A dissuasive from popery to the people of England and Ireland together with II. additional letters to persons changed in their religion ... / by Jeremy Lord Bishop of Down.

CHAP. II.

The Church of Rome, as it is at this day disordered, teaches Doctrines, and uses Practices, which are in themselves, or in their true and im∣mediate Consequences, direct Impie∣ties, and give warranty to a wicked Life.

SECT. 1.

Repentance according to the Romish Doctors, not of obligation as soon as we sin, by Gods Law, but only before we die. The Church requiring it once a Year at Easter is satisfi∣ed with a ritual repentance. The Objection answered, that this is not the Doctrine of the Church, but the Opinion of some private Doctors. Contrition with them not avail∣able without confession to a Priest; but At∣trition with it is. And one act of Contri∣tion will make all sure.

OUR First instance is in their Do∣ctrines of Repentance. For the Roman Doctors teach, that unless it be by accident, or in respect of some o∣ther obligation, a sinner is not bound pre∣sently to repent of his sin as soon as he hath

committed it. Some time or other he must do it, and if he take care so to order his affairs that it be not wholly omitted, but so that it be done one time or other, he is not by the precept or grace of Repentance bound to do more. Scotus and his Scholars say that a sinner is bound, viz. by the pre∣cept of the Church, to repent on Holy days, especially the great ones. But this is thought too severe by Soto and Medina, who teach that a sinner is bound to repent but once a year, that is, against Easter. These Do∣ctors indeed do differ concerning the Churches sense; which according to the best of them is bad enough; full as bad as it is stated in the charge: but they agree in the worst part of it, viz. that though the Church calls upon sinners to repent on Holy days, or at Easter; yet that by the Law of God they are not tied to so much, but only to repent in the danger or article of death. This is the express Doctrine taught in the Church of Rome by their fa∣mous* 1.1 Navar; and for this he quotes Pope Adrian and Cardinal Cajetan, and finally af∣firms it to be the sense of all men. The same also is taught by Reginaldus, saying, It is* 1.2 true, and the opinion of all men, that the time in which a sinner is bound by the com∣mandment of God to be contrite for his sins, is the imminent article of natural or violent death.

WE shall not need to aggravate this sad story by the addition of other words to the same purpose in a worse degree; such as those words are of the same Reginaldus. There is no precept that a sinner should not persevere in enmity against God. There is no negative precept forbidding such a perseve∣rance. These are the words of this man, but the proper and necessary consequent of that which they all teach, and to which they must consent. For since it is certain that he who hath sinn'd against God and his Conscience, is in a state of enmity, we say he therefore ought to repent presently, because until he hath repented he is an ene∣my to God. This they confess, but they suppose it concludes nothing; for though they consider and confess this, yet they still saying, a man is not bound by God's Law to repent till the article of death, do con∣sequently say the same thing that Reginal∣dus does, and that a man is not bound to come out of that state of enmity till he be in those circumstances that it is very pro∣bable if he does not then come out, he must stay in it for ever. It is something worse than this yet that * 1.3 Sotus says, [even to resolve to de∣fer our repentance, and to refuse to repent for a cer∣tain time, is but a venial sin.] But ‖ 1.4 Medina says it is none at all.

IF it be replied to this, that though God hath left it to a sinners liberty to repent when he please, yet the Church hath been more severe than God hath been, and ties a sinner to repent, by collateral positive laws; for having bound every one to confess at Easter, consequently she hath tied every one to repent at Easter, and so, by her laws, can lie in the sin without interrupti∣on but twelve Months or thereabouts; yet there is a secret in this, which nevertheless themselves have been pleased to discover for the ease of tender consciences, viz. that the Church ordains but the means, the ex∣teriour solemnity of it, and is satisfied if you obey her laws by a Ritual repentance, but the holiness and the inward repentance, which in charity we should have supposed to have been design'd by the law of Festi∣vals,* 1.5 Non est id quod per proeceptum de ob∣servatione Festorum injungitur, is not that which is enjoyned by the Church in her law of Holy-days. So that still sinners are left to the liberty which they say God gave; even to satisfie our selves with all the re∣maining pleasures of that sin for a little while, even during our short mortal life; only we must be sure to repent at last.

WE shall not trouble our selves or our charges with confuting this impious Do∣ctrine. For it is evident that this gives countenance and too much warranty to a

wicked life; and that of it self is confuta∣tion enough, and is that which we intend∣ed to represent.

IF it be answered, that this is not the doctrine of their Church, but of some pri∣vate Doctors; we must tell you, that, if by the Doctrine of their Church they mean such things only as are decreed in their Councils; it is to be considered, that but few things are determined in their Councils; nothing but articles of belief, and the practice of Sacraments re∣lating to publick order: and if they will not be reproved for any thing but what we prove to be false in the articles of their simple belief, they take a liberty to say and to do what they list, and to corrupt all the World by their rules of con∣science. But, that this is also the Doctrie of their Church their own men tell us. Com∣munis omnium. It is the Doctrine of all their men; so they affirm, as we have cited their own words above: who also undertake to tell us in what sense their Church in∣tends to tye sinners to actual repentance; not as soon as the sin is committed, but at certain seasons, and then also to no more of it, than the external and ritual part. So that if their Church be injuriously charg'd, themselves have done it, not we. And besides all this: it is hard to suppose or expect that the innumerable cases of

conscience which a whole Trade of Law∣yers and Divines amongst them have made, can be entred into the records of Councils and publick decrees. In these cases we are to consider, who teaches them? Their Gravest Doctors, in the face of the Sun, under the intuition of Authority in the publick conduct of souls, in their al∣lowed Sermons, in their books licens'd by a curious and inquisitive authority, not pas∣sing from them but by warranty from se∣veral hands intrusted to examine them, ne fides Ecclesioe aliquid detrimenti patioetur; that nothing be publish'd but what is con∣sonant to the Catholick faith. And there∣fore these things cannot be esteem'd private opinions* 1.6; especially, since if they be, yet they are the private opi∣nions of them all, and that we understand to be publick enough: and are so their Doctrine, as what the Scribes and Pharisees taught their Disciples, though the whole Church of the Jews had not pass'd it in∣to a law. So this is the Roman Doctrine; though not the Roman law. Which differ∣ence we desire may be observed in many of the following instances, that this ob∣jection may no more interpose for an e∣scape, or an excuse. But we shall have occasion again to speak to it, upon new particulars.

BUT this, though it be infinitely into∣lerable, yet it is but the beginning of sor∣rows. For the guides of Souls in the Ro∣man Church have prevaricated in all the parts of Repentance, most sadly and dan∣gerously.

THE next things therefore that we shall remark are their Doctrines concerning Con∣trition: which when it is genuine and true, that is, a true cordial sorrow for having sin'd against God; a sorrow proceeding from the love of God, and conversion to him, and ending in a dereliction of all our sins, and a walking in all righteousness, both the Psalms and the Prophets, the Old Testament and the New, the Greek Fathers and the Latin have allowed as sufficient for the pardon of our sins through faith in Je∣sus Christ (as our Writers have often prov'd in their Sermons and books of Con∣science) yet first, the Church of Rome does not allow it to be of any value, unless it be joyn'd with a desire to confess their sins to a Priest; saying, that a man by contrition is not reconcil'd to God, without their Sa∣cramental or Ritual penance, actual or vo∣tive; and this is decreed by the Council of Trent, which thing besides that it is against* 1.7 Scripture, and the promises of the Gospel, and not only teaches for Doctrine the Com∣mandments of Men, but evacuates the good∣ness of God by their Traditions, and weakens and discourages the best repen∣tance,

and prefers repentance towards men, before that which the Scripture calls Repen∣tance towards God, and faith in our Lord Jesus Christ.

BUT the malignity of this Doctrine and its influence it hath on an evil life appears in the other corresponding part of this Do∣crine. For as Contrition without their ritual and sacramental confession will not re∣concile us to God: so Attrition (as they call it) or contrition imperfect, proceeding from fear of damnation, together with their Sacrament will reconcile the sinner. Con∣trition without it will not: attrition with it, will reconcile us; and therefore by this doctrine, which is expresly decreed at Trent, there is no necessity of Contrition at all; and attrition is as good to all intents and purposes of pardon: and a little re∣pentance will prevail as well as the greatest, the imperfect as well as the perfect. So Gu∣lielmus* 1.8 de Rubeo explains this doctrine. He that confesses his sins, grieving but a little, obtains remission of his sins by the Sacrament of Penance ministred to him by the Priest ab∣solving him. So that although God work∣ing Contrition in a penitent, hath not done his work for him without the Priests abso∣lution, in desire at least; yet if the Priest do his part, he hath done the work for the penitent, though God had not wrought that excellent grace of contrition in the pe∣nitent.

BUT for the contrition it self; it is a good word, but of no severity or affright∣ment by the Roman Doctrine: One contri∣tion,* 1.9 one act of it, though but little and re∣miss, can blot out any, even the greatest sin (always understanding it in the sense of the Church, that is in the Sacrament of Pe∣nance) saith Cardinal Tolet. A certain little inward grief of mind is requir'd to the perfection of Repentance, said Maldonat. And to 〈◊〉〈◊〉 a grief in general for all our sins is* 1.10 sufficient; but it is not ne∣cessary to grieve for any one sin more than another, said Franciscus de Victoriâ. The greatest sin and the smallest, as to this, are all alike; and as for the Contrition it self, any intention or degree whatsoever, in any instant whatsoever, is sufficient to obtain mercy and remission, said the same Author.

NOW let this be added to the former, and the sequel is this, That if a man live a wicked life for threescore or fourscore years together, yet if in the article of his death, sooner than which God hath not command∣ed him to repent, he be a little sorrowful for his sins, then resolving for the present that he will do so no more; and though this sorrow hath in it no love of God, but only a fear of Hell, and a hope that God will pardon him, this, if the Priest ab∣solves him, does instantly pass him into a

state of salvation. The Priest with two fingers and a thumb can do his work for him; only he must be greatly dispos'd and prepar'd to receive it: Greatly, we say, according to the sense of the Roman Church; for he must be attrite, or it were better if he were contrite; one act of grief, a little one, and that not for one sin more than an∣other, and this at the end of a long wicked life, at the time of our death, will make all sure.

UPON these terms, it is a wonder that all wicked men in the world are not Papists; where they may live so merrily, and die so securely, and are out of all danger, unless peradventure they die very suddenly, which because so very few do, the venture is esteem'd nothing, and it is a thousand to one on the sinners side.

SECT. II.

Confession, as used in the Roman Church, a trifling business, whereby few are frighted from sinning, but more made confident, and go on in sinning; Confessing and sinning go∣ing in a round. Their Rules and Doctrines of Confession, enjoyn some things that are dangerous, and lead into temptation.

WE know it will be said, That the Roman Church enjoyns Confession, and imposes Penances, and these are a

great restraint to sinners, and gather up what was scattered before. The reply is easie, but it is very sad. For,

1. FOR Confession: It is true, to them who are not us'd to it, as it is at the 〈◊〉〈◊〉 time, and for that once it is as troublesom as for a bashful man to speak Orations in publick: But where it is so perpetual and universal, and done by companies and crouds, at a solemn set time, and when it may be done to any one besides the Parish∣Priest, to a Friar that begs, or to a Monk in his Dorter, done in the ear, it may be, to a person that hath done worse, and therefore hath no awe upon me, but what his Order imprints, and his Vitiousness takes off; when we see Women and Boys, Princes and Prelates do the same every 〈◊〉〈◊〉: And as oftentimes they are never the better, so they are not at all asham'd; but men look upon it as a certain cure, like pulling 〈◊〉〈◊〉 a mans clothes to go and wash in a river, and make it by use and habit, by considence and custom, to be no certain pain, and the wo∣men blush or smile, weep or are unmov'd, as it happens under their veil, and the men under the boldness of their Sex: When we see that men and women confess to day, and sin to morrow, and are not 〈◊〉〈◊〉 from their sin the more for it; because they know the worst of it, and have felt it often, and believe to be eas'd by it, certain it is that a little reason, and a little observation will

suffice to conclude, that this practice of Confession hath in it no affrightment, not so much as the horrour of the sin it self hath to the Conscience. For they who com∣mit sins confidently, will with less regret (it may be) confess it in this manner, where it is the fashion for every one to do it. And when all the world observes how loosly the Italians, Spaniards and French do live in their Carnivals, giving to themselves all li∣berty and licence to do the vilest things at that time, not only because they are for a while to take their leave of them, but be∣cause they are (as they suppose) to be so soon eas'd of their crimes by Confession, and the circular and never-failing hand of the Priest; they will have no reason to ad∣mire the severity of Confession, which as it 〈◊〉〈◊〉 most certainly intended as a deletory of sin, and might do its first intention, if it were equally manag'd; so now certainly it gives confidence to many men to sin, and to most men to neglect the greater and more effective parts of 〈◊〉〈◊〉 repentance.

WE shall not need to observe how Con∣fession is made a Minister of State, a Pick∣lock of secrets, a Spy upon families, a Searcher of inclinations, a Betraying to temptations; for this is wholly by the sault of the Men, and not of the Doctrine; but even the Doctrine it self, as it is handled in the Church of Rome, is so far from bring∣ing peace to the troubled Consciences, that

it intromits more scruples and cases than it can resolve.

FOR besides, that it self is a question, and they have made it dangerous by pretending that it is by Divine Right and Institution, (for so some of the School∣men* 1.11 teach, and the Ca∣nonists say the contrary,‖ 1.12 and that it is only of hu∣mane and positive Consti∣tution) and by this diffe∣rence in so great a point, have made the whole Oe∣conomy of their repen∣tance, which relies upon the supposed necessity of Confession, to fail, or to shake vehemently, and at the best, to be a foundation too uncertain to build the hopes of salvation on it; besides all this, we say, Their Rules and Doctrines of Confession, enjoyn some things that are of themselves dangerous, and lead into temptation. An instance of this is in that which is decreed in the Canons* 1.13 of Trent, that the Penitent must not only confess every mortal sin which after dili∣gent inquiry he remembers, but even his very sinful thoughts in particular, and his 〈◊〉〈◊〉 desires, and every circumstance which changes the kind of the sin, or (as some

add) does notably increase it: and how this can be safely done, and who is suffici∣ent for these things, and who can tell his circumstances without tempting his Con∣fessor, or betraying, and defaming ano∣ther person, (which is forbidden) and in what cases it may be done, or in what cases omitted; and whether the confession be 〈◊〉〈◊〉 upon infinite other considerations, and whether it be to be repeated in whole or in part, and how often, and how much? these things are so uncertain, casual and contingent, and so many cases are multi∣plied upon every one of these, and these so disputed and argued by their greatest Doctors, by Thomas, and Scotus, and all the Schoolmen, and by the Casuists, that as Beat us Rhenanus complains, it was truly observed by the famous John Geilerius, that according to their cases, enquiries and con∣clusions, it is impossible for any man to make a right Confession. So that although the shame of private Confession be very to∣lerable and easie, yet the cases and scruples which they have introduc'd, are neither easie nor tolerable, and though (as it is now used) there be but little in it, to restrain sin, yet there is very much danger of in∣creasing it, and of receiving no benefit by it.

SECT. III.

Penances in the Roman Church very ineffectu∣al: how they differ from the antient Ca∣nonical ones. Indulgences will relieve him that thinks his enjoyned penances too severe. What vast stores of Pardons that Church boasts of, and upon what easie terms grant∣ed. They serve themselves by them, but do not serve God. An account, why so many thousand years of pardon need be granted. A holy life seems only necessary for him that has neither friends nor money.

BUT then for Penances and Satisfacti∣ons of which they boast so much, as being so great restraints to sin, these as they are publickly handled, are nothing but words and ineffective sounds. For, first, if we consider what the Penances themselves are which are enjoyned; they are reduced from the antient Canonical Penances to pri∣vate and arbitrary, from years to hours, from great severity to gentleness and slat∣tery, from fasting and publick shame to the saying over their Beads, from Cordial to ritual, from smart to money, from hearti∣ness and earnest to pageantry and theatri∣cal Images of Penance; and if some Con∣fessors happen to be severe, there are ways enough to be eased. For the Penitent may

have leave to go to a gentler, or he may get Commutations, or he may get some∣body else* 1.14 to do them for him: and if his Penances be never so great, or never so little, yet it may be all supplied by Indul∣gences; of which there are such store in the Lateran at Rome, that as Pope Boniface said, No man is able to number them; yet he confirm'd them all.

