Janus Alexandrus Ferrarius, An Augustine FRIAR, HIS EPISTLES To the TWO BRETHREN OF WALLENBURGH, Concerning the VSEFULNESS and NECESSITY OF THE ROMAN CATHOLIC 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.  
— Ridenti dicere verum  
Quis vetat?  
From the Original Latin.  
LONDON, Printed by Thomas Ratcliff, and Nathaniel Thompson, and are to be Sold at their House in Newstreet, near Shoe-Lane. 1673.   

To the Right Honourable ANTHONY EARL of SHAFTSBURY, etc. Lord HIGH CHANCELLOR OF ENGLAND.  
My Lord,  
IF those High and Weighty Employments to which your Great Worth and Abilities, approved by the Judgement of the most Experienced King of Christendom, have Called you, can Admit of any Divertisement, it will not, I hope, be thought a Sin in me, if I have Attempted thus to Contribute something towards it, or if it should, yet be pardoned as the Fault of a too hasty Zeal, in a Person desirous to thrust himself amongst the crowd of your Adorers.  
For deservedly have you, my Lord, Drawn the Hearts and Affections of the whole English Nation to yourself; and never did King and People so Unanimously agree in the Choice of such a great Minister of State: Your Virtues making all the World Admire the King's Judgement, and the King's Judgement confirming to all the World, their long before entertained Opinion of your Virtues.  
The King is, my Lord, (notwithstanding all Popish pretences) sole Vicar and Vicegerant under God, in his own Realms and Dominions; and he has Chosen you his Substitute in the Management of his Highest and Greatest Affairs, wherein your Conduct has been such, as has given him every day new Encouragement to approve the Work of his own Hands, and he cannot but with Delight and Satisfaction hear with what Acclamations of Joy and Content, the whole Body of the Nation Applaud your Justice, Prudence, and Equity whereby you have almost quite removed all Misapprehensions they had sometime conceived against Chancellors.  
Nor has your Zeal in the Protecting and Defending the Settled and Established Protestant Religion in this Kingdom, appeared less than your great Abilities in State, you having largely Contributed your Counsel and Assistance both to King and Parliament, for the Weakening the hands of our common Enemy, and may therefore claim a Right to Divertise yourself at their Follies.  
But however, my Lord, this small Present of mine prove, let not my Duty and Devotion be accounted a Crime, nor that be Blemished as a Presumption, which is a sincere tender of my part of that Service and Affection which all men pay you, and which shall ever be Paid you by  
My Lord, Your Lordship's most Faithful, most Humble, and most Obedient Servant, J. D.   

THE PREFACE TO THE READER.  
THat Ignoble pair of Wallenburgh Brethren (to whom the following Epistles are written) Treacherous Hollanders, and Popish Renegadoes, Created indeed, Titular Bishops (the one of Adrianople, the other of Mysia) but in troth, corrupt Pensioners of the Popes, and sworn Slaves to that Servant of Servants, have for a long time exercised their mercenary Pens, and with united Forces, diligently Employed all their Skill and Power, to settle and at length Establish that Synagogue of Satan, which has so long stood Tottering. And when all the old Deceits and Devices were Detected and Exploded, advanced new Methods and Ways, Hammered out of their own Brains; and among others, that Form in use among foreign Civilians, of Probation by Witnesses, not ancient and pure ones, but Corrupt ones of the Church of Rome; as if the Testimony of that Queen and Mother of Harlots, were abundantly sufficient to confirm all her Ridiculous, and for the most part Impious Tenants, whilst she Exhibited all things under the Regal Signature of Teste meipsa; a Privilege which even Christ Himself, the reverenced Head of the Catholic Church truly called so, when conversant on Earth, scarce ever assumed, or thought worth the Claiming.  
These Epistles are Scourges to those Brethren in Iniquity; nor (as the title of the Book seems to declare) are they so much Demonstrations as Derisions of the Roman Catholic Faith, under a vail of Kindness, and pretence of Reverence, smiting it, as we say, under the fifth Rib; For throughout the whole course of the Epistle, the Irony is pleasantly played with: Sharp Taunts, witty Jests, and biting Reflections every where mixed, which the Author chose rather to couch in the Latin Tongue, as most proper for treating of things concerning the Roman Church, and more applicable to the Wallenburgh Brethren, those two new Atlas 's of the Papal Heaven.  
But our Author both bears another name, and is by Nation an Englishman, (and why then should so much Wit and Ingenility of their own be hid from the English, or only revealed to a few?) of no Ignoble Family, who enticed by the crafty Arts of those Emissaries, was not only initiated in the Mysteries of the Papal Iniquities, but bred up in them, even to Surfeit and Loathing, till growing up to riper Judgement, they could no longer impose upon him those portentous principles of Popery, which not only holy Writ, but sober Reason utterly abhors; and which are even so repugnant to sense, that they are rather to be hist at, and lashed by bitter Sarcasms, than otherwise taken notice of, or endeavoured to be confuted by any thing of solid Argument.   

