you may read at your leifure
the " Salve Regina, and the Oftice Beata
" Virginis. "
De 1ST. I have read thofe Prayers, and have a
ftrong Fancy you cite Falfe — That the Papifts
place a great Confidence in the Bleffed Virgin's
Interceffion, 'tis manifeft : 'Tis likewife evident
that She is often call'd upon to he our Advocate,
to intercede for us; and the Prayers that clofe
the Hours, in the Office, are adrefs'd to God,
to beg his Blelfings thro' her Interceffion. And
is not this, in plain Englift, to beg of Go d that
he would hear our Prayers and Her's too ? Is not
this centering their Hope in God ? But let us
fuppofe a Cafe that is very poffible — A young
Gentleman, who has had a Chriftian Education,
becomes a Criminal, and is legally condemn'd for
the firft Fadt — Tho' he fincerely repents ; yet
he is loth to die, and therefore draws up two
Petitions ; one to his Majefty and the other tO a
T.oble Peer — In this he earneftly entreats his
Lordftip in the moft engaging Terms, to inter;
cede with the King for his Pardon ----He tells
hini, he is his onlyHope, his only Trufi ; that he ftall
always efteem bim his Deliverer, his Protestor. - —
Now ; would any Man of common Senfe con
clude from fuch Expreflions, that this unfortu
nate Criminal made a King of his Noble Patron j
or that he had no Hope or Confidence in the King's
Mercy ? — Or, muft not a Man be impioufly mad

a Protestant Heathen. 147
mad even to pretend, he will demonftrate this
Criminal's Hope is not centered in God alone;
or that he transform' d his Lordftip into a- Go d ?
Mytho. Sir ; do you fuppofe this Criminal
to be a Papift ; — Or any thing elfe ?
Deist. Dodtor; to fuppofe him any thing,
would not fuppofe him a Chriftian ; and there
fore you raay fuppofe him a Papift if you will.
Mytho. Then I am your Man ; and I hope
you will not tell me I am void of common Senfe,
or impioufly mad.
Deist. Nay, Dodtor; what I would tell
you, is not the Queftion. 
Mytho. Sir; did you ever take Notice of
what Maldonatus has, in Matth. v. 35 .? I hap
pen'd to light upon it by chance.
Deist. What is that, pray?
Mytho. Why, " he calls it an impious and
" fdly Error of the * Proteftants, to think that
*' no Religious Worftip is due to any but to
" God. " t
Deist. Very likely.
<  _  _
* He means thofe that rail againft Papifls, and bellow a. Hue
and Cry of Pepifi; Idolatry.
\ N. B. The Reader is defired to be always mindful, that
our Heathen would have him by Worjhip underftand Adoration;
and by Religious Worjhip, Divine Adoration. Therefore where
ever he meets with Worjhip in a Popijh Writer, he conclude?
his Work done ; — Juft in the fame Manner ae I ftiould, was
I to pretend to demonftrate a Mau om Af, becaufe he is an
AsimaU
Mytho,

148 A Popish Pagan fhe FiBion of
Mytho. " And fome of their expur gat ory
" Indexes go fo far, as to expunge all thofe
*' Paffages of the Primitive Fathers^ which
*' teach, that Creatures ought not to be adored. "
Deist. This I call doing Bufinefs. — But
pray, if one may be fo bold* where did you
meet with this Bouncer ?
Mytho. Sir, if the Papifts want farther
Satisfadtion, let them read " Index Expurgat.
" Madrit. 1612."
Deist. What! That great, huge, thick,
big Book ? 'Tis but juft now, you fent them a
hunting among Liturgies, Miffals and Breviaries ;
and cut them out a Journey to Rome before they
begin the Sport. -— There is a good deal of
Proteftant-implicit- Faith fcatter'd here and there,
enough for this and ten times more ; but the
Papifts will beg your Worftip's Pardon ; and as
a juft Compliment due to your Merits, they
will affure you, that, had you not ptirchafed a
Charter from the Father of Lyars, you never
could have arrived to the Perfedtion of fo
thorough -paced a Mimic.
But Dodtor ; one Queftion. — Is there any
fuch Thing as a Religious Worftip, but what
ought to have God for it's immediate Objedt t
Mytho. No certainly.
Deist. To avoid quibbling, take notice; -'-
by a Religious Worftip, I mean a Worftip that
does not belong to common and civil Life, as
Grotius

a Protestant Heathen. 149
Grotius * explicates it ; a Worftip that has not
Nature for it's Motive, but Grace ; fomething,
infine> fupernatural. — Once more then ; — is
GoD alone the immediate Oh]e& of-every fuch
intelligible Worftip ?
Mytho. What have I been demonftrating
all this while ?
Deist. What follows — All thofe who affirm
God alone the immediate Objedt of every intel
ligible Religious Worftip, are A theifts or Heathens ;
— but You, and fome few more of the fame
Kidney, affirm God alone the immediate Objedt
of every intelligible Religious Worfhip ; ergo, you
and fome few more, ^c. are Atheifts or Heathens.
--- 1 know you are not averfe to Repetitions,
Dodtor; and what perfuades me this may be
more welcome in it's new Drefs, is the great
Labor it has coft you yourfelf, to demonftrate
the Minor. The Major is proved thus : — All
thofe who affirm Go d alone the immediate Objedt
of every intelligible Religious Worftip, affirm him
the immediate Objedt of a Religious Worftip
which evidently fpeaks it's Objedt a depending
Creature; but, thofe who affirm God the imme
diate Objedt of fuch a Religious Worftip, muft be

* Ambigua efl religiofi cult us Appellatlo. Nam & religiofus
eji honos qui foli Deo defertur: i^ religiofus efl, qui ob
Devm defertur a ijgelis & Apoftolis. Neque enim is honor ad
communem citiilernqtie vitam perti.net. Grotius, in AninuidveTC
Kivet. Pag. 43. Atheifts

i^o A Popish Pagan the FiBion of
Atheifts or Heathens : ergo, .all thofe who affirrtl
God alone the immediate Objedt of every intel
ligible Religious Worftip, are Atheifts or HeathenSi
Mytho. Hold, Sir! Not fo faft! There is
no fuch Religious Worfhip intelligible, that evi-^
denly fpeaks it's Objedt a depending Creature ; —
I'll maintain it.
Deist. You will !
Mvtho. Yes--- 1 fee well enough what you
would be at. — The next Inference is, that the
Religious Worfhip the Papifts pay to a Saint
fpeaks evidently it's Objedt a depending Creature ;
and, if evidently, then 'tis impoffible for them
to imagin a Saint to be a God. — But I'll main
tain the Suppofition is falfe.
Deist. You feem to have a good Guefs^
Dodtor; and notwithftanding your Pofitivenefs
in contradidting the Suppofition, I will, venture
to prove it. —
The RefpeSl and Honor paid to a Saint on
account oi the fupernatural Favors and PerfeSions
he has received and ftill receives, in their Con
tinuation, from a Supreme Omnipotent
Being, his Crbator and ours; Petitions
diredted to a Saint to beg of him to entreat hi»
Creator to extend thofe Favors and Per-
feSlions to us Mortals ; all this, I fay, is a Re
ligious Worftip very intelligible, but it evidently
fpeaks the Saint, who is it's Objedt, a depending
Creature ; ergo. — Now for your Proof
Mytho.,.

a Protestant Heathen. 151
Mytho. Sk; your Argument is what I did
not expedt : It may ferve for another Meeting.
We will go on if you pleafe with our Materials
already prepared.
Deist. Willingly, Dodtor; willingly,
Mytho. " The Abbot deMarolles- —
Deist. Pray, who is he?
Mytho. A French Memoire-Writer.
Deist. Oh ! Mighty well !
Mytho. " The Abbot deMarolles relates a
" Converfation, in which he was once engaged,
•' with a Capuchin, who had been employ'd in
" feveral Miffions, and a celebrated Preacher of
" France ; in the Prefence of an Hugonot Gen-
" tleman ; for whofe fake the Abbot took occa-
*' fion to fpeak of Images in the fame moderate
" Strain, in which our Catholic thinks fit to
" treat them in his prefent Addrefs to Proteftants;
" — That they were placed in their Churches, not Memoirea
" for the People to adore, or put their Truft in de M. de
" them ; but to edify their Senfes, by the repre- ^'"'"H"-
« fentation of holy Things. But the Abbot'j Dif ^^g ^' ^'
" courfe gave Offence both to the Frier and the
" Preacher ; they —
Deist. To judge by the Echantillon you give
us of Monf L' Abbe's Penetration, one may pro
nounce him no Conjurer. I never heard any
Catholic fay. Images were placed in Churches,
for the People to Adore, or put their Truft in them.
But, is there no RefpeSl or Veneration, but what
L involves

iSi J Popish Pa6an fhe FiBton of
involves Adoration ? Yes certainly there is. —
Muft one of Neceffity place a Truft in every
thing we revere? No fure, no. — Thus would
common Senfe have reafon'd ; and thus, 'tis pro
bable We fhall heat the Capuchin and Preacher
reafoii if the Tale be compleat. But" I can fancy
already Monf V Abbe of a different Opinbn ;
and therefore, from what he had faid was not,
he ridiculoufly concluded all to be faid of Images
Was, that they edify Peoples Senfes hy reprefenting
holy Things. And do you call this, Dodtor,
fpeaking in our Catholic's moderate Strain ? —
It founds pitiful, indeed it does, Dodtor, to
conceal the Sentiments of an Antagonift, for the
fake of a filly Tale cull'd out of a Memeire-
AVriter. — Sut let us hear the Frier and the
Preacher. My THO. Sir, you are apt to be too much in
hafte, or you would not interrupt me fo often —
Deist. Dear Dodtor, you know long Stories
are tedious without a Parenthefis now and then
to difplay their Beauties ---Come; let us hear the
Frier and Preacher.
Mytho. You fhall — offended, poor Souls F
" they infifted on a higher Degree of Veneration,
" urged —
Deist. Pray Dodtor, don't be Angry. —
What Degree of Veneration had Monf L'Abbe
allow'd to Images ? I heard of none.
Mytho,

a Protestant HeatHen. 153
Mytho. —Sure, Sir! — Is k not a kind of
Veneradon to honor them with a Place in their
Churches ?
Deist. Always ? — If fo ; fome of our re
form'd Churches venerate Mofes and Aaron more
than Christ. ---Tho' perhaps the Reafon may
ftand thus; — was Christ's Image placed in
our Churches, the People might grow lb fond
of him, as to adore him, if they knew how :
Whereas Mofes's Horns keep off all Danger of
Idolatry both in refpedt to himfelf and his Com
panion ; for let Horns be ever fo fafhionable and
becoming, 'tis Love begets them, not they Love.
This puts me in mind of a Story, I have heard.
— 'Tis but fhort. — " A Jew with a Proteftanf
" Acquaintance went once into a Popift Chapel
" in Amfterdam, out of Curiofity : They had
" not been there two Minutes before the Jew,
" poindng at the Crucifix, fays to his
" Companion;— -was it not for thefe People,
" that Man "had been forgot long ago in this
" Country. " — 1 hope, Dodtor, you will excufe
this Interruption, too long I own ; but I promife
you, fhould your Memoire laft an Hour, it fhall

go current.

Mytho. Really Sir; had it not been for
the Refledtion on Christ's Image and Mofes's
Horns, my Patience had dred; — but that is
excellent ; — tho' not quite Sterling yet, 'tis
excellent— it pleafes me prodigioufly.
L 3 De 1ST.

154 A Popish Pagan the FiBion of
Deistv Come then, let us have the Tale out.
Mytho. That you fliall — wherefore the
Frier and Preacher not only infifted on a higher
Degree of Veneration ; but they " urged the
" Stories of their miraculous Images, and the
" extraordinary Devotion, that was paid by ihe
" Pope^ the Biftops, and the whole Church to
*' fome of them, which had been known to fpeak,,
" or were brought down from Heaven, or made
" by the Hands of Apoftles and Angels ; or had
" been confecrated on the account of fome particular
" Virtues, and were carried for that Reafon in
*' Proceffions, and worftipped on Altars, as well as
" the facred Reliques ; whofe Miracles could ncft
" be contefted by any, but obftinate Heretics, who
" would fooner renounce the Teftimony of. their
" Senfes, than be convinced of their Errors. In
" ftort the Capuchin declared, that the Authority
" of the Church was the fole Rule of Faith; and
" that to refift it, was a manifeft Rebellion, and
^' worthy of the laft Puniftment. And this Opinion
" after all, maintain'd by the Frier, is the
" genuin Notion of Image-worftip, which pre-
" vails at this Day in the Romift Church, and
•' efpecially in //i?/)', as I have fully demonftrated
" by the Fadts alwve recited. "
Deist. I cannot think, Dodtor, but you
will feem afraid your Antagonift, as well as your
Proteftant Readers, fhould doubt of your being
a Demonftrator — And I wonder full as much,, you

a Protestant Heathen. 155
you will think of eking a French Memoire-Writer
in a Work, which you intend All-Proteftants
fhall take for Gofpel" — A Frenchman, you
know, is the Objedt of our Averfion, and the
bittereft Satire we can invent. For, tho* the
Sorbon has of late Years produced a fet of People
call'd Janfenifts or ^fnellifts ; who are Calvinifts
by Principle ; tho' in their exterior Worfhip, till
better times, 'Catholics ; and, by confequence.
Men of the propereft Complexion imaginable to
carry on our All- Proteftant Reformation ; yet
fiich is our Antipathy to that Nadon, that we
look upon a Frenchman and a Lyar to be almoft
fynonimous Terms. I myfelf have travell'd
through France, and, been incog, in feveral
different Converfatiwis ; particularly at Paris -,
where the Galilean Privileges have been the
common Topic of every one's Admiration and
Zeal.— -Once, I remember, I inconfiderately
ask'd the following Queftion: Gentlemen, what
are thofe Galilean Privileges you talk fo much
of? When up-ftarted aSorbonift, a Petit Colet
complimented with the Tide of Monf L'Abbe,
an Eleve of Port Rcyal, and cry'd out : Mais
Monfieur ; croyez vous le Pape infallible done !
You may imagin I was furprized — But that
very Moment the Decree pafs'd to take the Pope
to pieces. They difledted his whole Conduft;
and each claim'd his Share in prefcribing Rules
L 3 and

156 A Popish Pagan the FiBion of
and Laws to the Court of Rome ; for Popes,
Cardinals , and Bifhops ; and Deftrudtion to
Religious Orders, or what you call Monkery ;
and all this with an Air that demonftrated, inftead
of one infallible, a full dozen. A thing as com
mon to thefe Gentlemen as it is to a Frenchman
to talk : 'Tis their true ChctraSleriftic. — Now
fuppofing your Antagonift fhould ask you, whether
your Abbot was not a Crow of the fame Neft —
For my Part, I know no more of him, than
what you have been pleafed to tell me. — He
may perhaps be one of that modem SeSl, in the
Republic of Literature, call'd Egotifts ; who, to
trumpet a Vidtory, delight in making Men of
Senfe tall<, Nonfenfe ; or are ever infulting over
the imagin'd Ignorance of their Fore-fathers, to
purchafe a Reputation of being witty or learned j
when, God knows ! If they have any thing good,
they themfelves are fenfible 'ds only a Copy,
But be your Memoire-Writer who he will, I
dare fay your Antagonift will not think him worth
his Notice, for two Reafons. Firft, Becaufe we
are told by the Capuchin, that 'tis a manifeft
Rebellion, and worthy of the laft Puniftment to
refift the Authority of the Church ; and this fame
Man is faid to declare, in the fame Breath, that
the Authority of the Church is the fole Rule ef
paith : A Propofition diametrically oppofite to
the Dodtrine of that Church ; by which we are
tauo;ht.

a Protestant Heathen, i57
t^uoht, as an Article, of her Faith, that the
Scripture and Apoftolical Traditions are alfo Rules
ef Faith. — Is not this Nonfenfe ?
Secondly, lieither the Capuchin nor the Preacher
could be ignorant of what their Church com
mands all Biftops ^nd Inflru&ors to teach, viz. ^^^^,^^.^
*' that the Images of Christ, of the Virgin- fff^^'' '
" Mother of God, and of other Saints are to j^^ j„^^^
" be had and kept efpecially in Churches, and catione,Scc'
" that due Honor and Veneration is to be paid
" to them ; not that awy D i v i n i t y or
" Vi R T u E , /or which they fteuld be worftipped,
" IS believed to be in them ; or that any
" thing is to be ask'd of them, or that Tu ust
*' is to be put in them, as did heretofore the
" Gentils, who placed thek Hopes in Idols ; U'^'^'^'''
" but becaufe the Honor whjch is given to ^^^v.
*' them, is refer'd to the Protetyps reprefented
Mandat SanSla.'Synodus omnibus Epifcopis, if catiris dor,
cendi munus curamque fuftinentibus, ut,  Fideles diligenter
inftruant, docentes . . .. Imagines . . . Chrifli', Deipara: Virginis;
" isf eliattim Sanllerum,iti' templis pr^efertim habendas bt reti^
nendasy eifqiie debitum hanorem tf venerationem impertiendam ;
Non quod credatur ineffe aliqua in iis Divinitas, vel virtus,
propter quam fmt colendje, vel quod ab eis fit aliquid petendum,
vel quod fiducia in itne^inibus fit figenda i veliiti olim fiebaf
a Gentibus, qua in Idolis Jpem fuam colhcabant ; fed quoniam.
honos, qui eis exhibetur, refertur ad Prototypa, qua ill<£ re-
prefentant ; ita ut per imagines quas ofculiimur, bf coram
quibus caput aperimus fcf procumbimus, Chriflum adoremus ; tf
Sa«3os, quorum ilia fimilitudinem gerunt, veneremur. Coric'.
Trid. S5. 25. De invocatione, veneratione, fcreliquiis Sanfto-
rum, &. facris imaginibus.
L 4 "by

15^ -^ Popish Pagan the FiBion of
" by them ; fo that by the Images, which we
*' kifs, and before which we pull off our Hats
" and Kneel, we adore Christ, and venerate
*' the Saints, whofe Likenefs they bear. " Now
is it likely that the Capuchin, who ftickled fo
much for his Church's Authority, fhould prove
himfelf, that very inftant, a Rebel, worthy- of the
laft Punifhment ? No, Dodtor ; fuch Stories as
thefe will not go down with Men of Senfe. —
Go on, Dodtor.
JV. B. First,
By the Extradt Dr. Middleton has given us in
French from Monf If Abbe one may eafily fee,'
that a Story lofes nothing by an Infidel Fen —
Thefe Words, qui vouloit quelque chofe de -plus,
faid by Monf Herfaut, are Englipd by the'
Dodtor thus : They infifted on a higher Degree of
Veneration : What we are told of all, 'viz. L'uti
& I'autre  marquerent mefmes les refpeSts
extraordinaires, this the Dodtor tranflates, they
.... urged the extraordinary Devotion, &c. and
for reveries fur les Autels, we have given us,
teorftipped on Altars. —- But what ftill more be
trays the Dodtor's Malice or want of Underftand
ing, is the following Sentence : " The Capuchin
*' declared, that the Authority of the Church
*' was the fole Rule of Faith ;" which is what
his Memoire-'SR riter does not fay. His Words
xe } — L£ Capucin efiimay qu'il. falloit defendre tent

e Protestant Heathen. 159
tout ce que L'Eglife revolt ; — que cela feul eftoit
la regie de la Foy. «' The Capuchin was of
" Opinion, we fhould maintain all that the
*' Church receives ; that that alone was the Rule
•' of Faith."  What alone? — What the
Church receives. — He neither faid, qu'elle feule •,
nor que fon Authorite feule ; nor feule regie. —
N. B. S ECONDLY,
The Charadter our Deift gives of the ^uefnel-
lifts is' literally true. They are all Infallibles to a
Man, and fome fay there is a Club of thefe
DiffeSiers and Sovereign Law-givers in our great
Metropolis : But what Progrefs they make in the
Reformation — Trade is not fo eafily determin'd.
I myfelf once happen'd to break in upon one of
them, and it was pleafant enough to hear him
facetioufly didtating an Anatomy LeSture upon the
Court oiRome, to a Lady who had had her Edu
cation at Paris. Soon after I was enter'd the Dif
courfe fell upon the Council of Trent, and one
thing I remember partkularly faid, which was
this : — " Father Paul's Hiftory of that Council
" was fincere as to the Fadts, tho' a Grain- of
*' Allowance was to be given for a little Em-
" broidery : But, in his Judgment truly, Monf
" I>ap;«'s Hiftory was a juft Medium between
*V Father Paul's and Palavicinus's." - — Now,
'tis pretty well known that Father Paul's Hiftory
was fent over Sheet by Sheet, .as it was compofed, to

j6o A Popish Pagan the FiBion of
to King James I. who at length Publifli'd the
whole with the Advice and Corredtions of George
Abbot, Archbifhop of Canterbury. * And Burnet
has taken Care to let the World know, that the
fame Father Paul was a good Proteftant in 3
Monk's Drefs ; that our Englift Liturgy was his
Pattern ; that he endeavour'd to bring the Vene
tian Republic to a Separation from not only the
Court, hut alio the Church of Rome ; and thought
himfelf in a corrupted Church and an idolatrous
Communion ; where neverthelefs he remain'd j
heard Confefftons and faid Mafs ; foftening the
Reproaches of his Confcience by omitdng a great
Part of the Carion, and holding* his Tongue in
thofe Parts of the Office that were againft his
Confcience. This is, jura, perjura, fecretum pan-
dere mli, with a Witnefs. See Bifhop Burnet's
'Liie oi William Bedell; Biihop oi Kitmore in
Ireland, to whom the .Hypocrite difcever'd the
Secrets of his Soul.

