To J.S., the author of Sure-footing, his letter, lately published, The answer of Mer. Casaubon, D.D., concerning the new way of infallibility lately devised to uphold the Roman cause, the Holy Scriptures, antient fathers and councills laid aside Casaubon, Meric, 1599-1671. 1665 Approx. 68 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A35564 Wing C811 ESTC R3910 13677198 ocm 13677198 101247 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35564) Transcribed from: (Early English Books Online ; image set 101247) Images scanned from microfilm: (Early English books, 1641-1700 ; 841:25) To J.S., the author of Sure-footing, his letter, lately published, The answer of Mer. Casaubon, D.D., concerning the new way of infallibility lately devised to uphold the Roman cause, the Holy Scriptures, antient fathers and councills laid aside Casaubon, Meric, 1599-1671. [4], 24 p. Printed for Timothy Garthwait ..., London : 1665. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sergeant, John, 1622-1707. -- Sure-footing in Christianity. Catholic Church -- Controversial literature. Catholics -- England -- Early works to 1800. 2005-09 TCP Assigned for keying and markup 2005-10 Aptara Keyed and coded from ProQuest page images 2005-11 Andrew Kuster Sampled and proofread 2005-11 Andrew Kuster Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion IMPRIMATUR , May 29 , 1665. John Hall , R. P. D. Epis . Lond. á Sac. Domest . To J. S. ( the Author of Sure-Footing ) his Letter , lately Published : THE ANSWER OF MER. CASAUBON , D. D. Concerning The New way of INFALLIBILITY , lately devised to uphold the Roman Cause : The Holy Scriptures , Antient Fathers , and Councills laid aside . LONDON . Printed for Timothy Garthwait , at the Kings-head in St. Pauls Church-yard . 1665. SIR , I Have by the help of a Friend , lately received your Letter to me , which you have published with some other pieces of yours . Had I apprehended any difficulty in the business , I could have found an excuse , from my present indisposition of body , which hath been upon me this long time . But I think I shall not need much Study , to answer you ; this Letter , I mean. I will not insist upon personal things , which do not at all concern the cause it self , no further than civility doth oblige me . First , you challenge me ( so I understand you ) of somekind of breach of friendship . A great crime , I shall acknowledge it , if truly guilty . But the truth is : Now that you have put me in mind by those circumstances you mention , I remember well , when Bp. Morton ( of Reverend and Blessed memory ) lived in Durham-house , ( which was at the beginning of the late Troubles ) there was a civil Gentleman in the House , ( whether in the quality of Chaplain , or Secretary , I do not remember ) with whom I did walk some time : but what our communication was , about Religion , or any thing else , I can give no account . It should seem by your Letter , you are the Gentleman . But whether this may be called Acquaintance , or Friendship , I know not . For since that time ( so many years ago ) I never heard of you , that I remember : neither did I think my self by any Law of friendship ( such as this ) obliged to inquire . If your memory of me , and my name , hath been more tenacious ; I wish you much good of it : I have often grieved , that mine is no better . If it were your kindness , to think of me , when I did not of you ; I am beholding to you for it . But how I should know , 20 years after , that S. W. the Author of SCHISM DISPATCHT ( now turned into I. S. in Sure Footing , &c. which I prosess I do not understand : ) was the party whom I had seen in Durham-house , especially after so much trouble of body , and mind , which those times did occasion , I will leave it to your further consideration , I protest to you seriously , that neither by any information I have had from any body else ; nor by any suspition of mine ; I never had the least thought of any such thing . Before I enter into the cause ; I will make an end of this business , of our acquaintance . You charge me at the end of your Letter , that I was accessory to your change . Truly Sir , because I acknowledge we did talke together , but can give no account of particulars , in any thing that I think , ( as my mind and my apprehension of things then was ; which I remember very well : ) could possibly proceed from me ; so far I may and will , in civility believe you : But to believe that I said any thing to you , wittingly and willingly , which I knew to be false and fictitious , contrary to my sense and judgement ; and this too , to no end at all , that is , without any provocation , or inducement , but to do my self hunt ; when , for ought I knew , what I said to you , might probably come to the knowledge of that Reverend Prelate , a zealous Protestant , and who entirely loved me ; you must pardon me , Sir , if I believe you not in this , but absolutely deny it , and offer my self to take my oath to the contrary . But because I am not willing to believe , that you willfully devise , but rather , that your memory hath deceived you ; I will see what I can do to help you . First then you say , I told you , They were mad , who read the antient Fathers , and saw not , that they meant Christ was as really in the Sacrament , as in Heaven . I remember it was once , by a Jesuite , laid to my Fathers charge publikely ; that he should write somewhere , in the margin of a book written by a learned Protestant , where he treateth of the Eucharist : Omittamus Patres : nam corum authoritate velle uti ad nostram sententiam confirmandam , est exquisitissimo genere insanioe insanire . Though the words might be justified ( being written hastily too ) if by nostram sententiam , we understand them , who make a meer figure of the Sacrament . Yet I shall not need to fly to that ; in case it be granted , these words were written by my Father . For there was a time , ( and I have acknowledged it , in a book dedicated to King James , that learned and religious King , above 40 years ago : ) when my Father , who then followed other studies , was very much set upon by Cardinal Perron in matters of Religion : neither could he avoid it , because it was by order from the King. What opinion you , or any others now , have of the Cardinal , I know not : but he was then generally accounted the greatest Wit , and most Eloquent man of his time . And I can shew , how at that time my Father did write many things from his mouth , ( so expresly acknowledged by him ) for his remembrance ; which afterwards , upon further perusal and consideration , himself , in the same paper , condemned and consuted . I have at this time by me , a very considerable Collection of such Notes ; and had them when I answered the Jesuite . No wonder then , if he had written such words at that time ; who afterwards , at more leisure , took infinite pains to satisfie himself about that matter , having examined all the Testimonies of Antient Fathers , and Records of all Ages , of that Argument , with great accuracy ; which Work of his had been published soon after his Exercitations , if he had lived . No wonder then , I say . However , I had no reason to believe it then , upon his report , whom ( the Jesuite , I mean , before spoken of ) in other things I had found very bold , and partial ; to say no more . But afterwards , it was my luck in the King ( now Charles the Second our Gracious Lord and Soveraign ) his Library , at St. James's , ( where for ought I know it is still ) to light upon the book , and I do acknowledge , I found the words there . Now the thing being in a manner publick already , though not , perchance , so publickly known ; it is possible I might say