JANUS ALEXANDRUS FERRARIUS OF THE AUGUSTIN ORDER. HIS First Epistle Concerning the Usefulness and Necessity of the Roman Catholic Faith. To the Right Reverend ADRIAN and PETER of WALENBURCH.  
MAny have valiantly, Most Reverend Sirs, and with Various Success, contested for the Welfare of the Church, against Heretics, but scarce any with a caution, and dexterity like yours. For when Reason and Experience had taught us, that nothing hitherto hath been more pernicious to our Sacred Republic, then that the most material and weighty Points contended for, should be maintained by the authority of the Scriptures, & ancient Principles of Christianity; You from your admirable & immense height of wit have made right discoveries, that things are not to be debated with positive Arguments or absolutely pertinent to the matter, which the subtlety of Heretics might easily either pervert or evade, but dilatory Exceptions are to be made use of, the Court of Scripture to be waved, and all Judges besides the Pope to be refused; Or else what before all pleased you best, That title of long possession and prescription, was to be stretched upon the tenters, and tedious cavils for worldly profit and advantage started: Which manner of acting (of use indeed in Courts and Seats of Judicature, but in matters relating to Faith and the understanding of Divine things utterly unheard of till now) when I more curiously considered, I could gather nothing else from it, but that you by an uncredible perspicuity of understanding had found out, that the Controversies to be handled between Catholics and Heretics, were not to be treated in a Sacred and Religious, but Judicial and Politic manner. For thus I revolved in my mind: Of what prevalency is prescription against truth? Or, how does possession justify error? Surely the understanding of these Reverend Brothers is more sublime, their Learning more exquisite, their Judgements more experienced, then to imagine that such clamorous was of Judicial Reasoning can ever be transferred to the searching out, or establishing the truth of Divine Decrees. Whereupon I utterly began to believe they meant wholly another thing then what I first thought, and that they disputed not for Religion, but Empire; not for Faith, but Obedience; and whilst with so much anxious care, they endeavour to reduce Heretics into the bosom of the Church, and labour to remove all causes of separation; the main scope and aim of their contention is only, that they may at length subject them to the Empire of the Church, and divest them of their late gained liberty.  
I can scarce tell you Right Reverend Brothers, with how great, and how wonderful a light, this thought entered into my mind, and how clearly I immediately began to perceive what in this Argument (hitherto unassayed) was for the future with utmost care and industry to be garnished and embellished. To wit, that in this your way of arguing, suitable matter was to be found out, Principles agreeing with their conclusions, and commodious Hypotheses; fitted to every Thesis; That those Doctrines of the Catholics, which neither the Testimony of the Scriptures, nor the Principles of ancient Divinity could not maintain, may now be not only defended by Judicial clamours, but demonstrated by the profoundest Axioms of civil prudence; which if once allowed us, I easily foresee the whole task performed. For who will hereafter doubt, but that to the establishing so vast and extensive an Empire, stretching itself over all Earthly Regions, and over most powerful Emperors, Kings, and Princes, though unwilling and struggling against it, so that never was there any Dominion extant like it, who I say will doubt, but that to lay such a foundation, there was a necessity of more than humane prudence? Or who will hereafter believe it the sole work of unarmed Eloquence, to make a weak, unwarlike, inconsiderable man, the Successor of a poor Fisherman, boldly and unpunished, trample on the necks of fiercest Emperors, & with a nod alone drive Kings out of their Thrones; or, that he should be believed to have a power over the Gates of Heaven, to shut and open them at his pleasure, and with his breath confine as many Thousand Souls, as he thinks fit, to the infernal Courts, and when he will, from thence release them. In short, that out of a fear of Extreme and Eternal punishment, or the awe of some visible earthly Divinity, not the Rude and Barbarous, but most civilised knowing Nations of the whole World, should be persuaded to adore him?  
There are three powers, to which Humane Nature, by a certain unavoidable necessity, seems subjected. AMBITION, AVARICE and LUXURY. These no Philosophical Precepts, nor civil Sanctions could ever restrain. One man alone is to be found, who with a Pride too lofty, and unsuitable to Humane Nature, tramples all these under his Fee●, and leads them in triumph after himself, binding the first by a Willing Obedience, the next by Poverty, and the last by Continency, in voluntary Chains, whilst yet he, though the Servant of Servants, accounts Kings his Slaves and Vassals; whilst destitute of Gold and Silver, has not only the whole Universe, but Pluto's Region for his Patrimony, and though a Bachelor, and freed from the Marriage Yoke, makes use of what stranger Beds he pleases.  shall deliberately consider these things, need not be tormented into a confession, that who commits them; Lists up himself above all that is called God, and over every Dignity, sitting in the Temple of God as God, and boasting himself as God But those things which are of God, Who will deny to be divine?  
He has certainly forsworn all reason, who shall imagine, that the destruction of all reason is to be ascribed to reason, or that it proceeds from the dictates of common reason, that Captive reason is thrust out and displaced, under the obedience of most prodigious faith.  