* Hoc non fratcrmlttaTiij quo certius omnibus innit'efcat,
Jiriptatii effe a Patre Paulo Vtneto Theologo, (Hiiforiam Cone.
Trid. ) ortis jdm inter Pontificeiif Pauhm V. ijf Rempublicam
Venetam diffidiis, miffajque propedipn ad Rfgem noftrum Jaco-
hum fingulas .fcparaiim Schedqs fecundum Ordinem quo fuccef
five cvmpilabantur ; qui confulente bf corrigenteDotninoAbbatia
Archiepifcppo Protefiantium Cantuarienfi, totam farraginent
tandem colleB-am, in lucem edidii ; Archiepifiopum vera de
exemplaribus fideliter ac curat eque defcribendis, non nlmis fuijfe
anxium verendum- eft: Franc. Davenport. Summa Vpteris
Theol. ^f. Di4- 23, z» _/&?£•. Archbifhop

a Protestant Heathen. i6i
Archbifliop Abbot's Charadter drawn ,by tht
Earl of Clarendon runs thus : " He had beeri
" Head or Mafter of one of the pooreft Col-
" leges in Oxford, and had Learning fufficient
*' for that Province. He was a M.in of very
*' morofe Manners, and a very four Afpedt,
" which in that time was call'd Gravity ; made
" Bifhop before he had been Parfon, Vicar, or
" Curate of any Parifh Church in England, or
*' Dean or Prebend of any Cathedral Church ;
" and • was in Truth totally ignorant of the
" true Conftitution of the Church of England,
" and of the State and Intereft of the Clergy, as
*' fufirciendy appear'd through the whole Courfe
*' of his Life. He confider'd Chriftian Religioh
" no otherwife than as it abborr'd and reviled
" Popery, and valued thofe Men moft who did that
" the moft furiouffy. For the ftridt Obfervation
?' of the Difcipline of the Church, or the Con-
" formity to the Articles or Canons eftablifh'd, he
*' made little Enquiry, and took lefs Care ; and
" having himfelf made a very litde Progrefs in
" the ancient and folid Study of Divinity, he ad-
" hered only to the Dodtrine of Calvin, and fOr
" his Sake did not think fo ill of the Difcipline
" as he ought to have done. " See, The Lives
and CharaSters, &c. of Proteftant Biftops, &cc.
hyjobn Le Neve, who teUs us likewife, it was
by means of Antonius de Dominis, that Abbot
" got Father Paul's Hiftory of the Council of
" Trent

i62 A Popish Pagan the FiBion of
" Trent tranfmitted in MS. by Parcels into
" England." — Such were the Fabricators of
that famous, and fo much boafted, Proteftant
Hiftory of a Popift Council !
As to Dupin, the great Favorite of the Hol
landers and as much applauded by the Socinians^
efpecially by Monf LeClerc, one cannot read hini
without wondering at his Pride and Impudence
— Often difgraced by the Catholics on account
of his fcurrilous and impious Affertions, he as
often folemnly rctradted, and as often retum'd
to the Vomit ; fo that he was defervedly ftiled
by them the Proteus * of their Days.
Mytho. " I have faid in my Letter, that
*' feveral of the ancient Heroes were more worthy
*' of Veneration, than fome of the modern Saints,
*' who have difpffeffed them of their Shrines ; and
*' that Iftotdd fooner pay divine Honors to the
" Founders of Empires, than to the Founders of
" Monafteries. "
Letter Deist. What you faid was this : " For my
Page 164. « part I fliould fooner be tempted, to proftrate
Edit. 4. „ myfelf before the Statue of a Romulus or an
*' Antonine, than that of a Laurence or a Da-
" mian ; and give Divine Honors rather with
" Pagan. Rome, to the Founders of Empires,
" than with Popift Rome, to the Founders of
" Monafteries. " -- What do you think ? Will

* ; A Sea God, who turn'd himfeF into all SJiapes. not

a Protestant Heathen. 163
hot they call you a pkiful Interpreter of your
own Words, much more of other People's.
Mytho. I do not know but they may, and
like our Author " aggravate what I have faid
" into a heavy Charge againft me ; as if I were
" offended, to fee the Heathen Temples converted
*' into Chriftian Churches, and had adtually pre-
" ferr'd the Pagan Deities, before the Martyrs of
" Christ. "
Deist. What Preference you have given
and to whom, muft plainly appear to every one
that reads your Letter.
Mytho. Yes ; and neverthelefs " according
" to his Cuftom, he either widely miftakes, or
" willfully mifreprefents my meaning. "
Deist. I am afraid, Dodtor, he underftood
it but too well, I have not yet obferv'd one Ex
ample of what you are pleafed to call his Cuftom
— Let us hear him fpeak for himfelf " The
*' Dodtor, k feems, is offended that the Pan-
*' theon and other Temples of the Pagans have
** been changed into Churches of the Bleffed
*' Virgin and the Saints ; and thinks that the
" old Poffeffors (the Heathen Dekies) had a
*' better Tide to them than the Mother of
*' Christ or his Martyrs ; and declares, that
*' he fhould be much more inclined to pay his
" Devotion to a Romulus or an Antonine, than to
" (the illuftrious Martyrs) Laurence or Damian,
•' Page 33, 34. " All literally true, without the

164 ^ Popish Pagan the FiBion of
the leaft titde of a Miftake or Mifreprefentation :
And the following Remark is as juft. " I fup-
^' pole, by the fame Rule, he muft take it very
" ill to find fo many Popifh Qiurches, nigher
" home, changed into Proteftant Temples,
" without fo much as taking the Pains to new
" chriften them : So that without going to
*' Rome, we may find a Laurence an Alban, and
" a great Number of other Romift Sd\nts in the
" very Heart of London. For fince he openly
" declares, that the Pagan Deities had a jufter
" Title to Religious Veneration than any of
" thefe Saints, confequently a Church of St. Lau-
" rence muft needs give him more Offence
" than a Temple of Bacchus. " I add, or of
Venus either. Pref. Page 12, 13.
Kroreve- Mytho. Sir; " as to the genuin Saints and
rence K „ jl^^rtyrs of the Chriftian Church, that is, all
not to , .. , . n A 1 1- J
trorfhip, " thofe, who, in paft Ages, have lived accor-
how came a (jjng to the Rules of the Gofpel, or died in
theDoftor^^ Defence of it, I reverence them as highly, as
iuft now, " '^bey ought to be reverenced by any Chriftian,
reveeres " yet fhall never be induced to /F(??y2iz/' * them;
luorjhip- J,
fed?  :  '¦ 
* So fays Dotlor Middleton. — IBut Chamier, a Proteflant
Divine, affures us, the reform'd Churches agree that there
is a Worjhip due to Saints and Angels ; and that there are
Examples and facred Precepts for both. Ergo, the Doflpr is
not an All — Proteftant — " ^ia poji Deum, fua funt inter,
" Creaturas differentia; prima Angelorum turn etiam Homi- .
" itum : — Confentitur etiam in hoc, effe quemdam CvJ^TVis " A

a Protestant Heathen. 165
•' I confider them as illuftrious Proofs of the
" Excellence of the Chriftian Dodtrine; and
" fliining Examples of Piety and Fordtude to
*' all fucceding Ages. "
Deist. This Interpretation, Dodtor, like
that upon Origin, is a Day too late. Befides it
makes bad worfe — 'Tis evident, in the Extradt
of your Letter, which I have given, there is
no Diftindtion made between Ancient and Mo
dem Saints ; and tho' your Suppofition of Wor-
ftnpping, that is, of paying divine Honors, is a
Calumny you have endeavour'd all along to im
pofe upon the World, 'tis evident you give the
Preference of your Veneration to a Romulus and
an Antonine before a Laurence and a Damian ;
before a Paul the Hermit, an Hilarion, a Gre
gory Thaumaturgus, a Gregory of Niffa, a Jerom,,
an Ambrofe, a Chryfoftom, an Auguftin, a Bafil a
Paulinus, and many more fuch ancient Saints,
all to Monkery inclined for your Gofpel; fo
that your pretended Reverence for the genuin
Saints and Martyrs of the Chriftian Church, thofe
illuftrious Proofs of the Excellence of the Chriftian
DoSlrine, &c. is, as evidendy, only a Feint,
Mytho. What is my Gofpel ?

A CrEATURIS INFERIORIBUS DEBITUM PRJECELIEN-
TiBus. Nec defunt aut Angelorum ab Hominibus, aut
Hominum ah aliis Cultorum turn exempla turn Pracepta
« facra. " Chamier. Tom. 2. Lib^ i8< c. \.S I-

Deist.

i66 ..^Popish Pagan the FiBion of
Deist. I mean what a Chriftian, if he thought
on it, might call fo. — Not that I imagin any
one would judge it the Rule you altogether
fquare by ; no ; I believe they are taught better.
But, fliould it, I fay, be thought on, the Prac
tice of it will be judged the only Merit by which
your Pagan Heroes could claim your Efteem.
Mytho. Well, Sir, what is it?
Deist. A Defcription of thofe Pagan Heroes,
to the Life.
My tho. By whom ?
Deist. I would not for the World, Dodtor,
a Papift were here. — Take this Scripture ; and
read St. Paul's Epiftle to the Romans, Chap. i.
from Verfe 21 
Mytho. Well, Sir; fay what you pleafe;
— " as for the Popift Saints, I believe feveral
*' of them to be wholly fidtitious ; many more
" to have fpent their Lives contemptibly ; and
** fome of them even wickedly : And out of
" thefe three Claffes, let our Author chufe were
" he will ; out of the fiSlitious, the contemptible,
»' or the wicked. "
Deist. My Word for it, they are all your
own. Fox's Calendar is an Abomination.
Mytho. And " I fhall venture to affirm
" once more, that I would fooner worfliip Ro-
" midus, or Antonine, than any of them ; fooner
" pay my Devotion to the Founders, than 19
" the

a Protestant Heathen; J67
'* the Difturbers *¦ of Kingdoms ; iboiier to the
" BenefaStors, than to the Perfecutors of Man-
« kind; and this is, the whole that I have ever
" .pieant. "
Deist. As much as to fay, St. Laurence and
St. Damian were both Difturbers of Kingdoms,
and Perfecutors of Mankind. And why fo ? Firft,
becaufe they Difbbeyed their Princes by refufing
to Sacrifice to Idols ; Secondly, becaufe f Lau
rence, Cofmas and Damian, three Saints, are ve-
nerated % by Chriftians in thofe very Temples^ ^^^^^^™°^'''
where Antonine, Romulus and Remus, three De- theDoftor
vils were adored by Pagans. — The firft Reafon pl^afes ;
indeed, is only a legal Prefumption or Infe- -.^^-^^^^^
rence ; but the fecond is what you exprefly re^ veryharm-
proach the Papifts with ; and to k you tack your lefs.
Declaration of Preference. A convincing Proof
of your being highly offended, to fee the Hea
then Temples converted into Chriftian Churches ;

* The Doftor, without doubt, will reckon St. Amirofe
(among the reft, becaufe he ftoutly refitted the Emprefs Juflina
and her Son Valentinian who both had a mind to reftore Aria-
X'niftn. — Befides, every body knows he obliged the Emperor
Xfheodttfius to public Penance for the Maflacre at Theffalonka.
f Another Reafon why St. Laurence is not the Doftor's
Favorite may be, the Complaint he made to Xyfius, his Bilhop^
feeing him dragged to Martyrdom : Whither go you, my Father,
without your S(jn ? Whither run you, O holy Bijhop, vuithout
heing accompanied by your Deacon ? You never ujed to o f F E »
8.\c&iFiCE v}ithout a Minifler, &c. ^i. Ambrofe Lib. i.
Officior,
M and

i68 A Popish Pagan the FiBion of
and that you adtually preferr'd the Pagan Deities,
before the Martyrs of Christ.
Mytho. " But our Author calls it a neto-
" rious Falfliood to fay, that many of their
" Saints were never heard of but in their Le-
*' gends ; or had no other Merit but of throw-
" ing Kingdoms into Convulfions, for the fake
" of fome gainful Impofture. "
De 1ST. And can you wonder at him ?
Mytho. " Yet I have produced feveral In-
" ftances of the firft Sort, which every reafona-
" ble Man muft think decifive. "
Deist. Say you fo! Pray, what are they ? ,
Mytho. Why " in the cafe of Evodia,
*' St. Viar, Amphibolus, and Veronica. "
Deist. Right! — I remember them now.
Pref Page Mytho. " But no fuch Saints, he fays,
'4- 'S- (c ^gfg ever honor'd in their Church : By which he
*« means nothing more, as he himfelf explains
" it, than that they never were formally cano-
" nized, and enter'd into the Roman Martyrology;
" which is nothing to the Purpofe ; fince as I
" have fhewn from unqueftionable Authority,
*' they were all honor'd with Altars and Images,
" and openly worfhipped in Catholic Countries, as
" Saints and Martyrs. "
Deist. Well, but Dodtor? I fcarce remem
ber a Word of this. For example ; I do not
remember that your Antagonift mentions For
mally or Materially ; tho* he fays nekher Juli»
Evodiay

a Protestant Heathen. 169
Evodia, nor a St. Viar was ever honor'd in their
Church. And indeed what you have given us
concerning them appear'd tO me aniles FabuU }
Tales of a Tub with which 'tis ufual for Travel
lers or Itinerary Writers to amufe the Public. —
But what is ftill more furprizing, I do not re
member that you had the Confidence, what ever
your Thoughts were, to mention an Altar or *
an
* For Proof of what the Detfl fays. I will ^ve the Reader"
thofe Stories tranfcribed from Dr. Middletou*s Letter, Page 172.
Edit. 4. — " Mabillon gives a remarkable Inllance of afcrib-
• " ing Martyrdom and Saintfliip to mere Pagans^ in an old
" Stone, found on the Grave of a Chriftian with this Infaip-
" tion D. M. Julia Evodia Filia Fecit Matri. And
" becaufe in the feme Grave there was found likewife a Glaft
" Phial, or Lacrimatory Vejfel tinged with a reddilh Colour,
" which they call Blood, and look upon as a certain Proof of
" Martyrdom, this Julia Evodia, though undoubtedly a Hea- '
" then, was prefently adopted for a Saint and Martyr on the
" Authority of an Infcription that appears evidently to have
" been one of thofe above-mention'd, and borrow'd from a
•• Heathen Sepulchre. But whatever the Party there buried
" might have been, whether Heathen or Chriflian ; it is cer-
" tain however, that it could not be Evodia herfelf, but her
" Mother only, whofe name is not there fignilied. " O ! The
Wife-acre ! — And it is as certain, that the whole Story of this
Adoption is mere Forgery, let who will be the Author of it}
as it is that neither Altar nor Image is.mention'd in it— -But
the next Story, Page 173. makes ike Roman Antiquaries, it
feems, fomewhat more knowing. " The fame Author men-
" tions fome Original Papers, which he found in the Barbae
" ">" Library, giving a pleafant Account of a Negotiation
" beUveen the Spaniards and Pope Urban the Vlllth, in Re-
¦' lation to this very Subjeft. The Spaniards, it feems, have
" a Saint, held in great Reverence in fome Parts of Spain,
Ma " call'd

1707.