IN the Church of Sancta Maria de Popolo there are for every day in the year two thou∣sand and eight hundred years of pardon, besides fourteen thousand and fourteen Ca∣rentanes; which in one year amount to more than a Million: all which are confirm'd by the Pope Paschal I. Boniface VIII. and Gre∣gory IX. In the Church of S. Vitus and Mo∣destus there are for every day in the year seven thousand years and seven thousand Carentanes of pardon, and a pardon of a third part of all our sins besides; and the price of all this is but praying before an Altar in that Church. At the Sepulchre of Christ in Venice there is hung up a prayer of S. Augustine, with an Indulgence of four∣score and two thousand years, granted by Boniface the VIII. (who was of all the Popes the most bountiful of the Churches treasure) and Benedict the XI. to him that shall say it, and that for every day toties quoties. The Divine pardon of Sica gave a plenary Indul∣gence to every one that being confessed and

communicated should pray there in the Franciscan Church of Sancta Maria de gli Angeli, and this pardon is ab omni poena & culpa. The English of that we easily un∣derstand, but the meaning of it we do not, because they will not own that these Indul∣gences do profit any one whose guilt is not taken away by the Sacrament of Penance. But this is not the only snare in which they have inextricably entangled themselves: but be it as they please for this; whatever it was, it was since inlarged by Sixtus IV. and Sixtus V. to all that shall wear S. Francis's Cord. The saying a few Pater nosters and Ave's before a privileg'd Altar can in innu∣merable places procure vast portions of this Treasure; and to deliver a soul out of Pur∣gatory, whom they list, is promised to many upon easie terms, even to the saying of their Beads over with an appendent Medal of the Pope's benediction. Every Priest at his third or fourth Mass is as sure (as may be) to deliver the souls of his Parents: And a thousand more such stories as these are to be seen every where and every day.

ONCE for all: There was a book printed at Paris by Francis Regnault, A. D. 1536. May 25. called The hours of the most blessed Virgin Mary, according to the use of Sarum; in which for the saying three short prayers written in Rome in a place called The Chapel of the holy Cross of seven Romans, are promi∣sed

fourscore and ten thousand years of pardon of deadly sin. Now the meaning of these things is very plain. By these devi∣ces they serve themselves, and they do not* 1.15 serve God. They serve themselves by this Doctrine: For they teach that what Pe∣nance is ordinarily imposed, does not take away all the punishment that is due; for they do not impose what was anciently en∣joyn'd by the Penitential Canons, but some little thing instead of it: and it may be, that what was anciently enjoyned by the Penitential Canons, is not so much as God will exact, (for they suppose that he will forgive nothing but the guilt and the e∣ternity; but he will exact all that can be demanded on this side Hell, even to the last farthing he must be paid some way or other, even when the guilt is taken a∣way) but therefore to prevent any failing that way, they have given Indulgences e∣nough to take off what was due by the old Canons, and what may be due by the severity of God; and if these fail, they may have recourse to the Priests, and they by their Masses can make supply: so that their Disciples are well, and the want of ancient Discipline shall do them no hurt.

BUT then how little they serve God's end by treating the sinner so gently, will be very evident. For by this means they have found out a way, that though it may be

God will be more severe than the old Peni∣tential Canons; and although these Canons were much more severe than men are now willing to suffer, yet neither for the one or the other shall they need to be troubled: they have found out an easier way to go to Heaven than so. An Indulgence will be no great charge, but that will take off all the supernumerary Penances which ought to have been imposed by the ancient Discipline of the Church, and may be required by God. A little alms to a Priest, a small oblation to a Church, a pilgrimage to the image or reliques of a Saint, wearing St. Francis's Cord, saying over the Beads with an hallowed Appendent, entering into a Fraternity, praying at a priviledg'd Altar, leaving a Legacy for a Soul-Mass, visiting a priviledg'd Cemetery, and twenty other devices will secure the sinner from suffering punishment here or hereafter, more than his friendly Priest is pleased gently to im∣pose.

To them that ask, what should any one need to get so many hundred thousand years of pardon, as are ready to be had upon very 〈◊〉〈◊〉 terms? They answer as be∣fore; That whereas it may be for Perjury the ancient Canons enjoyned Penance all their life * 1.16; that will be supposed to be twenty or forty years, or suppose an hun∣dred; if the man have been perjur'd a thou∣sand times, and committed adultery so of∣ten,

and done innumerable other sins, for every one of which he deserves to suffer forty years penance, and how much more in the account of God he deserves, he knows not; if he be attrite, and confess'd so that the guilt is taken away, yet as much temporal punishment remains due as is not paid here: but the Indulgences of the Church will take off so much as it comes to, even of all that would be suffer'd in Purgatory. Now it is true, that Purgatory (at least as is believ'd) cannot last a hun∣dred thousand years; but yet God may by the acerbity of the flames in twenty years equal the Canonical Penances of twenty thousand years: to prevent which, these Indulgences of so many thousand years are devised. A wise and thrifty Invention sure, and well contriv'd, and rightly applotted according to every mans need, and accord∣ing as they suspect his Bill shall amount to.

THIS strange Invention, as strange as it is, will be own'd, for this is the account of it which we find in Bellarmine: and al∣though* 1.17 Gerson and Dominicus à Soto are asham'd of these prodigious Indulgences, and suppose that the Pope's Quaestuaries did procure them, yet it must not be so dis∣own'd; truth is truth, and it is notoriously so; and therefore a reason must be found out for it, and this is it which we have ac∣counted. But the use we make of it is this;

That since they have declar'd, that when sins are pardon'd so easily, yet the punish∣ment remains so very great, and that so much must be suffered here or in Purgatory; it is strange that they should not only in effect pretend to shew more mercy than God does, or the primitive Church did; but that they should directly lay aside the pri∣mitive Discipline, and while they declaim against their Adversaries for saying they are not necessary, yet at the same time they should devise tricks to take them quite a∣way, so that neither Penances shall much smart here, nor Purgatory (which is a de∣vice to make men be Mulata's, as the Spa∣niard calls, half Christians, a device to make a man go to Heaven and to Hell too) shall not torment them hereafter. However it be, yet things are so ordered, that the noise of Penances need not trouble the greatest Criminal, unless he be so unfortunate as to live in no Countrey and near no Church, and without Priest, or friend, or money, or notice of any thing that is so loudly talk'd of in Christendom. If he be, he hath no help but one; he must live a holy and a se∣vere life, which is the only great calamity which they are commanded to suffer in the Church of England: but if he be not, the case is plain, he may by these Doctrines take his ease.

SECT. IV.

The Roman Doctors themselves know how to spoil the hopes from these large grants of In∣dulgences, if any should fancy that Purga∣tory would quickly be emptied, and no need to continue Pensions for those that died many Years since. Though a plenary or full In∣dulgence (one would think) should make all sure, yet no such matter; for there is a more full and a most full indulgence. Other things that, they say, may evacuate Indul∣gences, so that they lose their force: there∣fore they advise to imploy the Priest, and to multiply Masses. Cardinal Albernotius his care, by his last Will, to have fifty thou∣sand Masses said for his Soul.

WE doubt not but they who under∣stand the proper sequel of these things, will not wonder that the Church of Rome should have a numerous company of Proselytes, made up of such as the begin∣ings of David's Army were. But that we may undeceive them also, for to their souls we intend charity and relief by this Ad∣dress, we have thought fit to add one Con∣sideration more, and that is, That it is not fit that they should trust to this, or any thing of this, not only because there is no foundation of truth in these new devices,

but because even the Roman Doctors them∣selves, when they are pinch'd with an Ob∣jection, let their hold go, and to escape, do in remarkable measures destroy their own new building.

THE case is this: To them who say, that if there were truth in these pretensi∣ons, then all these, and the many millions of Indulgences more, and the many other ways of releasing souls out of Purgatory, the innumerable Masses said every day, the power of the Keys so largely imploy'd, would in a short time have emptied Purga∣tory of all her sad inhabitants, or it may be very few would go thither, and they that unfortunately do, cannot stay long; and consequently, besides that this great soft∣ness and easiness of procedure would give confidence to the greatest sinners, and the hopes of Purgatory would destroy the fears of Hell, and the certainty of doing well enough in an imperfect life, would make men careless of the more excellent: besides these things, there will need no continuation of Pensions to pray for persons dead many years ago: To them, I say, who talk to them at this rate, they have enough to an∣swer.

DECEIVE not your selves, there are more things to be reckon'd for than so. For when you have deserved great punish∣ments for great sins, and the Guilt is taken off by Absolution, and (you suppose) the

Punishment by Indulgences or the Satisfa∣ction of others; it may be so, and it may be not so.

• FOR 1. it is according as your Indul∣gence is. Suppose it for forty years, or it may be an hundred, or a thousand, (and that is a great matter) yet peradventure according to the old penitential rate you have deserved the Penance of forty thou∣sand years; or at least you may have done so by the more severe account of God: If the Penance of forty years be taken off by your Indulgence, it does as much of the work as was promised or intended; but you can feel little ease, if still there remains due the Penance of threescore thousand years. No man can tell the difference when what remains shall be so great as to sur∣mount all the evils of this life; and the a∣batement may be accounted by pen and ink, but will signifie little in the perception: it is like the casting out of a Devil out of a miserable Demoniack, when there still re∣mains fifty more as bad as he that went away; the man will hardly find how much he is advanced in his cure.
• BUT 2. you have with much labour and some charge purchased to your self so many Quadragenes or Lents of pardon; that is, you have bought off the Penances of so ma∣ny times forty days. It is well; but were you well advis'd? it may be your Quadra∣genes are not Carenes, that is, are not a

• quitting the severest Penances of fasting so long in bread and water: for there is great difference in the manner of keeping a pe∣nitential Lent, and it may be you have pur∣chased but some lighter thing; and then if your demerit arise to so many Carenes, and you purchased but mere Quadragenes, with∣out a minute and table of particulars, you may stay longer in Purgatory than you ex∣pected.
• 3. BUT therefore your best way is to get a plenary Indulgence; and that may be had on reasonable terms: but take heed you do not think your self secure, for a plenary In∣dulgence does not do all that it may be you require; for there is an Indulgence more full, and another most full, and it is not* 1.18 agreed upon among the Doctors whether a plenary Indulgence is to be extended be∣yond the taking off those Penances which were actually enjoyned by the Confessor, or how far they go further. And they that read Turrecremata, Navar, Cordubensis, Fabius Incarnatus, Petrus de Soto, Armilla aurea, Aquinas, Tolet, Cajetan, in their several accounts of Indulgences, will soon perceive that all this is but a handful of Smoke, when you hold it, you hold it not.
• 4. BUT further yet; all Indulgences are granted upon some inducement, and are not ex mero motu, or acts of mere grace without cause; and if the cause be not rea∣sonable, they are invalid: and whether the

• cause be sufficient will be very hard to judge. And if there be for the Indulgence, yet if there be not a reasonable cause for the quan∣tity of the Indulgence, you cannot tell how much you get: and the Preachers of Indul∣gences ought not to declare how valid they are assertivè, that is, by any confidence; but opinativè or recitativè, they can only tell what is said, or what is their own opinion.
• 5. WHEN this difficulty is passed over, yet it may be the person is not capable of them; for if he be not in the state of Grace all is nothing; and if he be, yet if he does not perform the condition of the Indulgence actually, his mere endeavour or good desire is nothing. And when the conditions are actually done, it must be enquired whether in the time of doing them you were in cha∣rity; whether you be so at least in the last day of finishing them: it is good to be cer∣tain in this, lest all evaporate and come to nothing. But yet suppose this too, though the work you are to do as the condition of the Indulgence, be done so well that you lose not all the Indulgence, yet for every degree of Imperfection in that work you will lose a part of the Indulgence, and then it will be hard to tell whether you get half so much as you propounded to your self.* 1.19 But here Pope Adrian troubles the whole affair again: for if the Indulgence be only given according to the worthiness of the work done, then that will avail of it self

• without any Grant from the Church; and then it is hugely questionable whether the Popes Authority be of any use in this whole matter.
• 6. BUT there is yet a greater heap of dangers and uncertainties; for you must be sure of the Authority of him that gives the Indulgence, and in this there are many doubtful Questions; but when they are over, yet it is worth enquiry, (for some Doctors are fearful in this point) whether the intromission of Venial sins, without which no man lives, does hinder the fruit of the Indulgence; for if it does, all the cost is lost.
• 7. WHEN an Indulgence is given, put case to abide forty days on certain conditi∣ons, whether these forty days are to be taken collectively or distributively; for, be∣cause it is confessed that the matter of In∣dulgences is res odibilis, an hateful and an* 1.20 odious matter, it is not to be understood in the sense of favour, but of greatest se∣verity; and therefore it is good to know beforehand what to trust to, to inquire how the Bull is penn'd, and what sense of Law every word does bear; for it may be any good mans case. If an Indulgence be grant∣ed to a place for so many days in every year, it were sit you inquire for how many years that will last; for some Doctors say, That if a definite number of years be not set down, it is intended to last but twenty

• years. And therefore it is good to be wise early.
• 8. BUT it is yet of greater consideration: If you take out a Bull of Indulgence, re∣lating to the Article of death, in case you recover that sickness in which you thought you should use it, you must consider, whe∣ther you must not take out a new one for the next fit of sickness; or will the first, which stood for nothing, keep cold, and without any sensible errour serve when you shall in∣deed die?
• 9. You must also enquire and be rightly inform'd, whether an Indulgence granted upon a certain Festival will be valid if the day be chang'd, (as they were all at once by the Gregorian Calendar) or if you go in∣to another Countrey where the Feast is not kept the same day, as it happens in move∣able Feasts, and on S. Bartholomew's-day, and some others.
• 10. WHEN your Lawyers have told you their opinion of all these Questions, and given it under their hands, it will concern you to inquire yet further, whether a suc∣ceeding Pope have not or cannot revoke an Indulgence granted by his Predecessor; for* 1.21 this is often done in matters of favour and privileges; and the German Princes com∣plain'd sadly of it, and it was complain'd in the Council of Lions, that Martin the Legate of Pope Innocent the VIII. revok'd and dissipated all former Grants: and it is

• an old Rule, Papa nunquam sibi lig at manus, The Pope never binds his own hands. But here some caution would do well.
• 11. IT is worthy inquiry, whether in the year of Jubilee all other Indulgences be suspended; for though some think they are not, yet Navar and Emanuel Sà affirm that they are; and if they chance to say true, (for no man knows whether they do or no) you may be at a loss that way. And when all this is done, yet
• 12. YOUR Indulgences will be of no avail to you in reserved cases, which are very many. A great many more very fine scruples might be mov'd, and are so; and therefore when you have gotten all the secu∣rity you can by these, you are not safe at all. But therefore be sure still to get Masses to be said.

So that now the great Objection is an∣swered; you need not fear that saying Mas∣ses will ever be made unnecessary by the multitude of Indulgences: The Priest must still be imployed and entertained in subsidi∣um, since there are so many ways of making the Indulgence good for nothing: And as for the fear of emptying Purgatory by the free and liberal use of the Keys, it is very needless; because the Pope cannot evacu∣ate * 1.22 Purgatory, or give so many Indul∣gences as to take out all souls from thence:

And therefore if the Popes, and the Bishops, and the Legates, have been already too free, it may be there is so much in arrear, that the Treasure of the Church is spent, or the Church is in debt for souls; or else, though the Treasure be inexhaustible, yet so much of her Treasure ought not to be made use of, and therefore it may be that your souls shall be polt-pon'd, and must stay and take its turn God knows when. And therefore we cannot but commend the prudence of* 1.23 Cardinal Albernotius, who by his last Will took order for fifty thousand Masses to be said for his soul; for he was a wise man, and lov'd to make all as sure as he could.

SECT. V.

Ensie to conclude that all is an Art to get mo∣ney, and deceive mens souls, to tempt a man to negloct himself when he hopes to be relieved by many others. How good Life is undermined by their Doctrines relating to Indulgences in 3 or 4 remarkable instan∣ces. Their Doctrine dangerous in all the parts of Repontance. Contrition, Confessi∣on, Satisfactions and Penances, all spoiled as they teach them. The 〈◊〉〈◊〉 scandal of the Tax of the Apostolical chamber, where a Licence is given to many sins, and for such 〈◊〉〈◊〉 summ an Absolution from the greatest.