somewhat of it to you , ( the word , mad , makes me think I did ) who , probably , being before resolved , were willing upon very little ground , as I conceive , to make some advantage of it . And how much less , I pray , as to the matter of the Eucharist , doth Calvin himself say , in that passage by me produced in the book you mention ; Substantiam vcri corports & sanguinis Jesu Christi utì ex utero Virginis illam semel accepit , Proesentem esse in cana tam sidelibus , quàm infidelibus , which passage is out of his Epistles ? But many other , to the same purpose , may be collected out of his other works , as that , Idem Corpus , quod passum est pro nobis : and , Substantia Christi , manentis in coelig ; lo , arcanâ vi nobis communicatur : and the like . So that you have no reason to except against Calvins interpretation of the reality , except you deny God that power , ( for Calvin makes it a great Miracle ) to exhibit the body and blood of Christ , truly and really ; and yet spiritually which , I think , is not more incredible ; than a corporeal presence , and yet invisible . Sure I am , and can shew it under his hand in more then one place ; my Father was well pleased with Calvins Doctrine , in this point . Judge you therefore , how likely it is , I should tell you , your second objection ) that either Father or Grand-father , did hear Calvin say , He would willingly cut off one of his fingers , on condition he had never written what he had written , concerning that Sacrament , or that kind of Reality . But what say you , if I can help you in this also ? I am very confident I can . For this I can shew you , or any body else , written with my Father 's own hand ; that a Person of Credit and Integrity , as he believed , and one that had been very intimate with Mr. Calvin , had heard him say , Dolere sibi vehementissimè , quod usus exhibendoelig ; Eucharistioelig ; morientibus esset sublatus . Et affirmabat ( idem ) semel audivisse Calvinum , orto super eâre sermone , dicentem , Optare se ut sibi unus è manu digitus esset proelig ; cisus et ille usus esset restitutus ; sed se reverentiâ earum Ecclesiarum , quoelig ; usum bunc damnant , impedirl , quò minus de eo restitaendo cogitaret . Here , you see , Calvin doth profess his grief , wishes one of the fingers of his hand cut off , on a condition : gives a reason , why he cannot help it : All this , you have . Your mistake is about the Subject : you say , reality ; which was , according to the true Relation , the denying of the Sacrament to dying persons . Sir , you see how willing I am to save you from suspition of wilful falshood . For otherwise I might have thought it enough absolutely to deny , what you lay to my charge . I might have done it with a good Conscience ; and I think my negative , with impartial judges , would have carried as much shew of probability as your affirmative . The matter of friendship and private talk answered ; your next charge is , that I have shewed my self an absolute stranger to Science ; and withal very uncivilly injurious , without any need or provocation . First , an absolute stranger to Science ( if I mistake you not ) because I slight so much your way of infallibility , in matters of faith ; which you so much extoll , as grounded upon self-evidence , upon principles of reason and nature ; so demonstrable , that nothing in the world can be more . Then secondly , injuriously uncivill : in what ? First , in the harshness of the terms , whereby I express my Judgment : and secondly , in wrongfully , or standerously imposing upon you things , or words which you never wrote , you say . Now , sir , will you please , laying aside all passion , as I shall endeavour in this answer , to hear what I have to say my self : and it may be you will be of another Judgement . I will not tye my self to your order ; but as neer as I can , I will not leave any part of your charge unanswered . First then I say : Your book Schism Dispatcht , came to my hands from a learned Gentleman , who desired me to look upon it at leisure , intimating that it was much cryed up by some men of your side . He was pleased to give it me , and tied me to no time . At last , the time came ; I was at leisure . You may believe me , as you please : I shall onely desire , if you think it reasonable , that you will not judge till you have read all . I have naturally a great antipathy to Fanaticks and Fanatick opinions . I look upon them , as the great enemies of mankind ; that is , of true religion , and civil government . You know what this Kingdome hath lately suffered by them , and how neer it came to utter destruction . When I had read your opinion , of Orall Tradition , ( a thing , as you explain it , I had never met with , nor heard of before : ) upon which you would have us to ground our faith , and without which you acknowledge no right Christianity ; I profess I took you for either a right fanatick ; or one , who cunningly did endeavour to undermine all religion . But of the two , rather , I thought , a fanatick . Whether I had any just ground for such an opinion , or suspicion rather ; I shall by and by further satisfie you : in the mean time , think of me as you please . I could not but think the worse of you too , for handling that pious worthy man , against whom you write , so unhandsomely . An ingenuous man , would love worth : and a good Christian , piety even in an enemy . I know you give him some good words in your first Chapter : but in your Preface ; in you : book generally , and at the end of your book , where you pretend to reckon his faults ; truly , Sir , though confidence , I know , and high language goes a great way with them , that cannot judge ; and might be proper enough to your end ; such scorn , such petulancy , did not become you . These two considerations , without any particular grudge , or provocation ; made me , I confess , somewhat beyond my ordinary straine , or genius , to express my self , in delivering my judgement . I should now , in the next place , give you some reasons for my Judgment . But I will first see how I can acquit my self from imposing upon you , and mis-relating your words . Before I wrote , what I have written , ( where you are mentioned : ) I had read ( in part , for it is a great book , you know : ) Dr. Hammond his answer , intituled , The Dispatcher Dispatched . I supposed he had read you more at leisure , ( indeed I never did , but here and there by parcels : ) than I had done . Besides , I found some others , to whom you referr us , and from whom you profess to have learned ; mentioned by him ; and their words often quoted , and compared with yours . I had them not ; never saw them ; much less , read them . That he would or could mistake , or misrelate you ; or them ; so candid and judicious a man , as he was ; I had not the least suspicion . This made me less heedfull , whether I used your own words , precisely ; and in your own order , or method ; so as I set down nothing , but what was your sense and meaning ; clearly to be gathered from your own words . Sure I am , I intended it no otherwise ; and I am yet very confident , if I have laid no more to your charge , then Dr. Hammond hath done , to you and to those others , which concurr with you in the same opinion ; I have done you no wrong . For , as I take it ; the question is not , Whether you protest against your absurdities , sometimes ; and seem to disclaim them , in words : ( which is ordinary enough , to writors ; especially , when they have an uncouth opinion , or assertion , to make good : ) but , Whether you have positively declared your self , this , or this , to be your opinion ; and , Whether that be not the principal end , and scope of your