170 A Popish Pagan the FiBion of
an Image in Honor of a Julia Evodia, or an
Amphibolus ; nor an Image in Honor of Viar 3
and now you are refolved to have the Affurance
to pretend you have proved it by unqueftionable
Authority. 
As to Amphibolus in particular ; — I have read
Printed ^ Lkany of Englift Saints with Prayers, col-
' ledted from the Roman and other Miffals for
merly ufed in England; but, not a Word of
Amphibolus : Tho' I muft own, lifter's Reafon,
if it be his, for denying Amphibolus to have
been

" call'd Viar ; for the farther Encouragettient of whofe Wor-
" Ihip, they fpUicited the Pope to grant fome fpecial Indulgences
" to his Altars i and upon the Po/c's defiring to be better
" acquainted firft with his Charafter, and the Proofs, which
" they had of his Saintjhip, they produced a Stone with thefe
" antique Letters S. Viar, which the Antiquaries readily faw
" to be a fmall Fragment of fome old Roman Infcription, in
" memory of one who had been PrafeMu S. Viariim or Over-
" feer of the Highways. " — - I have not Mabillon ; if I
had perhaps I might take the Pains to look mto liim ; but by
the ifl/;«Extraft the Doftor has given us, all we are told is, that
Urban being petition d by fome Spaniards (perhaps, if the Story
be real, two or tliree ignorant Pilgrims, who had found the
Stone by chance ) to grant Indulgences for the Worjhip of a Saint,
vihofe Name /VViar, tff. a Stone ivas brought on nvhich
thefe Letters auere left S.YiAVi, ^c. Alterum notatu dig,-
fium, quod Urbmus r.b Hifpanis quibufdam interpellatus de
concedendis indulgentiis ob cultum Sanfti, cui nomen Viar,
&c. allatus eft Lapis in quo has liters reliquc erant S. Viar
iffc. Vid. Mahill. Iter. Ital. Pag. 145. Now, 'till the Doflor
thinks fit to inform us, in what Part of Spain a S. Viar is.
Of was ever, worlhipped; inwhat Tctob, or Village, Church, or

n Protestant Heathen, 171
been a Perfon, ^becaufe forfooth, the Word is
derived from the Greek, and fignifies a rough
ftaggy Cloak) to me proves no more than, Ufter
fignify ing in Englifh a School- Whipfter proves
there never was the Man, call'd Biftop Ufter. — -
And as to Veronica. 
Mytho. Sir; Veronica, " tho' the Name
*' only oi a PiSlure, was advanced into a Perfon,
" by the Authority of Pope Urban, and placed
,*' as fuch upon an Altar, in the Face of all
" Chriftendom in St. Peter's at Rome. Yet all
" Men who know any thing of Hiftory, either
" facred or prophane, muft neceffarily be Con

or Chapel his Altar is, or was ever, to be found ; I fliall
think myfelf at fiiU Liberty to believe botl\ the Spanijh Bifiofs
better Papifls than to allow a Worjhip contrary to their Church's
Precepts ; and the pretended Negotiation, &c. a Piece of Em
broidery draughted by the Doftor according to his own Faftiion.
— -.The third Story, Page 174. runs thus. We have In Eng
land an Inftance ftiU more ridiculous, of a fidlitious Saintjhip,
in" the cafe of a certain Saint, call'd Amphibolus 3 who accor
ding to our Monkifl} Hiftorians, was Blfljop of the Ifle of Man,
and Fellovi-Martyr and Difcifle of St. Alban's, yet the learned
Bijhop UJher has given good Reafons to convince us, that he
«' owes the Honor of his Saintlhip, to a miflaken Paflage in
" the old ABs or Legends of St. Alban : Where the Amphibolus
" mention'd, and fmce reverenced as a Saint and Martyr, was
" nothing more than the Cloak, which Alban happen'd to
" have, at the time of his Execution ; being a Word derived
*' from the Greek, and fignifying a rough Jhaggy Cloak, which
" Ecclefiaftical Perfons ufually wore in that Age. — "But
where is Amphibolus\ Altar or his Image ? 1 am afraid after
isll, his Canonization will be intirely owing to the Doftor, or to
Bijbop VJher, or fome fuch Authentic Recorder.
M 3 " vinced.

lyt A Popish Pagan the FiBion of
*' vinced, that the whole Sto^, not only of
*' the Saint, but of the PiSlure alfo, which they
" expofe on certain Feftivals with the greateft
*' Pomp, and for the Original of which diffe-
*' rent Cities contend, is a mere cheat and For-
*' gery. "
Deist. Dodtor, you are miftaken, excepting
by all Men you mean all Fools. For tho' no
Catholic will think himfelf obliged to believe
every Tradition they will call pious ; yet no Man
in his Wits, I mean, no Chriftian, can talk
of it in your Strain, without pofitive Reafons to
difprove it ; which, by what I have read, I am
fure neither you, nor any body elfe can bring. —
What therefore I was going to fay upon the Sub
jedt was this. 'Tis plain even from the Infcrip
tion * you have copied, that Veronica is not by
it ftiled even Pious; much lefs is fhe propofed to
be honor'd as a Saint. — But Veronica, you fay,
' ¦ ^^^ was not any real Perfon, but ihe Name given to
the Pifture itfelf by the old Writers, who men
tion it ; being fornfd by blundering and confound-

• Salvatoris Imacineu Veronica
SuDARIO EXCEPTAM
Ut Loci Majestas Decenter
CUSTODIRET UrBANUS VIII
Pont. Max.
MaRMOREUM SlCNtTM
Et Altare Addidit Conditorhjm
ExTRUiiT Et Ornavit. Ibid. Pag. 175. ing

e Protestant Heathen. 173
ing the Words Vera Icon, or true Image,
&c. One may eafily fee through this blundering
Reflexion, Dodor; but all the World knows
diey can vie with your Men of Senfe, and found
Criticifm too, providing you do not tack impious
to it — - No-body doubts, but that the PiSwe
itfelf vias call'd Vera Icok by the Ancients \
and 'ds very likely a compound Name was, by
Ufe, form'd of thofe two Words, and attributed
to the pious Woman fuppofed to have been fa
vor'd with it upon her Handkerchief; and what
of all that ? Would fhe be the only one, or the
firft, who had gain'd a new Name from fome.
particular Incident in Life ? If you would know
her tme Name, confult Baronius ad Annum, 34.
* he will tell you it was Berenice ; and then you
may fet your Brain to work to difprove the Fadt 1
but I would advife you, firft to take another
trip to Rome and confult the M S. lodged there
* Baron, cit. loqueas de Liftrummtis PaJpauis Chrifli atque
Sefulcbri remanentibus, de fudario hac habet. " Ipfum fuda-
" rium in'sper, quo Caput Domini eft involutum in Sepulcbro,
" quod divina virtute ab incendio remanferat illajion, efft
" tranflatum ad Pofteros, Beda teftatur, de locis Sandis Chap.
" I. Ab hoc diver fam fudarium illud txiflimatmr, quod a
" Berenice _/««¦«¦ Domini fanguine id fuAore afperfa admotum,
*' ejufdem Dominici vultus effigiem in fe retimiit, ut habet
" Cbriftiana traJitio, fsf lihellus manufcriptus de tranjlatione
" ejus Romam fa3a, qui ajfervattw in Faticana Bibliotheca,
" teflatur. De eadem Beremce, qu^ faf Veronica diSa habetur,
" deque Imagine Chrifli velo except a, Methodius Epifcopus,
" attiquus Chronographtts meminit. "
M 4 in

174 A Popish Pagan the FiBton of
in the Vatican Library ; by which you may learn
how the Romans came by the PiSlure. Infine,
be the Origin of it what it will, 'tis the PiSlure
of their Saviour they expofe to Public Vene
ration ; not the Pidture of the Woman ; who is
litde thought of by thofe, who pray before the
Altar in St. Peter's Church. — Nor will they
worfhip any Saint but thofe canonized, or Beati
fied, or enter'd into the Roman Martyrology. So
that, when all comes to all, a Papift may fay,
your own dear unqueftioriable Authority will ftand
for ever a decifive Proof to every reafonable Man,
that you are an infignis falfarius ; an Impofter
of the firft Magnitude.
Mytho. Sir; " 'tis a thing confefs'd, and
" lamented by the graveft/of their own Com-
" munion, that the Names arid Worfhip of
" many pretended Saints, who never had a real
" Exiftence, had been fraudulendy impofed
" upon the Church. "
Deist. I do not believe that.
Mytho. Yes, Sir; " the celebrated Dr.
'' John de Launoy, was famous for clearing
" the Calendar of feveral, who had long been
" worlhipped in France, as the Tutelary Divi
?' of fome of their principal Towns. "
Deist. 'Tis to be imagin'd then, he puts
Others in their Places ; for I perceive their Ca
lendar is as long as .ever,
Mytho.

a Protestant Heathen. 175
Mytho. That may be ; but " k ufed to be
" faid of him, that there never pafs'd a Tear, in
*' which he did not pluck a Saint out of Paradife "
Deist. Who told you all this?
Mytho. See Boyle's Didtionary in Launoy.
Deist, Dodtor; he is all your own; my
Word for it.
My tho. " In the Catacombs of Rome which,
<' in the times of Heathenifm, was the Burial-
" Place of the Slaves, and poorer Citizens. " *
Deist. Can you hring any Voucher, Dodtor,
for this piece of Hiftory, older than Lutheran
Proteftantifm.
Mytho. No matter.
Deist. Perhaps Bifhop 5ar»^/ taught it you.
Mytho. What then ?
Deist. They will fay, 'tis a Lye, you may
be fure.
Mytho. What is that tome? — In thofe
Catacombs, " where the Bones of Pagans and
" Chriftians lie jumbled promifcuoufly together,
" if they happen to find a little Phial, or piece of
" Glafs tinged with red, at the Mouth of any
" particular Hole, they take it prefently, as the
^' learned Montfaucon ¦\ informs us, for a cer tain
* This Forgery without a Proof may, with all my Heart,
be number'd one of the Credenda of Dr. Middle ton's wifli'd
i for Reformation.
f His words cited hy Dr. Middleton, Page 172. are: Si
pirte rubore quodam in imo tiniia vitrea ampulla fuerit, pro
arFuminttt

Tj6 A Popish Pagan fhe FiBion of
*' tain Proof of Martyrdom ; and by the help
*' of the next Infcription, that they can pick up
" from fome neighbouring Grave- Stone, pre-
*' fently create a new Saint and Martyr te the
" Popift Church. "
Deist. This, one might be apt to imagin,
was to fupply Launoy's petty Larcenies. How
ever, Dodtor; I can find no Change in their
Martyrology ; no Addition from the Catacombs
within my Memory : So that your little Phial,
&c. your new created Saints and Martyrs is all
a Tale to the old Tune. — - But, now I think *ont,
there is at Rome what the Romans call a facred
* Tribunal, learned and attentive, eftablMh'd for
the Infpedtion of what is in the Catacombs, and
what is taken out ; — did you ever confult any
of thofe Gentlemen about the Rules they follow
in diftinguifhing Reliques oi Martyrs from thofe
of other pririiitive Chriftians there buried ? Did
they ever tell you a little Phial, or piece of Glafs
tinged with red v/as a certain Proof of Martyrdom ?

argumento Martyrii habetur. Mont. Diar. It. Page 1 1 8. If
by chance a Glafs Phial is tinged at the bottom with red, 'tis
efteem'd an Argument of Martyrdom, He neither fays, a cer
tain Proof, nor a fufficient ; and if he had, his Authority would
not fignify a Rulh.
* One Petrus Rojfinus fpeaking of the Catacombs at Rome
adds : vi Jono Corpi de Sanili Martiri intieri : Per la ricerca,
t ricognitione de quali vi e iflituito un facro Tribunali, piena
di fapere, & attentione. 11 Mercurio Errante Delle Grandezzc
di Roma, S:c. Lib. ,3. Pag. 66.
Mytho.

a Protestant Heathen. 177
Myxho. But, Sir; " Mabillon, as I have
" obferved, wifties, that they Would be more
« fcrupulous on this Head, and not forge fo
" many fabulous Stories of Saints, without any
" certain Name : nor impofe Paganifh Infcrip-
" tions for Chriftian upon the Church. "
Deist. Dodtor; one thing I know. When
I iet myfelf upon inquiring into Religions, I did
not think Travellers my beft Informers. You
have, *tis true given us a broken Paffage out of
Mabillon's Iter. Ital. Pag. 225. to this Effedt:
Iwift they would imitate this Piety, who devife
feign'd Hiftories of Saints lately found without
certain Names to the Confufion of true Hiftories ;
Yes, and they who fometimes divulge Pagan In
fcriptions for Chriftian. * But what this Piety is
Mabillon would have imitated, you do not tell
us ; nor who thofe are he carps at. Perhaps he
fpeaks only of fome Vagabonds (and fuch there
are in all Countries) who wander under pretence
of a Pilgrim^e, in order to be entertain'd at
the Expence of Charity. But be that as it will ;
if Mabillon, Ibid, be your Author, as you fay
he is, for the Story of Julia Evodia, which
I know to be falfe, what credit can he gain
* Utinam hanc Religionem imitarentur, qui SanSorum re-
tens abfque certis nominibus inventgzum fiSias Hiflorias com-
intiifiunturt ad eonfufanem verarum HiJioriarum, imo isf qui
P'aganorum Infcriptiones aliqiiando pro Chriflianis vulgant.
Mabill. cit. you.

17S A Popish Pagan fJ:)e FiBion of
you ? * But there is another thing, Dodtor, which
you had like to have made me forget. 'Tis a
paffage I have read cited from St. Cyprian Epift.
68. where he accufes Martialis, among other
atrocious Crimes, of having buried his Children
in the fame place where Heathens were buried.
•f Which I as well as Baronius, take to be a
certain Proof, that the Primitive Chriftians ab-
horr'd a Heathen's Company when dead, as much
as his Religion when alive — And will „ not
• After all. Dr. Middleton feems fenfible enough that here,
in England, we have " certain Men who are too apt to con-
" fider their own Opinions, as the ftandardof Chriftian Faith j
" and to treat even the Defenders of our Religion, as Defer-
" tors, if they do not fubmit to Aft under their Dirgftion. "
See Pref. Difc. Page 8i. And why m^y we not fuppofe
there are in other Countries as Self-conceited j who think no
thing rightly tranfafted, becaufe they arc not of the Council.
¦\- St. Cyprianus cum Martialem " nefando Idololatria libello
" infamatum dixit, hac addit: Martialis quoque prater
" Gentilium turpia i^ lutulenta Convivia iA Collegia diu fre-
" quentata, bf filios in eodem Collegio, exterarum Gentium
" more, apud prof ana Sepulchra depofitos, &f alienigenis confe
" pultos ; aSiis etiam public e habitis apud Procuratorem Duce-
" nar turn obtempcrajfe fe Idololatria, ^ Chriflum negajfe
" conteflatus fit. " Baron, ad An. 258. — - The Burial place
for the Slaves and poorer Citizens, in the time of Heathenifm
was the Puticuli, without the ExquiUan Gate, given away by
Auguflus to his Favorite Macenas, who turn'd it into fine Gar
dens. A plain Proof that tliey did not ufe to bur;' their Poor in
Vaults, fuch as the Catacombs are.
Hue prius anguflis ejeSia cadavera cellis
Confervus viii portanda locabat in area.
Hoc mifera Plcli flabat commune Sepulchrum, See.
Hor. Lib. i. Sat. 8.
this

a Protestant Heathen. 179
this utterly fpoil the Compliment you make
your Friends, of the Catacombs ?
Mytho. " Our Catholic himfelf, in this
<' very Work, where he is labouring to give
" the moft fpecious Turn to every Part of their
" Worfliip. "
Deist. Nor can a Chriftian defire plainer
or more convincing Proofs for Truth ; which
is what they fay he extremely delights in. And,
what is more wonderful, I find him all of
a-piece, from the firft to the laft ; as is indeed
their whole Scheme of Religion.
Mytho. You fliall fee that. -— He '< i«,
*' I fay, forced to allow fuch a Confufion and
" Jumble among the Martyrs and their Re-
" liquei, as approaches very nearly to what I
" am now affirming. "
Deist. A Papift will fay; as nearly as an.
Angel of Light to the Rulers of Darknefs.
Mytho. Sir; " he fays, that many of their Catholit
" Saints having borne the fame Name^ it eafily Chriflian
«. happens, that the Reliques, which belong to ^^S^ ^'^^'
" one, are attributed to another, and that there
" are many ancient Martyrs, whofe Names at
" prefent are unknown, yet whofe Reliques
" have all along been honor'd in the Church ;
" and that it was eafy for the Ignorance of
" fome, or the Vanity of others, to attribute to
" them the Names of other Saints. "
Deist,

iZa A Popish Pagan the FiBion of
Deist. Be pleafed to add, Dodtor, what
follows : " fo that all thefe may ^ae true Reliques,
«' notwithftanding they don't all belong to the
*' Saints to whom they are attributed. " Now
I fee nothing in all this, but what is very reafo
nable. Mytho. Don't you? " The old Athenians
*' were call'd Superftitious by the Apoftle, for
* credting an Altar to the unknown God."
Deist. Well they might.
Mytho. " But our Papifts, we fee, by
•' their own Confeffion, ere^ Altars to unknown.
*' Saints, and unknown Reliques. "
Deist. We were talking juft now of the
Catacombs, Dodtor; — it puts me in mind of
an old Story ; but, I dare venture, 'tis a true
one. — Julian the Apoftate, perceiving the Chri
ftians frequent with Conftancy and Fervor, the
Tombs of the Martyrs, reproach'd them with
it, and pretended it a Superftition in Imitation
of the Jews; of whom Ifaias had faid; In *
Sepulchris IS Speluncis dormiunt propter Infomnia :
But St. Cyril, it feems, rebuffed the Pagan af
terwards, for his Blafphemies ; and pronounced his
Parallel, a Dream worthy an Apoftate and a Mad
man. +
* They fleep, for the fake of dreaming, in Sepulchres and
Caves. Ifaias chap Ixv. 4. Edit. Septuag.
¦f DigniJ/imum hoc plane Apoflata viro, ac penitut dtliranti
fomnium S. Cyrillus, Lib. 10. in Julianum. See Rom. Subter.
Lib. I.e. 3.
Mytho.

a PkOTESTANT Heathem. !l8l
Mvtho. " Upon the mention of thefe Re^
*' liques, I cannot help obferving, that the fu-
*' perftitious Veneration and folemn Tranflations
^* of them, which make fo great a Part of the
« Popift Worfliip. " 
Deist.- Tho' to fpeak the Truth, we do not
hear of any of thefe folemn Tranflations once in
an Age — But remember, Dodtor ; Conftantine
the Great, and firft Chriftian Emperor, had the
Reliques of St. Andrew, St. Luke, and St. Timothy
tranflated to Conftantinople ; where, witnefs So
crates, he built them a noble Church, ne Impera- SeeSocrafi
tores, y Sacerdotes, Apoftolorum Reliquiis ali-^'^'^-'-
quando deftituerentur. .' £*
Mytho. That is nothing to the purpofe. —
It only " affords another Inftance of a Pradtice
" clearly derived to them from Paganifm. "
Deist. To whom, Dodtor? Io Conftantine
and his Clergy of Conftantinople ?
Mytho. Pfhaw! — I was not even think
ing of Conftantine. *Tis the Papifts I am talk
ing of
Deist. But why vaay not Conftantine come
in for a Share with Aurelius Arcadius, who in
?)t. Jerom's time, had Samuel's Bones tranflated
irovnjudaa into Thracia ; and alfo the feveral Bi-
fhops that carried them wrapp'd up in Silk, in a
golden. Veffel ? Nor would you exclude St. Jerome
himfelf, I am perfuaded, had you talcen Notice of

i82 A Popish Pagan the FiBion of
of what he writes concerning the Reliques of
St. Andrew, &c. at Conftantinople. *
Mytho.

* Andes dicere, illud nefcio quid, quod in modico vafculo
trajisferendo colis? ^id efl illud, nej'cio quid? Scire dejidero^
expone manifcflius, ut tota libertate blafphemes. Pulvifculum,
inquit, nefcio quod in modico vafculo pretiofo linteamine cir-
cumdatum. Dolet Martyrum reliquias pretiofo operiri velamine,
isf non velpannis, vel cilicio colligari, vel projici in flerqui-
linium ; ut folus Vigilantius ebrius isf dormiens adoretur. Ergo
facrilcgi fumus quando Apoflolorum Bafilicas ingredimur ? Sa
crilegus fuit Conflantinus Imperator, qui fanSas Reliquias
Andrea, Luca Jjf Timothei tranflulit Conflantinopolim, apud
quas Damones rugiunt, isf inhabitatores Vigilantii illorum fe
fentire prafentiam confitentur ? Sacrilegus dicendus efl i^ nunc
Aurelius Arcadius, qui of a Beati Sa/puelis longo pofl tempore
de Judaa tranflulit in Tliraciam ? Omnes Epifcopi non folum
facrilegi fedl^ fatui judicandi, qui rem vilifiimatn, l^ cineres
dijfolutos in ferico, iff vafe aureo portaverunt ? Stulti omnium
Eeclefiarum Populi, qui occurrerunt fanSis Reliquiis, £5f tanta
latitia, quafi prajentem, viventemque Prophetam cernerent
fufceperunt, ut de Palafiina ufque Chalcedonem jungerentur po-
pulorum examina, iS in Chrifii laudem una voce refonarent ?
S. Jerom Cont. Vigilant.
St. John Chryjoflom, in a Sermon upon St. Ignatius, com
gratulates the People of Antioch on the folemn Tranflation of
that Martyrs Reliques to their City, in the following terms. — •
" Go D deprived you of him for a ftiort time, and has reftored
" him with greater Favor ; and as thofe who borrow Money
" reftore with Interelt what they received ; thus God having
*' talien away for a little while this precious Treafure to (hew
" it to P..ome, has brought it you back with greater Glory. — ¦.
" You bought him your Bilhop, and you have received him a
" Martyr — You bought him with Prayers, and you have
" received him with Crowns. — And not yoa alone, but all
" the interjacent Cities. - — For how do you thiiJc they wer«
«' affefted.

a Protestant Heathen. 183
Mytho. With all my Heart ; include them
all ; let me but tell rtiy Story.
Deist. Very well ! Therefore - —
Mytho. " The Superftitious Veneration and
" folemn Tranflation of Reliques ...-  afford
" another inftance of a Pradtice, I fay, clearly
" derived to them from Paganifm ; the whole
" Procefs and Ceremonial of which, as it is
". excercifed at this Day. "
Deist.

