Janus Alexandrus Ferrarius, an Augustine friar, his epistles to the two brethern of Wallenburgh, concerning the usefulness and necessity of the Roman Catholick faith wherein the ambition and avarice of the Church of Rome are lively demonstrated in a mathematical method, by a continued series of connexed propositions / from the original Latine.

JANUS ALEXANDRUS FERRARIƲS OF THE AUGUSTIN ORDER. HIS Second Epistle Concerning the Usefulness and Ne∣cessity of the Roman Catholick Faith. To the Right Reverend ADRIAN and PETER of WALLENBƲRGH.

WHat I lately promised you, Most Reverend Sirs; to demonstrate in order, the Usefulness and Neces∣sity of all the several Heads of the Roman Catholick Faith, now under your favour and protection, I attempt. Pardon that de∣lay, which the interposition of other affairs, that distracted me, hath hitherto caused, which I promise again to redeem by a future

complyance, and diligence; and in the mean time, let what I now offer, receive your fa∣vourable Censure.

In the first place therefore, since the very Rule of Doctrine does require those things to be prefer'd before all others, which will either afford the amplest light, or give the best assurance of accord. We judg we ought to take our beginning from the WORD of GOD, for though that may afford the He∣reticks never so ready and commodious, oc∣casions to maintain their errors, yet by the incredible, and almost divine dexterity of ours, it has been used to be so well wrested and turned, that our most advantageous Te∣nents seem as aptly built upon it, as their most pernicious Opinions; Wherefore not only Catholick Writers, and amongst those the most renowned Bellarmine, but even the Fathers of the most holy oecumenical Coun∣cil held at Trent, adjudged all Treaties of Religion, should thence have their original, and the Legat Cardinal de Monte proposed The Word of God to be the first matter of all such arguings, per Istabilire con quali Armi si dovesse pugna∣re contra gli Heretici, ed in qua∣li

base dovessere fondare la lor credenza i Catho∣lici, to use the most eminent Pallavicini's own words, for the establishing with what arms the Hereticks were to be combated, and on what Foundations the Catholicks were to ground their Faith, & we shall effectually show what a sted∣fast confidence the Doctors of the Roman Ca∣tholick Faith ever had of forming the Scri∣ptures, as though they were of wax, to their own party and purpose: For, though at that time, Er. Vincentius Lunellus (following the example of Sylvester Prierius, Eckius, and o∣thers their Predecessors) was of opinion the Church was to have the first place in dispute, as the main and more solid Pillar of Theo∣logy, to which both Holy Writ and Tradi∣tional Authority should only bowe, yet that counsel, though not proceeding from an e∣vil mind, but certainly very imprudent and dangerous, was rejected by the other Fa∣thers, because the authority of the Church, as then esteemed, was to be fixed and deter∣mined, and ought not to be exposed to the least stretch of controversy, for fear some impious or unwary mind should chance to fall into, or start a doubt. Therefore neither have we placed this Divinity of the Roman

Church amongst those truths that are to be demonstrated, but even in our former Epi∣stle ••et it down, as the first and indubitable Principle; and such, that whoever durst de∣ny, or call in question, was not to be chasti∣sed with weak and ineffective words, but fu∣rious stripes, and unless he soon and seriously repented; (As a violater and defiler of the Spouse of Christ, a disturber of the Holy State, and a Traytor both to the divine and half-divine Majesty) have his blaspheming tongue cut out, or he taken from the num∣ber of the living, and burnt in expiatory flames, according to Christs own command. If any one abide not in me, (that is, in the Church, which together with the head constitutes the body) he is cast forth as a branch, and is withered, (that is, being thrown out of the Communion of the Church, he is by various torments so macerated, and dried up, that he becomes fitter for fuel) and men gather up those branches, and cast them into the fire, and they are burnt.

Nor indeed is there any other way, since from a common School-prescript. Contra ne∣gantem

principia non est disputandum. There's no disputing against a denier of Principles; We have already found out that the authority of the Church ought to be reckoned among those things which the Philosophers call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or indemonstrables, which though they cannot themselves be proved, yet may serve to prove others.

Nor ought it to trouble us, though Here∣ticks make such a clamorous babbling, that Indemonstrables may be three wayes called so; For there are some which for their falsity or obscur'd perplexity and incertainty cannot be demonstrated: Others may be called Inde∣monstrables, though they have such and so plain a light of Truth, that our heart if never so little intent upon them, constantly approves them, and nothing can be propoun∣ded that seems then them more firm and evi∣dent: Others again may be called so, not that they are utterly not to be demonstrated, but which already have been demonstrated; so that they want not the utmost probation, but are taken in the progress of resoning as Principles already certain and evident. They therfore (i.e. the Hereticks) that the authority of our Church is in the first sense Indemon∣strable,

out of derision easily grant. But the second and third they deny; nay from thence they conclude taking it from your own hint. (Judgment without evidence or proof of the matter is but rashly given) That it is a rashness to believe the authority of the Church; Yet am I of the mind that it is all those three wayes; and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, simply and perfectly indemonstrable.