Discourse , To maintain such an opinion . If therefore you take the advantage of any words , casually misplaced ; or of pages mis-quoted , to criminate : this is not to criminate , properly ; but to cavil . Give me leave therefore to remind you , ( for I profess I did partly rely upon him , and upon those grounds I have mentioned , I thought I had reason so to do : ) how he ( Dr. Hammond ) upon accurate examination of what you had written , and some others had written , doth represent your opinion : and it was some argument to me , that you did not think your self wronged by him , because I never heard of any answer that you had made . However , it shall be upon this condition , that if I cannot make good my charge to the full , from what you have written , and I have read , since ; I will make no advantage at all of his words . First then ; the main business , as I conceive ; what you mean by Orall tradition : Orall Tradition is that , ( faith Mr. White ; they are Doctor Hammonds words : ) which the mothers flatter into their children : and is the most sweet and connatural way that can be imagined , to beget a firm and undoubted assent : and this , ( faith Doctor Hammond , from you both ) if not exclusively ; yet , comparatively , so , as to carry it clearly from Scripture , and Fathers , which are but dead letters , and mute writing in comparison of this , which alone he looks on , as Gods living word . This then is your opinion . That all the assurance we have of our Faith , and the onely thing Christianity stands upon , is by this teaching of flattering mothers ; or in your words , of fathers and mothers of families . Dr. Hammond faith ; if not exclusively . But whatever you do in Schism Dispatcht : ( where nevertheless you plainly enough exclude Scripture and Fathers , as Dr. Hammond doth else where tell you : ) it is apparent , that in your Sure footing , you do very positively exclude both Scripture and Fathers : as when you say , There is no arguing against Tradition , out of Scripture : and that none canin reason oppose the authority of Fathers and Councils , against Tradition . Insomuch that you will not allow Christs promise to his Church , ( which both Protestants and Papists , if true Christians , have so much relied on , and found so much comfort in : ) to bear any part in the Rule of Faith : that is , ( what else you mean ; by Rule of Faith : I cannot tell ) to be trusted to , as certain and infallible without your Tradition : Nor allow us to say , that Tradition is certain , because Christ hath promised it ; no further than can be made good , or demonstrated by principles of nature , and such Mediums as you call intrinsecal . Of the Scriptures particularly , Dr. Hammond doth give us this account , that never any Romanist , Jew , Heathen , or Mahumetan , hath attempted the like against them , to bring their credit down ; as Rushworth hath done in his Dialogues , to establish this Oral Tradition , which you maintain . And if the same ( though truly I do not see what can be done more , by any ) be not done , or attempted by you : yet you are answerable for what is done by Rushworth in those Dialogues , because you refer to him , without any exception ; and that both are engaged in one cause , which doth oblige you , if not to say , yet to think no less . Another thing which doth much add to my wondring and indignation , is , the newness of your way : the consequences whereof is , that if this way have not been known to former ages till this late discovery , it must of necessity follow , ( and your Corollaries acknowledg it ) that Christ hath had no Church all this while : no people , or nation upon Earth , that could be called faithfull . You indeed , for the most part , cunningly hide , as much as you can , the monstrousness of your Doctrine , under the generall word of Tradition ; which you know both Papists , and Protestants , under several notions ; or in the same notion , with some limitations ; do own and acknowledge : though you still understand but one thing , by that word : that is , the teaching of flattering mothers , in every age . Of mothers , I say , and upon them , it seems , you most rely , because Dr. Hammond , who hath read all your books , doth most keep to those terms ; but , of Fathers and Mothers of Families , if you will , as you expresse it . So you tell us in a place , this way ( of Tradition ) is the way every Catholick in the whole Church , none excepted , holds and follows : your way therefore , not a new way : as if a man would prove , that a dogg is a man , because both dog and man , are Animals . All Romanists hold Tradition ; therefore they hold the Tradition of Fathers and Mothers ; that , and none but that , as the onely foundation of their faith : for so it must be understood , or else you say nothing . Now , by Mr. Whites account ( as I find in Dr. Hammond ) the first invention , or beginning of this , was in a sleight familiar conference ( afterwards exalted to no less , then Divine Revelation or Inspiration ; you shall know what I mean , by and by : ) which made Dr. Hammond say , that this Discovery of Mr. Whites , as it is the greatest blessing , the richest jewel ; so it is the greatest riddle and mystery in the world . And again to propose it to his Readers consideration , Whether it be credible , that so great a Jewel as this pretends to be , should be withheld from the Christian world for above 1600 years , and at last brought forth , not onely by one man that pretends not to inspiration , ( then he did not , it seems ) but also in a sleight familiar conference , between two Kinsmen . So that if Dr. Hammond , who made it his study , and had read all your Books , ( as was said before ) did not ignorantly mistake , or wilfully falsifie , as you charge me ; what can be more horrid , and monstious ? And then again , by your own Corollaries ; That body of men , who adhere to Tradition , ( Oral still , that is the teaching of Fathers and Mothers of Families : ) can evidence clearly and plainly , who are truly faithfull , who not , — who are of the Church , who not : pag 97 , 98. And again ; No company of men hang together like a body of a Christian Church , or Common-wealth , but that which adheres to Tradition : p. 99. By these Corollaries , I say , it is clear , and must of necessity follow , that till this way of Tradition was hatcht , ( whether new , or old ) Christ had no Church , no faithfull People in the World. As the Consequence of your Doctrine is horrible ; so the Doctrine it self , both at first hearing , and the more a man looks into it , ( if he have the patience ) with reason and judgment , no less prodigious , and incredible . The Doctrine of Faith , on which Gods Catholick Church is founded ; true Christianity , on which depends Eternity of bliss , or misery ; to be preserved in every Age , sound and entire ; and so conveighed from Age to Age ; by Fathers and Mothers of Families ? This , the way , and the onely way God hath appointed , and Mankind must trust unto ? It is far from my thoughts , in this short Answer to your Letter , to reason the case with you , by way of Confutation ; there be some about it , you tell me , who I hope will make you sensible , how miserably you are mistaken in your grounds . Give me leave onely to insist a while , on the monstrousness of your Opinion , as it doth appear unto me . You know the World is much amended generally , in point of knowledge , within these hundred , or two hundred years . Who hath not heard of that admirable or regeneration of Learning , by all kind of Writers , since , or about that time , so much extolled and magnified ? Let Pope Leo the X. who then was , and his Cardinals , have a great part ( under God ) of the thanks , if you will ; I am not against it : though by the aversness you shew frequently to Books and Learning , I doubt you will be more ready to curse , than to bless them for it . But durst you , even now , undertake , that every twentieth or fiftieth man , or woman generally , among you , is able to give an account of their Faith ? I will not say rational , but reasonable , so that they may deserve the name of sound Christians , in the main Fundamentals , wherein we , for the most part , agree ? England , I think , I may say , ( not to disparage others ) is furnished , and hath been these many years , with as able Ministers , as any Nation can boast of in Europe . I have been a Minister and Preacher here these Forty years , and above : I know what I have found , to my grief , in more places then one . We may thank the Puritans of England , if it be no better ; whose endeavour hath alwayes been in all places , to set up their Lectures , and Pulpit-Preaching , instead of Catechising ; whereas Three moneths right Catechising , will make more Christians , I am confident , then Forty years Pulpit-Preaching . Do not think , I pray , to take any advantage of this , and tell me , Though it be so among us Hereticks ; yet , you thank God , it is otherwise , among Catholicks , as you call your selves : For I could tell you strange things , from your own Writers , men who never were suspected , in the least degree , to favour Protestants ; concerning your Preachers ; what manner of men they are commonly : how able , or how carefull to discharge their duties . I will name but one to you , ( till you desire more ) Laurentius Villavineentius , Doct. Theol. De reite formando studio Theol. which Book ( though not that particular passage of Ministers ) he did almost verbatim transcribe out of Hipperius , a Protestant ; though otherwise , a virulent inveigher against Protestants , as any I have read . Read him there ; but especially , De sacris Concionibus formandis , Lib. I. c. 2. and I think you will say , you have your belly full . So now : Will you have a fight of former times , from unquestionable Records ? In the dayes of Alfrid , King of England , the ignorance of the Land was such generally , that himself complaineth in his Preface to Gregories Pastoral , Christianity was become an empty name , without any substance , or reality . And Asserius , one of his Masters , in his life , doth relate that it was a long time before he could read , because he could get none to teach him ; though he much desired it . Some six or sevenscore years before , when Cuthbert was Archbishop of Canterbury , and Ethelbald , King of the Mercit , or Middle-land Counties , a Synod was held at Clyff , by which it was ordained , that ( for the time to come ) All Priests should learn the Creed , and the Lord Prayer , that they might be able to teach them to others . So in England : How elsewhere ? In the dayes of Charles the Great , in France , there were so many ignorant Priests , that a Law , or Capitulum , was made for the rebaptization of such , as had not been baptized in the Name of the Father , the Son , ( a hard Lesson , it seems , for the Priests of those dayes ) and the Holy Ghost . Yet we deny not , but the worst dayes afforded some men of worth : but what the generality was , we may guess by these particulars . I have read a Book intituled , Fragmenta Caroli Magni , printed at Antwerp , A. D. 1560. in a place it treateth of the ancient manner , as the marginal Note doth import , of choosing Bishops . First he is chosen , à Clerosen Populo ; that is , by the Clergy , and the People , according to the language of those times : Then he is presented to the Apostolick : ( that is , the Pope ) for consecration . Then faith the Record , ( Pontifex jubet inquiri de quatuor Capitulis Canonicis ; ) Inquisition is made concerning the four Canonical Articles ; by which it seems , the capacity or incapacity of men , for such a degree , was wont in those days , chiefly , or in the first place , to be judged : The first is ; Whether he had not been Arsanoquita , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sodomite ? ) The second , Whether he had not lain with a Nun ? The third , with a Beast ? The fourth , Whether he had not married one , that had been married before ; or a Widow ? Et de his inculpabilis inventus , &c. and being found innocent in these , he further takes an Oath , he will be so for the time to come . Some few more questions being asked , ( among which I find none , except it be included in Dimissoria ab Episcopo ; concerning his sufficiency , in point of Learning : ) he is consecrated the next day . I could tell you of Italy , and other places . But , by this , I hope , you will give me leave to ask you ; What you think of the Fathers and Mothers of Families , of those times ; in what a capacity they may probably be supposed to have been , to preserve and transmit sound Christianity , without any further helps of written Word , or Record , unto posterity ? Ordinary Romanists , I know , when they are put to it , about the Popes Infallibility ; they fly to Christ his Promise , and peculiar Providence : which is a good plea , could they prove by Scripture , or true Tradition , ( that is , the consent of Primitive Fathers ) that such infallibility was ever promised by Christ , unto the Pope : Which to say , your friend , and Master ( as I find him stiled , in Dr. Hammond ) Mr. White , doth resolve to be Heretical ; yea , archiheretical ; where , Dr. Hammond will tell you , p. 263. for I have not the Book . But a plausible plea , however , I say , as it pretends to ground upon Christs Promise , but not your plea , because you disclaim Christs Promise , and all plea of a peculiar Providence , as a principle to be grounded upon : Is not the Church of Rome much beholding to you ? One thing I must grant to you , that your way , though few Romanists , I think , will acknowledge it their way ; is no new way , absolutely . For it was indeed the Heathens way , as is objected unto them by ancient Fathers ; which they made use of , to uphold their Heathenism , against Christianity : and what those Ancient Fathers thought of that way , you may read in them , or may be told by others , in due time . It was also the very way the infidel Jews used , as by others hath been observed , by which they endeavour , to this day , to just fie their infidelity . I cannot say , it is the way of the Mahametans , as yet : they have somewhat else to plead for themselves ; Success , and Multitude . But this I can say , whenever it shall please the Mahumetans to make use of this way , who now can plead above a thousand years Oral Tradition ; you leave us no way how to deal with them ; how to confute them . And have not you well deserved of Christianity ? But again ; do not we see that a great part of the Christian world , ( the greater part I may say , if you allow them not Christians , who are not under the Pope ; ) where once Christianity flourished , hath already failed , notwithstanding Tradition ? Those flourishing Churches of Asia ; of Africa ; those Apostolical Sees ; where are they What security have you from principles of Nature , which you onely allow of ; that the same may not befall these Churches also , supernatural pleas of Divine Promise , or Providence , being laid aside , as you would have them ? Sir , be not offended , I pray , with my plain dealing . I have no desire to anger you . What I thought of your Opinion before , I have told you . But since the reading of your Sure footing ; what I did but suspect , before ; seems now to me , very apparent and visible . First , I consider your language , such as this , for