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 Third Epistle, Concerning the Usefulness and Ne∣cessity of the Roman Catholick Faith, To the Right Reverend ADRIAN and PETER of WALLENBƲRGH.

BY what Reason we have been induced to reckon the Authority of the Roman Church, amongst the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Indemonstrables; and why we determined to take the beginning of our Order of Demon∣stration from the Word of God, we have al∣ready at large Explained in the former Epi∣stle. Wherefore we will now approach the main Point, first by Universal Theology,

laying down simply and nakedly all the Pro∣positions controverted by the followers of Luther, and Calvin, then singly if need be Explaining them; and in the last place bring∣ing them under Demonstration, but as to what respects the Form and Manner of pro∣ving them, though we had once designed to use Syllogistical Figures, we afterwards changed our mind, and more advisedly de∣termined to express our Arguments in a fre∣er and more continued manner of Discourse rather then to fashion them after the Mode of Barbara, or imprison them under the Modes of Celarent, and Felapton; espe∣cially whilst all that Syllogistical Tex∣ture (if we have regard to you) would in a manner be Vain and Useless, for I have heard that all things which you have usurped ei∣ther with your Eyes or Ears, or but touched with the Tip of your Finger, are by a most wonderful Power (and yet not Transubstan∣tive) straight ways Triangulated into formal Syllogismes.

THAT THEREFORE THE WHOLE MOST HOLY MONAR∣CHY, MAY BE FORTUNATE AND HAPPY, and more safe and beneficial for

the wafting all those Invoke the Papal Deity into a more magnificent and splendid Life. Be thou the First

PROPOSITION.

That to the attaining Salvation, some Reli∣gion is absolutely necessary.

EXPLICATION.

It may possibly be wondred at by some, that having proposed the Demonstration on∣ly of such Heads of the Catholick Faith, which the followers of Calvin and Luther oppose; that we should undertake the proof of this Proposition, since they themselves do not only defend it as a truth, but urge it as necessary, and judge all who think other∣wise worthy to be cast out of Humane So∣ciety; but their wonder will cease when they shall know that I have stated the mat∣ter in the same words indeed, but in a sence quite different from the Hereticks, for as to the word RELIGION, that indeed sounds the same to them and us. That is, The fear of some invisible power Ex∣alted above humane Condition, [Def. 1] which

Mortals as more feeble, and inferiour to it, are to apply themselves to, with all submissive Re∣verence. But that word SAL∣VATION, [Def. 2] though in the Ge∣neral, it be taken by both Parties in the same sence, to wit, for the top and ex∣tremity of all Truth, Piety, and Holiness, and therefore the end of all Religion: Yet specially it usurps a diverse signification, for when in our only Axiom, Epist. 1. that only ought to be deemed Pious, True, and Holy, which tends to the Churches, that is (as in the same Epist.) to the Defence and Amplification of the Papal Empire; it will of necessity be gathered thence, that that word SALVATION signifies no∣thing else to us, [Def. 3] But a prospect of the Vastness and Perpetuity of that Dominion, which under Christs Name, his Vicar Exercises here upon Earth. But the Hereticks in a quite different manner abuse the word, to wit, by making it signifie I know not what imaginary Kingdom of Christ which they call Invisible, here upon Earth Internal, but in the Heavens Eternal, and which with our Salvation (that is, with the Welfare and Pros∣perity of the Roman Empire) to have any

Consistency, they expresly deny. Where∣in least either side happen to Err, it is by the way to be observed: That by the Name of Roman Empire, no one is to understand that profane thing, which at present is Vulgarly called the German Empire, and by the Ger∣mans Das Romische Reich, but that most truly Holy, yea Divine-Power, which our great Pope as Vice-god Exercises upon Earth; for as for the Caesars, and other worldly Kings, they neither are in Rome, nor scarce get any Right in or from that City; nay, rather all they possess is solely from the Churches favour, holding it in Fee and un∣der that Title becoming her Vassals, whence it would be very Idle and Ridiculous to call them either Kings or Emperours of the Ro∣mans.