" affefted, when they beheld hiV Reliques brought back ? —
" What Pleafure did they feel ? How glad were they .' — With
" what joyful Acclamations did they embrace him- crown'd ! —
" As Speftators, rifing with Shouts fi»m the Pit, lift, aloft the
" generous Champion that has conquer'd all his Adverfaries,
" and fuller him not to touch the Ground ; but carry him
" home on their Shoidders, honoring him with iimumerable
" Praifes ; fo likewife, all the Cities, one after the. other,
" receiving this Saint brought back from Rome, and carrying
" him upon their Shoulders, accomp.'uiied him to Antioch,
' " celebrating the crown'd M.-urtyr, deriding the. Dei'il that his
" cunning had fucceeded, contiary to his Expeftation. And
" then it \yas he did good to all thofe Cities, and was theic
" Ljftruftion ; and he has em'ich'd tliis Country to this very,
" Day."
St. Jerom tells us, thefe Reliques were depofited in the
Suburbs of Antioch, ad Portam.Daphniticam. Lib de Script.
Ecdef. — But wliat is full as much worth the Doftor's Atten
tion, is the great Number of Miracles wrought by Almighty
God in Favor of thofe Chriftians who vifited themj tellificd by
tlie fame St. Chryfoftom : " Non aliter quam Thefaurus quidam
" perpetuus, qui quotidie exhauritur, &c nunqu^in deficit ; fie.
'¦• etiam Beatus hie Ignatius cunftis ad fe accedentibus benedicens,
" fiducia ac ftrenua alaaitate, magnrtquc fortitudine plenos
, , N " remittit

184 A Popish Pagan the FiBion of
Deist. Singing David's Pfalms, Hymns and
Anthems in Honor of C h r i s t and his Saints ?
Mytho. Yes, Sir; " the whole Procefs and
" Ceremonial, as it is exercifed at this Day,
" may t>e feen in Plutarch's account of the Tran-
" flation of the Bones of Thefeus, from the Ifle of
" Scyrus to Athens : Andas this Refolution was
" firft fuggefted to the Athenians by an Appari-
" tion of Thefeus himfelf, and injoin'd to them
" afterwards by the Delphic Oracle ; fo the Dif-
*' covery and Tranjktion of their Reliques in the
" remittit domum. Itaque non hodie tantuin fed quotidie con-
" iluimus, fpirituales ex eo fruftus percipientes. Quifquis enim
" cum fide ad ilium accedit, magnis aificitur Beneficiis. Sanc-
" torum enim nOn modo corpora, fed ipfi loculi & monuments
" fpirituali gratia conferta funt. "
" Not unlike an everlafting Treafure, which is daily empty-
" ing and never feils ; fo this holy Ignatius, BleHmg all that
" approach hiin, fends thetn home fuU of Confidencei and
" Itrenuous Alacrity, and great Fortitude. Therefore we
" flock to him not only this Day, but every Day, receiving
" from hiin fpiritual Fruits. For whoever approaches hira
" with Faith, is greatly benefitted. For not only the Bodies of
" the Saints, but alfo their Cofiins and Tombs are fill'd with
" fpiritual Favors. "
This, and much more has St. Chryfoflom concerning the Ve
neration of St. Ignatiush Reliques ; by whicli 'tis made evident,
what Efteem the Chriftiars had of the Reliques of Martyrs, in
the Beginning of the Second Age ; when, being all without
doubt Difciples of the Apoftles, with great Veneration and Joy
they tranflated the Reliques of St. Ignatius from Rome to Antioch ;
notwithftanding the then ragmg Perfecution ; without dread of
the Envy and Cruelty of Heathens, or the tedious Difliculties of
a long Journey. See Baron, ad Annum, 1 10. " Romift

a Protestant Heathen. 185
«' Romifli Church, are ufually grounded on fome
" pretended Vifion or Revelation from Heaven. "
Deist. I fuppofe, Dodor, what you hint at ^^^^"f-
chiefly, is the Tranflation of the Reliques oi jy/^r
StGervttfius and Protafius, found by St. Ambrofe, Dei. c. 8.
Dei monitu.—'But 'tis likely your Store can ^^^fj^^'^^
fiirnifli the Papifls with a larger Catalogue of
riiofe pretended Revdations, as you call them, for
the Difcovery of Reliques, than they are aware of
Mytho. Ay, Sk ; St. Ambrofe and all!
They are all of the fame Stamp. " When C/wo»
" then had conquer'd the Ifland of Scyrus,- — See it, in
Deist. What, Dodtor! I hope you are not ^'^¦^''^'
going to give me the Story of 7j&(/i«j'sTranflation ! jy-j^ ^2.
Mytho. Sir, you fhall fee the Conformity.
Deist. No, Dodtor, no. — I make no man
ner of doubt but that this Story is better known
by yOiir Beaux Efprits, and Gentlernen of poffte
literature, than the folemn Tranflation oi Jacob's
Reliques perform'd by his Son Jofeph ; or the
tranflation of Jofeph's, or the dead Man raifed ^^ '^"''
'to Life hy touching the Bones of Elifha the Pro- ^^^^
iphet ; tho' the Bible is handled, dog-ear'd and Jojh. 24..
tofs'd about by every Tinker. — You have been ^ 2 Kings
often told, that the Devil is apifli. He faw '^'
upon Divine Recofd the great Veneration paid
to GoD^s Servants and to their Remains ; —
ke. could read in Records ftamp'd, I fay, with
God's Great-Seal, much older than your Hea
ven Authors, an Account of a folemn Pro-
N 2 ceffion

1 86 A Popish Pagan the FiBion of
eeffion made for feven Days together, and fign'd
the feventh Day with a Miracle ; — he found the
Defcription of a Temple, with all it's Appurte
nances, Images, Lamps, Incenfe, Holy Water, &c,
built and furnifh'd by Goo's fpecial Command,
after that Model, and no other, Jhew'd to Mofes
upon Mount Sinai ; — he could perceive the
Zeal with which ftanding Monuments were
eredted, as Memorials of God's Bleffings; all
this, you have been told, the Devil knew, and
therefore was refolved to lay in his Claim ; 'till
the faithful Followers of Christ difpoffeffed
the Knave of his Spoils, and reftored them to
their true Owner. This laft Stroke, you will fay,
was vexatious ; but the Papifts, I am afraid, will '
glory, when they find the only Shift left to vindi
cate your Friend's Honor, is turning theTables,
and charging them with the Robbery. — For
what, in the Name of Reafon ! can be more ridi
culous, than to pretend to prove, that prior Prac
tices are only Copies drawn from thofe you have
no account of but from fubfequent Ages ? Which
is the Sum Total oi your InveStives ; tho' you did
not know fo much when you undertook them.
Mytho. " But to purfue the Objedtions of
" our Catholic ; he declares my Account of
'' St. Orefte, whofe Name I fuppofe to have been
" derived from the Mountain SoraSte, on which
" his Monaftery now ftands ; to be ridiculous
" beyond meafure "
Deist,

a Protestant Heathen. 187
Deist. And fo do I, Dodtor!
Mytho. " Yet Mr. Addifon, who was no
" ridiculous Author,' has related it as a certain
*' Fadt; which he borrow'd probably from fome
" of their own Writers, or at leaft frbm fome
" of the Antiquaries of Rome, among whom I
" heard the fame Story. "
Deist. Excellent Authority, o' my Word,
Dodtor! The Antiquaries oi Rome, much of a
Trade with the Man who fhews the Tombs in
Weftminfter- Abbey at two Pence a Head, told
you fo ; ergo, 'tis a certain Fadt. I will not
deny but Mr. Addifon was a Man of polite Lite-
fature, a Man of Senfe too ; but when Party-
Spleen is carried to fuch a Pitch, that any thing
inuft ferve for an Argument ; M.r. Addifon might
be as ridiculous as yourfelf Among the Englift
'%egicides there were, I. believe, fome Men of
teaming and Senfe; yet I am fully perfuaded
their whole Procefs and Reafoning was not only"
impious but highly ridiculous.
Mytho. " But, Sir, if the Notion oi fiSli-
" tious Saints, be fo notorioufly Falfe, as he
" afferts it to be, let him tell us, if he can, in
" what Hiftory we may find the Adts of thofe
" very Saints, whom I have named, and whom
I' their Church adopts as genuin, St. Orefte,
" Baccho, ^irinus, Romula, £3* Redempta, Con-
*¦* cdrdia, Nympha, Mercurius."
N 3 Deist.

t85 A Popish Pagan the FiBion of
Deist. If my Preface to the Satisfadtion you
demand be fomewhat Prolix, I hope, Dodtor,
you will not lofe Patience. — — According to the
Englift Hiftorians, there was a time when " Ab-
" beys falling into Hands who underftood no far-
Collier: c ther than the Eftates, their Libraries were mi-
Vol ^ b " fi^rably difpofed of The Books inftead of be^
I. p. 19. " ing removed to Royal Libraries, to thofe of
" Cathedrals, or the Universities, were fre-
" quently thrown into the Grantees ; as things
" of flender Confideration — Now thefe Men
*' oftentimes proved a very ill Protedtion for
*' Learning and Antiquky. Their Avarice was
" fometimes fo mean, and their Ignorance fo
" undiftinguilhing, that when the Covers were
" fomewhat rich, and would yield ^ little; they
" pull'd them off, threw away the Books, or
" turn'd them to wafte. Paper. " Thus many
noble Libraries were deftroy'd. Nay fo great a
Spoil was made in the Republic of Learning,
Collier, that John Bale, fometime Bifliop of Offery in
Hid. Ireland, a Man remarkably averfe to Po/'fry, and
the Monaftie Inftitution, gives this lamentably
Accoun,t of what he hinifelf was an Eye- Witnefs
to. — " I know a Merchant, who fhall at this
" dme be namelefs, that bought the Contents.
" of two noble Libraries, for forty Shillings.
" a-piece ; a Shame it is to be fpoken. This Stuff
" has been occupied inftead of Grey-Paper by
" the fpace of more than thefe ten Years. A '
" prodigious

a Protestant Heathen. 189
'* prodigious Example this is, and to be abhorr'd
<' of all Men, who' love their Nation as they
«' fliould do. Yea, what may bring our Realm
" to more Shame, than to have it noifed abroad,
*' that we are Defpifers of Learning ? I judge
•' this to be true, and utter it with Heavinefs,
" that neither the Britms under the Romans and
" Saxons, nor yet the Englift People under the
« Danes and Normans, had ever fuch Damage
*' of their learned Monuments as we have feen
*' in our time. "
But Bale is not alone in this Charge — Fuller
breaks out into a paffionate Declamarion upon
this Occafion, and complains " that all Arts
" and Sciences fell under the common Calamity
" — How many admirable Manufcripts of the
" Fathers, Schoolmen and Commentators were
« deftroy'd by this Means? What nuraber of
" Hiftorians of all Ages and Countries? The
" Holy Scriptures themfelves, as much as thefe
" Gofpellers pretended to regard them, under-
" went the Fate of the reft. — If a Book had
" a Crofs on't, it was condemn'd for Popery j
*' and thofe with Lines arid Circles were inter-
« preted the black Art, and deftroy'd for con-
'* juring. And thus, as Fuller qpes on, Divi-
" nity was prophaned. Mathematics fuffer'd for
" correfponding with evil Spirits, Phyfic was
** maim'd and Riot committed on the Law
«' itfelf " N 4 There

jtgo' -^-Popish Pagan the FiBion of
Echard. There Was a dme when " Luxury, OppreP
Hifl^Engl t, j-jQj^^ ^^^ -Hatred to Religion, had over-run
p,g! ,,'2. *' the higher Rank of the People, and counte-
" nanced the Reformers, merely to rob the
" Church. " When the famous Angervillian Li
brary, a choice CoUedlion of Books, firft com
piled by Angerville Bifhop of Durham, was de
ftroy'd : when the two noble Libraries of Cob-
ham, Bifliop of Winchefter, and that of Duke
Collier. Humphrey, underwent the fame Fate. " Thefe
" Books were many of them plated with Gold
" and Silver, and curioufly embofs'd. This,
" as far as we guefs, was the Superftidon which
" deftroy'd them. Here Avarice had a very
" thin Di%uife, and the Courtiers difcover'd of
" what Spirit they were, to a very remarkable
" Degree — Merton College had almoft a Cart
" Load of Manufcripts carried off, and thrown
" away to, the, moft fcandalous Ufes — This'
'* was a ftrange Inquifition uppn Senfe and Rea-
*' fon, and fliew'd, that they, intended toTeize
'^ xh.e Superftitious Foundations, and reform them
*' to nothing— —The Univerflties languifh'd in
Edward «' their Studies the Remainder of this Reign,
^^' " and were remarkable for nothing but fome
" trifling Performances in Poetry, and Grani-
" mar/"
* See John Bale, Declaration on Lelandh Journal, Annt,
154Q. Fuller, Church, Hift. B.' 6. Page, 335, & Collier,
I.OC. cit. & B. 4. Page 307.
There

a Protestant Heathen.' 191
"' There was a time, Dodtor! When " xSxeBumct
" open Lewdncfs in * which many lived, with- ^!^'°^
** out Shame and Remorfe, gave great Occa-yj/v». Vol.
" fion to their .A-dverfaries to fay, they were in 3- Page
" the right to affert Juftification without Works,
•' fince they were, as to every Good- work, re-
" probate : when their grofs and infatiable fcfam-
*' bling after the Goods and Weakh that had
" been dedicated with good Defigns — With-
*' out the applying any Part of it to the pro-
" moting of the Gofpel, the Inftrudtion of
" Youth, and the relieving the Poor, made all
*' People conclude that it was for Robbery,
" and not for Reformation, that their Zeal
" made them fo adtive : When, the irregular and ^ff^'f
" immoral Lives of many of the Profeffors of the the Re-
" G<7/^f/ gave their Enemies great Advantage tofi^'"-^^^
" fay, they ran away from Confeffion, Penance,^^"^'
" Fafting and Prayer, only that they might be
" under no Reftraint, but indulge themfelves in
" a licentious and diffolute Courfe of Life : When,
" by thefe things that were but too vifible in
, * There was a time when Ulrich Zuinglius, with fome other
Jpftate Priefls prefented a Requeft to the Common- Wealth of
Siuitzers for Wives, declaring that he and his had render'd them
felves infamous, by the Deeds of the Flefti, tothe great Scandal
of the Faithfiil. See Zuinglius'i Works Tom. i. fol. 115. f^
155, Is'c. This was the Man who took up the Cudgels, with
Oecolampadius, in Favor of Carlofladius againft the Doftrine
of the Real Prefence preach'd bv Luther. " fome

102 A Popish Pagan fhe FiBion of
*' fome of the more Eminent among them, the
" People were much alienated from them ;
" and as much as they were formerly againft
" Popery, they grew to have kinder Thoughts
"of it, and to look on all the Changes that
*' had been made, as Defigns to inrich fome
" vicious Courtiers, and to let in an Inunda-
*« tion of Vice and Wickednefs upon the Na-
*' tion. "
There was a time, when " a Commiffion be-
" ing granted to reform the Univerfity of Ox-
Collier, tt ford, the Vifitors were fo fond of Novelty,
Paee «6 " that they ridiculed the Univerfity Degrees, and
" difcouraged the Exercifes. They call'd the
" Univerfities the Seats for Blockheads, and the
*' Stews of the Whore of Babylon ; and the
" Schools had commonly no better Name^
" than the Devil's Chapel ; when, infine, Sacri-
Camden. " legious Avarice ravenoufly invaded Church'
Introd to c4 Livings, Colleges, Chanteries, Hofpitals, and
e nna „ Places dedicated to the Poor, as things Super-
cf ^een _ _ 'or
Elizabeth " ftitious ; Ambition and Emulation among the
Page 5. *' Nobility, Prefumption and Difobedience among
" the Common People, grew fo extravagant and
" infolent, that England feem'd to be in a down-
" right Frenzy."
Mytho. But what. Sir! —
Deist. Hold, Dodtor! I had like to have
forgot — - There was a time tOo, when the Eng- lifi

a Protestant Heathen^ 193
Iffi Clergy was conrtpofed of Coblers, Weavers, In^«a
Tinkers, Tanners, Cardmakers, Tapfters, Fidlers, Eliza-
Taylors, Bag-pipers, Alebafters, &c. * ^'^^''
Mytho. But what is all this to St. Orefte, &c ?
Deist. Right, Dodtor! But. I knew the
Narration would pleafe you. A thorough-paced
Reformation is your Heart's Content — Now
before I fatisfy your Curiofity : I muft defire you
to compare Ages. Not to mention the Moors
in Spain, and the Mahometans in Afifl ; confider
the Ravages made in Italy by the Goths, the^
Vandals, the Hunns, pardy Idolaters, partly
Arians ; when Biftops were feized, Priefts fiain,^
&c. Churches overthrown, Horfes fiabled at the
Altars of C h R I s T ; the Reliques of the Martyrs
dug up -f Refledt upon the Havock made in
^ Africa, , when neither Churches, nor Church-
* This Dr. Heylin informs us of, tho' in quoting the Words
O^MiRaflal, Page 347. See likewife. Page 286, 287.
¦\- Horret animus temporum noflrorum ruinas perfequi. Vi- •
ginti £3° eo amplius anni funt, quod inter Cpnflantinopolim isf
Adfes Julias quotidie Romanus Sanguis effunditur. Scytiam,
Thraciam, Macedoniam, Dardaniam, Daciam, Theffalonicam^
Achaiam, Epiros, Dalmatiam, cunBafque Panmnias Gathus,
Sarmata, ^adus, Alanus, Hunni, Vuandali, Marcomanni
vaflant, irahunt, rapiunt. Sluot Matrona, quot Virgines
Dei, £jf ingenua nobiliaque corpora his' belluis fuere hdibrio ?
Capti Epifcopi, interfeHi Presbyteri,  Subverfa Ecclefia,
ad Altare Chrifli flabulati equi, Martyrum effofa reliquia.
Vbique luBus, ubique gemitus i3 plurima martis Imago, See,
5. Jerom Epifl. 3. qua eft ad Heliodorum. Colon. Anno,
1^1 6. yards.

