The Practical Divinity of the Papists Discovered to be Destructive, Title page – Notice
THE Practical Divinity OF THE PAPISTS Diſcovered to be Deſtructive of Chriſtianity AND MENS SOULS.
And for this cauſe God ſhall ſend them ſtrong deluſion, that they ſhould believe a lie; that they all might be damned who believed not the Truth, but had pleaſure in Ʋnrighteouſneſs.
2 Theſſ. 2. 11, 12.
LONDON, Printed for Tho. Parkhurſt and Nath. Ponder at the Bible and Three Crowns at the Lower End of Cheapſide near Mercers Chappel; and at the Peacock in Chauncery Lane near Fleetſtreet. MDCLXXVI.
AN Advertiſement.
I Have alwayes thought, ſince I conſidered and underſtood what Popery was, that the knowing of it would be a ſufficient Diſſwaſive from it, to thoſe that regard God and their Souls. This perſwaſion, together with compaſſion for thoſe that are ſeduced, and deſire to ſecure thoſe that are in danger, engaged me in this preſent Undertaking: Wherein I have diſcovered what the Practical Divinity of that Church is, how pernicious and inconſiſtent with the way to Salvation declared in the Scripture. I have herein the concurrence of ſome (few in compariſon) of that Church, who are ſenſible of ſuch Doctrine prevailing amongſt them, as they ſay, is (a)Repreſentation of Curez of Paris. p. 3.abſolutely oppoſite to the Rules and Spirit of the Goſpel: Such as (b)Pag. 4.no man that hath never ſo little tenderneſs of his own ſalvation, but muſt conceive an horror at: ſuch as they call a (c)Their Remonſtrance. p. 2.Poyſonous Morality, more corrupt than that of Pagans themſelves: and (d)Their Anſwer maintaining the Factum. p. 8.which permits Chriſtians to do, what Pagans, Jews, Mahometanes, and Barbarians, would have had in execration: ſuch as is, in their Style, the moſt palpable (e)Ibid.darkneſs that ever came out of the bottomleſs pit: ſuch as (f)Ibid. p. 12.overthrows the Eſſential Points of Christian Religion, and the Maximes that are moſt important, and of greateſt neceſſity, in order to the ſalvation of man. Of this they have given the World notice in ſeveral Diſcourſes, (g)Provincial Letters, Jeſuits Morals.two of which I have ſeen (though unhappily not the latter, till I had gone through the greateſt part of what I intended.) As to the extent of this Execrable Divinity, they declare, That whole Societies (h)Remonſtrance of Curez of Paris.would have theſe Extravagancies accounted Roman Traditions; that, The Church is overgrown with this poyſonous Morality; that, (i)Anſwer maintaining th… Factum.It is ready to be overwhelmed with the deluge of theſe Corruptions; that, The Church is filled with this moſt palpable darkneſs. Elſewhere they ſeem to fixe this Charge upon the Jeſuits principally, as if they would have it thought not to reach much further; but withal tell us, that the Jeſuis (k)Ibid.are the moſt numerous and the moſt powerful body of men in the whole Church, and have the diſpoſal of the Conſciences of all the greateſt. So that I can repreſent them no worſe, than ſome of themſelves do; and the worſt that can be ſaid, falls by their own acknowledgment, upon the moſt conſiderable part of their Church. That they ſhould ſo far accuſe the whole, cannot be expected (whatever occaſion there be for it) ſo long as they think fit to continue in its Communion. But then, if we regard thoſe who are ſo great a part of that Church upon the account of their numbers, and more in reſpect of their Authority and Influences the Maximes, ſo branded, (l)Supra.are Roman Traditions, (m)Defence of the Factum.the true Doctrine of Faith, the true Morality of the Church, not aſſerted by that Society alone; but equally (if not more) by Catholick Writers of all ſorts; and thoſe that quarrel thereat, are factions ſpirits. Hereby ſo far as the teſtimony of Adverſaries againſt themſelves can clear a matter in queſtion, there is evidence, both that the Practical Doctrine amongſt them is pernicious and damnable; and alſo that it is common and generally followed.