Therefore the Hereticks meaning of the word, differs from ours as far as East from West, whilst for SALVATION they un∣derstand that blessed Estate which Mortals too greedy, and therefore too Credulous of Immortality, do, as I suppose, expect to injoy in the Elysian Fields: But we mean by it certain and present Happiness; and that this last signification is much more Noble and

excellent then the other, and brings as we say, More Grist to the Mill; from hence ap∣pears, that in the judgment of all Prudent men, Certain and present Goods, are to be pre∣ferred before future and doubtful ones; and there∣fore likewise the Church has a Value for present things.

DEMONSTRATION.

Since by SALVATION nothing else is to be understood but the Welfare of the Church, as Def. 3. Propos. 1. and that the Church from the only Def. Epist. 1. is a spiri∣tual Kingdom, which in fear and Spiritual obedience, and therefore as Def. 1. Propos. 1. in Religion only consists; it must of neces∣sity be thence Collected, that Salvation can∣not be obtained without some Religion, which is what was to be Demonstrated.

The force and power of this Period is so Firm and Evident, that not only the wisest Law-givers and Founders of Republicks have in all Ages observed it, but even Boys are at this day Taught in the Schools, that no Earthly Governments can Subsist, unless they be founded upon, or at least Bordered

about with Religion: And yet some trivial writers of Politicks (of which sort of Ver∣min, whole Shoals have in this Age been Bred in your Germany, as our most Eminent Richlieu used to say) have even to Loathing dictated out of Plate, Aristotle, Tully, and Seneca, whole Hundreds, nay, repeated Thousands of patcht Systems for a Founda∣tion to the Religion of Empires, which needed not have been so laboriously Incul∣cated when no one can doubt of it, that is not absolutely unexperienced in all things, and a stranger to all Common-wealths: For though (if I may speak out of Plu∣tarch) there are in all Stages of the Universal World, Cities to be found wanting Walls, Learning, Laws, Houses, Goods, Money, and Ignorant of Schools and Theatres; yet a City wanting those Temples of the gods, where Prayers, solemn Vows, and Oracles were used, where Sacrifices are made for good things, and evils endeavoured to be averted by holy things no man yet ever saw: I therefore think it were easier to Build a City without a ••un, then that that City should either gather or subsist, where the Opinion of the gods is utterly taken away. And 'tis but this

Savayedra meant when blushing to say over again what had been so often said, he chose rather to paint the Pillars of the Repub∣lick Floating in the Air, unless they were knit together by a Basis of Religion. And the same thing though more newly and brief∣ly (as he does many things else) says our Montaigne: Toute Police a un Dieu a sa Tete, All Police has a god at the head of it: To wit, It has ever been the Business of the Wi∣sest and most Prudent men to deceive the peo∣ple in matters of Religion, as St. Austine in his de Civ. Dei lib. iv. cap. 23. very well noted: For that all Actions might be made more venerable, they are to be referred to God, ac∣cording to the Counsel of Campanella de Monar. Hisp. cap. 9. for as much as all have a greater value for Divine, then humane Power, as was rightly observed by the most wise Machiavel Counsellor to his holiness Pope Alexander VI. in his Discourse of Com∣mon-wealth, Lib. 1.11. Nor if we con∣sider the Nature of men, can things be otherwise swayed, for all men are by Nature equal, as Hobbs de Cive. has rightly observed, and therefore as well out of a sense of that

Natural Equality, as out of a General Am∣bition common to all Mortals, man does not so easily subject himself to Man as to God. But that Man (compelled to it by unavoida∣ble necessity) may live in Society, he ties himself by certain Covenants and Laws: but those Laws are onely armed against external actions, which must be proved by certain Reasons and Circumstances, so that not so much wickedness, as the discovery of wick∣edness, not so much malice, as imprudence seems to be punished. Whoever therefore can closely commit Injuries, Adulte∣ries, Rapines, Murthers, will certainly care little for humane Laws, unless there be another Law which does inwardly ex∣tend its Threats even to the Soul of the Sinner. Hence Polybius, after he had told us, that the care of Religion and Superstition was so much increased among the Romans, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Superstition is increased unto admira∣tion, says he; and then, as though out of pro∣found darkness he espied through a narrow crevise, some distant light approaching, he adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