394 -^ Popish Pagan the FiBion'of
yards, nor Monafteries could efcape their fa-r'
vage Hands. *
Mytho.' And then!
Deist. Why then, you may conclude, and
if you will not,' every reafonable Man will, that
it is no wonder if the Memory of feveral Mar-
iyts,- as to their Names, has been preferved ;
tho' their Adts could not efcape the comrnon
Ruin. ---- However, Dodtor ! If you will confult
Baronius,' you m^y perhaps j'udge proper to
change yourTone, and not bid Defiance to prove
Perfons have had a Being, becaufe forfooth, you
or Mr. Addifon, never knew them.
St. Orefte -^ vfas martyr'd Anno, 311. in the
Perfecution of Dioclefian in Leffer Armenia. He
\7as a Soididr, and difcoVer'd to be a Chriftian
by a gold Crofs he carried upon his Breaft, which
appear'd by chance. An Argument you would
have liked much bettei-, againft his Saintftip ;
than a ridiculous P^rwa/zoK. See his Adts in .9a-
rius Dec. 13. out of Metaphraftes.
St. Concordia was St. Hippolitus's Nurfe, and
fhe fuffer'd with, him and nineteen more, all of
* Ab eorum, viz. Vandalbrum Arianorum contagione nullus
remanfit locus immunis, prafertiM in Ecclefiis, Bafilicifque ^
Caemeteriis, ilf Monafteriis fceleratius favicbant. Viftor
Uticenfis Lib. i. apud ATm^nxa,'^Rom. Subterr. Tom. 2. Lib.
S-c. I.
¦\- Hujus y aliorum Martyrum res gefla confc ripta funt ab
Eufebio Monacho, i^ Auracinis tradita. Paffus efl Sebajh in'
Armenia minori. Baron ad An. 311. big

a Protestant. Heathen. 195
his Family, a few days after St, Laurence had
fuffer'd. Witnefs St. L<2K«K«'s Adts, MS. Vat.
£j? Vallicel. See Baron, ad Annum, 261.
St. Bacchus, alias Baccho, fuffer'd Martyrdom
m Cale Syria, and St. Sergius with him ; their
many Miracles render'd their Memory famous
not only among Chriftians, but even among the
Infidels. *
St. ^irinus, Bifhop of Scifcia, had a Stone
tied to his Neck, and was thrown from a Bridge
into the River. He fuffer'd about the Year, 308.
See Baron. & Eufebius in Chronic. Prudentius
compofed a Hymn in Honor of him. Perifteph.
Hymn. vii. You may find another St. ^irinus
mentioned by Surius May, 3. (^ Barpn. ad
Annum, 132.
St. Mercurius Martyr fuffer'd at C^farea in
Cappadocia Anno, 254. See Baron. Ibi. &" ad
Annum, 363. — And now, Dodtor ! I will tell you
a Story that fhall make you Smile. 'Tis taken out
of the Life of St. Bafil writ by Helladius, his Dif-
ciple and Succeffor. — St. Bafil ftanding once
before an Image of the Bleffed Virgin, that had

* In fuperiori Syria, qua appellata efl Augufla Euphratejia^
Sergius i^ Bacchus clarijfimi Martyres occubuerunt, quorum
Memoria virtute Miraculorum 7ion in Chriflianos tantum, Jed
etiam in Infideles, ut fuo loco diliuri fumus pro'^agata efl. Ex
tant eorum alia, fed i;i aliquibus em ndanda, I'aron. ad Annum,
309. 1 have read too, that Juflinian the Emperor, built
Churches to their I»n.mory both at Canflantinople and at Ptct-
limais.
on

196 A Popish Pagan the FiBion of
on k likewife the PiSiure of St. Mercurius Mar
tyr; he befeech'd Almighty God to free the
World of the Apoftate Julian. Upon which he
law the Martyr for a litde while darken'd, and
then holding a bloody Spear in token of what
was to happen. — See St. John Damafcene, Orat.
iii. de Imagin. and the Adts of St. Bafd writ, as
reported^ by- Amphilochius, in Sozomen. Hift. Lib.
vi. c. 2. ^ Niceph. Lib. x. c. 34. £5? 35.
Mytho. The Dewce I — They are all Po
pift Legends, Faith !
Deist. Nay, Dodtor! I thought to make
you merry ; but I fee you are out of Humor —
Yet ; — - One Word more ! For St. Romula &?'
Redempta, Virgins, confult Baron, ad Annum,'
592. and St. Gregory the Great, Horn. xl. &
Dialog. Lib. iv. c. 15. and St. Nympha you will
find in Baron. Not. ad Martyr. 3. Idus. Nov. -r—
Now I have done, Dodtor !
Mytho. Sir; they are all Popift Legends,
you may depend on't!
Deist. Pray, Dodtor ; heioreLuther was born,
what other Legends had we, but Heathen Legends,
and Popift Legends ? And if you claim thofe, as
your own Property; the fole Subjedt of y our Belief ;
why may not Papifts lay claim to thefe ? Did you
expedt they would fend you to Plutarch ? —— For
' St. John Chryfoflom in a P.inegyric upon St. Meletius wit-
nelTes that whether reading or writing, he had always before
him St. Paul's Pifture.
my

a Protestant Heathen. lojr
my Part; I am fully perfuaded, no Man of Senfe,
who has any Knowledge of Church Hiftory, can
doubt, but that all thefe Names, which you call
in Queftion, were the Names of Perfons, who
all, except Romula and Redempta, fuffer'd for their
Faith in Christ ; nor can we doubt but they
have been all without Exception, venerated as
Saints by the whole Chriftian Univerfe ever fince
their Death, till Luther's Days.
But,. Dodtor ! The mention I made juft now
of Julian, puts me in mind of another Story
related by Sozomen ; * 'tis this : " Julian being
" inform'd of the Statue of Christ, eredted
*' in Cafarea Philippi, by the Woman cured of
" the bloody Flux, Matth. ix. the impious Apo-
*' ftate order'd it to be taken down, and his own •
" put up in the Place. Which done : A violent
*' Fire from Heaven fell, and cut the Heathen's
*' Statue in two about Breaft- high ; the top
*' Part fixing itfelf on the Ground head upper-
*' moft ; which till Sozomen's Days was extant,
" black and burnt with the Lightening. At
" the fame time that this was done, the Hea-
" thens

• Sozom. Lib. V. c. 20. See likewife Nicephorus, Lib. x.
Eufebius,- Lib. vii. Hifl. c. ij. Calls the Ereftion of this Statue
of our Saviour, a Piece of Hifiory voorthy Pofleritfs Memory %
and the Statue itfelf, with that of the Supplicant Woman kneeling
before it, a luorthy Monument then continuing of the Benefit con-
ferr'd upon her. He tells us, that at his Feet there grevi up
from the Ground a certain unknovnn Herb as high as the Hem

»92 ^ Popish Pagan the FiBton of
*' thens dragg'd the Statue of Christ wkh
*' fuch Violence, that it was broke ; but the
*' Chriftians, Dodtor! Gather'd the Pieces and
" placed them in a Church ; where, fays the
" Hiftorian, they are now kept. "
Mytho. But, Sir! What will you fay to
their Canonizations ?
Deist. I cannot tell, 'till I hear what Ob
jedtions you have prepared.
Mytho. " The Creation oi Saints, Sir, is
" become as common almoft, as the Creation
" of Cardinals; there having feldom been a
" Pope, who did not add fome to the Calendar.
efthe brazen Image's Garment curing all kind of Maladies ....
Neither, lays he, // // any Wonder that thofe among the Gen
tils, voho ivere cured by oar Saviour made and fet up fuch
things : Since ive have feen the PiSlures of his Apoftles, viz.
of Paul and Peter, and of C hri st himfelf. . . . kep't preferved.
Fir the Men of old, ef a Heathenijh Cuflom, uJed to Honor in
this Manner fuch as they counted Saviovks. — Becaufe, tha'
the Lav) of Nature was, in Heathens, almoft totally extinft ;
}'et Gratitude was, and is, a Virtue fo fingularly Amiable in
the Sight of God, that the Dfw7 himfelf delighted inbeing
it's OhjeB, and was therefore refolved to preferve a Senfe of it
in his Votaries ; fo that when any of them were to be converted
they did not. want to be taught the Virtue, but the true Author
of all Good, to whom alone 'tis due. — That the Woman's
Faft was agreeable to Almighty God, and he approved of
the Statue, the Miraculous Herb is a plain Demonftration to
all thofe, in whom the Idea of a God is not fo obfcured by
Infidelity, but thst they are ftill fenfible, Falftiood, in any DiC
guife whatfoever, cannot gain upon Infinite Truth to be it*s
Voucher ; — And that the primitive Chriftians refpeSed and
•venerated the faid Statue, is evident from their gathering it's '
Pieces and lodging them in a Church. " BenediSi '

a Protestant Heathen. 199
" BenediSt 'XXWtki, canonized eight, in one Sum-
" mer ; and his Succeffor Clement Xllth, the laft
" Pope, four more. "
Deist. God be praifed! Cry the Papifts.
They are pretty pofitive their Church will never
be without it's Saints — If you do not believe
the Holy Catholic Church, they do.
Mytho. " During my ftay at Rome, I faw
*' the Beatification Of one Andrew Conti, oi the
" Family of the Pope, then reigning. Innocent
" Xlllth ; for this is another Source of fupplying
" freft Saints to the Church; when to humor
" the Ambition of the Pope, or the other
" Princes of that Communion, this Honor is
" conferr'd on fome of their Name and Family :
" And as there muft be a Teftimony of Mira-
" des, wrought by every Perfon fo canonized or
" beatified, either when Living or Dead, fo I
" was curious to inquire, what Miracles were
" afcribed to this beatified Andrew ; which I
" found to be nothing elfe, but a few contemp-
" tible Stories, deliver'd down by Tradition,
" which fliew'd only the Weaknefs of the Man,
" and the Abfurdity of believing, that God
" fhould exert his Omnipotence for the Pro-
" duftion of fuch Trifles. " *
* 'Tis to be fuppofed, the Doftor, in his next Edition,
will tell us what thefe Trifles were, and give us, at leaft, an
Epitome of the Procefs made in the Examination of Andrew
Conti's Life and Mhacles ; or elfe, I can tell hira, he will not
be believed; — nor, probably, then neither. ^.
O Deist.

200 A Popish Pagan the FiBion of
Deist. That is; he had neither wrk the
Life of a Heathen, nor furnifli'd the News
mongers with his political Memoirs. He had not
taken the Life of one of your Heathen Heroes for
the Plan of his Condudt. — But after all, Dodtor
This is only, as I told yoii before, imitating the
Fox in the Fable. — Again, what do you mean
by that repeated Expreffion of yours, the Abfur
dity of believing that God ftokld exert his
Omnipotence for. . . . Trifles ? Say what you
will; it founds, in your Mouth, iomevihat Atheifti
cal. --Did Almighty God exert his Omnipotence
for a Trifle, when he fill'd the Widoix^s Veffels.^
with Oyl, 2 Kings iv. or did he not ?
Mytho. Sir ; " as to the Proof of Miracles,
" which is effential to thefe Canonizations, every
',' one will conceive, hoW eafy it muft be in a
" Fundtion, contrived to ferve the Intereft of
" the Church, and the Ambition of it's Rulers,
" to procure fuch a Teftimonial of them, as will
" be fufficient for the Purpofe. "
Deist. How eafy foever you may conceive
it, I cannot think you can reafonably expedt
cvery-body's Corn to be meafuted by your own
Bulhel. I have often heard, that, fince the
Reformation, Oaths, in fome Places, are become
fb common, that one may, upon an Emergency,-
purchafe them by Dozens any Day in the Week,
at half a Crown a-piece : But I never heard, that
they were put to Sak in Italy. Go on.
Mytho,

a Protestant Heathen. 201
Mytho. " In ihe Deifications of ancient
" Rome, the Atteftation alfo of a Miracle was
" held neceffary to the Adt. In the Cafe of
•' Romulus, one Julius Proculus, a Man faid to
" be of a worthy Charadter, took a folemn ^"("r^^".
" Oath, that Romulus himfelf appear'd to him, /;. j)i,„y^,
" and order'd him to inform the Senate, of his Halicar.
" being eall'd up to the Affembly of the Gods, ^'''- *• P"
" under the Name c/Qulrinus, and in the Deifi- ^^^'
" cation of the Cafars, a Teftimony upon Oath,
" of an Eagle's flying out of the Funeral- Pile to-
" wards Heaven, which was fuppofed to convey
" the Soul of the Deceafed, was the eftablifh'd
" Proof of their Divinity." Now.
Deist. And you would make poor illiterate
People believe all this is a Model of the Popift
Canonizations ?
Mytho. Sir! " As theie Pagan Deifications
" are the only Patterns in Hiftory for the Popift
" Canonizations, fo the Invention of Miracles
" is the fingle Art, in which modern Rome is
" allOw'd to excel the Ancient. "
Deist. Now, Dodtor! You have done k! —
Preaching the Gofpel DoSirine ; inculcating the
Eight Beatitudes ; the Conditions neceffary for .
being a Follower 0/ Christ ; the Neceffity of
Faith, of believing all that Almighty God has
reveal'd ; of Hope and Charity, oi frequent Prayer,
of Penance, of carrying the Crofs ; the proper
Means for arriving to PerfeSiicn, ( confifling in
O 3 the

202 A Popish Pagan fhe FiBion of
fheperfedt Love of God, and that Order, Di'Vine
Providence has eftablifh'd ) by voluntary Poverty,
Chaftity and Obedience; all taught by Christ
and his Apoftles ; all this, Dodtor ! according to
you is no Excellence ! — You have indeed fpoke
plain enough all along ; but this is outragioufly
plain. — What ! — Were there no Saints cano-
7tized in Scripture ? Were not the Apoftles cano
nized as faft as they died ? Let me tell you, Doc
tor ! You 'know, and all the World knows, that
for a Perfon to be declared a Saint by modern
Rome, neither one Witnefs, two nor three, nor
three to that will do : And another difference be
twixt ancient and modern Rome is that, that an
fwer'd the Defcription St. Paul gives, Rom. i.
from verfe 2i. to the Life; and yet if many
rriore Oaths than one had been required for a
Deification it may be queftion'd whether they
could have been eafily found.
N. B.
The next Thing the Dodtor entertains his Heft
with, is in an Invedtive againft Thomas Becket in
order to prove him a Rebel, " of a moft daring,
" turbulent, feditious Spirit; inflexibly obfti-
" nate, infatiably ambitious, intolerably info-
" lent ; whofe Violence the Pope himfelf endea-
" vour'd in vain to moderate ; as it appears,
" fays the Dodlor, from fuch Monuments, as
" ike Papifts themfelves muft allo,w to be au-
" ihentic.

a Protestant Heathen, 203
*< thentic, fefc. " I have not thought it neceffiry
to copy the Whole ; becaufe it may be feen Word
for Word, in Dr. Middl. Pref at. Dift. Page 6S,
&c. with this only Difference, that the Hollan
der, in the Conclufion, declares, he had pick'd
out an Englift Saint preferably to any other, in
Gratitude to that Nation, whofe Virgin ^een had
affifted his Countrymen in their Rebellion againft
their then lawfulSovereign.— To thislnvedivethe
Deift anfwers ; Firft, that, had the Dodtor
added Debauchery and Blafphemy, &c. he fhould
have thought he intended a Panegyric upon our
Primitive Reformers. — Secondly, that, without
any Difpute, the Papifts would allow the Letters
of Thomas Becket's Enemies to be authentic Mo
numents of Calumny ; which the Dodtor has al
ready taken a great deal of Pains to fhew he
delights in. Thirdly, that the Dodtor fhew'd by
his InveSlive, he could not be difpleafed at the
Sacrilegious Murder of Thomas Becket ; — This
makes me fuppofe he put on a particular Smile
in declaiming. — 'Tis well known that Becket
was barbaroufly murder'd in his own Cathedral,
when at Divine Service, and the leaft expedted ;
his Prince being wrought into a Reconciliation,
and he return'd from his Exile and peaceably fol-
ficitous in the Care of his Flock. — Fourthly, that
the Voice not only of the whole Natioif, but of
the yvhole ' Univerfe, Princes and People, had
O 3 born

204 ^ Popish Pagan fhe FiBion of
born teftimony of his Innocence for four hun
dred Years together, till Henry Vlllth, a Prince
that never fpared a Woman in his Luft, nor Man
in his Anger, declared him a Rebel, and had
Sentence executed upon his Bones. * — Fifthly,
that tho' a Prince's Clemency fometimes may ex
tend to a Rebel even ; yet a Prince proftrating
and penitentially venerating one that had been a
Rebel to his own Perfon, is an Abfurdity beyond
the Limits of Poffible, it even outftretches FiBion
itfelf Thus the Deift.
Mytho. " Let our Catholic tell us alfo if
" he pleafes, what Opinion his Church enter-
*' tains of Garnet the J e fuit, who was privy
•' to the Gunpowder-Plot, and hanged for his
*' Treafon. " f
Deist.
* Which would have been the Cafe of Henry Ild. if Becht
had been guilty.
-j- Tho' we have a CeciHHoly-Day, as King James was wont
to call it, witnefs Lord Cobham and others, to eternize the Me
mory of the Gunpovjder-Plot ; yet I am apt to think. Dr. Mid-
dletorii chief motive for mentioning it, was his Fear, left it
Ihould be forgot — Not to be behind hand with him, therefore,
in this Piece of providential Care ; I defire his Admirers to
remember the Murder ef ^een Mary j the Advice given in
Council by Robert Dudley Earl of Leicefier to difpatch her by
Poifon, and that a Divine vjas fent by the faid Earl privately
to Walfingham to fatisfy him that it nuas lavuful. See Cambden
in ^een'Elizabeth\ Life, Page 345. — 6. — Let them re
member the AJfafiination-Plot form'd by John Ruthen Earl of
Gorwry againft King James ; how his Majefly was forced to
ftruggle for Life v.'ith Alexander the EaiTs Brother, and liis
truly

a Protestant Heathen. 205
Deist. A home Pufli, Dodtor! That's pos!
— - However I will venture to tell you, in his
Name, that the Opinion his Church entertains
of Garnet is neither ^o«^, bad, nor indifferent.
Mytho. " If he dares. Sir, to fpeak his
•' mind, he will declare him to be a Saint, and
" a Martyr of Christ ; for. "-—
Deist. Pr'ythee, Dodtor! Let's feel thy
Pulfe ! — - Can't thou really imagin the Pope thy
Antagonift ?
Mytho. " Such he is held to be at Rome
" and St.Omer's. "
Deist,

truly miraculous Deliverance ; recorded by Cambden cit. Page.
596. bnt more at large by Sanderfon, Page 227. — 8. — 9.
A Holy-Day was kept yearly in Remembrance of it as long as
Kin^ James renuin'd in Scotland ; but after his Acceflion to
the Crown of England it was buried in Oblivion, becaufe not
one Aftor in the Confpiracy was a Papifi. — Nor ought we to
forget the Ryehmfe-Plot, to aflaflinate King Charles the Second
and his Royal Brother in their Return from Nevo-Market ; pre
vented by an accidental Fire which obliged the King and the
Duke to leave Neiu-Market fooner tlian was expcfted, and by
cwnfequence before things were in a readinefs for the Execution
of that horrid Confpiraty, as 'ds juftly call'd by the Bijhop of
Rochefier, who writ the Hiftory of it 5 and the Reader may be
fure no Papifls were concern'd in it, fince no Day of Humilia-
tiou is kept in Thankfgiving, — A Reafon perhaps may be
demanded by fome, why I call the fifth of November Cecil'j Holy
Day : 'Tis becaufe King James himfelf was wont to call it fo,
¦witnefs Lord Cobham and others. He knew the Gunpovader-
Plat was a Contrivance of Cecil, a Perfon deeply read in Poli
tics; who had inherited the double Spirit of his Predeceflbr
O 4 Walfingham,