example : [ Seeing by this time , that my Discourse , by stooping from my first principles , while I applied them to my business , seem'd immerst in matter ; and by the blunder of many more and more particular Terms , then were in the meer Principle , forcibly taken in , began to look with a contingent Face ; ( though indeed I still perch'd upon the specifical nature of things , and so never flagg'd below the sphere of science , ) therefore , &c. ] Then secondly , your Confidence , as though , if your opinion should not prove true , the whole course of Nature were in danger to be turned back , and the Elements to return to their original Chaos : for to this purpose , you often express your self . And then : I fear not the gates of Hell ; ( for which you choose rather to trust to the strength of your own wit ; than to Christs Promise : ) and , Hence I set TRADITION on her Throne ; and the like . Thirdly and lastly , your Science , certain sense , self-evidence , intrinsecal mediums , connexion of causes , demonstration , principles of Nature , and the like ; which you inculcate in every page , as though science and demonstration were meat and drink and sleep to you , and you lived by nothing else ; Whereas ( let me be accounted mad , I am willing , if it be not true : ) all that you ground upon ; your principles ; ( as you apply them : ) your reasons , your consequences , are so ridiculous , and childish , and senseless , that a man may with as much probability undertake to reduce all Story , all Truth , all Religion , to Esops Fables ; as to reconcile your Doctrine to Sense and Reason . Believe me , Sir , these be shrewd Arguments of a distemper , which is not ordinary . I could tell you of pregnant instances , but I doubt you would not thank me . But above all things , Mr. White , ( whose Scholar you have acknowledged your self . Dr. Hammond doth tell me , in this new Device ; ) let his case awaken you , and make you ( if it be not too late ) sensible of yours . It cannot be unknown to you , I believe : but because this Answer , ( as your Letter ) may come to the hands of others , who know it not ; give me leave to set it down here . This good man then , ( a rational man otherwise , it cannot be denied : what he hath written against Apparitions , and false Miracles , not to speak of his other Works , which I have not seen ; shew him to be so : ) being , it seems , highly conceited of his parts and performancess , fell into a conceit , That God himself , by immediate inspiration , had inspired him in all he had written ; of Religion , especially : and moreover , that God , to the end all men should know and believe he was indeed inspired , and by what they now saw , might judge of his other Works by him published ; had wrought a great miracle ( upon himself ) visible and apparent , able to satisfie any rational man. I say miracle . Yet true it is , and I must take notice of it , lest I hear of it afterwards , as a Calumniator ; that Mr. White , where he doth begin his story , to prevent somewhat , which he cunningly foresaw , might be objected ; doth say somewhat , to decline the presumption of a miracle , as not so proper in this business ; but , how agreeably to the rest of his tale , and to his conclusion , Quod superest , tibi consule , & ostentum à coelo ad te delapsum , ne contemnito ; let the indifferent Reader judge . Now the miracle , ( or ostentum , which you will : ) as himself relates it . is ; That whereas , neither by Books , nor by Masters , he never had applied himself to the study of Geometry , so as to think himself , or to be accounted by others , a man of skill in the Art of Science : God , on a sudden , had made him a perfect Mathematician : so perfect a Mathematician , that he took upon him to resolve greatest doubts in that Art , which had posed the wits of greatest Mathematicians in all Ages ; as particularly , the Quadratura Circuli . With what success , I will not take upon me to judge : but one of his own profession , in point of Religion , hath told him and others ; in an Answer , titled , Querela Geometrie : who , pag. 40 , 41. doth conclude in these words : That , whereas Mr. White aimed to be accounted a person , whom Almighty God particularly designed to use as his instrument , for the governing of his Church , in this present conjuncture ; and to this effect , to have received great light , and infused knowledge from him ; ( as we heard him speak in his Preface : ) he hath now given such a Character of himself , that it is impossible any man should be so simple , &c. Who also , for the Readers further satisfaction , hath reprinted Mr. Whites whole Preface to his Book , titled , Tutela Geometrica ; both in Latin , at it was written , and in English , translated by himself ; where the Reader , if he please , may find such expressions of deepest Enthusiasm , or Infatuation ; as can scarce be parallelled out of any Book , now extant , and written by a Christian ; that I can , at this present , call to mind . Of any Book , I mean , written and published by the Author , or Enthusiast himself . For otherwise , stories of Enthusiasts , their high language , great brags , and confidence ; yea actions , and deportment , suitable to their words , even unto death ; we have good store . Whether Mr. White , since that , become to himself again ; ( as to this particular , I mean. For a man may be out of reason ; out of his witts , I will not say ; in some one particular , through much intention : who yet in other things , may be very sober and rational : it is a known case among Physicians : ) or indeed , whether alive or dead , I know not ; you do , I suppose . Me thinks this example should be a warning to you , to make you sensible of your case ; more then those great Wits , you so often tell us of , ( who perchance look upon you , as a crazy man , and think it Charity not to offend you : ) their applause , to confirm you in your distemper . If I had so much interest in you , as some have ; I know what advice I would give you : if , that mentis gratissimus error , ( as the Poet expresses it ) which ordinarily doth accompany such distempers , have not taken too deep root . To tell you truth ; that whole passage of yours in your Letter of Advice to your Answerer , p. 14. I easily yeeld to those great discoursers , &c. I do not like . Your language is modest enough , were it in another cause : but in such a cause as this , ( your opinion , I mean : ) such study , such sedulity , yea such zeal , as you there mention ; must needs do you great wrong . Sir , the worst I wish you , is , that , you may be sensible of your case , before it be too late : and the best I can wish to our cause ; were it lawfull , or charitable , to wish hurt unto any , that good may come of it ; is , that all Romanists , who meddle with Controversies , were of your mind and opinion ; which I make no question , but all men truly rational , on either side , would look upon , as the ultimus conatus , ( a pittifull one , God knowes ) of a dying Cause : as to reason , I mean , and good authority , either of Scripture or of Ancient Fathers . Now I come to particulars , in the order I find them . Infallibility you say ( the Popes personal Infallibility ) is not the thing you build upon : and therefore not very sollicitous , what becomes of it . You do not , it may be ; and Mr. Whyte doth not : but others of your profession , both for number and account , incomparably the greater part , ( who perchance will think I do them wrong , to call you a part : ) tell us otherwise , and make it their chiefest Article . Of this , somewhat hath been said by me , in my late booke ; and it is the opinion of divers others , Papists and Pretestants , that it is the main point , or Controversie : till you have disproved this , I need to say no more . Now if you , and Mr. Whyte , and some more , whom you think considerable , or a considerable partie , be of another opinion ; and think it Heretical , or Archiheretical , to maintain the contrary ; what occasion you Romanists have to boast of your good agreement , who are of such different beliefe , in main fundamentals ; I leave to you to consider . But was not this a sufficient ground ( which you call my mistake ) since you dispaired , and gave over this , which others of your company , built so much upon ; to make you , ( since you would not be so ingenuous , or had not so much light yet , as to acknowledg your error , and return to us ) to make you look about , I say , to find somewhat else , that you might build so many strange practises , and opinions of your Church upon ; for which you know , and partly acknowledge , you have no ground at all , or at least , not sufficient ground , either in Scripture , or what we call Tradition ; that is , the consent of Ancient Fathers ? I say no more . In the next place , you endavour to countenance your new way though not under the notion of new ) by the temper of the times , which hath produced so many attempting witts . Truly , Sir , it cannot be denyed , but your opinion or way , hath much of the temper of the times ; be it spoken without any disparagement , or disrespect , to any of reall worth ; whether you call them Witts , or otherwise . Not to speak of England , lest I may be thought , to aime at any , particularly ; you cannot but know , by report , and by books , that in some places beyond the Seas , there is a sect of men , who take upon them to be the onely Witts of the World , and glory in that title ; whose chiesest Witt is , to make a mock of all Religion , and to scoff at the Scriptures : which the dullest Complexions , if they make it their study , are very capable of ; and indeed , rather deserve the name of Boufons ( some , naturally have a faculty that way , who are good for little else ) then Wits . You might better have forborn that word , ( which you often use ) when you tell us of men of real worth . I am not so addicted to old things , though you make me so ; but I can embrace new , with thanks and congratulation , when I shall see just cause . Their attempt , or project , I profess , I do not like , who to make themselves the more admired , trample over all , that former ages , which produced so many excellent wits , had in great respect , and esteem , under the notion of Learning , or Science . However , though some innovation in matter of humane Learning , or Science , may be born ; yet in such a fundamental of Religion , as you make your way to be ; no man truly sensible of Religion , but will abhorr it . It is the ready way to no Religion at all ; or , to any ; and you know many account them the onely Witts shall I say , or wise men of the world , that are of that temper . I will not say , it is your end ; but that it will be the effect of your new way ( give me leave to call it , as I find it : ) should it prevail , ( which God forbid ) I have much reason to believe . As for the rest , that you object ; I have said it before , but I must repeat it : You play the Sophister too grosly , and abuse your Reader shamefully , when you tell us , Your way is not new , because the ancients of Vincentius Lirinensis , I have given you a particular account ; I wonder you would name him : ) maintain Tradition . There is as much difference between that Tradition , which they maintain , and that which you do ; as there is between a brute , and a man , though both be animalia . Neither will that help you ; to say they maintain ( some may speak so ) Tradition , unwritten ; therefore , oral For it may be so called , in regard of the first original , or Authors ; though , since that , recorded , and attested by multiplicity of Authors . And though there were no such attestation extant , ( which cannot be said of true Tradition ) yet still you are as much to seek , to bring it to Fathers and Mothers of Families in your sense , which seem confident , never came into any mans mind , till you , or Mr. Whyte dreamed it : of all other inventions , in this kind , the most ridiculous , I ever heard of . So much of mistake , laid to my charge . Now to the injuries you complain of . The first is , That I confess my selt a stranger to Rushworths Dialogues ; and that I make some doubt whether Schisme Dispatcht , and Rushworths Dialogues , might not be of one Author , though under two names . Your descant upon this , is , my genius doth not incline me to trade in books , that pretend to reason . You do pretend , indeed , and so do most in your case , with as much , or more confidence , ( ordinarily : ) though the matter appear never so ridiculous to others , and false ; as the most rational , in best causes . As in our English story , he that could not confirm his new Revelations by miracles , ( Mr. White 's miracle , it seems , you do not much trust to : ) endeavoured to do it , by strong asseverations , and from thence proceeded to Oaths and Execrations , against himself , if it were not true : &c. so D. Hammond tells you , you know where . You are not come to Oaths and Execrations , I am glad of it : for then we should be forced to stop our eares : instead of them , we hear of strong asseverations , of principles of nature ; and connexion of causes . and demonstrations : these we may hear , and laugh . The Doctor , it seems , by this application , began to suspect somewhat , which I do more then suspect . But I believe had he seen your Sure footing , and these pretty Corollaries ; he had never taken so much pains to consute you , as he hath done . But he also I perceive made some question , whether Rushworths Dialogues , the Apology , and the Dispatcher , were three , or one . The next injury ; I charge you , you make nothing of , and disclaim the testimonies of Popes , and Prelates , &c. I say so ; you say , you do not ; in that very page , it may be ; but all that you have written , doth tend unto this , and you do it eminently , in your Corollaries , page 100 , 101. Still provided , that Tradition be taken in your sense , for orall tradition , ( that is , the instruction and catechising of fathers and mothers of families ) in opposition to written . And so you explain your self , Schism Disp . p. 47. To Stop the way against the voluntary mistakes of mine adversaries , I declare my self to speak here , not of written tradition , to be sought for in the Scriptures and Fathers , which lyes open to so many cavills and exceptions ; but of orall tradition . All the rest of your accusation , is but words , and impertinencies ; which I will not spend time upon . To this may the third also , ( which you call injurie ) be referred ; That I charge you , you slight Scriptures , Fathers , and Councils as and call them in scorn , wordish testimonies . It is not your bare professing , you respect and honour them , in such and such a sense , that will serve the turn . The greatest Rebell in the world may tell his King , he doth honour him ; as he is a Man , perchance ; Gods creature , made after his Image , &c. when he hath a knife in his hand , to stab and murder him , as a King. So you deal with the Scripture , you cast upon it all the dirt and scorn you can ; as Scripture , in general : you call it , a dead dumb letter ( what do you think of the Author in the mean time ? ) you make it to be of no use at all , as to the rule of faith , or deciding of controversies of religion . But if fathers and mothers of families tell you ; that understood ( in points of faith ) in this