I can think it done for no other end then to please the People, for the multitude are always various, full of unlawful desires, precipitate in anger, and thence easily dri∣ven to fury; whence it comes to pass that the Rabble are no way to be compelled, but by terrors not made manifest, or some horrible Bugbear fi∣ctions. Thus that Politick Scribler, whom if any one will not believe, he is surely to be condemned, not onely fasting and next his heart to swallow down the Monitions of Lip∣sius (for that Book is too small) but even all the weighty Politicks of the R. F. Fryar Adam Runken, with all his Notes and Ap∣pendixes, and the universal Common Places of the Germans. But enough! Return we to our purpose.

If then to the establishing and preserving of any Empire whatsoever, Religion be so necessary, how much more is it requisite in ours, which is altogether sacred and spiritual, & not administred by profane men, but by our most Holy Pope. By Religion, says the often by us prais'd Thomas, the Pope rules over all Europe, Asia, Africa and America, and in a word over

all the Christians of this World, for those who shine with the Majesty of Religion cannot be resisted. Take notice of Samuel, who placed Saul on the Throne, and again Electing David, deposed him. But what has not the Pope both dared and done in this Kind. Look upon Moses, who alone with the Levites and Priests took Arms against the Rebellious Children of Israel and their Princes, who with their Wives exceeded the number of a million; and yet with the Arms of one Sacerdo∣tal Tribe, he slew in one day three and thirty thousand men. Of these Priests it might truly be said, That in their hands the word of God is quick and powerful, and sharper then a two-edged Sword piercing even to the dividing asunder of Soul and Spirit, and of the Joynts and Marrow, as says a certain nameless Au∣thor in the Epistle to the Hebrews, Cap. 4.

PROPOSITION II.

But Natural Religion is not sufficient for Sal∣vation.

EXPLICATION.

BY Natural Religion we under∣stand A comprehension of the Knowledge of some Superiour and Invisible Power, whether begotten at the same time with the Mind of Man, or collected from Contempla∣tion, or a certain way of reasoning of the Universa∣lity of Things. These Heads are by our peo∣ple termed Les cinque points du Catechisme des Deistes, The Five Points of the Catechism of the Deists; by the Germans, Du funff Haupstuct der Allgemeinen Naturlichen Religion. Of our side they have among others been Explained by the Venerable Fa∣ther Garassus, but among the Hereticks by Herbert in his Fundamental Divinity, in two Books, one containing that of the Laicks, the other the Religion of the Gentiles; of which Treatises, the first was Midwif'd into the World by a Man above all Praise and Ve∣neration, and whose own Name is not to be named by us; but the other by that Belgian Heretick and a half, whom you know, the most ingenious Isaac Vossius. But the Ar∣ticles are mustred up in this Order:

• I. There is some Supreme Deity.
• II. That Deity ought to be Worshipped.
• III. Virtue joyn'd with Piety, is the Best Rule of Divine Worship.
• IV. Sin is to be Repented of.
• V. Rewards and Punishments are to be given after this Life.

These Five Axioms, and therefore all Na∣tural Religion, we deny to be sufficient for Salvation.

DEMONSTRATION.

IT does not from those Five now Rehear∣sed Heads of Natural Religion, follow that all mortal men owe obedience to the Pope of Rome. For any one may believe,

1. That there is some Supreme Deity, al∣though he do not believe any other besides Kings and Princes, Vicar to that Deity, or that it has an Universal or Spiritual Head ex∣istant upon earth.

2. He may likewise believe that Deity ought to be worshipped, and yet not from thence be∣come perswaded that our Pope's Buttocks or

Toes (for so it must be when all of him is alike holy) are to be kissed, or he to be ado∣red in the Elevation at the Altar.