For that it is so in the first signification, from hence manifestly appears, that by uni∣versal confession it pertains not to Knowledge, but to Faith, and therefore according to St. Basil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an assent is required to Faith not made apparent; for as Clemens Alexandrinus truly sayes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We embrace Faith from an indemonstra∣ble Principle; for what he speaks of the word of God, as it manifests it self to him by its own light, we much more commodiously pro∣nounce for the Church. Whence it is no won∣der, whilst Faith by general consent is so ob∣scure, that 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Of things not seen, that likewise that proposition. The Church of Rome is Mistress of Divine Faith and manners, appears not of such evident cer∣tainty.

There is therefore both for its false∣ness and obscurity, between this and other indemonstrable Propositions, this vast and terrible difference, That the rest onely cannot be demonstrated, but this neither can nor ought. For certainly, That ought not to be done, which whilst any one undertakes, he both makes himself a laughing-stock, and exposes the whole matter to danger and de∣bate. But whosoever endeavours to demon∣strate the Authority of the Roman Church out of its vulgarly known Principles, must as Experience witnesses, of necessity run into many wild mazes and windings, or fall into greater obscurities and uncertainties.

Wherefore assenting herein with the very Hereticks themselves, we conclude, That the Divinity of the Roman Church is in the first sence indemonstrable.

But how that may likewise be said of the second signification, will be of somewhat more difficult disquisition: for as you have very well hinted, Most Reverend Brothers, In vain do we seek for the evidence of things in the Roman Faith, as things which do not appear: that is, by the interpretation of the Apostle, things that have no being: from whence it

happens, that when we hear those words, The Roman Church is Mistress of all, we do not immediately yield stedfast assent to it, as if it were an undoubted Truth, nor find we any force upon our Souls to constrain our belief of it. Wherefore this proposition seems not to deserve any place among those which with one single prospect of the Mind are at once perceived and approved of by us. But yet indeed to remove that difficulty it should diligently be weighed that the Mind of Man may be two several ways affected, for either it is simple and unbyassed by any thing of prejudice, or otherwise disposed to some agreeing temper, and as it were seasoned with some savour: for the most part it has not light proper for discerning this Truth, nay sometimes is so absolutely indocible to any belief, that without that light which pro∣ceeds from a flaming Faggot, it can never be effectually illustrated: but this is so ordained and established without any arguing or fear of Error, that though as the Proverb says, The Church should sheep with both Eyes, yet it hath conclusively both for knowledge and all faith, that manly & magisterial Ipsa Dixit. But of such a mind, the perception is like to

that which when quickest sighted deny the seeing of Phantasms & Visions, it does pretend distinctly and accurately to see every thing, no otherwise then those who beholding their first Vital Light on a Sunday, are reputed to see Fayries and Hobgoblins, and other Spirits of the Night, Wandring Fires, and Terrors of the Grave, which others in the clearest light, and under what Star soever born, nay though they had Lynceus his Eyes, cannot at all discern. Nor ought any one to derogate from this Judgment of ours, that in the manner we have declared many Spirits are so senseless and insipid as to adhere without any discern∣ment or Examination to what has from their tenderest age been taught them, or rather commanded them by their Nurses and Tu∣tors. For it does not from thence follow that in those kinds of knowledge they should not see as clear as others: for even Experience it self teaches, That those who are weak-sight∣ed do in the thickest darkness see a thousand strange and discoloured Figures which fly be∣fore a quick and piercing Eye. Thus as those who with the violence of a Feaver grow distracted, often fancy things in their imaginations which the soundest minds could

never conceive; yet neither weakness of Eyes, nor Feavers, nor Distractions are rec∣koned among Vices: So though neither stu∣pidity nor folly, nor an unapt propension to Faith in any thing, are accounted among Virtues of the Mind, yet they are used so to instruct and perfect Man, as to make him at first view embrace this Principle of the Chur∣ches Authority, and firmly adhere to it: for it is necessary that between our Faculties and those Observations laid down to us, a certain due reason or proportion should interpose, that as it is in the Proverb, Time and Straw ri∣pens Medlars, that is, brings them to a perfect rottenness and corruption.

None therefore need think it a wonder if what we have asserted concerning the Divi∣nity of the Roman Church, do seem a little ob∣scure to an Understanding not yet initiated or at all accustomed to our Principles, whilst, that I may use the solemn words of our My∣stical Theology, he was so stupified that he was not capable of perceiving things not appear∣ing by reason of their being: for which he may confide in these Arts; and when he shall hereafter be modelled by our wisemen, we

shall teach him in a larger and more peculiar manner.