Shall we attribute that to humane sense, which charms, and bewitches all Sense? when no torments, no terrors can affright us from testisying those things to be true, which both sight, hearing, touching, smell, and tasting, and all that is of sense in us does openly and constantly gainsay. Who then does not perceive that the persuasion of the Roman Catholic Faith, is derived from far distant Principles?  
The Heretics indeed confess that the wisdom of the Apostles was divine. Yet was it not so sublime, that they could conceive by what art upon such slender foundations, and in their Nature so unproper for such Institutions, as they saw laid by their great Master Jesus, so vast a weight of Empire should be built; though Evangelical story testifies them sufficiently ambitious and desirous of Reign, and consequently not altogether incurious, after Political Mysteries. But if therefore that Divine wisdom, which fell upon the Apostles, if when compared to this of ours be but mere folly, and insufficient to raise the Fabric of this our holy dominion, with what Eulogies ought the wisdom of our Popes to be celebrated? Certainly it may well be termed the Divinest, that so far surpasses the Divine itself. For that it is Diabolical, not Heretics themselves dare affirm. All men confessing our Pope to be a most potent Prince, who not only Rules over part of Italy, and in that o'er the Head of the World, but stretches or imposes his Dominion, into almost all Regions of the Earth, being Master of so many Forts and Garrisons, as there are Churches and Monasteries dispersed through the World; and having so many Soldiers ready at his beck, as there are Friars and Monks there fed and fattened up. But now the Heretics out of those things which to this very intent the Apostle writ in his Letters to the Clergy and People of Rome, have learned, that There is no power, but it is of God. The Powers that be are ordained of God, so that whosoever resisteth the power resisteth the Ordinance of God. Rom. 13.1. With what face then can they deny the power of the Roman Church to arise from God, or be of Divine Ordination? Who ought therefore themselves to be subject to this Ordination: And to that end the same Apostle elegantly testifies the Pope to be armed not with one, but two Swords.  
Is there Evil in the City, and God hath not done it? which the Prophet of the Calvinists robs of the question, and make an affirmative Doctrine. Yet themselves cry out, there never was any greater evil extant, than the Pontifical Power, so that then of necessity they must grant it to be of God, and what is of God; Who can deny to be Divine? But by the same means we have demonstrated the Churches Original to be from God, by the same in my Opinion, may its preservation be ascribed to God, by what a Mass of studied Snares and Devices, by what a Power and Multitude of Engines have the Lords of the Earth studied in all Ages to pull in pieces, and overthrow this Sacred Empire, but all in vain, and to no purpose, that the whole World might take notice that the most just Judge of all things presides over this Monarchy, whose Oracles have foretold its power to last many Ages, and to that end how liberally has he promised to enlarge among Mankind, the Spirit of Error and Power of Seducing.  
But whither am I wand'ring? 'Tis not out of the Scriptures, as foreign; and not at all pertinent to the present purpose, but out of the proper and genuine Principles of the Universal Faith of the Roman Catholics, as far as it is by Protestant Heretics opposed, that it is to be demonstrated; which, I hope will be the more commodiously dispatched, if we distinctly contemplate the admirable frame of this Religious Empire, diligently deliberating all its Laws, and all those Opinions repudiated, or rejected by the Heretics.  
In the treating of this, I had proposed for my Method to follow Euclid, and from a few Fundamentals, raise the whole structure of this Sacred Monarchy; but taught by Experience, I found the Materials so various, so divers, and so contrary to themselves thrown into one mighty Pile of Rubbish, by the Architects; but all with such wonderful and cunning Arts closed and cemented together, that it was not possible to expose them all at one view; for, though some did appear, some were hid and covered over by others, that it would be too difficult in the Order wherein they are joined, to represent them singly.  
Three only Fundamentals, omitting all other, I have therefore pitched upon. One Definition; One Axiom, or Proposition; And one Postulatum, or Request.  
THE DEFINITION. The Church is a Spiritual, but visible Rule or Empire, wherein Men follow the prescribed Faith, under one spiritual or visible Head, to wit, the Pope of Rome, and yield him conformable Obedience.  
The AXIOM, or PROPOSITION. Whatsoever contributes to the Defence and Increase of this Church, that, and that only aught to be adjudged True, Holy, and Pious.  
The POSTULATUM, or REQUEST. May this Church extend itself, even to the ends of the Earth.  
Though these be indeed the first Principles, which of themselves do not furnish out the whole matter for demonstration, yet they suffice to include all the other Principles, which in due time we shall bring to such light, that not the most obstinate Heretics shall be able to doubt of them. But the Reasons by which I was induced more especially to write to you, concerning this matter, Right Reverend Brothers, do already from what I have said, so abundantly appear, that it would be superfluous farther to explain them; and if you in your judgements shall approve this Holy Design, what I have now only vailed in Epistolary brevity, I shall more diligently hereafter digest into better order, and enlarge with comments, endeavouring as much as in me lies, with all plainness and ingenuity to explain all the arts of the Catholic Religion.  
So Farewell in the Lord. Paris, Cal. Aug. From the Birth of the Blessed Virgin, MDCLxvi.   