BUT then to apply this to the Consci∣ences of the poor people of the Roman Communion. Here is a great deal of Trea∣sure of the Church pretended, and a great many favours granted, and much ease pro∣mised, and the wealth of the Church boast∣ed of, and the peoples mony gotten; and that this may be a perpetual spring, it is clear amongst their own Writers, that you are not sure of any good by all that is past, but you must get more security, or this may be nothing. But how easie were it for you now to conclude, that all this is but a meer cozenage, an art to get mony? but that's but the least of the evil, it is a certain way to deceive souls. For since there are so many thousands that trust to these things, and yet in the confession of your own Writers there are so many sallibilities in the whole, and in every part, why will you suffer your selves so weakly and vainly to be cozen'd out of your souls with promises that signifie nothing, and words without vertue, and treasures that make no man rich, and Indul∣gences that give confidence to sin, but no ease to the pains which follow?

BESIDES all this, it is very considerable, that this whole affair is a state of tempta∣tion; for they that have so many ways to escape, will not be so careful of the main stake, as the interest of it requires. He that hopes to be reliev'd by many others, will

be tempted to neglect himself: There is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Unum necessarium, even that we work out our own salvation with fear and trembling. A little wisdom, and an easie ob∣servation were enough to make allmen that love themselves, wisely to abstain from such diet which does not nourish, but fills the stomach with wind and imagination. But to return to the main inquiry:

WE desire that it be considered, how dangerously good life is undermined, by the Propositions collaterally taught by their Great Doctors, in this matter of Indul∣gences; besides the main and direct danger and deception.

1. Venial sins preceeding or following the work enjoyned for getting Indulgences, hinder not their fruit: but if they intervene in the time of doing them, than they hinder. By* 1.24 this Proposition there is infinite uncertainty concerning the value of any Indulgence: for if venial sins be daily incursions, who can say that he is one day clean from them? And if he be not, he hath paid his price for that which profits not, and he is made to relie upon that which will not support him. But though this being taught, doth evacuate the Indulgence, yet it is not taught to prevent the sin; for before and after, if you com∣mit venial sins, there is no great matter in it: The inconvenience is not great, and the remedy is easie; you are told of your secu∣rity as to this point before-hand.

2. POPE Adrian taught a worse matter. He that will obtain indulgence for another, if* 1.25 he does perform the work enjoyned, though himself be in deadly sin, yet for the other he prevails: as if a man could do more for an∣other than he can do for himself; or as if God would regard the prayers of a vile and a wicked person when he intercedes for an∣other, and at the same time, if he prays for himself, his prayer is an abomination. God first is intreated for our selves, and when we are more excellent persons, ad∣mits us to intercede, and we shall prevail for others; but that a wicked person who is under actual guilt, and oblig'd himself to suffer all punishment, can ease and take off the punishment due to others by any exter∣nally good work done ungratiously, is a piece of new Divinity without colour of reason or religion. Others in this are something less scandalous; and affirm, that though it be not necessary that when the Indulgence is granted, the man should be in the state of grace, yet it is necessary that at some time or other he should be; at any time (it seems) it will serve. For thus they turn Divinity and the care of souls into Mathematicks and Clock-work, and dispute minutes and periods with God, and are careful to tell their people how much liberty they may take, and how far they may venture, lest they should lose any thing of their sins pleasure, which they can possibly en∣joy,

and yet have hopes of being sav'd at last.

3. BUT there is worse yet. If a man willingly commits a sin in hope and expe∣ctation of a Jubilee, and of the Indulgences afterwards to be granted, he does not lose the Indulgence, but shall receive it: which is expresly affirm'd by Na∣var * 1.26 and Antonius Cordu∣bensis ‖ 1.27, and Bellarmine * 1.28, though he asks the question, denies it not. By which it is evident that the Roman Doctrines and Divinity teach contrary to God's way; who is most of all angry with them that turn his grace into wantonness, and sin, that grace may abound.

4. IF any man by reason of poverty, cannot give the prescrib'd Alms, he cannot* 1.29 receive the Indulgence. Now since it is sufficiently known, that in all or most of the Indulgences a clause is sure to be included, that something be offered to the Church, to the Altar, to a Religious House, &c. The consequent of this will be soon seen, that Indulgences are made for the rich, and the Treasures of the Church are to be di∣spensed to them that have Treasures of their own, for Habenti dabitur. But then God help the poor; for them Purgatory is prepar'd, and they must burn: For the rich it is pretended, but the smell of fire will not pass upon them.

FROM these premises we suppose it but too evident, that the Roman Doctors pre∣varicate in the whole Doctrine of Repen∣tance, which indeed in Christ Jesus is the whole Oeconomy of Justification and Salva∣tion; it is the hopes and staff of all the world, the remedy of all evils past, present, and to come. And if our physick be poi∣son'd, if our staff be broken, if our hopes make us asham'd, how shall we appear be∣fore Christ at his coming? But we say, that in all the parts of it their Doctrine is insi∣nitely dangerous.

1. Contrition is sufficient if it be but one little act, and that in the very Article of Death; and before that time it is not ne∣cessary by the Law of God, nay it is indeed sufficient; but it is also insufficient, for without Confession in act or desire it suffi∣ces not. And though it be thus insuffici∣ently sufficient, yet it is not necessary: For Attrition is also sufficient, if a Priest can be had, and then any little grief pro∣ceeding out of the fear of Hell will do it, if the Priest do but absolve.

2. Confession might be made of excellent use, and is so among the pious Children of the Church of England; but by the Do∣ctrines and Practices in the Church of Rome it is made, not the remedy of sins by pro∣per energy, but the excuse, the alleviation, the considence, the ritual, external and sa∣cramental remedy, and serves instead of

the labours of a holy and a regular life; and yet is so intangled with innumerable and inextricable cases of conscience, orders, humane prescripts, and great and little ar∣tifices, that scruples are more increased than sins are lessened.

3. FOR Satisfactions and Penances, which, if they were rightly order'd, and made instrumental to kill the desires of sin, or to punish the Criminal, or were proper∣ly the fruits of repentance, that is, parts of a holy life, good works done in charity, and the habitual permanent grace of God, were so prevailing, as they do the work of God; yet when they are taken away, not only by the declension of primitive Discipline, but by new Doctrines and Indulgences, re∣gular and offer'd Commutations for money, and superstitious practices, which are sins themselves, and increase the numbers and weights of the account, there is a great way made for the destruction of souls, and the discountenancing the necessity of holy life; but nothing for the advantage of ho∣liness, or the becoming like to God.

AND now at last for a Cover to this Dish, we have thought fit to mind the World, and to give caution to all that mean to live godly in Christ Jesus, to what an insinite scandal and impiety this affair hath risen in the Church of Rome, we mean in the instance of their Taxa Camerae, seu Cancellariae Apostolicae, the Tax of the Apo∣stolical

Chamber or Chancery; a book pub∣lickly printed, and expos'd to common sale; of which their own Espencaeus gives this ac∣count,* 1.30 That it is a book in which a man may learn more wickedness, than in all the Sum∣maries of vices published in the World: And yet to them that will pay for it, there is to many given a Licence, to all an Absolu∣tion for the greatest and most horrid sins. There is a price set down for his Absolution that hath kill'd his Father or his Mother, Brother, Sister, or Wife, or that hath lien with his Sister or his Mother. We desire all good Christians to excuse us for naming such horrid things;

Nomina sunt ipso penè timenda sono.

But the Licences are printed at Paris in the year 1500. by Tossan Denis. Pope Innocent the VIII. either was Author or Inlarger of these Rules of this Chancery-tax, and there are Glosses upon them, in which the Scho∣liast himself who made them, affirms, that he must for that time conceal some things to avoid scandal. But how far this impiety proceeded, and how little regard there is in it to piety, or the good of souls, is visible by that which Augustinus de Ancona teaches, [That the Pope ought not to give Indulgences* 1.31 to them who have a desire of giving money, but cannot as to them who actually give. And whereas it may be objected, that then poor mens souls are in a worse condition than the rich; he answers, That as to the remission of

the punishment acquir'd by the Indulgence, in such a case it is not inconvenient that the rich should be in a better condition than the poor.] For in that manner do they imitate God, who is no respecter of persons.

SECT. VI.

Other Instances of dangerous Doctrines: as, That one man may satisfie for another. That a habit of sin, is not a sin distinct from those actions by which it was contracted. Mis∣chief of this doctrine shewed. The distincti∣on of Mortal and venial sins. In what senso to be understood and admitted. With them, one whole sort of sins is venial in its own na∣ture, and a whole heap of them cannot make a mortal sin, nor put us out of God's favour. But when the Casuists differ so much in de∣termining whether this or that be a venial or mortal sin; if the Confessor says it is venial, and it proves to be a mortal one, a man's soul is betrayed.

THESE Observations we conceive to be sufficient to deter every well mean∣ing person from running into, or abiding in such temptations. Every false Proposition that leads to impiety, is a stock and foun∣tain of temptations; and these which we have reckon'd in the matter of Repentance, having influence upon the whole life, are

yet much greater, by corrupting the whole mass of Wisdom and Spiritual Propositi∣ons.

THERE are indeed many others. We shall name some of them, but shall not need much to insist on them. Such as are,

1. THAT one Man may satisfie for ano∣ther * 1.32. It is the general Doctrine of their Church: The Divines and Lawyers consent in it, and publickly own it: The effect of which is this, that some are made rich by it, and some are careless; But qui non sol∣vit in aere, luat in corpore, is a Canonical rule; and though it was spoken in the mat∣ter of publick penances, and so relates to the exterior Court, yet it is also practis'd and avowed in satisfactions or penances re∣lating to the inward Court of Conscience, and penance Sacramental; and the rich man is made negligent in his duty, and is whip'd upon another man's back, and his purse only is the Penitent; and which is worst of all, here is a pretence of doing that, which is too near blasphemy but to say. For by this Doctrine, it is not to be said of Christ alone, that he was wounded for our transgressions, that he only satisfied for our sins; for in the Church of Rome it is done frequently, and pretended daily, that by another man's stripes we are healed.

2. THEY teach, That a habit of sin, is not a sin, distinct from those former actions by which the habit was contracted. The secret intention of which Proposition, and the malignity of it, consists in this, that it is not necessary for a man to repent spee∣dily; and a man is not bound by repen∣tance to interrupt the procedure of his im∣piety, or to repent of his habit, but of the single acts that went before it. For as for those that come after, they are excus'd, if they be produc'd by a strong habit; and the greater the habit the less is the sin: But then as the repentance need not for that reason, be hasty and presently; so because it is only to be of single acts, the repentance it self need not be habitual, but it may be done in an instant; whereas to mortifie a habit of sin (which is the true and proper repentance) there is requir'd a longer time, and a procedure in the methods of a holy life. By this, and such like Propositions, and careless Sentences, they have brought it to that pass, that they reckon a single act of Contrition, at any time to be sufficient to take away the wickedness of a long life.

Now that this is the avow∣ed* 1.33 Doctrine of the Roman Guides of souls, will suffi∣ciently appear in the Wri∣tings of their chiefest, of which no learned man can be ignorant. The thing was of late openly

and professedly disputed against us, and will not be denied. And that this Doctrine is infinitely destructive of the necessity of a good life, cannot be doubted of, when themselves do own the proper consequents of it, even the unnecessariness of present repentance, or before the danger of death; of which we have already given accounts. But the reason why we remark it here, is that which we now mentioned, because that by the Doctrine of vitious habits, having in them no malignity or sin but what is in the single preceding acts, there is an excuse made for millions of sins: For if by an evil habit the sinner is not made worse, and more hated by God, and his sinful acts made not only more, but more criminal; it will fol∣low, that the sins are very much lessened: For they being not so voluntary in their exercise and distinct emanation, are not in present so malicious; and therefore he that hath gotten a habit of drunkenness or swear∣ing, sins less in every act of drunkenness, or profane oath, than hethat acts them seldom, because by his habit he is more inclin'd, and his sins are almost natural, and less consi∣dered, less chosen, and not disputed against; but pass by inadvertency, and an untroubled consent, easily and promptly, and almost naturally from that principle: So that by this means, and in such cases when things are come to this pass, they have gotten an imperfect warrant to sin a great deal, and a

great while, without any new great inconve∣nience: Which evil state of things ought to be infinitely avoided by all Christians that would be sav'd by all means; and there∣fore all such Teachers, and all such Do∣ctrines are carefully to be declin'd, who give so much easiness, not only to the re∣medies, but to the sins themselves. But of this, we hope it may be sufficient to have given this short warning.

3. THE distinction of Mortal and Ve∣nial sins, as it is taught in the Church of Rome, is a great cause of wickedness, and careless conversation. For although we do with all the antient Doctors admit of the distinction of sins Mortal and Venial; yet we also teach, That in their own nature, and in the rigor of the Divine Justice, every sin is damnable, and deserves God's anger, and that in the unregenerate they are so accounted, and that in Hell the damned suffer for small and great in a common mass of torment; yet by the Divine mercy and compassion, the smaller sins which come by surprize, or by invincible ignorance, or in∣advertency, or unavoidable infirmity, shall not be imputed to those who love God, and delight not in the smallest sin, but use caution and prayers, watchfulness and reme∣dies against them. But if any man delights in small sins, and heaps them into numbers, and by deliberation or licentiousness they grow numerous, or are in any sense chosen,

or taken in by contempt of the Divine Law, they do put us from the favour of God, and will pass into severe accounts. And though sins are greater or less by comparison to each other, yet the smallest is a burthen too great for us, without the allowances of the Divine mercy.

BUT the Church of Rome teaches, that there is a whole kind of sins, which are ve∣nial in their own nature; such, which if they were all together, all in the world con∣joyn'd, could not equal one mortal sin* 1.34, nor destroy charity, nor put us from the favour of God; such for which no man can pe∣rish, ‖ 1.35 etiamsi nullum pactum esset de remissi∣one, though God's merciful Covenant of Pardon did not intervene. And whereas Christ said, Of every idle word a man shall speak, he shall give account at the day of judgment; and, By your words ye shall be justified; and, By your words ye shall be con∣demned: Bellarmine expresly affirms, It is not intelligible, how an idle word should in its own nature be worthy of the Eternal wrath of God and Eternal flames. Many other de∣sperate words are spoken by the Roman Doctors in this Question, which we love not to aggravate, because the main thing is acknowledged by them all.

BUT now we appeal to the reason and Consciences of all men, Whether this Do∣ctrine of sins Venial in their own nature, be not greatly destructive to a holy life?

When it is plain, that they give rest to mens Consciences for one whole kind of sins; for such, which because they occur every day, in a very short time (if they be not interrupted by the grace of Repentance) will swell to a prodigious heap. But con∣cerning these we are bidden to be quiet; for we are told, that all the heaps of these in the world cannot put us out of Gods fa∣vour. Add to this, that it being in thou∣sands of cases, impossible to tell which are, and which are not Venial in their own na∣ture, and in their appendent circumstances, either the people are cozen'd by this Do∣ctrine into an useless confidence; and for all this talking in their Schools, they must nevertheless do to Venial sins, as they do to Mortal, that is, mortifie them, fight against them, repent speedily of them, & keep them from running into mischief; and then all their kind Doctrines in this Article, signifie no comfort or ease, but all danger and diffi∣culty, and useless dispute; or else, if really they mean, that this easiness of opi∣nion be made use of, then the danger is imminent, and carelessness is introduc'd, and licentiousness in all little things is easily indulg'd; and mens souls are daily lessen'd without repair, and kept from growing towards Christian perfection, and from destroying the whole body of sin; and in short, despising little things, they pe∣rish by little and little.

THIS Doctrine also is worse yet in the handling. For it hath infinite influence to the disparagement of holy life, not only by the uncertain, but as it must frequently happen, by the false determination of in∣numerable cases of conscience. For it is a great matter both in the doing and the thing done, both in the caution and the repen∣tance, whether such an action be a venial or a mortal sin. If it chance to be mortal, and your Confessor says it is venial, your soul is betrayed. And it is but a chance what they say in most cases; for they call what they please venial, and they have no certain rule to answer by; which appears too sadly in their innumerable differences which is amongst all their Casuists in say∣ing what is, and what is not mortal; and of this there needs no greater proof than the reading the little Summaries made by their most leading guides of Consciences, Navar, Cajetane, Tolet, Emanuel Sà, and others; where one says such a thing is mor∣tal, and two say it is venial.