I intend not here to impeach any Maxime peculiar to the Jeſuites, but that Doctrine of the Romaniſts which is far more extenſive, delivered by Canoniſts and Divines Secular and Regular of every ſort, and in part by the Canon Low and their Councils (who ſometimes glance at this Subject, though they make it not their buſineſs;) that which in moſt particulars, and thoſe of greateſt moment, is ancienter than the Society; and in many points ſuch, as the Cenſurers of the Jeſuites Morality do not touch, but either approve themſelves, or dare not condemn, leaſt they ſhould involve the whole Church in the Condemnation. I cannot diſcern that the Practical Divinity of the Jeſuites is more corrupt, then that of other Romiſh Writers, their Contemporaries: And thoſe that view the Moral Diſcourſes of both, and compare them, will (if I much miſtake not) diſcern no other. I never yet met with any Author of that Order, ſo intollerably licentious, but might be matched, if not out-vied by others: there is no need to except Eſc…bar or Bauny (though moſt branded) nor do their keen Antagoniſts do it, when they ſpeak of others, whom they know to be no Jeſuits (n)Remonſtrance of the Curez of Paris.as the moſt extravagant that ever were. There is no reaſon why the Odium which a Community incurrs, ſhould be appropriated to a party: nor that the Society only ſhould be noted as the ſinck, when the corruption is apparent every where. So far as the Jeſuits are concerned herein, it hath been ſufficiently expoſed by others; upon which account I decline thoſe of that Order, not putting the Reader, to relie upon any Evidence from their Writing. OnelyOnly becauſe it is requiſite to ſhew their concurrence in ſome Points, which otherwiſe might not paſs for the Common Doctrine, I make uſe of Bellarmine freely (whom none can count a Corrupter of Popery, however Chriſtianity hath been treated by him:) and of Suarez ſometimes (whoſe Judgment alone is counted equivalent to a thouſand others, by ſome (o)Vid. J…. Sanc. Diſp. 44. n. 4….that are none of the Society.) I alledge beſide; though rarely, one or two more of thoſe Fathers, of like eminency and authority, in that Church: but none of them, ſave in ſuch points wherein they have not been noted for extravagancies by others; or in ſuch wherein thoſe of other Orders concurre with, or go beyond them. The greateſt advantage I make of them, is, to repreſent the opinions of others, not their own; and moſt herein of Suarez, who uſually gives an account of the Common Doctrine out of unexceptionable Authors: Thoſe whom I principally rely on to make good the Charge, are the ancienter and better ſort of their Divines and Caſuiſts (the ſtrictect of them in points of Morality that I could meet with) ſuch as are ſo far from being Diſciples of Ignatius, that moſt of them are Dominicans (moſt oppoſite of all Orders to the Jeſuits, and ſaid to be the leaſt tainted with theſe Corruptions) and the greateſt part of them were Writers before their Order was founded, or appeared to the World on this Subject. To theſe I have added other Caſuiſts of this laſt Age, not that there is need to produce any worſe than the former, but to ſhew that time hath made little or no alteration amongſt them for the better.