and that sence , it is good Scripture , and the word of God ; then it shall be Scripture with you , and not till then . As for other uses , which godly people might make of them ( so highly recommended unto all people by the Ancients , upon that score : ) those uses you take away also , whilst you forbid them to read them . But this , you will say , doth not concern Oral Tradition , properly : in so doing , you do no more , then other Papists . But then I must tell you , it doth not a little aggravate the case , that flattering mothers should be trusted by you for the conveyance of faith and Religion ( sound and sincere ) and the true sence of Scripture , ( in things controverted ) to posterity and so many brought up to learning , and so much more rational and intell gent , not allowed ( where the Inquisition reigneth , especially : ) the use of them , for fear they turn hereticks . Before I proceed ; you charge me , I call ordinary Citations , testimonies , though many citations have nothing in them of a testimony . True ; but he that cites , commonly , doth intend his citation , as a confirmation of somewhat that he saith , and so it becomes a testimony , in a larger sence , as the word is commonly taken in Bellarmine , for example , and others , Testimonia Patrum ; any words of theirs , are so called though never intended for such by the authors ; nor attired in the formality of a testimony . I wonder you should stick at such a thing : but you may as wel ' wonder , I take notice of it . The fourth injury ; I say , the onely thing you place infallibility in , is Oral Tradition and the Testimonies of fathers of families . Have not you told us many times you admit of nothing , to have any part in the rule of faith but Oral Tradition ? Do not you upon that account , exclude Christs promise to his Church ? Do not you forbid your adversaries , to use dead testimonies , ( that is , Fathers and Councils : ) or some book granted to be sacred ? yea , elsewhere , expressly , any kind of testimony , either from Scripture , Councils , Fathers , or History ; except your Oral Tradition be first granted to you ; which granted , all testimonies become uselss ? Is not this your business every where , that tradition ( your tradition ) is the onely thing , against which nothing must be heard , and which onely gives credit unto all other things ; such credit , as they are capable of ? You would make a man hope sometimes , that you begin to be sensible of the absurdity of your doctrine , which makes you so often say , and unsay , and contradict your self . But I fear , it is not so well , but rather , that you are afraid to offend your party , and therefore write so variously and inconsistently . You say , you place infallibility in other things too , though you make that the greatest . Either you aquivocate in the word , Infallibility ; and abuse your Reader : or manifestly contradict your self , and overthrow your own grounds . But Popes , and Prelates , are masters of families also , you say , and therefore have a part , or bear a share in your Tradition . I could answer , that flattering mothers is the word in Dr. Hammonds reply all along , or most occurrent , not without ground , certainly : and in the very manner , or nature of this Tradition , as it is explained ; it is certain , they must be the greatest part , incomparably . But if we take in Fathers , as well as Mothers , ( which I suppose is your intention : ) then Popes and Prelates may come in , I will grant you ; but then it must be , in the most literal sense , as they are fathers of children , as well as other men , though they have no wives . For though he may be called Pater familias , I know , that keeps a house , though of servants onely : yet servants , men and women at large , are not for your purpose , as you explain the business of Tradition ; but such only , who were taught by their Fathers and Mothers , when Children : neither are others mentioned by you , that I remember . Yea most of your arguments , fall to the ground ; as natural affection , and the like ; if others be admitted , besides Children . If therefore you take in Popes and Prelates , as partners , or actors in your tradition : it must needs be , you presuppose , they have Children , all , or most . Which though it may be true enough ; yet whether they will take it well , at your hands , to acknowledg it so publickly , I know not . But all this granted ; yet it is but little , that you grant to Popes and Prelates . For you say , they are a part , and the eminentest members ; that , is somewhat : but you add , ( and indeed could not avoid it , by your grounds : ) pag. 333. in proportion to their number and what is that , among so many millions of other men ? The fifth Injury : I charge your way , or Doctrine , with many Chymerical suppositions , and impertinencies . I have said enough to this , which I shall not need to repeat . I shall onely add ; I understand by you , some body is appointed to answer you . You know what Dr. Hammond hath done already , whom I think you never answered . But by your Sure footing , first and second part , I perceive you , or rather indeed your disease , or delusion , hath made a great progress . If therefore it should so fall out , that you have been mis-informed , and your dreams are not thought so considerable as to deserve an answer ; pray for my life , and health , ( for it may do you good , and I look upon you still , as an ingenuous man , however this hath happened to you ; ) and I will promise you , very mathematically , and scientifically , ( as great an enemy as you take me to science ) to examine all your grounds ; and to make it appear clearly , to your self , if possible ; but to all men that have but eyes and ears , ( to use your own expression ) that nothing can be more contrary to the course of Nature , and to Reason and Providence , grounded upon certain and approved experience of all Ages ; than what you ground upon . What you may think of it , I know not : but I do not conceive that there is any thing of bragging in this undertaking : else , it would not become me , and I should be sorry for it . In that which followeth , by Ours and Yours ; I know not what you mean , whether Poepists and Protestants , in general ; or whether you , and me particularly : but I think , and it is more probable , Papists and Protestants , in general . However , it is apparent , you do brag and vapour egregiously , as if you intended to put your adversaries out of countenance , by calling them cowardly rogues ; and by telling them , what brave things you have done ; when in very deed , it is but a dream , and pure imagination . Put this is , as all the rest , Tradition on its Throne : and , the gates of Hell , &c. it is no good sign . But I have said , ( or indeed suspected , I say no more ; but I will not stand upon that ) you are no friend to ancient books , or learning : Truly , Sir , I think a man may gather so much by your own words and profession . What mean you else , when you so often tell us of , wordish learning ; aicry descants and discourses ; knacks of humane learning ; Grammar and Criticisms ; bookishness , and much reading ; and the like : But if it be granted , all this may come from a man that is a lover of true learning , but impatient to see how much it is wronged by many false pretenders ; ( which is true enough : ) yet if Fathers and Mothers of Families , who , I think , generally , do not pretend to much learning , are able and sufffcient , nay the onely sure means appointed by God , to preserve truth , in matters of Faith and Religion ; what further use have we of all books , ancient and late , that have been written on that subject ? You