JANUS ALEXANDRUS FERRARIUS OF THE AUGUSTIN ORDER. HIS Second Epistle Concerning the Usefulness and Necessity of the Roman Catholic Faith. To the Right Reverend ADRIAN and PETER of WALLENBURGH.  
WHat I lately promised you, Most Reverend Sirs; to demonstrate in order, the Usefulness and Necessity of all the several Heads of the Roman Catholic Faith, now under your favour and protection, I attempt. Pardon that delay, which the interposition of other affairs, that distracted me, hath hitherto caused, which I promise again to redeem by a future compliance, and diligence; and in the mean time, let what I now offer, receive your favourable Censure.  
In the first place therefore, since the very Rule of Doctrine does require those things to be preferred before all others, which will either afford the amplest light, or give the best assurance of accord. We judge we ought to take our beginning from the WORD of GOD, for though that may afford the Heretics never so ready and commodious, occasions 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 Tenants seem as aptly built upon it, as their most pernicious Opinions; Wherefore not only Catholic Writers, and amongst those the most renowned Bellarmine, but even the Fathers of the most holy ecumenical Council held at Trent, adjudged all Treaties of Religion, should thence have their original, and the Legate Cardinal de Monte proposed The Word of God to be the first matter of all such arguings, 
Hist council. Trid. Lib. 6. c. 11.  per Istabilire con quali Armi si dovesse pugnare contra gli Heretici, ed in quali base dovessere fondare la lor credenza i Catholici, to use the most eminent Pallavicini's own words, for the establishing with what arms the Heretics were to be combated, and on what Foundations the Catholics were to ground their Faith, & we shall effectually show what a steadfast confidence the Doctors of the Roman Catholic Faith ever had of forming the Scriptures, 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 others their Predecessors) was of opinion the Church was to have the first place in dispute, as the main and more solid Pillar of Theology, to which both Holy Writ and Traditional Authority should only bow, yet that counsel, though not proceeding from an evil mind, but certainly very imprudent and dangerous, was rejected by the other Fathers, because the authority of the Church, as then esteemed, was to be fixed and determined, 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 Epistle ●et it down, as the first and indubitable Principle; and such, that whoever durst deny, or call in question, was not to be chastised with weak and ineffective words, but furious stripes, and unless he soon and seriously repent; (As a violater and defiler of the Spouse of Christ, a disturber of the Holy State, and a Traitor both to the divine and half-divine Majesty) have his blaspheming tongue cut out, or he taken from the number of the living, and burnt in expiatory flames, according to Christ's 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, 
Joh. XV. Verse vi.  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 fit 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 negantem 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or indemonstrables, which though they cannot themselves be proved, yet may serve to prove others.  
Nor ought it to trouble us, though Heretics make such a clamorous babbling, that Indemonstrables may be three ways called so; For there are some which for their falsity or obscured perplexity and incertainty cannot be demonstrated: Others may be called Indemonstrables, 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 propounded that seems then them more firm and evident: 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 reasoning as Principles already certain and evident. They therefore (i.e. the Heretics) that the authority of our Church is in the first sense Indemonstrable, out of derision easily grant. But the second and third they deny; nay from thence they conclude taking it from your own hint. (Judgement 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 ways; and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply and perfectly indemonstrable.  
For that it is so in the first signification, from hence manifestly appears, that by universal confession it pertains not to Knowledge, but to Faith, and therefore according to St. Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an assent is required to Faith not made apparent; for as Clemens Alexandrinus truly says. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We embrace Faith from an indemonstrable Principle; for what he speaks of the word of God, as it manifests itself to him by its own light, we much more commodiously pronounce for the Church. Whence it is no wonder, whilst Faith by general consent is so obscure, that 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of things not seen, that likewise that proposition. The Church of Rome is Mistress of Divine Faith and manners, appears not of such evident certainty. There is therefore both for its falseness and obscurity, between this and other indemonstrable Propositions, this vast and terrible difference, That the rest only cannot be demonstrated, but this neither can nor aught. For certainly, That ought not to be done, which whilst any one undertakes, he both makes himself a laughingstock, and exposes the whole matter to danger and debate. But whosoever endeavours to demonstrate the Authority of the Roman Church out of its vulgarly known Principles, must as Experience witnesses, of necessity run into many wild mazes and wind, or fall into greater obscurities and uncertainties.  
Wherefore assenting herein with the very Heretics themselves, we conclude, That the Divinity of the Roman Church is in the first sense 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 steadfast 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  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 proceeds 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 Fairies and Hobgoblins, and other Spirits of the Night, Wand'ring 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 Judgement of ours, that in the manner we have declared many Spirits are so senseless and insipid as to adhere without any discernment or Examination to what has from their tenderest age been taught them, or rather commanded them by their Nurses and Tutors. For it does not from thence follow that in those kinds of knowledge they should not see as clear as others: for even Experience itself teaches, That those who are weak-sighted do in the thickest darkness see a thousand strange and discoloured Figures which fly before a quick and piercing Eye. Thus as those who with the violence of a Fever grow distracted, often fancy things in their imaginations which the soundest minds could never conceive; yet neither weakness of Eyes, nor Fevers, nor Distractions are reckoned among Vices: So though neither stupidity 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 Church's 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 ripens 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 Divinity of the Roman Church, do seem a little obscure to an Understanding not yet initiated or at all accustomed to our Principles, whilst, that I may use the solemn words of our Mystical Theology, he was so stupefied that he was not capable of perceiving things not appearing 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 Fundamental 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 framed Hypothesis of demonstration, which plainly appears in our first Epistle: for we have already there laid down the Demonstration of the Popish Religion, and the power founded on it not to be framed or made out à Priori indeed as the Schoolmen have it; but nevertheless à Posteriori.  
Therefore for trial-sake only, 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 itself, the next is proved by the Experience of many Ages: whereupon the third must needs remain firm and unshaken.— Veluti Marpesia Cautes.  
Now if any be of so steady a Brain, that with whatever Syllogistical Circulation it be turned about and agitated, he can yet be secure 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 expected from the Protestant Divines, if (to wit) they were ignorant of the Knowledge both of Divine and Humane Laws. Such as heretofore in that Julian Academy were Calixtus, Conringius, and their Scholars, a sort of wretched lurking Knaves, and an untutored race of People.  
But though whole Regiments of Witnesses might be brought, who have writ of the Invincible Majesty of the Roman Church, I will now only 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, 
De Monarc. Hisp cap. xviii Quod si inquit, etc.  all Princes and People should join their forces together to dissolve the Papacy, yet they will never effect any thing: for if only 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 submitting, the rest affrighted would lose their Courage: 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 Conqueror; a thing made manifest in Roger Guiscard King of Naples, who gaining the Battle, yet was compelled to kiss the Pope's Toe.  
Nay even the very same Syllogism (applying those things as we have said with caution) may be proved by innumerable Testimonies out of Holy Writ, of which one may suffice: Rev. xiii. 7. And it was given (to wit, by God) to him (to the seven-hilled Church) to make war with the Saints and to overcome them, and power was given him over all Kindred's, and Tongues, and Nations: whence ravished with an Admiration of herself, 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. xuj. 18. And the reason of the promise, For if Satan be divided against himself, 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 explained: 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 itself not dissolved, is the First Principle of all Doubts:  
But this Proposition, etc.  
Ergo.    
Thus from You, Most Reverend Brothers, we have learned to Argue in Form, which is accounted to have such a wonderful efficacy in persuasion, that I cannot doubt but the very Heretics, 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.   