Thus have we manifested the Fundamen∣tal Doctrine of our Church in the first and second Signification to be Indemonstrable. There remains yet the third place that is how it may be termed so after a fram'd Hypothesis of demonstration, which plainly appears in our first Epistle: for we have already there laid down the Demonstration of the Popish Re∣ligion, and the power founded on it not to be framed or made out à Priori indeed as the Schoolmen have it; but nevertheless à Po∣steriori.

Therefore for trial-sake onely, we will set down this one Argument, which after your Example we will give perfection to by this Triangular form:

That Power which no humane force can resist, must needs descend from Heaven. But no humane force could ever resist the Power of the Church of ROME. Therefore the Power of the Church of ROME is descended from Heaven.

The first Proposition is clear in it self, the

next is proved by the Experience of many Ages: whereupon the third must needs re∣main firm and unshaken. — Veluti Mar∣pesia Cautes.

Now if any be of so steady a Brain, that with whatever Syllogistical Circulation it be turn'd about and agitated, he can yet be se∣cure from giddiness, he may likewise have by Witnesses confirmed the Demonstration of this Proposition; after your Example, Most Reverend Men, who a year ago divulged that excellent way of proving things, so much wished for by the Lawyers, and by which with so much success you defended the Follies of I know not what Helmstadt Divine; That hereafter you thought nothing solid was to be ex∣pected from the Protestant Divines, if (to wit) they were ignorant of the Knowledge both of Di∣vine and Humane Laws. Such as heretofore in that Julian Academy were Calixtus, Con∣ringius, and their Scholars, a sort of wretch∣ed lurking Knaves, and an untutored race of People.

But though whole Regiments of Witnes∣ses might be brought, who have writ of the Invincible Majesty of the Roman Church, I will now onely produce one; but such an one

as both testifies of times past and to come, at once a Historian and a Prophet, the most blessed Campanella. For if, says he, all Princes and People should joyn their forces together to dissolve the Papacy, yet they will never effect any thing: for if onely the Expedition of the Croissado were set on foot, all Religious Orders, of which there are so many Millions, would fly to Arms, and with their Tongues and Swords restore that, and strike Terror into the Whole World; for neither would People dare to bear Arms against holy men; or if all did not, the greatest part sub∣mitting, the rest affrighted would lose their Cou∣rage: for though the Pope should be a wicked man, yet that Prince that shall dare to draw his Sword against him, will be overcome even whilst a Con∣querour; a thing made manifest in Roger Guis∣card King of Naples, who gaining the Battel, yet was compelled to kiss the Popes Toe.

Nay even the very same Syllogism (apply∣ing those things as we have said with caution) may be proved by innumerable Testimonies out of Holy Writ, of which one may suf∣fice: Rev. xiii. 7. And it was given (to wit, by God) to him (to the seven-hill'd Church)

to make war with the Saints and to overcome them, and power was given him over all Kin∣dreds, and Tongues, and Nations: whence ra∣vished with an Admiration of her self, she cries out, I sit as a Queen, and am no widow, and shall see no sorrow, Rev. xviii. 7. For it has a promise, that the Gates of Hell shall not prevail against it, Mat. xvi. 18. And the reason of the promise, For if Satan be divided against him∣self, how shall his Kingdom stand, Luke xi. 18.

Lastly, As a late Philosopher assumed an Authority of laying down his Hypotheses as direct Certainties, on which might be laid a Superstructure of the Universality of all things, and all Phaenonoma's thereby explain∣ed: so we to our Principle assume the same right, and confirm it by these two Syllogisms:

• ...That which so strongly cements any vast Body composed of a thousand parts, that no one part shakes or totters, is absolutely a solid Foundation:
• But by this Proposition, That the Authority of the Church of Rome is Divine, the whole weight and body of the Papal Empire is cemented and knit together;
• ...Ergo.

Again,

• ...That in which all Doubts may be resolved, and it self not dissolved, is the First Principle of all Doubts:
• But this Proposition, &c.
• ...Ergo.

Thus from You, Most Reverend Brothers, we have learn'd to Argue in Form, which is accounted to have such a wonderful efficacy in perswasion, that I cannot doubt but the very Hereticks, startled at these Syllogisms, will be ready to give us their hands, which if they suddenly do not, we shall next proceed to Demonstrations from the Word of God.

In the mean time farewel.

Paris in the great Convent, Cal, Octob. MDCLxvi.

Notes

• Hist concil. Trid. Lib. 6. c. 11.
• Joh. XV. Verse vi.
• De Monarc. Hisp cap. xviii Quod si inquit, &c.