The Romaniſts when they are aſhamed of their Doctrine, or think the World will cry ſhame of it, are wont to diſown it. It is like they may do ſo here, and tell us that theſe points not being determined by Councils, are not the Doctrine of their Church, but the opinions of particular Doctors. This ſerves them for a ſhift in other caſes with ſome colour, but it will be abſurd to offer at it here. For though this be not their Doctrine of Faith, which with ſome generals moſt about the Sacraments (reflected on in the ſequel as there is occaſion) is the buſineſs of their Councils: yet it is the Practical Doctrine of their Church, if it have any, and f they think their Catholicks concerned to be Chriſtians more than meerly in opinion. And this under ſeveral Heads, I have collected out of ſuch Writings, as are the proper place of it. Therefore to ſay that this is not the Doctrine of their Church, becauſe the particulars are not found decided by Councils, is to tell us, that they are not charged with it, unleſs we can find it, where they know it cannot be found, and where with any reaſon, it cannot be looked for. It is no more reaſonable, than if one who hath taken a purſe, ſhould plead, though it be found in his hand, that he is not to be charged with it, unleſs we can ſpy it in his mouth, when yet he never opens it. That Councils ſhould give particular Directions for Conſcience and Practice, in Caſes innumerable, was never attempted, nor ever can be expe…ed. Their Church leaves this to her Divines and Caſuiſts; and that nothing may paſs them but what is agreeable to her ſenſe, no Books are to be publiſhed, but with the approbation and authority of ſuch as are counted competent Judges hereof. So that the Doctrine of their authorized Writers, that eſpecially wherein they commonly agree; is the Practical Doctrine of that Church, or elſe ſhe hath none ſuch, and conſequently no care of the lives and conſciences of her Members. And though this be not Infallible, or de fide, as they count the Deciſions of Councils; yet is it as certain they ſay, as the nature of the ſubject requires; nor do they pretend to have any infallible Doctrine, for particular directions herein. Which yet may juſtly ſeem very ſtrange to any man that conſiders that groſs faults in Life and Practice are more infallibly damnable than errours in Faith and Speculation. Now upon this their Common Doctrine the ſubſtance of the Charge enſuing, and the principal articles thereof are grounded. As for the opinions of particular Doctors, wherein there is no ſuch common concurrence, though they be not ſo certain as the other, yet they are (even the worſt of them) ſafe in practice; any of their people may follow them without danger, and with a good conſcience: for this (as will appear hereafter) is the common judgement of their Schools and Doctors, and ſo far the Doctrine of their Church. And if that Church did no farther own theſe opinions, common or particular, then under this character; this is enough for our purpoſe (when the queſtion is of the danger of Popery in reference to mens Salvation) that ſhe counts ſuch rules of life ſafe, and publickly allows them as direction for practice, which tend to ruin Religion and mens Souls. If they were not counted ſafe, that Church which pretends to ſo much care of Souls, ſince all in her Communion are expoſed to the Danger, would be concerned to give warning of it, and brand theſe Maximes as pernicious: but this was never yet done, not ever like to be. Theſe opinions, all, or the greateſt part of them; were taught and publiſhed in that Church, before the Council of Trent, there was time enough in Eighteen years, to take cognizance of them and their pernicious conſequence: Yet when they beſtowed Anathama's ſo liberally, where there was occaſion (and for the moſt part) where there was none; they thought not fit to beſtow one Curſe upon theſe Doctrines, how execrable ſo ever: yea ſome part thereof of worſe conſequence, had there an expreſs Confirmation. Their Popes ſince, though they could ſee occaſion to condemn ſuch Propoſitions as the Five aſcribed to Janſenius, and thoſe of Baius, White, and many others: could not, by the help of a judgement counted infallible, diſcern any thing in the worſt of theſe Doctrines, worthy of or fit for their Cenſure. The Cardinals of the Inquiſition at Rome, and their Setters in other Countries, whoſe buſineſs it is to ſpie whatever (in Books particularly) is againſt Faith and Good Manners; ſee nothing of this nature in that which deſtroys both. No Expurgatory Index (what havock ſoever has been made by thoſe Tools in their beſt Authors) hath, ſo far as I have obſerved, touched the Common Opinions here expoſed. It's true, ſome others have been expunged, and I find above Forty Opinions of the late Caſuiſts cenſured by Alexander the Seventh, and the Cardinals of their Sacred Congregation (p)Index Expurg. ſub Alexand. VII. An. 1666.: but hereby more authority is added to thoſe I inſiſt on; being thought good enough to paſs, untouched: which muſt therefore be counted ſound Doctrine and ſafe for Practice in the Judgment of their Virtual Church, and the chief parts of their Church Repreſentative.