JANUS ALEXANDRUS FERRARIUS OF THE AUGUSTIN ORDER HIS Third Epistle, Concerning the Usefulness and Necessity of the Roman Catholic Faith, To the Right Reverend ADRIAN and PETER of WALLENBURGH.  
BY what Reason we have been induced to reckon the Authority of the Roman Church, amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Indemonstrables; and why we determined to take the beginning of our Order of Demonstration from the Word of God, we have already at large Explained in the former Epistle. Wherefore we will now approach the main Point, first by Universal Theology, laying down simply and nakedly all the Propositions controverted by the followers of Luther, and Calvin, then singly if need be Explaining them; and in the last place bringing them under Demonstration, but as to what respects the Form and Manner of proving them, though we had once designed to use Syllogistical Figures, we afterwards changed our mind, and more advisedly determined to express our Arguments in a freer and more continued manner of Discourse rather than to fashion them after the Mode of Barbara, or imprison them under the Modes of Celarent, and Felapton; especially whilst all that Syllogistical Texture (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 either with your Eyes or Ears, or but touched with the Tip of your Finger, are by a most wonderful Power (and yet not Transubstantive) strait ways Triangulated into formal Syllogisms.  
THAT THEREFORE THE WHOLE MOST HOLY MONARCHY, 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 Religion is absolutely necessary.  