know , Sir , that ancient Fathers and Councils , and other Ecclesiastical Writers , their Translations , and what hath been written upon them , by sundry learned men , will make a great part of that , which we ( Divines , at least ) call Learning : that such Books , in greatest Libraries , take up most part of the room . It is not enough to say , a man may read them , for his recreation , if he will , and we are not bound to burn them : You need to say no more , but that there is no need of them : what will follow , should you be believed , generally , by men in Authority ; any man may foresee , without the gift of Prophesie : in this age especially , so much addicted to new knacks , and inventions ; so fiercely set , to disgrace and cry down whatsoever former ages have most esteemed , and reverenced . Your division of Books into several Classes , and sentiment of them so divided , I have no mind to quarrel at , or examine , because it is not much to the purpose , or main business . That many deserve no better then to be burned , even of them that fill Catalogues and Libraries ; I should easily yield : so it were done by them that could judge of Books indeed , not by self-conceited men , or by men addicted to one kind of study , who are apt to think all needless , that comes not within the verge of their cognisance , or capacity . But I do not like your counsel of abridging : for that hath been the destruction of best Authors , in all Ages , and hath brought many a curse upon the Abbreviators . Among them that deserve to be burned , it would not much trouble me , if Dr. Dee's tedious Legend about his Spirits , were one . And because you tell me of him , I am very willing to take this occasion to acquaint others , ( in case this paper be ever printed ) how I came to have to do with him . I know , I have said enough elsewhere ; but because many have heard of the Book , by relation , who never saw it ; and because somewhat is come to my knowledge , since , which I did not know then ; I hope it will not do amiss here . When I lived at Sir John Cottons , ( where , besides the comfort and honour of that truly noble and learned Gentlemans company , I had the use of a choise Library , as any England , for the number , doth afford ) in his Father , Sir Thomas ( then living ) his house , at Westminster ; I had not been there many months , but Sir Thomas did mention these papers of Dr. Dees unto me ; adding , that my Lord of Armagh had seen them , and wished them printed ; not for their worth or exellency ; but because he found in them so much of the humor and language of the times , as that he thought many would be convinced by the book , from whence , either , ( Canting language , and affected Sanctitie ) did spring . When I had perused them , my answer was , I was very fully satisfied of the reality of those things w ch the book related : that I knew Dr. Dees hand very well , ( I did know it , because I had divers books , which had been his ; among others , a Simleri Bibliotheca , where Dr. Dee had written , in the margines , the names of divers Manuscript books , in England , Greek , and others , w ch he had seen in several places : I know not how I came to part with it , as I did with many others , for which I have been very sorry since : ) and was sure it was his hand ; and made no question , but the Devil , or deluding spirits , ( whom he thought to be good ) had appeared to him , in that manner , as is there related . But for the printing , I doubted scarce any man would adventure upon it , because it was such mad uncouth stuffe , for the most part . So the business rested , halfe a year , more , or lesse . After that , Sir Thomas spake to me a second time , and seemed very desirous that the Book were printed . I told him I would look upon it again , and if I found , as I had done before , I would bestow a Preface upon it ; and then we would try , what could be done . This was done , and the book ( so it fell out ) printed . What I have said of it , in the Preface , for which I have had thanks from many , who were not much pleased with the Book ; I retract not . If the Book hath not given content unto all men , I have no great reason to wonder at it . Onely this , by your good leave , I shall add , to confirm the reality of the relations , that are printed . Many other papers of Dr. Dees , since that Book was printed , came to my hands ; containing more Visions and Revelations ; with many Letters from great Princes , and particular transactions ; by all which ( for the hands and seals , with many other circumstances , will satisfie any rational man of the sincerity of the Records ) it doth further appear , in what credit he was then , in the World ; what use he made of his Spirits ; or rather , they of him ; and that some great matter was attempted by the Devil in him , & by him , but that God disappointed it . Among those papers , there is a particular relation of a Conference they had , ( Dr. Dee , and his mate Kelly : ) with a great Prelate , ( Bishop , or Archbishop , I do not well remember : ) in Germany , but not a German ; in the conclusion whereof , because the Bishop would not yield these Apparitions were true , ( that is , from God , and by good Angels ) Kelly in a great rage challenged him to go down with him to the open fields ; He should pray , and he would pray ; and they should know , which of them God did own for his , and which not . Which the Bishop refused , but gave him very good Reasons , ( such as became a sober grave Christian , and Prelate : ) why he would not . That relation , I think , is in Latin. I conclude ; What you say in scorn of that Book , doth not concern me . If you have any thing to say to the Preface , I will answer you . These late Papers I have mentioned , if you desire to know , are to be found ( with the permission of the worthy , and honourable Owner ) there , from whence the others , now printed , came . And now to return to you , Sir ; it doth offend you , that I said Atheism and Mahometism would get well , by your way , How can it be otherwise , when all faith , all christianity , practical , and other , necessary to salvation , is reduced to such Authority ? You have already been told , that you justify Mahometism , and Atheism : it is the way that the Atheists anciently took , to uphold their cause ; and the Mahometans may , when they please : now , they need it not . Neither , may you be sure , will ever be converted by your principles . And for Christianity ; in very deed , I cannot phansie them , ( I will except you ; I conceive yours is a different case : ) much better then Atheists , that build their faith upon such a ridiculous ( good sport to Atheists , or atheisticall men : ) senseless foudation . The sixth , and last injury , which , you say , you account the worst ; That I should write , Others of approved worth and abilities , had met with you , who I thought had done you more credit , then you deserved . I am sorry I should express my self , which I avoid as much as I can , so obscurely , you should be so much mistaken in my meaning . But when you know my meaning , whether you will like it better , I know not . However , I will tell you : My meaning was , that Dr. Hammond , a man of approved worth and ability , had already answered you : who I thought , had done you , ( your book , not your person ; ) more honour , by so long and elaborate an answer ; ( which indeed I did wonder at ) then you had deserved , by that book of yours . I think I have done with all that concerneth me . Nothing now remaineth , but that , as obliged , if by nothing else , yet by your example I subscribe my self , Sir , Your well-wisher and humble servant MERIC CASAUBON . FINIS .