AND lest any man should say or think, this is no great matter, we desire that it be considered that in venial sins there may be very much phantastick pleasure, and they that retain them do believe so; for they suppose the pleasure is great enough to out∣weigh the intolerable pains of Purgatory; and that it is more eligible to be in Hell a while, than to cross their appetites in

such small things. And however it happen in this particular, yet because the Doctors differ so infinitely and irreconcileably, in saying what is, and what is not Venial, whoever shall trust to their Doctrine, say∣ing that such a sin is Venial; and to their Doctrine, that says it does not exclude from God's favour, may be these two Pro∣positions be damned before he is aware.

WE omit to insist upon their express contradicting the words of our Blessed Sa∣viour, who taught his Church expresly, That we must work in the day time; for the night cometh, and no man worketh: Let this be as true as it can in the matter of Repentance and Mortification, and working out our pardon for mortal sins; yet it is not true in Venial sins, if we may believe their great* 1.36 S. Thomas, whom also Bellarmine‖ 1.37 fol∣lows in it; for he affirms, That by the acts of Love and Patience in Purgatory, Venial sins are remitted; and that the acceptation of those 〈◊〉〈◊〉, proceeding out of Charity, is a virtual kind of penance. But in this particular we follow not S. Thomas nor Bellarmine in the Church of England and Ireland; for we believe in Jesus Christ, and follow him: If men give themselves liberty as long as they are alive to commit one whole kind of sins, and hope to work it out after death by acts of Charity and Repentance, which they would not do in

their life time; either they must take a course to sentence the words of Christ as savouring of Heresie, or else they will find themselves to have been at first deceived in their Proposition, and at last in their expectation. Their faith hath fail'd them here, and hereafter they will be asham'd of their hope.

SECT. VII.

Their new doctrine of Probability. That a probable opinion may be safely followed in practice. The opinion of one grave Doctor, or the example of good men makes a matter probable, and either side may be chosen. Though this is not an Article of their Faith, yet it is a Rule of manners. Sad instances of wickedness this gives warranty to. A strange Instance of obtaining an Indulgence (granted upon condition of Visiting an Al∣tar of a distant Church) by those that can∣not go to it (as Nuns and Prisoners) if they address to an Altar of their own with that Intention; secured by the practice of the Church.

THERE is a Proposition, which in∣deed is new, but is now the general Doctrine of the Leading Men in the Church of Rome; and it is the foundation on which their Doctors of Conscience relie, in their

decision of all cases in which there is a doubt or question made by themselves; and that is, That if an Opinion or Speculation be probable, it may in practice be safely followed: And if it be enquir'd, What is sufficient to make an opinion probable; the Answer is* 1.38 easie, Sufficit opinio alicujus gravis Doctoris aut Bonorum exemplum: The opinion of any one grave Doctor is sufficient to make a matter probable; nay, the example and practice of good men, that is, men who* 1.39 are so reputed; if they have done it, you may do so too, and be safe. This is the great Rule of their Cases of Conscience.

AND now we ought not to be press'd with any ones saying, that such an opinion is but the private opinion of one or more of their Doctors. For although in matters of Faith this be not sufficient, to impute a Doctrine to a whole Church, which is but the private opinion of one or more; yet because we are now speaking of the infinite danger of souls in that communion, and the horrid Propositions by which their Disciples are conducted, to the disparagement of good life, it is sufficient to allege the pub∣lick and allowed sayings of their Doctors; because these sayings are their Rule of li∣ving: and because the particular Rules of Conscience, use not to be decreed in Coun∣cils, we must derive them from the places where they grow, and where they are to be found.

BUT besides, you will say, That this is but the private opinion of some Doctors; and what then? Therefore it is not to be called the Doctrine of the Roman Church. True, we do not say, It is an Article of their Faith, but, a rule of manners: This is not indeed in any publick Decree; but we say, that although it be not, yet neither is the contrary. And if it be but a private opinion, yet, is it safe to follow it, or is it not safe? For that's the question, and there∣in is the danger. If it be safe, then this is their rule, A private opinion of any one grave Doctor may be safely followed in the questi∣ons of Vertue and Vice. But if it be not safe to follow it, and that this does not make an opinion probable, or the practice safe; Who says so? Does the Church? No; Does Dr. Cajus? or Dr. Sempronius say so? Yes: But these are not safe to follow; for they are but private Doctors: Or if it be safe to follow them, though they be no more, and the opinion no more but probable, then I may take the other side, and choose which I will, and do what I list in most cases, and yet be safe by the Doctrine of the Roman Casuists; which is the great line, and ge∣neral measure of most mens lives; and that is it which we complain of. And we have reason; for they suffer their Casuists to determine all cases, severely and gently, strictly and loosly; that so they may en∣tertain all spirits, and please all dispositi∣ons,

and govern them by their own inclina∣tions, and as they list to be governed; by what may please them, not by that which profits them; that none may go away scan∣daliz'd or 〈◊〉〈◊〉 from their penitential chairs.

BUT upon this account, it is a sad rec∣koning which can be made concerning souls in the Church of Rome. Suppose one great Doctor amongst them (as many of them do) shall say, it is lawful to kill a King whom the Pope declares Heretick. By the Do∣ctrine of probability here is his warranty. And though the Church do not declare that Doctrine; that is, the Church doth not make it certain in Speculation, yet it may be safely done in practice: Here is enough to give peace of conscience to him that does it. Nay, if the contrary be more safe, yet if the other be but probable by reason or Authority, you may do the less safe, and refuse what is more. For that also is the opinion of some grave Doctors* 1.40: If one Doctor says, it is safe to swear a thing as of our knowledge, which we do not know, but believe it is so, it is therefore probable that it is lawful to swear it, because a grave Doctor says it, and then it is safe enough to do so.

AND upon this account, who could find* 1.41 fault with Pope Constantine the IV. who when he was accus'd in the Lateran Council for holding the See Apostolick when he was not

in Orders, justified himself by the example of Sergius Bishop of Ravenna, and Stephen Bishop of Naples. Here was exemplum bo∣norum, honest men had done so before him, and therefore he was innocent. When it is* 1.42 observ'd by Cardinal Campegius, and Al∣bertus Pighius did teach, That a Priest lives more holily and chastely that keeps a Con∣cubine, than he that hath a married Wife; and then shall find in the* 1.43 Pope's Law, That a Priest is not to be removed for fornication; who will not, or may not practically con∣clude, that since by the Law of God, marriage is holy, and yet to some men, fornication is more lawful, and does not make a Priest irregular, that there∣fore to keep a Concubine is very lawful; especially since abstracting from the consi∣deration of a man's being in Orders or not, fornication it self is probably no sin at all?* 1.44 For so says Durandus, Simple fornication of it self is not a deadly sin according to the Natural Law, and excluding all positive Law; and Martinus de Magistris says, to* 1.45 believe simple fornication to be no deadly sin, is not heretical, because the testimonies of Scripture are not express. These are grave Doctors, and therefore the opinion is proba∣ble, and the practice safe. * 1.46 When the good people of the Church of Rome hear it read, That P. Clement 8. in the Index of Prohibited

books says, That the Bible publish'd in vulgar Tongues, ought not to be read and retain'd, no not so much as a compend of the History of the Bible; and Bellarmine says, that it is not necessary to salvation, to believe that there are any Scriptures at all written; and that Cardinal Hosius saith, Perhaps it had been better for the Church, if no Scriptures had been written: They cannot but say, that this Doctrine is probable, and think them∣selves safe, when they walk without the light of Gods Word, and rely wholly upon the Pope, or their Priest, in what he is pleas'd to tell them; and that they are no way oblig'd to keep that Commandment of Christ, Search the Scriptures.* 1.47 Cardinal Tolet says, That if a Nobleman be set upon, and may escape by going away, he is not tied to it, but may kill him that intends to strike him with a stick: That if a man be in a great* 1.48 passion, and so transported, that he considers not what be says, if in that case he does bla∣spheme, he does not always sin: That if a man* 1.49 be beastly drunk, and then commit fornica∣tion, that fornication is no sin: That if a man* 1.50 desires carnal pollution, that he may be eas'd of his carnal temptations, or for his health, it were no sin: That it is lawful for a man to* 1.51 expose his bastards to the Hospital to conceal his own shame. He says it out of Soto, and he from Thomas Aquinas: That if the times* 1.52 be hard, or the Judge unequal, a man that cannot sell his wine at a due price, may law∣fully

make his Measures less than is ap∣pointed; or mingle water with his wine, and sell it for pure, so he do not lie; and yet if he does, it is no mortal sin, nor obliges him to restitution. Emanuel Sà* 1.53 affirms, That if a man lie with his intended wife before Mar∣riage, it is no sin, or a light one; nay, quin∣etiam expedit si multum illa differatur, it is good to do so, if the benediction or publication of Marriage be much deferr'd: That Infants in their cradles may be made Priests, is the common opinion of Divines and Canonists, saith Tolet; and that in their Cradles they* 1.54 can be made Bishops, said the Archdeacon and the Provost; and though some say the* 1.55 contrary, yet the other is the more true, saith the Cardinal. Vasquez saith, That not* 1.56 only an Image of God, but any creature in the world, reasonable or unreasonable, may with∣out danger be worshipped together with God, as his image: That we ought to adore the Re∣liques* 1.57 of Saints, though under the form of Worms; and that it is no sin to worship a Ray of Light in which the Devil is invested, if a man supposes him to be Christ: And in the same manner, if he supposes it to be a piece of a Saint, which is not, he shall not want the merit of his Devotion. And to conclude, Pope Celestine the III. (as Alphonsus à Ca∣stro reports himself to have seen a Decretal of his to that purpose) affirmed, That if one of the Married Couple fell into Heresie, the Marriage is dissolved, and that the other

may marry another; and the Marriage is* 1.58 nefarious, and they are Irritae Nuptiae, the Espousals are void, if a Catholick and a He∣retick marry together, said the Fathers of the Synod in Trullo. And though all of this be not own'd generally, yet if a Roman Ca∣tholick marries a Wife that is or shall turn Heretick, he may leave her, and part bed and board, according to the Doctrine taught by the* 1.59 Canon Law it self, by the Lawyers and Divines, as appears in‖ 1.60 Covaruvius,* 1.61 Matthias Aquarius, and‖ 1.62 Bellarmine.

THESE Opinions are indeed very strange to us of the Church of England and Ireland, but no strangers in the Church of Rome, and, because they are taught by great Doctors, by Popes themselves, by Cardinals, and the Canon Law respectively, do at least become very probable, and therefore they may be believ'd and practis'd without dan∣ger; according to the Doctrine of Proba∣bility. And thus the most desperate things that ever were said by any, though before the Declaration of the Church they cannot become Articles of Faith, yet besides that they are Doctrines publickly allowed, they can also become Rules of practice, and se∣curities to the consciences of their disciples.

To this we add, that which is usual in the Church of Rome, the Praxis Ecclesiae, the Practice of the Church. Thus if an In∣dulgence be granted upon condition to visit such an Altar in a distant Church; the Nuns that are shut up, and Prisoners that cannot go abroad, if they address themselves to an Altar of their own with that intention, they shall obtain the Indulgence. Id enim confirmat Ecclesiae praxis, says Fabius; The* 1.63 practice of the Church in this case gives first a probability in speculation, and then a certainty in practice. This instance, though it be of no concern, yet we use it as a particular to shew the Principle upon which they go. But it is practicable in ma∣ny things of greatest danger and concern. If the question be, Whether it be lawful to worship the Image of the Cross, or of Christ, with Divine worship? First, there is a Doctrine of S. Thomas for it, and Vas∣quez, and many others; therefore it is pro∣bable, and therefore is safe in practice; & sic est Ecclesiae praxis, the Church also pra∣ctises so, as appears in their own Offices:* 1.64 And S. Thomas makes this use of it; Illi ex∣hibemus cultum latriae in quo ponimus spem sa∣lutis: sed in cruce Christi ponimus spem salu∣tis. Cantat enim Ecclesia, O Crux ave spes unica, Hoc passionis tempore, Auge piis justi∣tiam, Reis{que} dona veniam. Ergo Crux Christi est adoranda adoratione Latriae. We give Divine worship (says he) to that in which

we put our hopes of salvation; but in the Cross we put our hopes of salvation; for so the Church sings, (it is the practice of the Church) Hail O Cross, our only hope in this time of suffering; increase righteousness to the godly, and give pardon to the guilty: therefore the Cross of Christ is to be ador'd with Divine Adoration.

BY this Principle you may embrace any Opinion of their Doctors safely, especial∣ly if the practice of the Church do inter∣vene, and you need not trouble your self with any further inquiry: and if an evil custom get amongst men, that very custom shall legitimate the action, if any of their grave Doctors allow it, or Good men use it; and Christ is not your Rule, but the Examples of them that live with you, or are in your eye and observation, that's your Rule. We hope we shall not need to say any more in this affair; the pointing out this rock may be warning enough to them that would not suffer shipwrack, to decline the danger that looks so formidably.

SECT. VIII.

They teach that Prayers by the opus opera∣tum, the work done, do prevail: It not be∣ing essential to Prayer, to think particular∣ly of what he says. Prevailing like charms even when they are not understood. What

Attention they require to Prayer. Pope Leo' s strange grant of remission of all neg∣ligences in Prayer. The command of hear∣ing Mass, is not to intend the words, but to be present at the Sacrifice, though their words are not heard. Comparison between Their Prayers and Ours in the Church of England. Their absurd manner of number∣ing prayers by Beads; and repetitions of the same words some hundreds of times, not to be distinguish'd from that of the Gentiles which our Saviour reproves.

AS these Evil Doctrines have general influence into Evil Life; so there are some others, which if they be pursued to their proper and natural issues; that is, if they be believ'd and practis'd, are enemies to the particular and specisick parts of Piety and Religion. Thus the very Prayers of the Faithful are, or may be, spoil'd by Doctrines publickly allowed, and prevail∣ing in the Roman Church.

FOR 1. they teach, That prayers them∣selves ex opere operato, or by the natural work it self, do prevail: For it is not essential to prayer for a man to think particularly of what he says; it is not necessary to think of the things signisied by the words: So Suarez* 1.65 teaches. Nay, it is not necessary to the essence of Prayer, that he who prays should think de ipsa locutione, of the speaking it self. And indeed it is necessary that they

should all teach so, or they cannot tolerably pretend to justifie their prayers in an un∣known Tongue. But this is indeed their publick Doctrine: For prayers in the mouth of the man that says them are like the words* 1.66 of a Charmer, they prevail even when they are not understood, says Salmeron. Or as Antoninus, They are like a precious stone, of* 1.67 as much value in the hand of an unskilful man, as of a Jeweller. And therefore Attention to, or Devotion in our prayers, is not ne∣cessary: For the understanding of which, saith Cardinal Tolet, when it is said that you must say your prayers or offices attently, reverently and devoutly, you must know that Attention or Advertency to your pray∣ers is manifold: 1. That you attend to the words, so that you speak them not too fast, or to begin the next verse of a Psalm, before he that recites with you hath done the former verse; and this attention is necessary. But 2. there is an attention which is by under∣standing the sense, and that is not necessary. For if it were, very extremely few would do their duty, when so very few do at all un∣derstand what they say. 3. There is an at∣tention relating to the end of prayer, that is, that he that prays, considers that he is present before God, and speaks to him; and this in∣deed is very prositable, but it is not necessary: No, not so much. So that by this Doctrine no attention is necessary, but to attend that the words be all said, and said right. But

even this attention is not necessary that it should be actual, but it suffices to be virtual, that is, that he who says his office, intend to do so, and do not change his mind, although he does not attend: And he who does not change his mind, that is, unless observing himself not to attend, he still turn his mind to other things, he attends: meaning, he attends sufficiently, and as much as is necessary; though indeed speaking naturally and truly, he does not attend. If any man in the Church of Eng∣land and Ireland, had published such Do∣ctrine as this, he should quickly and de∣servedly have felt the severity of the Eccle∣siastical Rod; but in Rome it goes for good Catholick Doctrine.

NOW although upon this account De∣votion is (it may be) good; and it is good to attend to the words of our prayer, and the sense of them; yet that it is not ne∣cessary, is evidently consequent to this. But* 1.68 it is also expresly affirm'd by the same hand; There ought to be devotion, that our mind be inflam'd with the love of God, though if this be wanting, without contempt, it is no deadly sin. Ecclesiae satisfit per opus ex∣ternum,* 1.69 nec aliud jubet, saith Reginaldus: If ye do the outward work, the Church is satisfied, neither does she command any thing else. Good Doctrine this! And it is an excellent Church, that commands no∣thing to him that prays, but to say so many words.