EXPLICATION.  
It may possibly be wondered at by some, that having proposed the Demonstration only of such Heads of the Catholic 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 otherwise worthy to be cast out of Humane Society; but their wonder will cease when they shall know that I have stated the matter in the same words indeed, but in a sense quite different from the Heretics, for as to the word RELIGION, that indeed sounds the same to them and us. That is, The fear of some invisible power Exalted above humane Condition, Def. 1 which Mortals as more feeble, and inferior to it, are to apply themselves to, with all submissive Reverence. But that word SALVATION, Def. 2 though in the General, it be taken by both Parties in the same sense, to wit, for the top and extremity of all Truth, Piety, and Holiness, and therefore the end of all Religion: Yet specially it usurps a divers 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 nothing else to us, Def. 3 But a prospect of the Vastness and Perpetuity of that Dominion, which under Christ's Name, his Vicar Exercises here upon Earth. But the Heretics in a quite different manner abuse the word, to wit, by making it signify I know not what imaginary Kingdom of Christ which they call Invisible, here upon Earth Internal, but in the Heaven's Eternal, and which with our Salvation (that is, with the Welfare and Prosperity of the Roman Empire) to have any Consistency, they expressly deny. Wherein 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 Germane Empire, and by the Germans Das Romische Reich, but that most truly Holy, yea Divine-Power, which our great Pope as Vicegod 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 Church's favour, holding it in Fee and under that Title becoming her Vassals, whence it would be very Idle and Ridiculous to call them either Kings or Emperors of the Romans.  
Therefore the Heretics meaning of the word, differs from ours as far as East from West, whilst for SALVATION they understand that blessed Estate which Mortals too greedy, and therefore too Credulous of Immortality, do, as I suppose, expect to enjoy in the Elysian Fields: But we mean by it certain and present Happiness; and that this last signification is much more Noble and excellent than the other, and brings as we say, More Grist to the Mill; from hence appears, that in the judgement of all Prudent men, Certain and present Goods, are to be preferred before future and doubtful ones; and therefore 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 spiritual Kingdom, which in fear and Spiritual obedience, and therefore as Def. 1. Propos. 1. in Religion only consists; it must of necessity be thence Collected, that Salvation cannot 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 Lawgivers and Founders of Republics 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 Politics (of which sort of Vermin, 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 patched Systems for a Foundation to the Religion of Empires, which needed not have been so laboriously Inculcated when no one can doubt of it, that is not absolutely unexperienced in all things, and a stranger to all Commonwealths: For though (if I may speak out of Plutarch) there are in all Stages of the Universal World, 
Contra Colosen.  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 Republic Floating in the Air, unless they were knit together by a Basis of Religion. And the same thing though more newly and briefly (as he does many things else) says our Montaigne: Toute Police a un Dieu a sa Tete, 
Essais l. 2. c. 16.  All policy has a god at the head of it: To wit, It has ever been the Business of the Wisest and most Prudent men to deceive the people in matters of Religion, as St. Austin 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, according 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 Machiavelli Counsellor to his holiness Pope Alexander VI in his Discourse of Commonwealth, Lib. 1.11. Nor if we consider 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 Ambition common to all Mortals, man does not so easily subject himself to Man as to God. But that Man (compelled to it by unavoidable necessity) may live in Society, he ties himself by certain Covenants and Laws: but those Laws are only armed against external actions, which must be proved by certain Reasons and Circumstances, so that not so much wickedness, as the discovery of wickedness, not so much malice, as imprudence seems to be punished. Whoever therefore can closely commit Injuries, Adulteries, 
Fr. in ad Ant. Fabri de relig. reg.  Rapines, Murders, will certainly care little for humane Laws, unless there be another Law which does inwardly extend 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Superstition is increased unto admiration, says he; and then, as though out of profound darkness he espied through a narrow crevise, some distant light approaching, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 driven 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 fictions. Thus that Politic Scribbler, whom if any one will not believe, he is surely to be condemned, not only fasting and next his heart to swallow down the Monitions of Lipsius (for that Book is too small) but even all the weighty Politics of the R. F. Friar Adam Runken, with all his Notes and Appendices, 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 administered by profane men, but by our most Holy Pope. By Religion, says the often by us praised 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. 
De M. H. C. 19  Take notice of Samuel, 
Id. C. 18.  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 Sacerdotal 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 than a two-edged Sword piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marrow, as says a certain nameless Author in the Epistle to the Hebrews, Cap. 4.    