2o6 A Popish Pagan the FiBion of
Deist. What! Garnet is held to be a Saint,
&c. at Rome and St. Omer's ? — By whom ?
Mytho. Yes, " yet all Proteftants will
" rank him, I dare fay, among thofe Saints,
" whom I juftly call the Difturbers of Kingdoms ;
" and who merited the Honor of their Saintftip,
" not by fpreading the Light of the Gofpel,
" but fcattering Firebrands and Deftrudtion
" through the World. "
Deist. This is ftill a Pig of your own Sow,
Dodtor ! I told you before Fox's Calendar is an
Abomination to a Papift ; and if Garnet had
any hand in the Gunpowder-Plot, diredtly or in-
diredtly ; if he knew any thing of it, otherwife
Walfingham, knew all his Tricks of Legerdemain and could,
as feafonably difcover Plots as contrive them. So that I may
lafely fay, the King and Parliament were in no Danger of be
ing hurt, having no lefs a Man than the prime Minifter of State
for their Tutelar Angel. Not that this leffens, in the leaft, the
Crime of Catesby and his twelve Popijh Affociates ; who I as
firmly believe had a Defign to blow up King James, as I be
lieve what Sanderfon and other Proteflant Hiflorians have left
recorded ; viz. that the Father of that fame King was effeftu-
ally blown up by the Earls of Murrey, Morton, Bothwell, and
others of the Reform'd Church of Scotland concern'd in the
fame Confpiracy. — The Proofs for t]as Gunpovuder-P lot's he
ing Cecil's Contrivance would take up too much Room here :
They may be feen in, A plain and rational Account of the Ca
tholic Faith, isc. 3. Edit. Rouen 1721. Append. § 5. From
whence and the preceding ^. I borrow'd thefe Notes. The
Reader will find there, if he takes the Pains, Osborn a Prote
ftant Writer cited, who Page 34. confeffes plainly that the
Plot in queftion luas a neat Device of the Secretary. than

a Protestant Heathen, 207
than by Sacramental Confeffion, and did not dif
cover it ; or if he knew it by Sacramental Con
feffion, and did not all he lawfully could to put
a Stop to it, he certainly dcferved what he got ;
and I am fure, all Papifts, to a Man, would
give him up. — But who told you Garnet is
held to be a Saint at Rome and St. Omer's ? 
We'll fuppofe, without granting, the Father
who fhew'd you the Jefuit's Houfe, at each of
thofe Places, told you he efteem'd Garnet to be
a Saint ; what can one infer from this ; but that
he thought the Englift Courts of Judicature not
Infallible, and Garnet condemn'd without being
guilty, or any way a Partaker in the Crime he
was arraign'd for. — But to tell us that their
Church muft think what a Jefuit thinks, or that
our Catholic pretends to the canonizing Prero
gative; this, I fay, in my humble Opinion,
Dodtor, portends a Frenzy ; and the leaft the
Wodd can fay of it is, that 'tis monftroufly im
pertinent to think your Readers fuch Fools.
My tho. " Our Author cannot comprehend,
" why I fhould bring in the Adoration of the
•s- Hoft among the other Articles of my Charge ;
" fince by my own Confeffion, I find no Re-
" femblance of it in any Part of the Pagan Wor-
" fhip : But I have given a good Reafon for my
*' not finding it there, which might have taught
" him alio, why I brought it in. "
Deist.

2p8 A Popish Pagan the FiBion cf
Deist. Pray, Dodtor, what is that?
Mytho. " Becaufe it was too abfurd for the
" Pradtice even of the Heathens. "
Deist. What? To believe a God, who is
tffentially Truth.
Mytho. Sir, they " thought, that none
*' could ever be fo mad, as to make it a point
*' of Religion, to eat their God. "
Deist. Were not the Apoftate Jews at Ca
pernaum, John vi. of the fame Opinion.
Mytho. Sir ! That is not the ^^w». What
the Heathens thought " I fliew'd from the Au-
See Pref. « thority of Tully ; whom I prefer therefore,
^^ '5- « our Author fays, to the Apoftles and Evan-
" gelifts. "
Deist. I did imagin he was not fp fhort
flghted as you feem'd to make him ; — Tho*
after all, I do not underft.and why you fhould
not be allow'd to demonftrate by the fame Rule,
Ttdly an Interpreter of Christ's Words and
Mofes a Copift of Heathen Rites.
Mytho. Right ! " as if thofe facred Writers
" had exprefly declared the Sacramental Bread,
" to be God ; which all Proteftants deny, in
" in that grofs and ridiculous Senfe, in which
" the Papifts interpret them. "
Deist. All your own, indeed Dodtor! All
Nonfenfe ! You muft be once more your own
Interpreter, if you intend to be fpoke to on this
Subjedt.

a Protestant Heathen. 209
Subjedt. What is Catholicifm ? What is Luthe
ranifm ? You muft ftudy the Difference.
Mytho. " It is not my prefent purpofe to
«' examine the real Merit of Tranfubftantiation. "
Deist. You ought to have underftood, at
leaft, the meaning of the Word.
Mytho. " I fliall take Notice only of one
" Argument, that he alledges for it, which, if
" it has any Force, muft be allow'd indeed to
*' be conclufive ; that the unerring Authority ef Qyf„
«• the Church has declared it to be true, and en- Page 32,
" join'd the Belief of it ; and after fuch a Deci- 47. S^*
" fion, that it ns the part of an Infidel, rather
*' than a Chriftian, to ask, how can this be ?
Deist. Some Jews took the Liberty once to
ask the Queftion, how can this Man give us ^ ^''
his Fleft to eat? And tiecaufe Christ would
not give them Satisfadtion ; becaufe he did not
explicate the How ; but perfifted in his Affertion,
and enforced it with an Oath. *
MxTHO. What then?
Deist. Why truly, Dodtor! they went off.
And no Papift fhall perfuade me, but we are as
free Born as any Jew in Chriftendom.

* Verily, verily, I fay unto you, except ye eat the Flejh of
theSenofMan, and drink his Blood, yehave no Life in you —
Whofoever eateth my Flejh, and drinketh my Blood, hath eternal
Life, and I vii 11 raife him up at the laft Day. — For my Flejh
is meat indeed, and my Blood is drink indeed. Johnvi. 53,
Mytho.

aio A Popish Pagan fhe FiBion of
Mytho. Sir, " this is the laft Refort of
" Popery ; the Sum of all their Reafoning ; to
*' refolve all Religion into an implicit Faith, and
" a flavifli Obedience to the Authority of the
^, .' " Church ; which by innumerable Texts of Scrip-
Page47. " ture, fays our Author, is declared to be the
•' indifpenfable Duty of every Chriftian. "
Deist. Nay, Dodtor! As ior implicit Faith,
no People in the World have a greater fhare of
it than we Infidels ; and had you not known it,
you would never have fet Pen to Paper; you
would fcarce now venture at faying, our Author
declared a ftavift Obedience to the Authority of
the Church, the indifpenfable Duty of every Chri
fiian ; nor could you have had the Affurance to
pretend, they refolve all Religion into an implicit
Faith.  They know what they believe, who
they believe, and why they believe ; and prove,
both by Scripture and Reafon, that their Faith is
highly rational, when in Obedience to God's
repeated Commands, they rely on the Church's
Decifions. Mytho. " We may fpare ourfelves then the
" pains of thinking, and inquiring ; drop the
" perilous Task of ftudy ing the Scriptures ;
" the Church, like an indulgent Mother, takes
" all that Trouble upon herfelf; warrants her
" Dodlrines to be Divine ; and infures our
*' Salvation, on the fingle Condition of taking
" her Word for it. "
Deist.

a Protestant Heathen. 21 r
Deist. I fuppofe, Dodtor! Now you have
eredted the Battery. Don ^ixot — Like you
will ftorm k.
Mytho. " All Proteftants muft fee the
" horrible Effedts of fuch a Principle ; an In-
" quifition ready to fatisfy all their Doubts ; a
" Prifon and Tortures prepared for thofe, who
" dare to ask their Priefts, what Nicodemus
*' ask'd our Saviour, how can thefe things
" be ? "
Deist. O Learning! O Wifdom ! — If I
do not give Christ the Lye in thofe Words :
 This is my Body — My Fleft is meat indeed ;
I am to be laugh'd at for a Mad-man upon the
Authority of a Tully. — Should I believe that
Christ has built his Church upon a Rock, and
that the Gates of Hell, the Powers of Darknefs,
and Error, ftall not prevail againft her ; fhould
I believe that Christ will always be with the
Teachers of his Church even to the End of the
World ; that he is the Way, the Truth, and the
Life ; that the Holy Ghoft, the Spirit of Truth,
fhall abide for ever,, with the fame Teachers of
the Church, and guide them into all Truth ; fhould
I believe that iSxisChurch is by confequence juftly
ftiled the Pillar and Ground of the Truth ; fliould
I believe, I fay, that Christ fpoke Truth in
all this ; or that he meant what he faid, I am to
be clapp'd into an Inquifition : So that ftiould I
have a mind to be call'd a Chriftian, you are
refolved.

212 A Pop I SU Pag AH the FiBion of
refolved, it fliall be ftill a protefting one in fpite
of Faith,
But Dodtor ! Would you fuppofe thinking and
inquiring neceffary, and the perilous Task too of
ftudying the Scriptures ?
Mytho. Don't you comprehend that?
Deist. Perilous talk! 'Tis a Pc/»//^ Expref
fion ! — Then again ; fpare ourfelves the Pains
of thinking and inquiring I Was all this for
want of Argument ?
Mytho. Strange!
Deist. Pray, Dodtor, explicate yourfelf —
'Tis certain the Popift Clergy, think, inquire,
and ftudy the Scriptures. They acknowledge it_
a Duty incumbent upon them to teaich their
Flocks what Almighty God has been pleafed to
reveal, and require of us to believe and pradtife ;
witnefs your Antagonift.
Mytho. Pray, Sir! Who talk'd oi Believ
ing I One would fwear you had not converfed
^ith Men of Letters, this Age ! — Has our Re
formation been working all this Time, and we
ftill to be the Slaves of Faith I
Deist. What do you mean then by think
ing and inquiring ?
My THO. Why, Sir! — You are to think
firft; then inquire. — Ycu are to think 
Deist. Oh! This thick Scull of mine! —
I take you, Dodtor, I take you ! — I am to
think firft what I have a mind to believe ;
Mytho.

a Protestant Heathen. 213
Mytho. Ay! You are again at your Be
lieving I
Deist. Well, Dodtor; let what will be your
Meaning ; * your Antagonift has proved by the
Texts I juft now quoted, and more, that God
himfelf has warranted the Church's DoSirines to be
Divine ; and affured us in the plaineft Terms
imaginable that fhe fhall never lofe her Charter,
never ceafe being the Pillar and Ground of the
Truth. — 'Tis not therefore her Word, as you
ridiculoufly infer-, 'tis God's Word infures a
Papijfs Dependence — The Texts your Antago- ^'"^;
nift has brought are clear, I fay, and precife : pSg^y-,
They, Sun-like, dart their Evidence, and will 48, 49.
ftand, at the Grand Tribunal, the Teft of all
the Art of a Julian, all the Cunning of a Vigir
lantius, or a Fauftus, &c. This, you are all
fenfible, muft eafily be perceived by all thofe
who read the Scripture with a Notion of it's be
ing the Word of God, and they themfelves
being to be taught by it what they ought to be
lieve — By fuch, you know, the Church's Iqfi-
* I take the Doftor's Meaning to be this : Think of loving
Popery as the Devil loves Holy Water ; then enquire ; fearch
eveiy Rake-Kennel's Treafure ; the Scriptures too may by im
pious Readers furnilh here and there a Text for Prophandtion^
and Blafphemy to enliven the Rhetoric. This, 'tis true, he calls
a Perilous Study ; but for no other Reafon, I believe, than be
caufe the Veil is thin and the Dearly-Belo-ved often difcover
the Hypocrite, and read Railing and Calumny againft Popery,
the Sum Total of his Chriftian Profeffion. ing

214 uf^ Popish Pagan the FiBion of
ing Prerogative would fooii be found out ; the
pleafing Security in depending on God's Promife
Would foon be felt, foon valued ; and therefore,
to divert the People's Thoughts, they are to be
threaten'd with Prifon and Tortures ; you muft
ding their Ears with the dreadful Sound of an
Inquifition, and frighten them into a Perfuafion,
that the impious Queftion of the Apoftate Ca-
pharnaites, how can this Man give us his Fleft
to eat ? And the pious Queftion of the humble
Nicodemus, how can thefe Things be? Are
ftamp'd with the fame Seal.
Mytho. What Seal ? Sk!
Page 65, Deist. Nay, how fhould I reconcile that?
^^' Reprobation was engraved on the former ; on
the latter Predefiination. — Look to it, Dodtor !
— 'Tis this Diftindtion, that made " our Ca-
«« tholic, * in mentioning the Cafe of a Prote-
«« ftant, converted to their Faith, who may hap-
" pen to be poffeffed ftill wkh fome Scruples,
*' concerning Communion in one Kind, declare,
that he ftould rerait fuch a Perfon to the Church
and her Authority, and to all thofe Divine
Promifes recorded in Scripture, hy which we
are affured, that in hearing the Church and
her Paftors we are fecure; that, Christ and
* Thofe who have not Middleton may find him out, by
continuing the §. Page 67. as follows: — " Hov} can thefe
" thinas be ? Thus our Catholic, in mentioning the Cafe of a
" Proteftant, &c. " omitting what is in a difFsrent Charafter. his

a Protestant Heathen. 215
his Holy Spirit ftall be always with them, to
guide them into all Truth ; and that the Gates
of Hell ftall never prevail againft this Autho
rity. So that a Chriftian Soul " has nothing to
" Fear, in conforming herfelf to the Authority
** aniPraSlice of the Church of God ; but very
" much, in pretending to be wifer than the
" Church, or making a Scruple, to hear and
" obey her fpiritual Guides. "
Mytho. Who fpeaks plain now! — I told
you what was to be fear'd ! — - What's prepared
for fuch Scruples !
Deist. God blefs your Worftip's Under
ftanding ! — While you was didtating Inquifition,
Prifon, Tortures, &c. out of your Notes, I caft
an Eye upon them, and faw you had given an
infidel Tack to an innocent Advice ; and maim'd
it to boot. So that, I was refolved to prevent it.
Mytho. " In this Doftrine oi Tranfubftan-
" tiation, we fee a remarkable Inftance of the
" Prolific Nature of Error ; "
Deist. You jeft, fure!
Mytho. Yes, " and how one Abfurdity
" naturally begets another. "
Deist. Surely, Dodtor! You jeft,
Mytho. «' The firft Confequence oiTran-
" fubftantiation was, to render one half of the
" Sacramental Inftitution fuperfluous, by deny-
" ing the Cup to the Lairy. "
P Deist,

2i6 A Popish Pagan the FiBion tf
Deist. This, Dodtor! KPapift-^iVi. fay is
a Confequence of your Worfhip's Ignorance only.
For in the Popift Syftem, that liaM oi the Sacra
mental Inftitution is infinitely more neceffary than
in any Proteftant Syftem ; which, in Complai-
fance to it's Founder, deprives God of a Sacri
fice, lege Talionis. However, Dodtor, they will
certainly own the Cup not neceffary in Lay-
Communion. Mytho. " Though our Saviour exprefly
" commanded all his Difciples to drink of it. " '
Deist. Where? When? What?
Mytho. " St. Matth. xxvi. 27. and John
" vi. ^2- be declared, that without drinking,
" they could have no life in them. "
Deist. Will not drinking by Proxy quJicken
the ftanch Proteftant ?
Mytho. " Yet grant them their Tranfub-
" ftantiation, and the Conclufion is natural, as
" our Catholic has deduced it ; for whofoever,
" fays he, receives the Body o/Christ, moft
Cath. " certainly receives his Blood at the fame time,.
Chrift. tc j^^i.g fj^g Body, which he receives, is a living
6 J. ' " Body, and cannot be without Blood. There is
" no taking Christ by Pieces ; whoever re-
" ceives him, receives him Whole ; and fince he
" is as truly and really prefent in one Kind, as in
" both, he brings with him confequently the fame
" Grace, when received in one Kind, as when
' ' received in both.
Deist.

» Protestant Heathen. 217
i3EisT. Then you own our Catholic's Con
clufion natural, if he be but allowed his Tran-
fubftantiation ?
Mvtho. Yes:- — " But if they were dif-
*• pofed to ufe their Reafon on this Occafion, a
*' Concliifion, fo contradldtory to the exprefs
" Inftitution of the Gofpel, would convince
*' them of the Falfhood of thofe Principles,
" by which they were led into it ; and oblige
*' them to diftruft their Premifes, which have
" always been difputed, rather than rejedt a
" clear Precept of Christ, on which there
" never was, or can be any reafonable Difpute."
Deist. Tranfubftantiation is a long Word ;
have you faid your all, Dodtor ?
Mytho. Sir; I warn'd you before, that it
fhould not be my prefent Purpofe to examine it's
real-Merit. Deist. Or call things by their real Names,
My T HO. What then ?
• Deist. Why, Dodtor!  1 find all and
always, with fuch like Particles, give you neither
Trouble nor Thought. — But what is all this great
Fufs, this mighty Pother about Drinking ? 
Drinking of what ? — Pr'ythee tell us, Dodtor !
That Smile is not natural. Come ; — tell us. —
You will not? But why ? -- I cannot think 'tis
¦ Shame ; tho' there is not the leaft mention of
^'drinking Wine, much lefs a Precept, either
Matth. xxvi. John vi. or i Cor. xi. 23. In this
P 2 Parifto

2i3 A Popish Pagan the FiBian of
Parift one may reafonably compute three hun
dred Souls at Age ; and how much Wine do you
think is drunk at Church during the Year ?
Faith, Dodtor ! One only Bottle per Quarter is
carried to Church ; and the Parfon has generally
a large Share left him to carry Home to Madam
Parfonefs. Mytho. Well, Sir! And is not that right?
No wafte.
Deist^ No, Dodtor! — Juft as it fhould be
— No wafte. And, what is worth the whole,
People and Parfon content. Whereas, was you
to tell our Lads and Laffes ferioufly, they could
have no Life in them niqithout drinking a little
Win^ at Church, which, with a Bit of Bread,
they know is all you have in your Power to give
them, they would laugh in your Face ; — call
you a canting Dotard ; — and by a kiffing Dance
demonftrate the Folly of your Affertion.
Now Dodtor ; let us fee whether you or your
Antagonift is beft difpofed to ufe Reafon, I mean
in Favor of Truth -~ You fay C h r i s t, Matth.
xxvi. 27. exprefly commanded all his Difciples
io drink of the Cup ; -— your Antagonift, Page 62.
proves this abfolutely Falfe, becaufe the All who
were then prefent were only his twelve Apoftles,
not one tenth of your All, and to the Apoftles
all drank ^as the Command exprefly diredted ; drink ye
of it. St. all of it ; which was fulfilled by them, and is
Mark xiv. jj^jjy fulfilled by their Succcffors in thePriefthood,
who

a Protestant Heathen. 219
who all do what Christ then bid them doSt. W?
in Remembrance of him. — But you are fenfible, ^^"' '9-
the Priefthood is what you have no Share in, and
therefore you would forge an Argument to make
People believe it's FunStion and Lay-Communion
upon a level.
You pofitively affert, and that's all, that " their
" Premifes have always been difputed ; " this
again our Catholic proves abfolutely falfe. Their
Dodtrine of the Real Prefence, which is that
Part of Tranfubftantiation you mean, was never
publicly, data opera, attack'd till about * feven
hundred