WELL! but after all this, if Devotion be necessary or not, if it be present or not, if the mind wander, or wander not, if you mind what you pray, or mind it not, there is an easie cure for all this: For Pope Leo granted remission of all negligences in their saying their offices and prayers to them, who after they have done, shall say this prayer, [To the Holy and Vndivided Tri∣nity, To the Humanity of our Lord Jesus Christ crucified; To the fruitfulness of the most Blessed, and most Glorious Virgin Mary, and to the Vniversity of all Saints, be Eter∣nal praise, honour, vertue and glory, from every Creature; and to us remission of sins for ever and ever, Amen. Blessed are the bowels of the Virgin Mary, which bore the Son of the Eternal God; and blessed are the paps which suckled Christ our Lord: Pater noster. Ave Maria.] This prayer to this pur∣pose,* 1.70 is set down by Navar, and Cardinal Tolet.

THIS is the summ of the Doctrine, concerning the manner of saying the Divine offices in the Church of Rome, in which greater care is taken to obey the Precept of the Church, than the Commandments of God: [For the Precept of hearing Mass is not, to intend the words, but to be present at the Sacrifice, though the words be not so much as heard, and they that think the contrary, think so without any probable reason] saith Tolet. It seems there was not so much as* 1.71

the Authority of one grave Doctor to the contrary; for if there had, the contrary opinion might have been probable; but all agree upon this Doctrine, all that are con∣siderable.

So that between the Church of England, and the Church of Rome, the difference in this Article is plainly this, They pray with their lips, we with the heart; we pray with the understanding, they with the voice; we pray, and they say prayers. We sup∣pose that we do not please God, if our hearts be absent; they say, it is enough if their bodies be present at their greatest solemnity of prayer, though they hear no∣thing that is spoken, and understand as little. And which of these be the better way of serving God, may soon be deter∣min'd, if we remember the complaint which God made of the Jews, This people draweth near me with their lips, but their hearts are far from me. But we know, that we are commanded to ask in faith, which is seated in the understanding, and requires the con∣currence of the will, and holy desires; which cannot be at all, but in the same de∣gree in which we have a knowledge of what we ask. The effectual, fervent prayer of a righteous man prevails: But what our pray∣ers want of this, they must needs want of blessing and prosperity. And if we lose the benefit of our prayers, we lose that great instrumentality by which Christians are re∣ceptive

of pardon, and strengthened in faith, and confirm'd in hope, and increase in charity, and are protected by Provi∣dence, and are comforted in their sorrows, and derive help from God: Ye ask, and have not, because ye ask amiss; that is Saint James his rule. They that pray not as they ought, shall never obtain what they fain would.

HITHER is to be 〈◊〉〈◊〉, their fond manner of prayer, consisting in vain repe∣titions of Names, and little forms of words, The Psalter of our Lady, is an hundred and fifty Ave Maries, and at the end of every tenth, they drop in the Lord's Prayer, and this with the Creed at the end of the fifty, makes a perfect Rosary. This indeed is the main entertainment of the peoples Devo∣tion; for which cause Mantuan called their Religion,

— Relligionem Quae filo insertis numerat sua murmura baccis.

A Religion that numbers their murmurs by berries fil'd upon a string: This makes up so great a part of their Religion, that it may well be taken for one half of its de∣sinition. But because so few do understand what they say, but all repeat, and stick to their numbers, it is evident they think to be heard for that. For that or nothing;

for besides that, they neither do nor under∣stand: And all that we shall now say to it is, That our Blessed Saviour reprov'd this way of Devotion, in the Practice and Do∣ctrines of the Heathens: Very like to which is that which they call the Psalter of Jesus; in which are fifteen short Ejaculations, as [Have mercy on me *, Strengthen me *, Help me *, Comfort me, &c.] and with e∣very one of these, the name of Jesus is to be said thirty times, that is in all, four hundred and fifty times. Now we are ig∣norant how to distinguish* 1.72 this from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or vain repetition of the Gentiles; for they did just so, and Christ said; they did not do well; and that is all that we pretend to know of it. They thought to be heard the rather for so doing; and if the people of the Roman Church do not think so, there is no reason why they should do so. But with∣out any further arguing about the business, they are not asham'd to own it. For the Author of the Preface to the Jesus Psalter, printed by Fouler at Antwerp, promises to the repetition of that sweet Name, Great aid against temptations, and a wonderful increase of grace.

SECT. IX.

They pray to dead Men and Women, whom they suppose beatified, and invoke them, as helpers, preservers, Guardians, Deliverers, contrary to the Scriptures. An answer to that pretence, that they only desire the Saints to pray for them, which by many instances is showed to be false. What their Divines teach concerning the Blessed Virgin, to en∣gage all to have recourse to her. An ac∣count of the publick prayers to her. The Council of Constance invoked her, as other Councils did use to invocate the Holy Ghost. Of the Lady's Psalter by Bonaventure. How derogatory to Christ, to rely, in pray∣ing to God, upon the Merits, Satisfaction and Intercession of Saints. St. Austin's excellent saying, Tutius & jucundius, &c. How their devotion is prostituted to new up∣start Saints which are of late Canoniza∣tion.

BUT this mischief is gone further yet:* 1.73 For as Cajetan affirms, Prayers ought to be well done; Saltem non malè; at least not ill. But besides, that what we have now remark'd is so, not well, that it is very ill; that which follows is directly bad, and most intolerable. For the Church of Rome in her publick and allowed offices, prays to

dead men and women, who are, or whom they suppose to be beatified; and these they invocate as Preservers, Helpers, Guardians, Deliverers in their necessity; and they ex∣presly call them, their Refuge, their Guard and Defence, their Life, and Health: Which is so formidable a Devotion, that we for them, and for our selves too, if we should imitate them, are to dread the words of* 1.74 Scripture, Cursed is the man that trusteth in man. We are commanded to call upon God in the time of trouble; and it is promised, that he will deliver us, and we shall glorifie* 1.75 him. We find no such command to call upon Saints; neither do we know who are Saints, excepting a very few; and in what present state they are, we cannot know, nor how our prayers can come to their knowledge; and yet if we did know all this, it cannot be endured at all, that Chri∣stians, who are commanded to call upon God, and upon none else, and to make all our prayers through Jesus Christ, and ne∣ver so much as warranted to make our pray∣ers through Saints departed, should yet choose Saints for their particular Patrons, or at all relie upon them, and make prayers 〈◊〉〈◊〉 them in such forms of words, which are only sit to be spoken to God; prayers which have no testimony, command, or promise in the Word of God, and therefore, which cannot be made in faith, or prudent hope.

NEITHER will it be enough to say, that they only desire the Saints to pray for them; for though that be of it self a mat∣ter indifferent, if we were sure they do hear us when we pray, and that we should not by that means, secretly destroy our con∣sidence in God, or lessen the honour of Christ our Advocate; of which because we cannot be sure, but much rather the con∣trary, it is not a matter indifferent: Yet besides this, in the publick Offices of the Church of Rome, there are prayers to Saints made with confidence in them, with dero∣gation to God's glory and prerogative, with diminution to the honour of Christ, with words in sound, and in all appearance the same with the highest that are usually ex∣press'd in our prayers to God, and his Christ: And this is it we insist upon, and reprove, as being a direct destruction of our sole confidence in God, and too near to blasphemy, to be endured in the Devoti∣ons of Christians. We make our words good by these Allegations;

1. WE shall not need here to describe out of their didactical writings, what kind of prayers, and what causes of confidence they teach towards the Blessed Virgin Mary, and all Saints: Only we shall recite a few words of Antoninus their great Divine, and 〈◊〉〈◊〉 of Florence, It is necessary that* 1.76 they to whom she converts her eyes, being an Advocate for them, shall be justified and sa∣ved.

And whereas it may be objected out* 1.77 of John, that the Apostle says, If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous. (He answers) That Christ is not our Advocate alone, but a Judge: and since the just is scarce secure, how shall a sinner go to him, as to an Advo∣cate? Therefore God hath provided us of an Advocatess, who is gentle, and sweet, in whom nothing that is sharp is to be found. And to those words of St. Paul, Come boldly to the Throne of Grace: (He says) That Mary is the Throne of Christ, in whom he rested, to her therefore let us come with boldness, that we may obtain mercy, and find grace in time of need; and adds, that Mary is called full of grace, because she is the means and cause of Grace, by transfusing grace to mankind;] and many other such dangerous Propositi∣ons: Of which who please to be further* 1.78 satisfied (if he can endure the horror of reading blasphemous sayings) he may sind too great abundance in the Mariale of Ber∣nardine, which is confirm'd by publick Au∣thority, Jacobus Perez de Valentia * 1.79, and in Ferdinand Quirinus de Salazar * 1.80, who affirms, That the Virgin Mary by offering up Christ to God the Father, was worthy to have (after a certain manner) that the whole sal∣vation and redemption of mankind should be ascrib'd to her; and that this was common to Christ and the blessed Virgin his Mother, that she did offer and give the price of our Re∣demption

truly and properly; and that she is deservedly call'd the Redeemer, the Repairer, the Mediator, the Author and cause of our salvation. Many more horrid blasphemies are in his notes upon that Chapter; & in his De∣fence of the Immaculate Conception, pub∣lished with the Privilege of Philip the III. of Spain, and by the Authority of his Or∣der. But we insist not upon their Doctrines deliver'd by their great Writers, though every wise man knows that the Doctrines of their Church are delivered in large and indefinite terms, and descend not to mi∣nute senses, but are left to be explicated by their Writers, and are so practis'd and understood by the people; and at the worst, the former Doctrine of Probability will make it safe enough: But we shall pro∣duce the publick practice of their Church.

AND 〈◊〉〈◊〉, it cannot be suppos'd, that they intend nothing but to desire their prayers; for they rely also on their merits, and hope to get their desires, and to pre∣vail by them also: For so it is 〈◊〉〈◊〉 by the Roman Catechism, * 1.81 made by the De∣cree of the Council of Trent, and published by the Popes command; [The Saints are therefore to be invocated, because they con∣tinually make prayers for the health of man∣kind, and God gives us many benefits by their 〈◊〉〈◊〉 and favour: And it is lawful to have recourse to the favour or grace of the Saints,

and to use their help; for they undertake the Patronage of us.] And the Council of Trent* 1.82 does not only say it is good to fly to their prayers, but to their aid, and to their help; and that is indeed the principal, and the very meaning of the other. We pray that the Saints should intercede for us, id est, ut merit a eorum nobis suffr agentur; that is, that their Merits should help us, said the Master of the Sentences. At{que} id confirmat Eccle∣siae praxis, to use their own so frequent ex∣pression in many cases.

Continet hoc Templum Sanctorum corpora pura, A quibus auxilium suppleri, poscere cura.

This Distich is in the Church of S. Lau∣rence in Rome. This Church contains the pure bodies of Saints, from whom take care to re∣quire that help be supplied to you. But the practice of the Church tells their secret meaning best. For besides what the Com∣mon people are taught to do, as to pray to S. Gall for the health and fecundity of their Geese, to S. Wendeline for their Sheep, to S. Anthony for their Hogs, to S. Pelagius for their Oxen; and that several Trades have their peculiar Saints; and the Physicians are Patroniz'd by Cosmas and Damian, the Painters by S. Luke, the Potters by Goarus, the Huntsmen by Eustachius, the

Harlots (for that also is a Trade at Rome) by S. Afra and S. Mary Magdalene; they do also rely upon peculiar Saints for the cure of several diseases; S. Sebastian and S. Roch have a special privilege to cure the Plague, S. Petronilla the Fever, S. John and S. Bennet the Abbot to cure all Poison, S. Apollonia the Tooch-ach, S. Otilia Sore eyes, S. Apollinaris the French Pox, (for it seems he hath lately got that imployment, since the discovery of the West Indies) S. Vincentius hath a special faculty in re∣storing stollen goods, and S. Liberius (if he please) does 〈◊〉〈◊〉 cure the Stone, and S. Felicitas (if she be heartily call'd upon) will give the teeming Mother a fine Boy. It were strange if nothing but Inter∣cession by these Saints were intended, that they cannot as well pray for other things as these; or that they have no Commission to ask of these any thing else, or not so con∣fidently; and that if they do ask, that S. Otilia shall not as much prevail to help a Fever as a Cataract; or that if S. Sebastian be called upon to pray for the help of a poor female sinner, who by sad diseases pays the price of her lust, he must go to S. Apollina∣ris in behalf of his Client.

BUT if any of the Roman Doctors say, That they are not tied to defend the Super∣stitions of the Vulgar, or the abused: They say true, they are not indeed, but rather to reprove them, as we do, and to declare

against them; and the Council of Trent very goodly forbids all Superstitions in this Article, but yet tells us not what are Su∣perstitions, and what not; and still the world goes on in the practice of the same intolerable follies, and every Nation hath a particular Guardian-Saint, and every City, every Family, and almost every House, and every Devouter person almost chuses his own Patron-Saint, whose Altars they more devoutly frequent, whose Image they more religiously worship, to whose Re∣liques they more readily go in Pilgrimage, to whose Honour they say more Pater no∣sters, whose Festival they more solemnly observe; spoiling their prayers, by their confidences in unknown persons, living in an unknown condition, and diminishing that affiance in God and our Lord Jesus Christ, by importune and frequent ad∣dresses to them that cannot help.

BUT that these are not the faults of their people only, running wilfully into such follies, but the practice of their Church, and warranted and taught by their Guides, appears by the publick prayers themselves; such as these, O generous Mary, beauteous* 1.83 above all, obtain pardon for us, apply grace unto us, prepare glory for us. Hail thou Rose, thou Virgin Mary, &c. Grant to us to use true wisdom, and with the elect to enjoy grace, that we may with melody praise thee; and do thou drive our sins away: O Virgin Mary

give us joys. These, and divers others like these, are in the Anthem of our Lady. In the Rosary of our Lady this Hymn is to be said;

Reparatrix & Salvatrix desperantis animae, Irroratrix & Largitrix Spiritualis gratiae, Quod requiro, quod suspiro, mea sana vulnera, Et da menti te poscenti gratiarum mu∣nera, Vt sim castus & modestus, &c..... Corde prudens, ore studens veritatem dicere, Malum nolens, Deum volens pio semper opere.

That is, [Thou Repairer and Saviour of the despairing Soul, the Dew-giver and Bestower of spiritual grace, heal my wounds, and give to the mind that prays to thee, the gifts of grace, that I may be chaste, modest, wise in heart, true in my sayings, hating evil, loving God in holy works:] and much more to the same purpose. There also the blessed Virgin Mary, after many glo∣rious Appellatives, is prayed to in these words, [Joyn me to Christ, govern me al∣ways, enlighten my heart, defend me al∣ways from the snare of the enemy, deliver us from all evil, and from the pains of Hell.

SO that it is no wonder that Pope Leo 8 1.84 the X. calls her a Goddess, and Turcelin ‖ 1.85 the Jesuit, Divinae majestatis, potestatis{que} sociam. Huic olim 〈◊〉〈◊〉, mortaliúm{que} principatum detulit. Ad hujus arbitrium (quoad hominum tutela postulat) terras, ma∣ria, coelum, naturám{que} moderatur. Hàc annuente, & per hanc, divinos the sauros, & 〈◊〉〈◊〉 dona largitur; the companion or partner of the Divine Majesty and Power. To her he long since gave the principality of all heavenly and mortal things. At her will (so far as the Guardianship of Men re∣quires) he rules the Earth and Seas, Hea∣ven and Nature: And she consenting, he gives Divine treasures and Celestial gifts. Nay, in the Mass-books penned 1538. and us'd in the Polonian Churches, they call the Blessed Virgin Mary, Viam ad vitam, totius* 1.86 mundi gubernatricem, peccatorum cum Deo 〈◊〉〈◊〉, fontem remissionis peccato∣rum, lumen luminum; the way to life, the Governess of all the world, the Reconciler of sinners with God, the Fountain of Re∣mission of sins, Light of Light, and at last salute her with an Ave universae Trinitatis* 1.87 Mater, Hail thou Mother of the whole Trinity.