PROPOSITION II.  
But Natural Religion is not sufficient for Salvation.  

EXPLICATION.  
BY Natural Religion we understand A comprehension of the Knowledge of some Superior and Invisible Power, 
Def. un.  whether begotten at the same time with the Mind of Man, or collected from Contemplation, or a certain way of reasoning of the Universality of Things. These Heads are by our people 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 Father Garassus, but among the Heretics by Herbert in his Fundamental Divinity, in two Books, one containing that of the Laics, the other the Religion of the Gentiles; of which Treatises, the first was Midwifed into the World by a Man above all Praise and Veneration, and whose own Name is not to be named by us; but the other by that Belgian Heretic and a half, whom you know, the most ingenious Isaac Vossius. But the Articles are mustered up in this Order:  

I. There is some Supreme Deity.  
II. That Deity ought to be Worshipped.  
III. Virtue joined with Piety, is the Best Rule of Divine Worship.  
iv Sin is to be Repent of.  
V Rewards and Punishments are to be given after this Life.   
These Five Axioms, and therefore all Natural Religion, we deny to be sufficient for Salvation.   

DEMONSTRATION.  
IT does not from those Five now Rehearsed Heads of Natural Religion, follow that all mortal men own obedience to the Pope of Rome. For any one may believe,  
1. That there is some Supreme Deity, although he do not believe any other besides Kings and Princes, Vicar to that Deity, or that it has an Universal or Spiritual Head existant upon earth.  
2. He may likewise believe that Deity ought to be worshipped, and yet not from thence become persuaded 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 adored in the Elevation at the Altar.  
3. He may believe that Virtue joined with Piety is the best Rule of Divine Worship, and yet doubt whether all Virtue consists in Liberality to the Clergy, or whether all Piety be discharged in a blind Obedience to the Church.  
4. He may believe Sin is to be repent of, though he be utterly ignorant of Sacramental Penance, nor ever thought that Absolution 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.  
Man's Guardian-Parent, to whom's only given  
A right to shut and open 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 only, That the Pope of Rome is Lord of the Universe, nor is this Mystery revealed 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 Homer's in his Illiads, concerning the Original of the City of Rome seems to me more wonderful than all the four or twelve Oracles of the Hebrew Prophets. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Nunc autem Trojana Aeneas Sceptra tenebit,  
Et Nati Natorum & qui nascentur ab ipsis.  
Trojan Eueas shall the Sceptre sway.  
And to his children's 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 Southsaying Spirits foretell the Eternity of the Roman Dominion. Let us read those of the Erinnian Poetess; which the nearer to approach the Delphic Majesty, we will first rehearse in the Greek Tongue. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Which in the Latin 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,  
Resque transformans Hominum Vetustas  
Spirat haec uni tibi semper auram a  
Puppe secundam.  And in English may signify 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 Olympic towers.   

To thee fate only gave to bear,  
A Sceptre can feel 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'er thee to fail,  
Blows with a constant prosperous gale.   For out of the Charonensian Augury, a certain Fortune, Winged and Wand'ring, 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, entered the City as a perpetual Inhabitant.  
But above all, that Venusian Poet deservedly ravishes us with an extreme of Admiration, who actuated with that Aetherial Spirit wherewith he was possessed, foretells not only the Perpetuity of the Roman Empire, but of our Papacy.  
Non omnis moriar, multaque 
lib. 3. odd. ult.  pars mei  
Vitabit Libitinam: usque 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 than the venerable Marolius, very pregnantly rend red thus: Tandis que le Pontiff montera au Chateas de St. Ange quelque Religieuse, que le laisser● fair & 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 Commentator 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 Heretics, but as lately set forth at Lions, by the R. P. Fra Franciscus Career Aptensis Minoritae Convent. 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 & Divinity 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 Judgement. 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 appertain to natural Religion, but to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 lest of all portend that Monarchy which our Vice-Christ extends into almost all Regions of the Universe; 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 entered it into the heart of man to conceive; for between that profane Empire of Kings, Consuls and Caesar's; to which old Rome was obnoxious: and this of ours, lies a bottomless 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 Nipotisma 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 inserted these few things to be referred to Rome seemed born to rule over the World; 
Il Nipotismo di Roma p. 1. lib. 1.  which may be said with good reason, since it has ruled, and does at present rule. But in the time that Rome was a Commou-wealth; in the time that the Emperors governed in Rome: Rome never assumed 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 contrary) confound together Spiritual Rule, & Temporal Living, to make one body of these two Powers; and applying themselves more to the Spiritual than 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 before their Feet. That Commonwealth which governed the World by Policy; The Roman Emperors who Lorded it with Arms: Those Tyrants who trampled on it with Tyranny, never Dived into such hidden Maxims, nor knew how to Humble People to their Devotion, as they are at this day Humbled. So far He: From all which it appears, how vain it is that some affirm, That the universal Monarchy of our Pope may be discovered by the Light of Nature. We shall in the next place proceed to other things.    
In the mean time, most Reverend Fathers, we bid you most hearty Farewell. Paris, from the Convent. Major, the Ideses of November, 1666.   