* I hope I may be allow'd to ftand our Mythologifl'^ Friend
for once — If Berengarius was the firft that direftly, apertd
fronte, attack'd the Popifh Doftrine of the Real Prefence, he
certainly was not it's firft Enemy. — St. Ignatius Martyr thus
fpeaks of Simon Magus, Menander and their Abettors, who
in the firit Age denied the Myftery of the Incarnation : " they
" abftain fi-om the Eucharift and Prayer, becaufe they confefs
" not the Eucharift to be the Flefti of our Saviour. Jesus
" Christ, which fuffer'd for our Sins, which the Father
"  raifed to Life. " Ab Euchariflia & Oratione abflinent,
eo quod non confiteantur Eucharifiiam carnem effe Salvatoris
noftri Jefu Chrifli, qua pro peccatis noflris paffa efl, quant
Pater benignitate fua fufcitavit. Epift. ad Smyrnenfes Edit.
Cotel. Pag. 874.
Again ; towards the End of the tenth Age, fome Mani-
chaans in France held, that " in the Prieft's Confecration there
*' is not the Sacrament of the Body and Blood of Chr ist. '"
lilon effe Sacramentum corporis iA Sanguinis Chrifli in confe-
tratione Sacerdotis: But then they pretended likewife, that
" Christ was not born of the Virgin Afarv ; that he did
'f not fufff r forMen ; that he warnot truly put into a Sepulchre ;
" and that he did not rife from the Dead. " Chriflum de Virgine
P 3 Itiarid

220 A Popish Pagan the FiBion of
hundred Years ago by Berengarius, when it was^
and till when it always had been, -the Dodtrine
of all Chriftendom — - We all know that Beren
garius himfelf was condemn'd in no lefs than
fourteen Councils held during his Life-time in
different Parts of the World ; that he retradted
and died penitent, fenfible of his Error — We
know that. Luther, Proto- Apoftle of our Refor-
Epifl. ad madon, tho' he own'd he had ftudied a long
Argent:- ^^^^ ^^ confute it, and would acknowledge him-
tienfes. *j
felf much obliged to any one that could fhew
Lib. de j^jjj, j^Q^^ yei; lie could never be brought to deny
v^aij' if> by all the Arguments Satan could make ufe
IJna. Sa- of, in the famous Conference he had with him ;
terd. Tom. ^f which Luther \iimieli has given us an Account
328. ^c. ^'^ large. We know with what Scorn and bitti^r
Maria natum non fuijfe, neque pro hominibus pajfum, nec vere
iji Sepulchro pofitum, nec a mortuis furrexiffe. See the Afts of
the Council of Orleans held Anno 1017.
Anno 1025, was held a Sy»o</at y^rrizj, by Gerardus Bifhop
of Cambray and Arras both, in which a SeQ call'd Gundulfians,
from one Gundulfus an Italian, was condemn'd for rejefting
Baptifm and .the Sacrament of the Altar. The Afts of this
Synod axe extant Tom. iii. Spicilegii. Whether the Doftor will
thank me for this Information I cannot tell ; tho' I do not ui
the leaft Doubt, but he will efteem them all Primitive Prote
ftants. — The firft that writ direftly againft the Real Prefence
was one John Scotus Erigena, who died, as 'ds believed, Anna
884. His Book is not now exant, nor do we find, that it, or
it's Doftrine, had any Abettors beforeBerengarius ; who becaufe
he had praifed it, was obliged himfelf to throw it into the Flames
in a Council at Rome Anno 1059. Language

a Protestant Heathen. 221
jLanguage he treated Zuinglius and Oecolampadius
with their Followers; your Predeceffors, Dodtor!
Our Catholic has. demonftrated this fame Doc
trine of the Real Prefence by Scripture, back'^d
with folid Reafon ; and with " the Authority
" of all the ancient Fathers, whofe plain Tefti-
*' monies may be feen in an Appendix to a Book
*' endded, a Specimen of the Spirit of the diffent-
*' ing Teachers, &c. Anno 1736. " — He has
taken care to inform his Readers of " the per-
" petual Confent of the Greeks, and all the Ori-
'^ ental Chriftians, demonftrated by Monfieur
" Arnauld and the Abbe Renaudot in their
*.' Books bearing tide, la Perpetuite de la Foy,
*' &c. confirm'd by the authendc Teftimonies
" of their Patriarchs, Archbifliops, Bifliops,
" Abbots, fcff. by the Decrees of their Synods
" againft Cyril Lucar ; by the Writings of
" their ancient and modern Divines; and by
«' all their Liturgies: And acknowledged by
" raany Proteftant Witneffes. Now what can
" be a more convincing Evidence of this Doc-
" trine's having heen handed down by Tradition
" from the Apoftles, than to fee all forts of
*' Chriftians, which have any Pretenfions to
" Antiquity, all agreeing in it. " See Cath.
Chrift. from Page 28.
After- all, Dodtor; I cannot help thinking
thofe y^cr^^- Words, This is my Body, com
mand Refpedt, even in a Difpute -, particularly
P 4 from

222 A Popish Paga^h the FiBion of
from one who would pafs for a Chriftian. Nor
can I help faying, the Man that treats with a
Ridicule their literal Senfe fo ftrongly fupported
by Reafon and Authority, and fticks not to ftile
it an Abfurdity, muft greatly expofe himfelf to
be ftigmatized a Proftigate or a Fool.
Your next Affertion is, that the Papifts rejeSl
a clear Precept p/ C h r i s t for giving the Cup
te the Laity ; is it not ?
Mytho. Very well.
Deist. This Precept you imagine to have
proved by two Texts, St. Math xxvi. 27. and
St. John vi. 53.
My tho. Well, Sir ! And have I not proved it ?
Deist, 'to that out of St. Matthew I have
fpoke already, Dodtor. Now let us hear what
your Antagonift fays to the fecond.
Mytho. What can he fay ?
Deist. The Words, Dodtor, are thefe; he
is not afhamed of them : Except ye eat the Fleft
of the Son of Man, and drink his Blood, ye have
no Life in you.
Mvtho. What can be plainer?
Deist. No thanks to you,' Dodtor! — No
thing can be plainer, 'tis true — They are fo
plain, that he has alledged themj Page 73. for
a Proof of a Divine Precept,
Mytho. To give the Cup to the Laity ?
Deist. No, Dodtor; no. -—- He plainly
proves there is no fuch Precept.
Mytho.

a Protestant Heathen. 223
Mytho. How fo ?
Deist. In the firft Place he has demonftrated
their Dodtrine of the Real Prefence; and the
Conclufion you acknowledge to be natural.
Mytho. What ? that one Half of the facra-
mental Inftitution is fuperfluous.
Deist. That is Nonfenfe, in the Catholic
Syftem. Mytho. What then?
Deist. That he, who receives under one
Kind only, fulfils the Precept of Drinking, Doc
tor. For there is no taking Christ by Pieces.
— But befides that Argument, he proves there
is no Precept for Drinking, Firft, becaufe, John
^'- 5i> 57 > 58. Christ exprefly promi- '
fes Life everlafting to thofe who eat only : /
am the living Bread, which came down from
Heaven: If any Man eat of this Bread, he ftall
live for ever : And the Bread, that I will give,
is my Fleft, which I will give for the Life of
the World - — He that eateth Me, even he ftall
live by Me -— He that eateth of this Bread, ftall
live for ever. - — Secondly, becaufe the Scripture,
in many other Places fpeaking of Holy Com
munion, makes no mention of the Cup. See
St. Luke, xxiv. 30, 3 1. ASis ii. 42, 46. and xx. 7.
I Cor. X. 17. — Thirdly, becaufe the ancient
Church moft certainly allow'd of Communion
in one Kind, and pradtifed it on many Occafions.
See Tertullian, Lib. ii. ad Uxorem, c. 5. St. Denys of

224 A Popish Pagan the FiBion of
of Alexandria, Epift. ad Fabrum Antioch. re
corded by Eufebius, Lib. vi. Hift. c. 34.
St. Cyprian, Lib. de Lapfts. St, BafiU Epift. 269.
St. Ambrofe de Satyro Fratre. Paulinus in vita
Ambrofii, &c.
Fourthly, Becaufe many learned Proteftants
have acknowledged, that there is no Command
in Scripture for all to receive in both Kinds. See
Luther in his Epiftle to the Bohemians. Spalatenfis
de Rep. Ecclef Lib. v. c. 6. Bifhop Forbes, Lib,
ii. de Eucharift. c. i, 2. White, Bifhop of Ely,
Treatife on ihe Sabbath,. Page 97. Bifliop iV/e«-
tague, Orig. Page 97.
Now, Dodtor ! What do you think Peoplo
will fay ? — By the Citations you have' produced,
the World muft judge you have read the Catholic
Chriftian — Whence can they imagin thofe bold
Affertions of yours can proceed : Communion in
one Kind is contradiSlory to. the exprefs Inftitution
of the Gofpel:. The Real Prefence 0/ Chr ist in
the Sacrament has always been difputed ; the Papifts
rejeSI a clear Precept 0/ C h r is t , on which there
never was, or can be , any reafonable Difpute ?
Who, I fay, will People imagine could have been
the Didtator ? — I need not name him. Your
whole Work demonftrates it's Author ; and thofe
who have any Knowledge in thefe Difputes will
defy you to fhew, that a Precept for Drinking
was ever ur^d or once thought of, till the latter
end of the fourteenth Century; tho' the contrary had

a Protestant Heathen. 22^
had been often pradtifed from the Beginning of
Chriftianity. To conclude, Dodtor : — - if you have a mind
to know the Prohfic Nature of Error ; aqd how
one Abfurdity begets another with neither Rhime
nor Reafon, whiph is the true CharoSleriftic of
Herefy ; read but the Bifliop of Meaux's Hiftory
of Variations, or. Alexander Rofs's View of all
Religions, or the Titles only of Bpoks: daily Ad-
mrtifed'; you willfipd, that fince the Year 1517,
Error has been, and continues ftill more Prolific,
than in all the preceding Ages put together.;
and that Dr. Walton had too great, Reafon for
the following Complaint, " Ariftarchus, fays he,
*' heretofore could fcarce find feven Wife Men
•' in Greece, but, with us, fcarce are found fo
?' many Ideots : For all are Dodtors, all divinely
" learned ; there is not fo much as the meancft
•' Fanatic or Jack-pudding who does not give
" you his own DreamiS for the Word of God.
" For the Bottomlefs Pit feems to have been fet
" open, from whence a Smoke has rifen, which
•' has darken'd the Heavens and the Stars, and
" Locufts are come out with Stings, a numerous
" Race of SeSlaries and Heretics, who have re-
" new'd all the ancient Her efiies, and invented
" many monftrous Opinions of their own * —
*' Thefe have fill'd our Cities, Villages, Camps,
* Thefe are Dr. Middleton\ all fober Proteflants. Pref.
Difc. Page 112. " Houfes,

226 A Popish Pagan the FiBion of, &c.
** Houfes, nay our Churches and Pulpits too,
" and lead the poor deluded People with them
" to the Pit of Perdition. " Thus Dr. Walton,
in the Preface to his Polyglot; who, 'if he hat
lived fomething longer, might have ftill more
juftly complain'd of Monfters of another Kind,
which have fince over-run the Land, viz. Atheifts,
Deifts, Latitudinarians, Free-thinkers, &c. which
have almoft banifh'd Religion from thefe Pro
vinces ; and laugh'd out of Doors both Belief and
Pradtice of Chriftianity, And whence all this,
Dodtor ! But frora your thinking, and inquiring,
and perillous Task of ftudying the Scriptures with
out a Guide ? Which, you may depend on'tj^
would be our Catholic's Anfwer.

A N

A N

ALL-PROTESTANT

Ad mon I t ion to

LIBELLERS.

HE Profeffion of Wittemberg dCr
dares. Tit. de Or dine, that " if we
" mean a Mediator of Prayer, every
" good Man is another's Mediator
thro' Jesus Christ. Becaufe 'ds every
one's Duty to recommend the Salvation of
others by his Prayers to God. "
Bifhop Montague, in Antid. Page 20. " I do
not deny but the Saints are Mediators, as they
are called, of Prayer and Interceffion. ——They
interpofe with God by their Supplications, and

Si loquendum eft de Mediatore Precationis, unufquifque pivs
f alius eftalterius Mediator per Je sum Christum. Propterea
quod Officium exigit, ut alter aiterius Salutem precibus fuis
Deo cqmmendet. " mediate

228 ^ All-Protestant
"mediate by theif Prayers. " Mr. Thorndike is
of the fame Opinion, in Epil. Page ^c^S-> ^•
" I grant, fays Biftop Montague again,
*' Christ is not wronged in his Mediation. V
" is no Impiety to fay, as they do. Holy Mary
" pray for me. Holy Peter pray for me. " In
vocation of Saints, Page ii8.
. Dr. Fulk fays, " I confefs that AmbrofeAw
^^ fiin and Jerom held it to be lawful. " Rejoin
der to Briftow. ¦ Page 5.
Mr. Thorndike writes thus, in Epil. Part. iii.
Page 358. " It is confefs'd that the Lights both
" of the Greek and Latin Church, St. Bafil*
" St. Gregory Nazianzen, St. Gregory Nyffeny
*' St. Ambrofe, St. Jerom, St. Auftin, St, Chryfo-
" ftom, St. Cyril of JerUfalem, St. Cyril oi Alex*
*' andria, Theodoret, St. Ftdgentius, St. Gregory
*' the Great, St. Leo and more, rather all after
*' that time, have fpoken to the Saints, and de-
«* fired their Affiftance. "
Bifhop Forbes affures us, de Invocations Sanc
torum, Page 321. that " the Litany has been
*' fung for many Ages in the whole Church, no
*' lefs in the Eaft than in the Weft, likewife in
*' the North by the Mufcovites ; for Example ;
*' St. Peter, pray for us. "

Multis jam figculis, in univerfa Ecclefia, in Oriente non
minus quam in Occidente, etiam in Aquilone apud Mufcoviias
Htania .eft decantata : Vtputa, SanSle Petre, Ora pro nobis.
And

Admonition to Libelljsrs. 229
And might not a Proteftant here cry out, as
this Proteftant Bifhop did on another .Occafion ;
voho dares impeach and condemn aU thefe ChriJiians,
all thofe Saints of Idolatry ? "What, hat being
confcious of having no Saint to pray for us,
apd never expedting to be one of that Commu
nion, can poflibly favor Party-Spleen to fuch a
Pitch? Mr. Thorndike delivers his Judgment concern
ing Images in the following Words — "¦ To the
" Images of Sainl,s there can be no Idolatry, fo
" long as Men take them for Saints, that h,
'.' God's Creatures. Much leia to the Images
'* of our Lord. For it is the Honor of pur
" Lord, and not of his Image. " Jiffi Weight
and Meafures, Chap. xix. Page 127. London^,
Anno, 1662. and Page 128. he fays: " the fe-
" eond Council of .Nicaa teaches not Idoiatry,
*' by teaching to Honor Images- : Tho* it ae»
" knowledges that the Image kfelf is honor'dj
" when it need not. For indeed,, and in Truth,
" it is not the Image, but the Principal that is
" honor'd by the Honor that is faid to be dona
" to the Image, becaufe it is done before the
" Image. "
But his general Declaration, in Epilog. Page
146. is worthy of Notice. " I muft, fays he,
" and do freely profefs, that I find no Pofirioftv '
" neceffary to Salvation prohibited, none de-
" ftrudtive*

230 ^ All-Protestant
" ftrudtive to Salvation enjoin'd to be believed
" by the Church of Rome. " — And indeed,
what Man can affure us he has found out any
fuch Pofition, 'till he has proved his' legal Pur
chafe of Popift Infallibility ?
That there is a Reverence and Refpedt due to
Images of Christ and his Saints, is granted
on both Sides, if Bifhop Montague may be be
lieved. — " Refpedt, y^jj he, and Honor may
be given unto them. The Proteftants do it —
You fay they muft not have La tria ; fo we.
 There is a Refpedt due unto, and given
to the Pidture, Sign, Refemblance, Monu
ment of the Saints, and of C h r i s t . If this
you eaii Dulia ; we give it too — Let Prac
tice and Dodtrine go together; we agree."
In Epift omio Page 318.
Again ; " there is a Reverence, fays he, due
T , . , " to the King's Pidture : *  So there is a Re-
l think , 1 r
fo truly. " verence due to the Images oi Christ ; but
" what this is, the Mafters are filent. We are
" neither told from the Pulpits, nor from the
Chairs. " He calls it prefently after, convenientem
Cultum ; which in the Didtionaries would fignify
a fuitable Worftip.

Eft Regia Imagini debita Veneratio — Imaginibus ita
Chrifii debetur Veneratio, fed qua ilia, conticefcunt Magiftri,
nec de Pulpitis aut Cathedris edocemitr. Par. ii. Originum. S
Junius,

m

Admonition to Libellers. 231
Junius, a Proteftant Divine, writing againft
bellarmin, denies indeed a Religious Worftiip to
ImogeSj and fo do Papifts as fome Prot^ants
uhderftand that ^Term : But then he affures us,
that no Proteftant fays. Images are net to be
worftipped. Nemo noftrum dicit non effe colendas.
- — Apud Ric. Montague in Appellatione^ Cafaris,
Pag. 255.
It was the InjunSlion of ^een Elizabeth, Anno
1559, reinforced by the Canons under King James
the Firft, Anno 1603, tan. 18. That whenfo-
ever the Name of Jesus * fhall be in any '* Which
Leffon, Sermon, or otherwife in the Church " ''"' * ^
pronounced, the Reverence be made of all ff Paired
Perfons young and old, with lownefs of Courtefy, one.
and uncovering of Heads of the Mankind as
thereunto doth neceffarily belong, and hereto*
fore has been accuftomed.
N. B. As Queen Elizabeth was the then
Head of the Church, fhe had an undoubted
Right to teach her own Sex firft.
Archbiftop Laud in a Speech to the Lords of
the Garter, in the S tar-Chamber, June 14, 1637:
I hope a poor Prieft may worfhip God with as
lowly Reverence as you do, fince you are bound
by your Order, and by your Oath, to give due
Honor and Reverence Domino Deo, & Altari ejus ;
to the Lord your God, and to his Altar ( for
there is a Reverence due, to that too, tho' fuch as
comes far fliort of Divine Worfhip ) and this in

23.2 .^ ALL-ProT ESTAN^
the Manner as Ecctefiaftical Pt*Ms both worftip,
and do Reverence, Page 49.
Biikop Andrews^ in his^AnfWer toBellarfHiH
chap. viii. page 147. fays : " the Kingi Jtmes I,
" acknowledges Chrjst to- be trufy prefent,
" and tmly to be adored in the Eucharift — I
" alfo, with St. Ambrofk, adore- the Ft^ -of
" Christ in the Myfteries. " c '- , •
Bifhop Forbes fays, " the fobnder Proteftants
" make no doubt of adoring Christ iri the
" Y.wehari^." Lib.ii.dAEmhar. i.%.<)i Again,
" 'tis a monstrous Error, yJ?)'.; /&^, Of the
" rigid Protestants, who deny- that
*' Christ is to be adored in the Eucharift,
" except only with an inwai'd Adoradoh of the
*' Mind, but not with an outward Adt of Ado-
" ration, as kneelirtg. Or other like Pofttir< of
" the Body. Thefe People commonly have not
*• a right Belief of Christ in the Sacrament,
•' in which he is prefent after a wondetfbl, but
" real Manner." Ibid. §.8. : l,:.:.