WE do not pick out these only, as the most singular, or the worst forms; for such as these are very numerous, as is to be seen

in their Breviaries, Missals, Hours of our Lady, Rosary of our Lady, the Latany of our Lady, called Litania Mariae, the Spe∣culum Rosariorum, the Hymns of Saints, Por∣tuises and Manuals. These only are the instances which amongst many others pre∣sently occur. Two things only we shall add, instead of many more that might be represented.

THE first is, That in a Hymn which they (from what reason or Etymology we know not, neither are we 〈◊〉〈◊〉) call a Sequence, the Council of Constance did in∣vocate the Blessed Virgin, in the same man∣ner as Councils did use to invocate the Ho∣ly Ghost; They call her the Mother of Grace, the remedy to the miserable, the foun∣tain of mercy, and the light of the Church; Attributes proper to God and incommuni∣cable; they sing her praises, and pray to her for graces, they sing to her with the heart, they call themselves her sons, they declare her to be their health and comfort in all doubts, and call on her for light from Heaven, and trust in her for the destruction of Heresies, and the repression of Schisms, and for the lasting Confederations of peace.

THE other thing we tell of, is, That there is a Psalter of our Lady, of great and antient account in the Church of Rome; it hath been several times printed at Venice, at Paris, at Leipsich; and the title is, [The Psalter of the Blessed Virgin, com∣pil'd

by the Seraphical Doctor S. Bona∣venture, Bishop of Alba, and Presbyter Cardinal of the Holy Church of Rome.] But of the Book it self, the account is soon made; for it is nothing but the Psalms of David, an hundred and fifty in number are set down; alter'd indeed, to make as much of it as could be sense so reduc'd; In which the name of Lord is left out, and that of Lady put in; so that whatever David said of God and Christ, the same prayers, and the same praises they say of the Blessed Virgin Mary; and whether all that can be said without intolerable blasphemy, we suppose needs not much disputation.

THE same things, but in a less propor∣tion and frequency, they say to other Saints.

O Maria Magdalena* 1.88 Audi vot a laude plena, Apud Christum chorum istum Clementer concilia.

Vt fons summae pietatis Quite lavit à peccatis, Servos suos, at{que} tuos Mundet dat â veniâ.

O Mary Magdalen, hear our prayers, which are full of praises, and most clemently reconcile this company unto Christ: That the Fountain of Supreme Piety, who cleansed thee from thy sins, giving pardon, may cleanse us who are his servants and thine.

These things are too bad already, we shall not aggravate them by any further Com∣mentary; but apply the premises.

NOw therefore we desire it may be con∣sidered, That there are as the effects of Christs death for us, three great products, which are the rule and measure of our prayers, and our confidence; 1. Christs me∣rits. 2. His Satisfaction. 3. His Intercessi∣on. By these three we come boldly to the Throne of Grace, and pray to God through Jesus Christ. But if we pray to God through the Saints too, and rely upon their 1. Merit. 2. Satisfaction. 3. And Inter∣cession; Is it not plain that we make them equal with Christ, in kind, though not in degree? For it is 〈◊〉〈◊〉 avowed and practis'd in the Church of Rome, to rely upon the Saints Intercession; and this in∣tercession* 1.89 to be made valid by the Merits of the Saints: [We pray thee, O S. Jude the Apostle, that by thy Merits thou wouldst draw me from the custom of my sins, and snatch me from the power of the Devil, and advance me to the invisible powers;] and they say as much to others. And for their Satisfactions, the treasure of the Church for Indulgences is made up with them, and the satisactions of Christ: So that there is nothing remaining of the ho∣nour due to Christ our Redeemer, and our Considence in him, but the same in every kind is by the Church of Rome imputed to

the Saints: And therefore the very being and Oeconomy of Christianity, is destroyed by these prayers; and the people are not, cannot be good Christians in these devo∣tions; and what hopes are laid up for them, who repent to no purpose, and pray with derogation to Christ's honour, is a matter of deepest consideration. And therefore we desire our charges not to be seduc'd by little tricks and artifices of useless and la∣borious distinctions, and protestations a∣gainst evidence of fact, and with fear and trembling to consider, what God said by the Prophet, My people have done two great* 1.90 evils, they have for saken me, fortem vivum, the strong and the living God; fontem vi∣vum, so some copies read it, the living foun∣tain, and have digged for themselves cisterns, that is, little phantastick helps, that hold no water, that give no refreshment; or, as S. Paul expresses it, they worship and invo∣cate the creature 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 besides the* 1.91 Creator; so the word properly signifies, and so it is us'd by the Apostle in other * 1.92 places. And at least let us remember those excellent words of S. Austin, Tutius & jucundius lo∣quar* 1.93 ad meum Jesum, quam ad aliquem san∣ctorum spirituum Dei; I can speak safer and more pleasantly or chearfully to my Lord Jesus, than to any of the Saints and Spirits of God. For that we have Commandment, for this we have none; for that we have ex∣ample in Scriptures, for this we have none;

there are many promises made to that, but to this there is none at all; and therefore we cannot in faith pray to them, or at all rely upon them for helps.

WHICH Consideration is greatly height∣ned by that prostitution of Devotion usual in the Church of Rome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to every Upstart, to every old and new Saint. And although they have a story among them∣selves, That it is ominous for a Pope to Ca∣nonize a Saint, and he never survives it above a twelve-month, as Pietre Mathieu observes in the instances of Clement the IV. and Adrian the VI. yet this hinders not, but that they are tempted to do it frequent∣ly. But concerning the thing it self, the best we can say, is what Christ said of the Samaritans, They worship they know not what.* 1.94 Such are S. Fingare, S. Anthony of 〈◊〉〈◊〉, S. Christopher, Charles Bor∣romaeus,* 1.95 Ignatius Loyola, Xa∣verius, and many others; of whom Cardinal Bessarion * 1.96 complain'd, that many of them were such persons whose life he could not approve; and such, concerning whom they knew nothing, but from their Parties, and by pretended Revelations made to particu∣lar and hypochondriacal persons. It is a fa∣mous saying of S. Gregory, That the bodies of many persons are worshipped on Earth, whose souls are tormented in Hell: and Au∣gustinus

gustinus Triumphus affirms, That all who are canonized by the Pope cannot be said to be in Heaven. And this matter is beyond di∣spute; for Prateolus tells, that Herman, the Author of the Heresie of the Fratricelli, was for twenty years together after his death honoured for a Saint, but afterwards his body was taken up and burnt. But then since (as Ambrosius Catharinus and Vivaldus observe) if one Saint be call'd in question, then the rest may; what will become of the Devotions which are paid to such Saints which have been canonized within these last five Centuries? Concerning whom we can have but slender evidence that they are in Heaven at all. And therefore the Cardinal* 1.97 of Cambray, Petrus de Alliaco, wishes that so many new Saints were not canoniz'd. They are indeed so many, that in the Church of Rome the Holy-days, which are called their Greater Doubles, are threescore and four, besides the Feasts of Christ and our Lady, and the Holy-days which they call Half double Festivals, together with the Sundays, are above one hundred and thirty. So that besides many Holy-days kept in particular places, there are in the whole year about two hundred Holy-days, if we may believe their own Gavantus; which, besides that* 1.98 it is an intolerable burthen to the poor La∣bourer, who must keep so many of them, that on the rest he can scarce earn his bread, they do also turn Religion into Superstition,

and habituate the People to idleness, and disorderly Festivities, and impious celebra∣tions of the day with unchristian merri∣ments and licentiousness. We conclude this with those words of S. Paul, How shall* 1.99 we call on him on whom we have not believed? Christ said, Ye believe in God, believe also in me. But he never said, Ye have believed in me, believe also in my Saints. No: For there is but one Mediator between God and* 1.100 man, the man Christ Jesus. And therefore we must come to God, not by Saints, but only by Jesus Christ our Lord.

SECT. X.

Of the horrible Incantations and charms used by the Priests in Exorcising persons pos∣ses'd. The whole manner how they cast out Devils set down at large, and several remarks upon it.

THERE is in the Church of Rome a horrible impiety taught and practised, which, so far as it goes, must needs destroy that part of holy life which consists in the holiness of our Prayers; and indeed is a Conjugation of Evils, of such evils, of which in the whole world a society of Chri∣stians should be least suspected; we mean the infinite Superstitions and Incantations, or Charms us'd by their Priests in their

Exorcising possessed persons, and conjuring of Devils.

THERE was an Ecclesiastical book cal∣led Ordo Baptiz. andi cum modo Visitandi, printed at Venice, A. D. 1575. in which there were damnable and diabolical Charms, insomuch that the Spanish Inquisitors in their Expurgatory Index, printed at Madrid, A. D. 1612. commanded deleatur tota exorcismus * 1.101 Luciferina, cujus initium est, Adesto Domine tui famuli; that all that Luciferian Exorcism be blotted out. But whoever looks into the Treasure of Exorcisms and horrible Conjurings (for that is the very title of the Book printed at Colein, A. D. 1608.) shall find many as horrid things, and not censur'd by any Inquisitors as yet, so far as we have ever read or heard. Nay, that very Luci∣ferina, or Devilish Exorcism, is reprinted at Lyons, A. D. 1614. in the institutio baptizandi, which was restored by the De∣cree of the Council of Trent: So that though it was forbidden in Spain, it was allowed in France. But as 〈◊〉〈◊〉 as that are allowed every where in the Church of Rome: The most famous, and of most publick use are The Treasure of Exorcisms, of which we but now made mention; the Roman Ri∣tual, The Manual of Exorcisms, printed at

Antwerp, A. D. 1626. with Approbation of the Bishop, and privilege of the Arch∣dukes; the Pastorals of several Churches, especially that of Ruraemund; and especially the Flagellum Daemonum, The Devils whip, by Father Hierom Mengus a Frier Minor; which the Clergy of Orleans did use in the Exorcising of Martha Brosser, A. D. 1599. the story whereof is in the Epistles of Car∣dinal D'Ossat, and the History of the Ex∣cellent* 1.102 Thuanus.

NOW from these Books, especially this last, we shall represent their manner of cast∣ing out Devils; and then speak a word to the thing it self.

Their manner and form is this,

First, They are to try the Devil by Holy* 1.103 water, Incense, Sulphur, Rue, which from thence, as we suppose, came to be called Herb of Grace, and especially S. Johns wort, which therefore they call Devils flight;* 1.104 with which if they cannot cast the Devil out, yet they may do good to the Patient; for so Pope Alexander the first promis'd and commanded the Priests to use it for 〈◊〉〈◊〉 sanctifying and pacifying the people, and driving away the snares of the Devil: And to this, it were well if the Exorcist would rail upon, mock and jeer the Devil; for he cannot endure a witty and a sharp taunt, and loves jeering and railing, no more than he loves holy water; and this was well tried of old against an Empuse that met Apollo∣nius

Tyanaeus at Mount Caucasus, against* 1.105 whom he rail'd, and exhorted his company to do so.

NEXT to this, the Exorcist may ask the Devil some questions; What is his name? How many of them there are? For what cause, and at what time he entered? and, for his own learning, by what persons he can be cast out? and by what Saint ad∣jur'd? who are his particular enemies in Heaven? and who in Hell? by what words he can be most 〈◊〉〈◊〉? (for the Devils are such fools that they cannot keep their own counsel, nor choose but tell, and when they do, they always tell true:) He may also ask him by what Covenant, or what Charm he came there, and by what he is to be released? Then he may call Lucifer to help him, and to torment that Spirit (for so they oast out Devils, by Belzebub the Prince of the Devils;) and certainly Lucifer dares not but obey him. Next to this, the Exor∣cist is cunningly to get out of the Devil, the confession of some Article of Faith, for the edification of the standers by (whom he may by this means convince of the truth of Tran∣substantiation, the reality of Purgatory, or the value of Indulgences) and command him to knock his head three times against the ground, in adoration of the Holy Trinity. But let him take heed what Reliques he ap∣ply to the Devil; for if the Reliques be 〈◊〉〈◊〉, the Devil will be too hard for

him. However, let the Exorcising Priest be sure to bless his Pottage, his Meat, his Ointment, his Herbs; and then also he may use some Schedules, or little rolls of Paper, containing in them holy words; but he must be sure to be exercis'd and skilful in all things that belong to the conjuring of the Devil: These are the preparatory docu∣ments, which when he hath observ'd, then let him fall to his prayers.

NOW for the prayers, they also are publickly describ'd in their Offices before cited; and are as followeth,

The Priest ties his stole about the neck of the possessed with three knots, and says, O ye abominable Rebels against God, I conjure you Spirits, and adjure you, I call, I constrain, I call out, I contend and contest, where ever you are in this Man, by the Father, Son, and Holy Ghost [then he makes three ✚] by the most powerful name of God, Heloy, the strong and admirable, I exorcise you, and adjure you, and command you, by the power I have, that you incontinently hear the words of my conjuring, and perceive your selves overcome, and command you not to depart without li∣cence, and so I bind you with this stole of jucundity in the name of the Father ✚, Son ✚, and Holy Ghost ✚, Amen. Then he makes two and thirty crosses more, and calls over one and thirty names of God in false Hebrew, and base Greek, and some Latine, signifying the same names; and the two and thirtieth

is by the sign of the Cross, praying God to de∣liver them from their enemies. Then follow more prayers, and more adjurations, and more conjurations. (for they are greatly different you must know) and aspersions of holy water, and shewings of the Cross, and signings with it. Then they adjure the Devil (in case the names of God will not do it) by S. Mary, and S. Anne, by S. Michael, and S. Gabriel, by Raphael, and all Angels and Arch-angels, by the Patriarchs, and by the Prophets, and by his own infirmity, by the Apostles, and by the Martyrs; [and then after all this, if the Devil will not come out, he must tarry there still, till the next Exorcism; in which] The Exorcist must rail at the Devil, and say over again the Names of God, and then ask him questions, and read over the sequences of the Gospels; and after that tell him, that he hath power over him, for 〈◊〉〈◊〉 can transubstantiate bread into Christ's body; and then conjure him again, and call him damn'd Devil, un∣clean Spirit, and as bad as he can call him; and so pray to God to cast him out of the man's mouth and nose, lips and teeth, jaws and cheeks, eyes and forehead, eye-brows, and eye-lids, his feet, and his members, his mar∣row, and his bones, and must reckon every part of his body [to which purpose, we sup∣pose it would be well if the 〈◊〉〈◊〉 were well skill'd in Laurentius, or Bauhinus his Anatomy] And if he will not go out yet, there is no help but he must choose, till the

third Exorcism: In which besides many prayers and conjurations in other words to the same purpose, the Exorcist must speak louder [especially if it be a deaf Devil, for then indeed it is the more necessary] and tell the Devil his own, and threaten him terribly, and conjure him again, and say over him about some twenty or thirty names or titles of Christ, and forbid the Devil to go any whither, but to the centre of the world, and must damn him eternally to the Sulphurous flames of Hell, and to be tormented worse than Lucifer himself, for his daring to resist so many great Names; and if he will not now obey, let him take fire and brimstone, and make a fume, whether the possessed will or no, until the Devil tells you all his mind in what you ask him: [the Liver of Tobias his fish were a rare thing here, but that's not to be had for love or mony:] And after this he conjures him again by some of the names of God, and by the Merits, and all the good things which can be spoken or thought of the most Blessed Virgin, and by all her names and titles, which he must reckon, one and forty in number, together with her Epithets, making so many ✚, and by these he must cast him headlong into Hell.

BUT if the Devil be stubborn (for some of them are very disobedient) there is a fourth, and a fifth, and a sixth Exorcism, and then he conjures the earth, the water, and the fire to make them of his party, and com∣ands them not to harbour such villanous Spi∣rits,

and commands Hell to hear him, and 〈◊〉〈◊〉 his word, and 〈◊〉〈◊〉 all the Spirits in Hell to take that Spirit to themselves (for it may be they will understand their duty bet∣ter than that stubborn Devil, that is broke loose from thence.) But if this chance to fail, there is yet left a remedy that will do it. He must make the picture of the Devil, and write his name over the head of it, and conjure the fire to burn it most horribly and hastily; [and if the picture be upon wood or paper, it is ten to one that may be done.] After all this stir, Sprinkle more holy water, and 〈◊〉〈◊〉 Sulphur, Galbanum, Assa foetida, Aristolochia, Rue, St. Johns-wort; all which 〈◊〉〈◊〉 distinctly blessed, the Exorcist must hold the Devils picture 〈◊〉〈◊〉 the fire, and adjure the Devil to hear him; and then he must not spare him but tell him all his faults, and give him all his names, and Anathematize him, and curse not only him, but Lucifer too, and Beelzebub, and Satan, and Astaroth, and Behemot, and Beherit, and all together; [for indeed there is not one good natur'd Devil amongst them all;] and then pray once more, and so throw the Devils picture into the fire, and then insult in a long form of crowing over him, which is there set 〈◊〉〈◊〉.