There is no ground to expect that this Doctrine, as to the principal and moſt pernicious parts of it, will ever be condemned by any Popes or Councils of ſuch Complexion and Principles as that of Trent, where it was a Maxime obſerved religiouſly, that no Determination ſhould paſs, which either in matter or form, would diſoblige any conſiderable Party among them, much leſs all: the Roman intereſt is ſupported by ſuch Politicks, and muſt be ſecured whatever become of Souls or Saving Doctrine. There are indeed ſome Diſſenters amongſt them (as there are elſewhere) who complain of their Moral Divinity; but they are ſuch, whoſe power and intereſt, can reach little further than Complaints; and theſe are ſo far from being the Voice or Senſe of their Church, that their Writings which exhibite ſuch Complaints, are condemned at Rome (q)Ibid.by the Supreme Tribunal (as they call it) of the Inquiſition.
In ſhort, by the known Cuſtom and ſettled Order of the Roman Church, the people for regulating of their Hearts and Lives, are to be directed by their Confeſſors, their Confeſſors have their direction herein from their Caſuists and Practical Authors: both Prieſts and People muſt believe this to be ſafe; becauſe the Church hath made this proviſion for them, approves the courſe, and obligeth them to take no other. And thus that Doctrine, the deadly Venome whereof I here diſcover, muſt be conveyed from their Caſuiſts to all ſorts amongſt them; nor muſt they fear any danger in it, unleſs they will queſtion the wiſdom and goodneſs of their Church. There can be no queſtion, but that this Doctrine is thus far owned by the Church of Rome, whether it be delivered fallibly or infallibly, by Councils or without, is not at all here conſiderable: It is enough that ſuch is the Conduct provided for Roman Catholicks, and that it is to be followed without apprehenſion of danger, and cannot be declined by thoſe that will keep the ordinary road of that Church, though it lead directly to deſtruction.
When no other ſhift will ſerve, to hinder thoſe from being undeceived whom they would delude, it is uſual with them, to make loud out-cries of falſe Citations, and that their Doctrine is miſrepreſented. I have been very careful to give no juſt occaſion for this; being apprehenſive that he who doth it, wrongs not them more than he doth himſelf and his Cauſe. The places cited I have viewed again and again, where there might be any doubt of miſconſtruction; and ſet down their own words where it might ſeem ſcarce credible that Chriſtians and Divines (directing Conſcience) ſhould ſpeak at ſuch a rate; and where that would have been too tedious, have given their ſenſe faithfully, ſo far as I could diſcern it, and directed the Reader where he may find and judge thereof himſelf. Yet, if notwithſtanding all the care and diligence I could uſe, it hath been my unhappineſs, any where to miſtake them, upon notice from any I ſhall do them right: and am capable to give them further ſatisfaction, knowing well, that I am yet far from repreſenting their Doctrine fully ſo bad as it is. Large Volumes might be fill'd with the corruptions of it, I have but pointed at ſome; and contented my ſelf with few Authors in many particulars, where plenty might have been produced. I deſigned briefneſs, and have waved much that was ready, leaſt I ſhould be tedious: conſidering that ſome who are moſt concerned in ſuch Diſcourſes, will have nothing at all, when they think too much is offered.
I have been leſs ſolicitous about the Style, it doth not alwayes ſatisfie my ſelf, ſo that I can allow others to finde fault with it: It may be thought ſometimes leſs grave, elſewhere too ſharp and vehement. I ſuffered it to be, what the ſubject would have it; and the quality thereof now and then over-ruled me, ſomewhat againſt my own inclination. OnelyOnly I make nothing ridiculous, but find it ſo; and ſhould ſcarce do it right, if I repreſented it otherwiſe than it is. Where I ſeem too ſharp or ſevere upon any occaſion, I found ſomething in the nature of the Subject that forced me to it. And it is not eaſie (if it be congruous or juſt) to ſpeak of what is monſtrouſly extravagant, or pernicious, with ſuch calmneſs as we treat indifferent things.
It will be enough for me, if (through Gods bleſſing) people will hereby be brought to underſtand, that Popary deſigns not to trouble them, either with the reality of Religion, or the happineſs which Chriſt has intailed thereon. And that their Practical Doctrine is contrived accordingly, will, I doubt not, be hereby manifeſt to all ſuch as have a mind to ſee, and are not willfully reſolved to loſe the way to Salvation, and their ſouls together, by ſhutting their eyes againſt ſo plain a diſcovery of ſo great a danger.