3. He may believe that Virtue joyn'd with Piety is the best Rule of Divine Worship, and yet doubt whether all Virtue consists in Li∣berality to the Clergy, or whether all Piety be discharged in a blind Obedience to the Church.

4. He may believe Sin is to be repented of, though he be utterly ignorant of Sacramen∣tal Penance, nor ever thought that Absolu∣tion was to be bought from the Priest with a sacred Sheckle.

5. Lastly, He may believe that there are Rewards and Punishments after this life, though perhaps he may judge that speech of Sincerus Actius to Pope Clement, rather poetical than sincere,

Magne Parens custosque hominum, cui jus datur uni Claudere coelestes & reserare fores.

Mans Guardian-Parent, to whom's onely given A right to shut and ope the Gates of Heaven.

Therefore by the single definition of this Proposition, and Def. 3. Propos. 1. Natural Religion is not sufficient for Salvation, which is what was to be demonstrated.

COROLLARY.

Therefore it does not appear from the Light of Nature onely, That the Pope of Rome is Lord of the Ʋniverse, nor is this Mystery reveal∣ed to all Nations.

THere are which object all the Oracles and Auguries of the Gentiles, by which the Eternity of the Roman Power, has been from the most Ancient of times prophesied and foretold. Yet I must confess that most Ancient Prophecy of Homers in his Illiads, concerning the Original of the City of Rome seems to me more wonderful then all the four or twelve Oracles of the Hebrew Prophets.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Nunc autem Trojana Aeneas Sceptra tenebit, Et Nati Natorum & qui nascentur ab ipsis.

Trojan Eueas shall the Scepter sway. And to his Childrens Children all obey.

For Jupiter to the Romans.

— Nec metas rerum nec tempora ponit, Imperium sine fine dedit —

Neither to bounds of things nor time, Their endless Empire did confine.

As Maro afterwards Sung. But not by Men only; but even by Women did these South∣saying Spirits foretel the Eternity of the Ro∣man Dominion. Let us read those of the Erinnian Poetess; which the nearer to ap∣proach the Delphick Majesty, we will first rehearse in the Greek Tongue.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Which in the Latine Tongue runs thus:

Filia o Martis mihi Roma Salve, Aureo Regina decora cultu, Quae vel in terra stabiles Olympi Incolas arces. Nam dedit foli Tibi cana Parca. Regium sceptrum minime atterendum, Ut potens rerum domineris una, Imperitesque. Ipsa quae gandet variare cuncta, Res{que} transformans Hominum Vetustas Spirat haec uni tibi semper auram a Puppe secundam.

And in English may signifie thus:

Rome Mar's daughter Hail to me, Of Gold, O Queen, thy deckings be. Thou who on Earth possessest powers As firm as the Olympick towers.

To thée fate only gave to bear, A Scepter can féel no impair. That yielding to thy powerful sway, Whilst thou command'st, all might obey.

Time which delights the World to range, And subjects Men and things to change: Finding his power o're thée to fail, Blows with a constant prosperous gale.

For out of the Charonensian Augury, a cer∣tain Fortune, Winged and Wandring, and now haunting the Assyrians; now the Medes, Persians, Macedonians and Carthaginians, and forsaking them all, at Tiber laid down her Wings; and leaving her Voluble Globe, entred the City as a perpetual Inhabitant.

But above all, that Venusian Poet deserv∣edly ravishes us with an extream of Admira∣tion, who actuated with that Aetherial Spirit wherewith he was possest, foretels not only the Perpetuity of the Roman Empire, but of our Papacy.

Non omnis moriar, multa{que} pars mei Vitabit Libitinam: us{que} ego postera

Crescam laude recens, DUM CAPITOLIUM SCANDET CUM TACITAVIRGINE PONTIFEX.

I shan'c all die, my better part can't fade, But with fresh praise the future World shall fill, So long as POPES SHALL WITH THE SILENT MAID, MOUNT UP UNTO THE CAPITOLIAN HILL.