AND now after all, if he will not go out, there is a seventh Exorcism for him with new Ceremonies. He must shew him the 〈◊〉〈◊〉 Host in the Pix, pointing at it with his finger, and then conjure him 〈◊〉〈◊〉,

and rail at him once more; to which purpose, there is a very fine form taken out of Prierius, and set down in the Flagellum Daemonum; and then let the Exorcist pronounce sentence against the Devil, and give him his oath, and then a commandment to go out of the se∣veral parts of his body, always taking care that at no hand he remain in the upper parts; and then is the Devils Qu. to come out, if he have a mind to it (for that must be always suppos'd) and then follow the thanksgivings.

THIS is the manner of their devotion, describ'd for the use of their Exorcists; in which is such a heap of folly, madness, su∣perstition, blasphemy, and ridiculous guises and playings with the Devil, that if any man amongst us should use such things, he would be in danger of being tried at the next Assizes for a Witch, or a Conjurer; however, certain it is, what ever the De∣vil loses by pretending to obey the Exot∣cist, he gains more by this horrible de∣bauchery of Christianity. There needs no confutation of it, the impiety is visible and tangible; and it is sufficient to have told the story.

ONLY this we say, as to the thing it self:

THE casting out of Devils is a miracu∣lous power, and given at first for the con∣fimation of Christian Faith, as the gifts of Tongues and Healing were, and therefore

we have reason to believe, that because it is not an ordinary power, the ordinary Exorcisms cast out no more Devils, than Extreme Unction cures sicknesses. We do not envy to any one, any grace of God, but wish it were more modestly pretended, un∣less it could be more evidently prov'd. Origen condemned this whole procedure of conjuring Devils long since. Quaeret ali∣quis si convenit vel Daemones adjurare. Qui* 1.106 aspicit Jesum imperantem Daemonibus, sed 〈◊〉〈◊〉 potestatem dantem Discipulis super omnia daemonia, & ut infirmitates sanarent, dicet, quoniam non est secundùm Potestatem da∣tam à salvatore adjurare Daemonia. Judai∣cum enim est: If any one asks, Whether it be fit to adjure Devils? He that beholds Je∣sus commanding over Devils, and also giving power to his Disciples over all un∣clean spirits, and to heal diseases, will say, that to adjure Devils is not according to the* 1.107 power given by our Blessed Saviour; For it is a Jewish trick: and S. Chrysostom spake soberly and truly, We poor Wretches cannot drive away the flies, much less Devils.

BUT then as to the manner of their Con∣jurations and Exorcisms; this we say, If these things come from God, let them shew their warranty, and their books of Prece∣dents: If they come not from God, they are so like the Inchantments of Balaam, the old Heathens, and the modern Magicians, that their Original is soon discovered.

BUT yet from what principle it comes, that they have made Exorcists an Ecclesi∣astical Order, with special words and in∣struments of collation; and that the words of Ordination giving them power only over possessed Christians, Catechumens or Bapti∣zed, should by them be extended and ex∣ercis'd upon all Infants, as if they were all possessed by the Devil; and not only so, but to bewitched Cattel, to Mice and Lo∣custs, to Milk and Lettice, to Houses and Tempests; as if their Charms were Prophy∣lactick, as well as Therapeutick; and could keep, as well as drive the Devil out, and prevent storms like the old 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of whom Seneca makes mention: Of these* 1.108 things we cannot guess at any probable principle, except they have deriv'd them from the Jewish Cabala, or the Exorcisms, which it is said Solomon us'd, when he had consented to Idolatry.

BUT these things are so unlike the wis∣dom and simplicity, the purity and spiri∣tuality of Christian devotion; are so per∣fectly of their own devising, and wild ima∣ginations; are so full of dirty superstitions, and ignorant fancies, that there are not in the world many things, whose sufferance and practice can more destroy the Beauty of Holiness, or reproach a Church, or Society of Christians.

SECT. XI.

The Church of Rome invents Sacramentals of her own, without a Divine Warrant. Such as Holy water, Paschal wax, Oil, Palm-boughs, &c. Concerning which their Doctrine is, that by these the Blood of Christ is applied to us, and they not only signifie but produce Spiritual and supernatural effects. How the people are abused with Le∣gendary stories of miraculous cures wrought by them. And are taught in the Sacrae∣ments themselves, to rely so much upon their inherent virtue, as to take less care of moral and virtuous dispositions.

TO put our trust and confidence in God only, and to use Ministeries of his own appointment and sanctification, is so essential a duty owing by us to God, that whoever trusts in any thing but God, is a breaker of the first Commandment; and he that invents instrumental supports of his own head, and puts a subordinate ministe∣rial confidence in them, usurps the rights of God, and does not pursue the interests of true Religion, whose very essence and for∣mality is to glorifie God in all his attributes, and to do good to man, and to advance the honour and Kingdom of Christ. Now how greatly the Church of Rome prevaricates in

this great Soul of Religion, appears by too evident and notorious demonstration: For she hath invented Sacramentals of her own, without a Divine warrant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said* 1.109 S. Cyril. Concerning the holy and Divine mysteries of Faith or Religion, we ought to do nothing by chance, or of our own heads, nothing without the Authority of the Divine Scriptures: But the Church of Rome does otherwise; invents things of her own, and imputes spiritual effects to these Sacramentals; and promises not only tem∣poral blessings and immunities, and bene∣dictions, but the collation or increment of Spiritual graces, and remission of venial sins, and alleviation of pains due to mortal sins, to them who shall use these Sacramen∣tals: Which because God did not insti∣tute, and did not sanctisie, they use them without Faith, and rely upon them without a promise, and make themselves the foun∣tains of these graces, and produce confi∣dences, whose last resort is not upon God, who neither was the Author, nor is an Ap∣prover of them.

OF this nature are Holy Water, the Paschal Wax, Oyl, Palm-boughs, Holy Bread (not Eucharistical) Hats, Agnus Dei's, Meddals, Swords, Bells, and Roses hallowed upon the Sunday called Laetare Jerusalem: such as Pope Pius the second

to James the II. of Scotland, and Sixtus* 1.110 Quintus to the Prince of Parma: Concern∣ing which, their Doctrine is this, That the blood of Christ is by these applied unto us, that they do not only signifie, but produce spiritual effects, that they blot out venial sins, that they drive away Devils, that they cure diseases, and that though these things do not operate infallibly, as do the Sacra∣ments, and that God hath made no express Covenant concerning them, yet by the de∣votion of them that use them, and the pray∣ers of the Church, they do prevail.

NOW though it be easie to say, and it is notoriously true in Theology, that the prayers of the Church can never prevail, but according to the grace which God hath promis'd; and either can only procure a blessing upon natural things, in order to their natural effects, or else an extraordi∣nary supernatural effect, by vertue of a Di∣vine promise; and that these things are pretended to work beyond their natural force, and yet God hath not promis'd to them a supernatural blessing (as themselves confess;) yet besides the falseness of the Doctrine, on which these superstitions do rely, it is also as evident, that these instru∣mentalities produce an affiance and confi∣dence in the Creature, and estrange mens hearts from the true Religion and trust in God, while they think themselves blessed in their own inventions, and in digging to

themselves Cisterns of their own, and lea∣ving the Fountain of Blessing and Eternal Life.

To this purpose the Roman Priesta abuse the People with Romantick stories out of the Dialogues of S. Gregory, and venerable Bede; making them believe, that S. Fortu∣natus cur'd a Man's broken thigh with Holy Water, and that S. Malachias the Bishop of Down and Connor, cur'd a mad-man with the same medicine; and that Saint Hilarion cur'd many sick persons with Holy Bread and Oyl (which indeed is the most likely of them all, as being good food, and good medicine;) and although not so much as a Chicken is now a-days cur'd of the Pip by Holy Water, yet upon all occasions they use it, and the common people throw it upon Childrens Cradles, and sick Cows Horns, and upon them that are blasted; and if they recover by any means, it is im∣puted to the Holy Water: And so the Sim∣plicity of Christian Religion, the Glory of our Dependence on God, the Wise Order and 〈◊〉〈◊〉 of Blessings in the Gospel, the Sacredness and Mysteriousness of Sacra∣ments and Divine Institutions, are disor∣der'd and dishonour'd: The Bishops and Priests inventing both the Word and the Element, institute a kind of Sacrament, in great derogation to the Supreme Preroga∣tive of Christ; and men are taught to go in ways which Superstition hath invented, and Interest does support.

BUT there is yet one great instance more of this irreligion. Upon the Sacraments themselves they are taught to rely, with so little of Moral and Vertuous Dispositions, that the efficacy of one is made to lessen the necessity of the other; and the Sacra∣ments are taught to be so effectual by an inherent vertue, that they are not so much made the instruments of Vertue, as the Sup∣pletory; not so much to increase, as to make amends for the want of Grace: On which we shall not now insist; because it is suffici∣ently remark'd in our reproof of the Roman Doctrines, in the matter of Repentance.

SECT. XII.

Their Doctrines as explained by their practice, make men guilty of Idolatry. They teach men to give Divine honour to creatures: As the same worship to the Image, and the prototype. They teach the same thing with the 〈◊〉〈◊〉, whose worship of Images was relative: and for a Christian to excuse himself by this, is to say that for God's sake he will make bold to dishonour him. Of worship of the Image of the Cross, and their hopes of Salvation in it. Their worshipping the consecrated Bread and Wine considered, and the things they say to excuse themselves from Idolatry herein.

AFTER all this, if their Doctrines as they are explicated by their pra∣ctice, and the Commentaries of their grea∣test Doctors, do make their Disciples guilty of Idolatry, there is not any thing greater to deter men from them, than that danger to their Souls which is imminent over them, upon that acoount.

THEIR worshipping of Images we have already reprov'd upon the account of its novelty and innovation in Christian Re∣ligion. But that it is against good life, a direct breach of the second Commandment, an Act of Idolatry, as much as the Heathens themselves were guilty of, in relation to the second Commandment, is but too evident by the Doctrines of their own Leaders.

FOR if to give Divine honour to a Creature be Idolatry, then the Doctors of the Church of Rome teach their People to commit Idolatry: For they affirm, That the same worship which is given to the Pro∣totype or Principal, the same is to be given to the Image of it. As we worship the Holy Trinity, and Christ, so we may worship the Images of the Trinity, and of Christ; that is, with Latria, or Divine honour. This is the constant sentence of the Divines, The I∣mage is to be worshipped with the same honour and worship, with which we worship those whose* 1.111 image it is, said Azorius, their great Master of Casuistical Theology. And this is the

Doctrine of their great Saint Thomas, of Alexander of Ales, Bonaventure, Albertus, Richardus, Capreolus, Cajetan, Coster, Valen∣tia, Vasquez, the Jesuits of Colein, Triers and Mentz, approving Coster's opinion.

NEITHER can this be eluded by say∣ing, that though the same worship be given to the Image of Christ, as to Christ himself, yet it is not done in the same way; for it is terminatively to Christ or God, but relatively to the image, that is, to the image for God's or Christ's sake. For this is that we com∣plain of, that they give the same worship to an image, which is due to God; for what cause soever it be done, it matters not, save only that the excuse makes it in some sense, the worse for the Apology. For to do a thing which God hath forbidden, and to say it is done for God's sake, is to say, that for his sake we displease him; for his sake we give that to a Creature, which is God's own propriety. But besides this, we af∣firm, and it is of it self evident, that who∣ever, Christian or Heathen, worships the image of any thing, cannot possibly worship that image terminatively, for the very be∣ing of an image is relative; and therefore if the man understands but common sense, he must suppose and intend that worship to be relative, and a Heathen could not wor∣ship an image with any other worship; and the second Commandment, forbidding to worship the likeness of any thing in Heaven

and Earth, does only forbid that thing which is in Heaven to be worshipped by an image, that is, it forbids only a relative worship: For it is a contradiction to say, this is the image of God, and yet this is God; and therefore it must be also a contradiction, to worship an image with Divine worship terminatively, for then it must be that the image of a thing, is that thing whose image it is. And therefore these Doctors teach the same thing which they condemn in the Heathens.

BUT they go yet a little further: The Image of the Cross they worship with Di∣vine honour; and therefore although this Divine worship is but relative, yet conse∣quently, the Cross it self is worshipped ter∣minatively by Divine adoration. For the Image of the Cross hath it relatively, and for the Crosses sake, therefore the Cross it self is the proper and full object of the Di∣vine adoration. Now that they do and teach this, we charge upon them by unde∣niable Records: For in the very Pontisical published by the Authority of Pope Clement the VIII. these words are found, The Legats* 1.112 Cross must be on the right hand, because La∣tria, or Divine honour is due to it. And if Divine honour relative be due to the Legates Cross, which is but the Image of Christ's Cross, then this Divine worship is termina∣ted on Christ's Cross, which is certainly but a meer Creature. To this purpose are the

words of Almain, The Images of the Trinity, and of the Cross, are to be ador'd with the worship of Latria; that is, Divine. Now if the Image of the Cross be the interme∣dial, then the Cross it self, whose Image that is, must be the last object of this Di∣vine worship; and if this be not Idolatry, it can never be told, what is the notion of the Word. But this passes also into other real effects: And well may the Cross it self be worshipped by Divine worship, when the Church places her hopes of salvation on the Cross; for so she does, says Aquinas, and makes one the argument of the other, and proves that the Church places her hopes of salvation on the Cross, that is, on the in∣strument of Christ's Passion, by a hymn which she uses in her offices; but this thing we have remark'd above, upon another oc∣casion. Now although things are brought to a very ill state, when Christians are so probably and apparently charg'd with Ido∣latry, and that the excuses are too sine to be understood by them that need them; yet no excuse can acquit these things, when the most that is, or can be said is this, that al∣though that which is God's due, is given to a Creature, yet it is given with some diffe∣rence of intention, and metaphysical ab∣straction, and separation; especially, since, if there can be Idolatry in the worshipping of an Image, it is certain, that a relative Divine worship is this Idolatry; for no man

that worships an Image (in that considera∣tion or formality) can make the Image the last Object: Either therefore the Hea∣thens were not Idolaters in the worshipping of an Image, or else these men are. The Heathens did indeed infinitely more violate the first Commandment; but against the second, precisely and sepa∣rately from the first, the transgression is alike.

THE same also is the case in their wor∣shipping the consecrated Bread and Wine: Of which how far they will be excused be∣sore God by their ignorant pretensions and suppositions, we know not; but they hope to save themselves harmless by saying, that they believe the Bread to be their Saviour, and that if they did not believe so, they would not do so. We believe that they say true; but we are afraid that this will no more excuse them, than it will excuse those who worship the Sun and Moon, and the Queen of Heaven, whom they would not worship, if they did not believe to have Divinity in them: And it may be observed, That they are very fond of that persuasion, by which they are led into this worship. The error might be some excuse, if it were probable, or if there were much temptation to it: But when they chuse this persuasion, and have nothing for it but a tropical expression of Scripture, which rather than not believe in the na∣tural,

useless, and impossible sense, they will desie all their own reason, and four of the five operations of their soul, Seeing, Smelling, Tasting and Feeling, and con∣tradict the plain Doctrine of the 〈◊〉〈◊〉 Church, before they can consent to believe this error, that Bread is chang'd into God, and the Priest can make his Maker: We have too much cause to fear, that the error is too gross to admit an excuse; and it is hard to suppose it invincible and involun∣tary, because it is so hard, and so untem∣pting, and so unnatural to admit the error. We do desire that God may find an excuse for it, and that they would not. But this we are most sure of, that they might, if they pleas'd, find many excuses, or rather just causes for not giving 〈◊〉〈◊〉 honour to the Consecrated Elements; because there are so many contingencies in the whole con∣duct of this affair, and we are so uncertain of the Priests intention, and we can never be made certain, that there is not in the whole order of causes any invalidity in the Consecration; and it is so impossible that any man should be sure that Here, and Now, and This Bread is Transubstantiated, and is really the Natural body of Christ; that it were fit to omit the giving Gods due to that which they do not know to be any thing but a piece of bread; and it cannot consist with holiness, and our duty to God, certainly to give Divine Worship to that

thing, which though their doctrine were* 1.113 * 1.114 true, they cannot know certainly to have a Divine being.