Rex Cht^ifluth in Eucharifta 'Vir^ pf-aSftniem, 'Vere 6f ado-
randutn flatuit — Nos verh in Myfleriii carneM Chrifli adora-
mus cum Ambrofo.
An Chriflus in Eucharifla fit adarofidus, Proteftantes faniorei
non dubitant.-'—lmmanis eft rigidoru)n Proteft antum error ^ qi(i
negant Chriflum in Euchariflia effe adoraudum, mfiadoratiwf
interna & Mentalt, non autem enterm aliquo figno ritu adora-
tivo, ut genlculatione, aut aliquo alio confimili Corporis fitu.
Hi fere bmiies'mm de prafenfia Chrifii Domini in Sacramento,
miro fed vero modo prafenlisy ftnth^tt, BifllOpr

Admonition to LiRjellers. 233
Bifhop Ken's Etppfition^.I^c^f^d </;?«»« 16^5,
" O God Incarnate, how thou capifl give us thy
" Flelh to eat,, and thy Blood to drink! How
•< thy Flefh is Meat indeed ! , HOw thou who art
*' in Heaven, art prefent on the Altar J lean by
*' no means explain. But I ftrsdy^believe it all,,.
" becaufe thou bafi faid it. And I firmly- rely on
" thy Love, and on thy Omnipotence tp make.
" good thy Wwd ; tho' the Manner of doing, ic,
" I cannot comprehend. " ---Now ; why nekher
Dr. Trapp nor Dr. C  MUti^letoft can believe,
a God Incarnatei's'^ ord, or rely on his Love and'
Omipoience, I eafily GOmprehend ; but I am:al-
together at a Stand, wbyth^y fhould vent lb
much Paflion agajnft thofe tbatldOi .except it is,
perhaps, to gain Profelytes ; to J5f//#,fliall I call
it, or Atbeifm? . : - , ;- ;
The former of thefe two Gendemen has boklly.
pronounced it a thing impoffible- in NMjire andr
Reafon, for Christ to be really and truly in
many Places, in ten thoufand Plofes at onc,e^, and-,
whyfo? Becaufe forfooth he knows it to be
impoffible — This is what is caWd in our mo-
' dern Controverfy, Demonftration. -.— 'Tis true ',
he gives us two, »2orf Proofs : The one is., that
QoD cannot affert a ContradiSiion, ; which, pnoves
him ho Conjurer : The other, that it is ¦ contrary-
to his Senfes..- — I could pity the poor- Gentle-,
man's Misfortune; but that is, not all:-— Should
0^2 he

2J4 An All-Protestant
he even find' fuch a Propofition in'the Bible, and
there is fomething mighty like \t, ASts ixth. nay,
tho' with his Eyes hefhouldfee a Man raife the
Dead, and declare that Propofition true, he could
mt believe jl'f Arid trietely befaufe" he k nows i t
fif^offble. — It- wai certainly the -fafeft- way for
hiiti to bring nb Reafons to fhew it impoffible to
the Infinite, and- incomprehtfffiblePower of the
Almighty: This vain Attempt' would only have
given new Oecafibns to hi^ learned Antagonift,
the Author oi The Single Combat, to expofe his
Weaknefs even more than he has done.
One may' fuppofe- the Prelate, laft mention'd,
among the reft of' the. Holy Fathers, had read
St. Chryfoftom and St. Cyril, on St. John vi. 52.
How can this Man ¦ give us his Fleft to eat ? — -
Thefe Words, which call in Queftion the Al
raighty "and Incomprehenflble Power of God,
Hom. 4-. would hinder them, fays St. Chryfoftom from be-
in Joan, lieving all other 'Myfteries and Miracles : They
m the tnight as well havc faid: How could he with
'nom' 6 ^^^ Loaves feed five thoufand Men ? Tbis
Tom. s. Queftion, How can he do this? Isa
p. 272. Queftion of Infidels and Unbelievers.
Lib. ji^. in St. Cyril fays that How, or How can he
Joan. p. DO THIS?, canuot without Folly be applied to
God. Secondly, he. calls it. a Queftion of 5/a/l
phimy. Thirdly, a Jewifh Word, for which thefe
Caphariiaites deferved the fevereft Punifbments. But

359' ^'c-

Admonition to Libellers. 235
But to return to out All-Proteftant Admonition;
¦we'll hear Dr. Beawmnt :
Ask me net then. How can the thing be done ?
What Power ofSenie, or Reafon can digeft it ?
Fools, as yotiare, what Demonftration
5« evident, as this, my God profefs' d it ? .,
And if yea once can prove, that- -he can lie,^
This Wonder, and Him too, I will deny: '
Dr. Beaumont in )mPhyche Canto Xll.
Yet, as the fame Gendeman takes notice,— --j-
 — Wranglers will, ^ "'•'
Becaufe thty will befo, ^f Wr a n gl e KsftUi.
' - .... i
.Ibid.
Dr. Taylor will have it, and I think with all
Reafon, that " /io/a/ry is the fotfaking tRe irue
" God, and givingDm«^ Worftip to a Creature,
" or to an Idol, that is, to an imaginary God— —
" Now it is evident, that the Objeft" of their
" Adoration, in the Bleffed Sacrameiit, is the jjg fpeaks
" only true and eternal God , Hypofiatically join'd of the Ca-
" with his Holy Humanity ; which Humanity '^^'"^
*' they believe adtually prefent, under the Veil of
" the Sacramental Sighs. And if they thought
" him not prefent, they are fo far from wor-
" fhipping the Bread "In this Cafe, that them-
" felves profefs it Idolatry to dp fo. Which is a
" Demonftration, that their Soul has nothing in
Q_ 3 " k

23^ Ak A i L -P R o T fe"^ * A Nl^'
^^'k, th^t is IMairicdl. -The Will h&S nothing
*' in it, but what is a great Enemy to Idolatry i
,'« and nothing burns in Hell, but proper Will."
Liberty of Prophecying, Se^^; xx. Niimb. 26. —
Thus this Gentieman prOves, tbat tho' the Papifts
were in an Efror, in their-Belicff oiTrdhfiibftan-
tiation, yet no'Ci^^g/?^^ canit^agine/that adoring
Cn'siisyy^mf^^ .Sacrament,- would be Idolatry ;
unlefs Christ be an Idol; which 'ds Blafphemy
tp think,, ,„ . , .
Mr. Thorndike is as pofitively of Dr. Taylor'^
Opwibh'^^^Fdt'Mir'any Papift, ^Ay she, iack-ftow-
ledge that he honprs the Elements of the Eucharift,
(ir, as he thinks^ .the ¦Accidents of them, for God ?
Will common Reafon charge hiin to Honor that,
.whieh he believes^ not io be there.? See chap. xix.
^^a^jki^!^}i^, n^eiiihf aW'Meafiires.f
''yin1^tmo^^''^nfagu^s'j0peal, chap. 5cxx. the

'''^ "Writers" Is' only about the Mtfdiis Of Ch R'ist's
, V Prefence in the Bldffed.Sacranfient. Agreement
*''is'"likely to.be made, but for the fadtious and
" and upquiet Spirits on both Sides. —-In the
^^ody ,of tl^e Chapter he 'fays to his Adverfaries ;
""'die Heal .Prffence in, 76ur Divinity is flat
?' Popery; but not in the Divinity of the Church
f oi England. Concerning this Point, I faid,
"and 1 fay fb ftill, that, if Men were difpofed
5^ as they ought unto Peace, there need be no
" " Difference.

Admonition to Libellers. 237
** Diffirence. God forbid, fays Bifliop Bilfon,
"we fhould deny, that the Fleft and Blood of
•' .Christ are truly prefent, and truly received
" of the Faithful at the Lo rd's Table. It is
-*' the Dodtrine that we teach others, and com-
" fott ourfelves widial. "
Bifhop Forbes tells us. Lib. 1 . de Euchar, Pag.
442, " the Greeks at Venice, and all other Greeks
" adore Christ in the FAtcbarift. And who,
" lays he, dares impeach and condemn all thefe
*' Chriftians of Idol^ry ? See alfo Page 412.
In the little Church of England Catechifm,
lor Coflfir mation ; to the Queftion, Wh,at is the
inward Part or Thing fignified .? The Anfwer is ;
The Body and Blood of Christ, which are ^
VERILY AND INDEED taken and received by
the Faithful in the Lo rd's Supper.
I muft beg Leave now to conclude this Admo
nition in the Words of Mr. Thorndike — He that
takes the Pope for Antichrift, and the Papifts /or
Idolaters, fays this Gentleman, can never weigh
by his own Weights, and mete by his own Meafures,
'till he hates the Papifts, I add, and all thefe
Proteftant Divines, even Queen Elizabeth herfelf,
and the Church oi England Catechifm, more than
Jews or Mahometans, who cannot be Idolaters ---
Is not he, that runs from Rome with tbis Opinion,
Graci Venetiis viventes, £3" reliqui etiam Graci omnes
adorant Chriflum in Eucharifla. Et quis aufit hos Chrifiianos
Idololatria crceffere, C?" damnare. ,
0.4 in

238 './^.-All-Protestant, Gj*^;
in danger to forget the Proverb, -ita fugias ne
prjeter cafam, and run by the Door of Go 0*5 .
Church ? Juft Weights and Meafures, Chap. ii.
Page 9.
Therefore ; let not them lead, the People by the
Nofe, to believe that they can prove their. Supp^
fition, when they cannot. Ibid. Page 1 1. CI
In plain terms, we make ourfelves Schifm^tics,
kf grounding oar Reformation. a/)o« thisPt'etenee
ef Idolatry — So that, ftould this Church declare,
that the Change, which we call Reformation, is
grounded upon this. Suppofition ; J muft then, ac
knowledge,., that we are the Schifmatics, Ibid.
Chap. I. Page 7. , -

P O S Ti

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CANNOT help taking notice of
a Piece of Dr. Middleton's profound
Learning Page 125, &c. 4. £<///.
" Should we allow, fays he, that
Sti Peter had been at Rome, (of which many
learned * Men however have doubted, ) yet
they had not, I knew, any Authentic Monu
ments remaining of him, any vifible Footfteps
fubfifting, to demonftrate his Refidence among
them : And fhould we ask them for any
Evidence of this Kind, they would refer us
to the Impreffion of his- Face on the Wall of the
Dungeon, in which he was confined : Or to «
Fountain in the bottom of it, raifed miraculoujly
by him out of .the Rock, in order to baptize
his Fellow. Prifoners : Or to the Mark of our
Saviovk's. Feet in a. Stone, on which he ap
peared to him, and ftopped him, ashewasftying
out of the City from a Perfecution then raging:
In Memory of which there was a Church
built on the Spot, call'd St. Mary delle Piante,

* De Petri Remani adventu, fede xxv. Annorum, fupreme
(ofitis fupplicio ibidem, nemo, qui paullo humanior fuerit, cre
dere poffet, Scalig. in Joan, xviii. 3 1 . //. Vid. Trid. Spanh.
Uifcellan. Sacra Antiq..lAh. iii. Diflertat. 3. " or

240 Postscript.
" or of the Marks of the Feet ; which faffing
" into Decay, was fupplied by a Chapel, at the
" -Expence. of pur Cafdii^l Pjiol. But ^ St^
*' itfelf, mo^e valuable, aS^eir-Writers f^, thdn
" any of the precious ones ; being a perpetual
" Monument and Procf^ b^ the Chriftian Religion,
* ' -is ¦preferved-'with aU -due Reverertce in Str^Sfbaf-
*' tianh Ghirch-; "where I 'piu-rehafed a Prints of
*' It, -With feveral other' Of the fame Kind. Or
** tbey would appeal perhaps to the Fvidence
"of fome Mirttch wrOu^ at his Execution;
•' asthey do In theCafc-Of'St. iP<*a/; \>Aa\Chur'ch
*' call'd -at the ihree Fountains j; the place where
?'lie was beheaded^ On -whioh Occafion, it
¦" ieems,-ii0ead -of Blood there iffued oMy' Milk:
*• froni his 'Veins ; and hisH'edd, -when feparated
" j^om-^e Body, having made three J UMps^iipon
'^'¦ih'i Ground, raifed at each place d Spring of
*'. livingWaier, which retains ftill, as they would
" perfuade us, the plain Tafte of Milk :-f-Oi all
¦ ¦ , . i - " ^
¦* j?r/»^.'whois'here trariilated, ca\\s this Stone aMonument,,
¦&c. biit.niJt a Proof Ahleaik in the'Tract-cit'^by the-Doftor. —
.Lapis vera ille dignifiimus t^ omni pr^etiofo4^idi;ant^reif dus,
in 'D. Sebafliani Ecclefiam tranftatus, ibidem, quo far efi jReli.
gionis cultu, in perenne Religionis Chrifliana inonumentutp af
ferfoeitiir. Rom. fcbterran. -i?^. iii. r. 2t. ¦
.f Would tailing of it have poifon'd the Doftor I — Cum
facrum caput obtruncaretur, non tapt fluenta -Sanguinis, iptam
•candidifjitni laliis rivuli. Sic. — It. in ipfo autem Martyrii
loco ires adhuc ,perexigui jugiier fontes, &c. hor urn primus
cateris dulcior faporem laBii pra fe fert, &c. Aring: Lib,
iii. c. z. " which

142.

Postscript.' i24t
*« which Fadts we have 'ah Account in Bhrhtius, Vid. Ba-
" Mahilhtt, and all their graveft Atifhor^, and ^"'^""f'
« may fee prbted Figures of tlreniiin 'the De- -liem^Ma-
" fcription oi modern RerHe. ^' Thus the Dodtor ; bill Iter.
-— And all thefe Vifibk Footfteps Ml fubfifting ^/-^S?
he calls RidicUlotes FiBions, as a Deift 'Would do
the -whole Scripture, becaufe he does not like
them, widiout attempting any other Argument,
but Ridicule to difprove one.
Nothing is eafier than to call things by what
Names v?e pleafe. Common Converfation teaches
us this. Nor is k any new thing to'hear a found
Proteftant plead Mahomeimifm, becaufe a Ma
hometan-may have as ftrong Reafons' for judging
the Alcoran to be the Word of God, as we
kave to beflfeve the Bible.
I would willingly know wh^ the^Dodtor calls
mthentick Monuments ; -— What kind oiVifitble
Fodtft-eps it is he requires, in any Town or City,
tad^mtmftrate a Perfon' s Refidence in it. — But
"" his Zeal was vnot bent on vifiting the holy
" Threfljolds af the Apoftles. " — - 1 verily and in
deed believe it. — " He knew, that their Ec-
** clefiaftical Antiquities were moft fabulous and
" legehdary fupported -by Fidtions • and Impo-
^' flures, too grofs to employ the Attention of
'" a Man of Senfe." — Something like this
faid tht Serpent to Eve.--—'' And fliould we
" ask, fays he, the Romans for any Evidence
¦' of this Kind, any authentic Monuments of
" St.

24^ Postscript."
" St. Peter's R(fidenc? anfong them, they would
" refer us to the Impre^o^ of his Face, &c. "
-— No, Dodtor ! ^ No, — They would refer
you, as has our Catholic, to Grotius, a learned
/« Syni^ Proteftant,, who fays, that no Chriftian ever doubted
Criti^. but St, Peter was at Rome; to Chamier us, ano-
1540. ^^^^ learned Proteftant, who tells us, that all the
Lib. 13. f. Fathers^ with great Accord have after ted that Peter
4- 5- 2. ^gfi( ^g Rome and govern' d that Church; and
Operapofl- to Dr. Pearfon, the. Proteftant Bifhop of Chefier,
l'""1 one of the moft eminent Men that, the Refor-
1688. mation ever produced, who has demonftrated.
Page 27, -by innumerable Argunients, that Peter v/as at
^^" Rome, and that the Bifhops of Rome are his Suc-
ceffofs. They would tell you, that the Chriftian Ro
mans had, ever fince the Death of St. Peter and
St. Paul, been perfuaded that the Fifible Footfteps
of St. Peter they now fliew, were what they now
fay they are ; and yet they would not call them,
either one or all. Proofs — You would be de-
fy'd to name any one other Epocha, of their firft
being believed to be fuch, or any Perfon or Per
fons by whom they were firft feign'd and impofed
upon, the Pa^//V ; — And, what is more, we
know your Anfwer, viz. the Abfurdity of believ
ing that God ftould exert -his Omnipotence for the
.ProduSiion of fuch Triftes, as. the Confirmation
of what two Men had preach'd. They

Postscript. 243'
They wpuld tell you, that tho* there is itarce
any Part of the Bible or new Teftament bur what
has been rejedted by fome Heretics of old ; yet
we cannot find that St. Peter's being at: Rome
was ever call'd in Queftion by any fingle Man,
Infidel or Chriftian, Catholic or Heretic, for thir
teen or fourteen hundred Years after Christ.
Tho' all Heretics and Schifmatics, as being al-
¦ways Enemies to the Church oi Rofne, would
have been nioft glad to have call'd in Queftion
the SuccefTion of St. Peter, which the BiftiOps'
of Rome ever gloried in, had not the matter of
Fadt been out of Difpute.
Infine, they would refer you to the ancient
Fathers that have attefted St. Peter's being at
Rome, who, befides many others, are St. Ire-
ncens. Lib. iii. c. 3. St. Denys Bifhop oi Corinth,
Caius and Origen, alledged by Eufebius in his
Church- Hiftory, Page 71, 78. Tertullian, Lib. de
Preefcript. c. 36. and in Scorpiaco, c. 5. St. Cyp
rian, Epift. 52, and g^. Amobius, Lib ii. con
tra Gentes, LaStantius, Lib. de morte Perfecuto
rum, c. 2. Eufebius, Lib. ii. Hift. c. 14. p. 52.
Lib. iii. c. 4. p. 74. St. Athanafius, in Apolog.
de fugd fua, p. 331. St. Cyril of Jerufalem, Ca-
tech. 6. p. 54. St. Ambrofe, Lib. iv. Hexem. c. 8.
Sc. Jerom de Scriptor : Ecclef. in Petro Gf in
Marco, and in his Chronicon ad Annum 43, and
^^. Sulpitius Severus, Lib. ii. Hift. St. Augu-
ft-ine. Lib. de Har. c. i. Epift. 53. Lib, ii. con tra

244

P O S T S C R I P T.
tra Lit. P.etil. c, 51. St, John Chryfoftom, Tom.v,
Hom. 12. Orofius, Lib. vii. c. 6. St. Peter Chry-
fologus, ' Epift ^ ad Eutych. St. Optatus, Lib. ii.,
contra Parmenian. Theodoret. in Epift. ad Rom.
&f Lib. I. Haret. Fab. c. i.&cc- — Sw- Catholic.
Chriftian chap. 16. page 164., fiff.
Now either the Dodtor knew what all thefe
Fathers had faid upon this Subjedt, or he did
not: — If he did' notj 'tis certain he is no
Divine ; — if he did, an Herodotus's, a Plutarch'Sf
or a Cicero's Authority in his Judgment is far
more preferable ; ergo, he is a Heathen. But he
knew it when he printed his fourth Edition, and
did not recall his Affertion ; ergo, idem. - —
Birds of a Feather flock together — What the
Dodtor has cited out of Scalig. and Spanh. only
fhews, what Folly and tx)ld Affurance are capable
of

FINIS.

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