That is, for ever; which last words, a French Paraphrast, much more pleasant then the ve∣nerable Marolius, very pregnantly rend red thus: Tandis que le Pontiff montera au Chateas de St. Ange quelque Religieuse, que le laisser•• faire & ne dira mot, c'est a dire, tandis que le monde durera. As long as the Pope shall in the Castle of St. Angelo, mount some Nun, wh•• shall let him do it, and not say a word; that is, as long as the world endures. Upon which place a very late Comentator advises, that not only the lives of the Popes, but of the Ladies of Marozia, Theodora, Vannocia and Olympia, should be made inspection into not indeed as they were writ by the Hereticks, but as lately set forth at Lyons, by the R. P. Fra Franciscus Carriere Aptensis Minoritae Con∣vent. D. Theol. Our singular good friend

and whom out of respect we name.

There are therefore that imagine, that a man attentive and desirous of Salvation, may easily, out of these and such like Oracles of the Gentiles, collect that the Eternity & Divi∣nity of the papal Empire, and therefore that the power of the Roman Church, may become known to Mortals from the very Light of Nature.

But nevertheless, whoever they are that object such things against the truth of our Corollary, do (in my opinion) much fail in their Judgment. For first, Those Oracles are no way to be ascribed to the universal light of Nature; but either to the cunning of some few, or chance; And smell rather, of the ingenuity of the Readers and Interpreters, then of the Authors; nor do they at all ap∣pertain to natural Religion, but to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Doctrine of Devils; that is, the choicest, and most powerful part of the mystical Conclave. Moreover, though they should praesignifie some Roman Empire, and in that, the Eternity of the Sacerdotal Order; yet they least of all por∣tend that Monarchy which our Vice-Christ extends into almost all Regions of the Uni∣verse;

for this is a Mystery hid from all Ages, and only revealed in these latter times, which never eyes before saw, nor ears heard; neither entred it into the heart of man to con∣ceive; for between that prophane Empire of Kings, Consuls and Cesars; to which old Rome was obnoxious: and this of ours, lies a bot∣tomless Pit, and that is as much outreached by this,

Longius terraeplaga quam remoto Dist at Olympo.

—As Heaven is from Earth, —

Elegantly has the Author of the Nipotis∣ma di Roma, explained this difference, which the R. F. Sempercus three days ago sent me a Copy of to read, out of which, doubting it may not be come to your hands, I have in∣serted these few things to be referred to Rome seemed born to rule over the World; which may be said with good reason, since it has ruled, and do's at present rule. But in the time that Rome was a Commou-wealth; in the time that the Em∣perours

governed in Rome: Rome never assu∣med a Command over Consciences; nor in any time obliged the Souls of Men to pay so great a tribute to the Vatican. But the Popes (quite con∣trary) confound together Spiritual Rule, & Tem∣poral Living, to make one body of these two Pow∣ers; and applying themselves more to the Spiri∣tual then the Temporal, oblige both Princes and People to pay them so exact an Obedience, that the memory of it terrifies the very thoughts and soul. That power of the Popes, to shut the Gates of Heaven at their Will, and open those of Hell at their Pleasure, obliges People to forget the Obedience due to their Prince, and Prostrate themselves with Reverence be∣fore their Feet. That Common-wealth which governed the World by Policy; The Ro∣man Emperours who Lorded it with Arms: Those Tyrants who trampled on it with Tyranny, never Dived into such hidden Max∣imes, nor knew how to Humble People to their Devotion, as they are at this day Hum∣bled. So far He: From all which it ap∣pears, how vain it is that some affirm, That the universal Monarchy of our Pope may be discovered by the Light of Na∣ture. We shall in the next place proceed

to other things.

In the mean time, most Reverend Fathers, we bid you most hear∣tily Farewell.

Paris, from the Convent. Major, the Ides of November, 1666.

Notes

• Contra Colosen.
• Essais l. 2. c. 16.
• Fr. in ad Ant. Fabri de re∣lig. reg.
• De M. H. C. 19.
• Id. C. 18.
• Def. un.
• lib. 3. od. ult.
• Il Nipotismo di Roma p. 1. lib. 1.