SECT. XIII.

A recapitulation of matters foregoing: shew∣ing the injury they do to Christian Religion; in its Faith, Hope, Repentance and Chari∣ty, its Divine Worship, Celebration of Sa∣craments, and keeping the Commandments of God. So that if there are good Chri∣stians in the Roman Communion, yet they are not such, as they are Papists; it's by Gods grace they are so, not by their Opi∣nions, which tend to diminish and destroy Goodness in them.

AND now we shall plainly represent to our Charges, how this whole mat∣ter stands. The case is this, the Religion of a Christian consists in Faith, and Hope, Repentance and Charity, Divine Worship

and Celebration of the Sacraments, and fi∣nally in keeping the Commandments of God. Now in all these, both in Doctrines and Practices, the Church of Rome does dangerously err, and teaches men so to do.

THEY do injury to Faith, by creating new Articles, and enjoyning them as of necessity to salvation. * They spoil their Hope, by placing it upon Creatures, and devices of their own. * They greatly sin against Charity, by damning all that are not of their opinion, in things false or un∣certain, right or wrong. * They break in pieces the salutary Doctrine of Repentance, making it to be consistent with a wicked life, and little or no amendment. * They worship they know not what, and pray to them that hear them not, and trust on that which helps them not. * And as for the Commandments, they leave one of them out of their Catechisms and Manuals, and while they contend earnestly against some Opponents for the possibility of keeping them all, they do not insist upon the Necessi∣ty of keeping any in the course of their lives, till the danger or article of their death. * And concerning the Sacraments, they have egregiously prevaricated in two points. For not to mention their reckoning of seven Sacraments, which we only 〈◊〉〈◊〉 to be an unnecessary, and unscholastical error; they take the one half of the princi∣pal

away from the Laity; and they insti∣tute little Sacraments of their own, they invent Rites, and annex spiritual graces to them, what they please themselves, of their own heads, without a Divine Warrant or Institution: and, * At last persuade their people to that which can never be excus'd, at least, from Material Idolatry.

IF these things can consist with the duty of Christians, not only to eat what they worship, but to adore those things with Divine Worship, which are not God: To reconcile a wicked life with certain hopes and expectations of Heaven at last, and to place these hopes upon other things than God, and to damn all the World that are not Christians at this rate, then we have lost the true measures of Christianity; and the Doctrine and Discipline of Christ is not a Natural and Rational Religion; not a Religion that makes men holy, but a con∣federacy under the conduct of a Sect, and it must rest in Forms and Ceremonies, and Devices of Mans Invention. And although we do not doubt, but that the goodness of God does so prevail over all the follies and malice of mankind, that there are in the Ro∣man communion many very good Christi∣ans, yet they are not such as they are Pa∣pists, but by some thing that is higher, and before that, something that is of an abstract and more sublime consideration. And

though the good people amongst them are what they are by the grace and goodness of God, yet by all or any of these opinions they are not so: But the very best suffer diminution, and alloy by these things; and very many more are wholly subverted and destroyed.

Notes

• * 1.1

  Enchir. c l. n. 31.
• * 1.2

  Praxis fori 〈◊〉〈◊〉. l. 5. c. 2. sect. 4. n. 23.
• * 1.3

  Dom. à Soto in quart. sent. dist. 17. qu. 2. art. 6. concl. se∣cunda.
• ‖ 1.4

  Non est dubium quin id lici∣tum sit. Cod de poeniten. tract. l. q. 6. p. 18. edit. Salmantic. A. D. 1553.
• * 1.5

  Reginald. lib. de contrit c. 2. cap 5.
• * 1.6

  Non illico ut bomo se reum sentit culp. e poenitentioe lege poe∣nitcre conslringitur. Hoec pro∣secto conclusio more & usu Ec∣clesioe satis videtur constabilita. Dom. à Soto in quart sent, dist. 17. qu. 2. art 6.
• * 1.7

  Sessio. 4. c. 4.
• * 1.8

  In 4. sent. dist. 18. q. 1.
• * 1.9

  Lib. 3. in∣struct. sa∣cerdot. c. 5. n. 4. Sum. qu. 16. art. 1.
• * 1.10

  De contrit. num. 107. Quae∣cun{que} intentio contra 〈◊〉〈◊〉, in quocunque instanti sufficiet ad consequendam misericordi∣am & remissionem. Ib. n. 106.
• * 1.11

  Vid. Biel. l. 4. dist. 17. q. 1. & Scotum ib. & Bona∣vent. ib. n. 72.
• ‖ 1.12

  Melius dicitur cam insti∣tutam fuisse à quadam univer∣sali Ecclesiae traditione, quam ex novi vel veteris Tostamenti authoritate, & tamen negatur baec traditio esse universalis. Confessio non est necessaria a∣pud Graecos, quia non emanavit ad illos traditionaliter. De poenit. dist. 5. in principio Gloss. ib. Vide etiam Panormitan, super 〈◊〉〈◊〉 J. 5. cap. Quod autem c. Omnis utrius{que} sexus, sect. 18. extrav. Gloss. Maldo∣natus fatetur omnes Canonistas in banc sententiam consensisse. Disp. de Saer. tom. 2. c. 〈◊〉〈◊〉. de confess. orig.
• * 1.13

  Sess. 4. can. 7.
• * 1.14

  Eman. Sa. V. 〈◊〉〈◊〉. n. 10. Tol. l. 3. inslr. sa∣ccrd. cap. 11. n. 6.
• * 1.15

  Tolct instr. sacerd. lib. 3. cap. 11. n. 6.
• * 1.16

  Vidc Con∣cil. 〈◊〉〈◊〉. c 54. Bur∣chard l. 19. Tertul. lib. de 〈◊〉〈◊〉.
• * 1.17

  De Indul∣gen l. 1. c. 9 sect. Existit 〈◊〉〈◊〉.
• * 1.18

  Vide Joan. de Turre∣cremata in comment. dist. 1. de paenitent.
• * 1.19

  〈◊〉〈◊〉. Con∣cil Tri∣dcnt l. 1. pag. 20. Londin. edit.
• * 1.20

  Fab. Incar∣nat. scrut. 〈◊〉〈◊〉. de Indulgent.
• * 1.21

  〈◊〉〈◊〉 gravam. Germ. Idem face∣re voluit Paulus quintus in Venetorum 〈◊〉〈◊〉.
• * 1.22

  〈◊◊◊◊〉〈◊◊◊◊〉. de indulgent. sect. 〈◊〉〈◊〉. edit. Barcinon. 1628.
• * 1.23

  Apud Gen Sepulve∣dam in vi∣ta Egidii Albernotii Cardinal.
• * 1.24

  Fab. Incar. ubi supra.
• * 1.25

  Apud Pe∣trum de So∣to lect. de instit. 〈◊〉〈◊〉. de necessariis ad effectum indul.
• * 1.26

  In 〈◊〉〈◊〉. de jubilaeo notab. 34. n 4. & 6.
• ‖ 1.27

  Qu 37. de indulg. prop. 3.
• * 1.28

  Lib. 1. de indulg. c. 10. Sect. Alter a dubitatio.
• * 1.29

  Scrutin. Sa∣ccrd. ubi supra.
• * 1.30

  Digres. 2. ad cap 1. epist. ad Titum.
• * 1.31

  De potest. Papae q 3. ad. 3.
• * 1.32

  Sà aphor. verb. satisfa. num. 10. Serutin. Sacerd. tract. de Indulg. sect. penult. Suarcz. part. 4. in 3. disp. 38. sect. 9.
• * 1.33

  Granat. in materia de pec∣catis tract. 8. desp. 1. sect. 1. F. Knot against Chillingworth in his Infidelity unmask'd, p. 105, 106, 107. &c.
• * 1.34

  Bellar. l. 1. de amiss. gratiae, c. 13. sect. al∣terum est. Et de Sa∣cram. Euc. l. 4. c. 19. sect. re∣spondeo.
• ‖ 1.35

  Cap. 14. sect. adde postremo. De Purga∣tor. l. 1. c. 11. sect. pro∣batur ulti∣mo.
• * 1.36

  in 4 〈◊〉〈◊〉. 〈◊〉〈◊〉. 21. q. t. art. 2.
• ‖ 1.37

  Lib. 1. cap. 14. de Pur∣gator. sect. est ergo opi∣nio vera.
• * 1.38

  Emanuel Sà aphor. verb. Du∣bium. Esco∣bar. The. moral.
• * 1.39

  Exa. 3. c. 3. de Consci∣entia pro∣babili, &c.
• * 1.40

  Eman. Sà, aphorism. Verb. Du∣bium. Esco∣bar. de con∣scientia probabili.
• * 1.41

  Apud Nau∣clerum. ge∣nerat. 21. 〈◊〉〈◊〉 6.
• * 1.42

  Dist. 82. Can. Pres∣byter in glossa.
• * 1.43

  3 Qu. 7. Lata Extravag de bigamis. Quia circa. Communi∣ter dicitur quod Clericus pro simplici fornicatione deponi non debet dist. 81. Maximianus, Glossa in Gratian.
• * 1.44

  Sent. l. 4. dist. 33.
• * 1.45

  Lib. de Temp. qu. 2. do 〈◊〉〈◊〉.
• * 1.46

  Vide Dan. Tilen de Verbo non Scripto, l. 4. c. 8.
• * 1.47

  Instruct. Sacerd l. 5. c. 6. n. 15.
• * 1.48

  Lib. 4. c. 13. n. 4.
• * 1.49

  Lib. 5. c. 10 n. 3.
• * 1.50

  Lib. 5. c. 13. n. 10.
• * 1.51

  Lib. 5. c. 11. n. 5.
• * 1.52

  Lib. 8. c. 49. n. 4.
• * 1.53

  Aphor. tit. Debi∣tum Con∣jugale. 6.
• * 1.54

  Lib. 1. c. 61.
• * 1.55

  Ibid.
• * 1.56

  De Adorat. l. 3. disp. 1. c. 2.
• * 1.57

  Ibid. c. 5. sect. 33.
• * 1.58

  Concil. C. P. 6. can. 76.
• * 1.59

  Cap. sin. de conver. conjug. c. 2. de Divor∣tiis.
• ‖ 1.60

  De Matrim, part. 2. cap. 7. sect. 5. n. 4.
• * 1.61

  In sent. 4. d. 39. art. 1. concl. ult.
• ‖ 1.62

  Lib. 1. de Matrim. c. 14. sect. Secundo sine con∣sensu.
• * 1.63

  Scrutin Sa∣cerd. de In∣dulg.
• * 1.64

  Part. 3 q. 25. art. 4. Vide etiam Pontif cap. de benedi∣ctione novae crucis. f. 163.
• * 1.65

  De Orat. l. 3. c. 4.
• * 1.66

  Sum. part. 3. 〈◊〉〈◊〉. 23.
• * 1.67

  Vide ctiam Jacob. de Graffiis de orat. l. 2. Instruct. Sacer. c. 13 n. 5. & 6.
• * 1.68

  Ibid. n. 7.
• * 1.69

  Vbi supra.
• * 1.70

  Vbi supra cap. 13.
• * 1.71

  Ibid. n. 6.
• * 1.72

  Obe 〈◊〉〈◊〉 desine Deos uxor gratulando obtundere, nisi illos tuo ex ingenio judicas, ut nil 〈◊〉〈◊〉 intelligere nisi idem di∣ctum est centies. Heautont. act. 5. scen. 1.
• * 1.73

  Summa 〈◊〉〈◊〉. v. 〈◊〉〈◊〉.
• * 1.74

  Jer. 17. 5. Psal. 115. 9. & 146 3. & 118. 8. & 50, 15.
• * 1.75

  Heb. 4. 16. Mat. 11. 28. John 6. 〈◊〉〈◊〉.
• * 1.76

  〈◊〉〈◊〉. part, 4 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.77

  1 Jo. c. 2. 1, 2.
• * 1.78

  Bernardin. de bustis, de Concept. Mariae. 1. 〈◊〉〈◊〉. serm. 1. 〈◊〉〈◊〉. 2.
• * 1.79

  In Cantic. Mar. Mag∣nisicat.
• * 1.80

  Comment. in 8. Pro∣verb in vers. 19.
• * 1.81

  Tit. de 〈◊〉〈◊〉.
• * 1.82

  Sess. 9.
• * 1.83

  Ex cursu 〈◊〉〈◊〉 beatae Ma∣riae.
• 8 1.84

  Ad Reca∣natenses de Lauretana imagine. a∣pud Bem∣bum. l. 8. 〈◊〉〈◊〉. 17.
• ‖ 1.85

  In epist. dedicat. 〈◊〉〈◊〉 Lau∣retan.
• * 1.86

  Fol. 323, 324, 325.
• * 1.87

  Fol. 327. Vide epist. Andr. Dudithii 〈◊〉〈◊〉; Eccles. episc. edit. A. D. 1590. 〈◊〉〈◊〉 loci & 〈◊〉〈◊〉 nomine.
• * 1.88

  In Canticis quae 〈◊〉〈◊〉 sequentia. Dominic. ante ascen∣sionem Do∣inini.
• * 1.89

  Vide specu∣lim Rosa∣rior. se∣quentias; & Breviar. 〈◊〉〈◊〉.
• * 1.90

  Jer. 2. 13.
• * 1.91

  Rom. 1. 25
• * 1.92

  1 Cor. 3. 11.
• * 1.93

  Gal. 1. 8. 2 King. 17. Lib. 1. c. 2. de Visitati∣one infir morum: ascrip. S. Au.
• * 1.94

  John 4. 22.
• * 1.95

  Vide libr. de Sanctis Hiber ni∣cis nuper Latinè edit. per D. Pi∣cardum Parisiensem.
• * 1.96

  Apud Bodin. in method. bi∣stor. l. 4. Apud Aug. Triumphum de Ancona, q 14. ad. 4. & quaest. 17. ad. 4. verb. Harmannus.
• * 1.97

  Lib. de Re∣form. Ec∣cles.
• * 1.98

  De 〈◊◊〉〈◊◊〉. 7. 10.
• * 1.99

  Rom. 10. 14
• * 1.100

  Tim. a. 5.
• * 1.101

  Ne miretur lector eruditus quod 〈◊〉〈◊〉 apud Inquisi∣tores sit foeminini generis, for∣tasse dispensatum fuit cum bo∣nis viris in hoc articulo. An po∣tius factum quia bonus Angelus nunquam, mali autem Genii 〈◊〉〈◊〉 sub formae foeminina ap∣paruere: quod notavit Trithe∣mius.
• * 1.102

  〈◊〉〈◊〉. 133.
• * 1.103

  Plagellum 〈◊〉〈◊〉. do cum. 3.
• * 1.104

  Vide Rai∣mun. Lul∣lium. lib. 2. de quinta 〈◊〉〈◊〉.
• * 1.105

  〈◊〉〈◊〉. de 〈◊〉〈◊〉 Apollonii.
• * 1.106

  Tract. 35. in Matth.
• * 1.107

  In illa ver∣ba, [Qui credit in me majora faciet.]
• * 1.108

  Quoest. nat. l. 4. c. 6.
• * 1.109

  Cyril. Hie∣ros. 〈◊〉〈◊〉. 4.
• * 1.110

  Bellarm. de cultu sanct. lib. 3. cap. 7 sect. secunda propositio, & sect. se∣cund, ad 〈◊〉〈◊〉.
• * 1.111

  Instit. mo∣ral. par. 1. l. 9. c. 6.
• * 1.112

  Edit. Ro∣man. p. 672.
• * 1.113

  Nemini potest per fi∣dem con∣stare se re∣cepisse vel minimum sacramentum. Estque hoc ita certum ex fide ac clarum est nos vivere. Nulla est via, qua citra revelationem nosse possumus intentionem ministrantis, vel evidenter, vel certo ex side. Andreas Vega, lib. 9. de 〈◊〉〈◊〉. c. 17.
• * 1.114

  Non potest quis esse certus certitudine sidei se percipere verum Sacra∣mentum: Cum Sacramentum sine intentione Ministri non conficiatur, & intentionem alterius nemo videre potest. Bellarm. lib. 3. cap. 8. sect. Dicent.