JANUS ALEXANDRUS FERRARIUS OF THE AUGUSTIN ORDER. HIS Fourth Epistle Concerning the Usefulness and Necessity of the Roman Catholic Faith.  
To the Right Reverend ADRIAN and PETER of WALENBURCH.  
Most Reverend Men,  
ALmost at the first building of the City began the use of Martial Strenaeor Newyears-Gifts, under the Authority of King Tatius, who first made wreaths of the happy Tree in the strenuan Grove wearing them as happy Omens to the New-year. The Name itself declares the thing for men strenuous for their Virtue here used to meet, and therefore such Cognisances are due to you, whose divine Soul is a greater testimony of the Vigilancy, than the Omen can Expect. 
Lib. x. Ep. 35.  Pardon the words of Symmachus, wherewith he of old complimented the Emperor Valentine, Theodos. and Arcads. but which we to the most Excellent worth of your most Reverend Persons, with an ampler Right and greater Merit, have now applied, who have hitherto so dexterously laboured in so strenuous a work; not for the sake of any profane Empire, but for the Principality of the most holy Roman Church: For it was you who at the command of his Holiness our Lord Alexander the VII. being then Apostolical Nuncio to the Region of the Rhine (upon which there is now Prayers and Peace in the Castle of Gondolpho) first brought forth of your Armoury, Darrs of a clear new Frame, and to Ancient Mortals unknown; to wit, the SHIELD of ASSISTANCE, and the SWORD of GLORY, which what terror they struck into the Protestants, Evangelicks, Reformists (or by what Names soever you will have them distinguished) sufficiently appears from the Loud Clamours and Lamentable Howl wherewith they every where filled the Air: So that about the very same time (and it was now almost the three and fortieth year of this Century) the Cattis beyond Taunus and Melibocus, being stirred up to Arms, made louder Clamours, placing their Garrisons against the Ubii, whose seats you then Inhabited, with so much affright, as if they had feared an utter destruction from the revived Germanicus, or Silius.  
But it is not only for your strenuity that the Catholic Church owes you these Strena's, or Newyears-gifts, but for that likewise you lately on the Calends of January, made a present by-way of Newyears-gift of these your Arms, gnawn indeed a little with Rust, but yet new Cleaned and Polished, to the most Venerable Pastors of the Archbishoprics of Mentz, and Collogne, and those who had the Care of Souls; withal Exhorting them that that New year, they with new minds should subdue Heretics, and if they must less publicly and solemnly Triumph over them, yet at least in their Pavilions do it by Festival Dances; for the Laws of Newyears-gifts require that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sent to the Givers, as out of the old Institutes of Gifts;  Hoc damus alternis accepimusque die, These we alternately Give and Receive. 
Since then the use of that Gift is common to all, it belongs likewise to me, and lest both by others and myself, I should be thought ungrateful to you, most Reverend men; I thought fit, as well for the defence of the Public safety, as for your singular Liberality, to address some small present to you; not clad in Gold, since our Monasterial Poverty deprives of the honour of enjoying that rich Metal, but such as my small Stock will afford; this little Paper, to which I have configned some things already begun and Inscribed to you, as Demonstrations of the Catholic faith.  
In the progress of which, that we may come to the thing itself there now follows in the order of our design.  

PROPOSITION, III.  
To purchase Salvation, or to Establish and maintain the Regal Papacy of Rome, there is besides Natural Religion, another required which is called Supernatural.  

EXPLICATION.  
That by the attaining Salvation, nothing else is meant then the Establishment of the Royal Roman Papacy, plainly appears from Prop. 1. wherefore we shall use these Terms in the same sense promiscuously, which it will be sufficient to have given this Advice of.  
Def. un. But by Supernatural Religion, we understand that mass of Rites and Tenants which not from the common and usual Dictates of Reason, but out of some singular and immediate Revelation of a Deity is made known to some one in particular, or to very few Mortals, and by them said to be Propogated to others. Which description if you compare with Def. 1. Propo. 2. you will easily find what is the difference between these two kinds of Religion: Yet this Religion which we call Supernatural, may likewise be termed Civil; for it is either only devised for the Constituting and Maintaining the City, or if it truly come from God and he being indeed the Author of it, it be destined to a more Sublime and Eternal end, yet it conduces no less to this: I might add that it commands a more punctual observance of Civil Laws, and may therefore in that sense likewise be called Civil; but since that Appellation strikes not any Religious Veneration into the Hearers, I had rather wave it as well as that of Preternatural, as which, has methinks, something an uncouth and hateful sound. We have therefore said Supernatural, as a word composed of a nobler Particle, and which Imprints a loftier Idea in our Souls.   

DEMONSTRATION.  
Since by Prop. 1. to the Constituting sacred Empire, some Religion is necessary; but the Natural by Prop. 2. is not sufficient, it is expedient that to the Supplement and Assistance of the other should be added which is called Supernatural, which is what is to be Demonstrated.  
That Religion simply (which Nature has taught to all, scarce ever contented any one City, but either they Illustrated it with the splendour of Ceremonies, or augmented it with the accession new Tenants and Opinions, either derived by Tradition from others, or devised out of their own Brain; so that if the Universal consent of all Mankind be sufficient to Establish a truth, it may from hence be positively concluded, that there is a necessity of a Supernatural Religion; but if a more solomn and diligent Pomp in Divine Worship be requisite to the maintaining of any Commonwealth, none can be so stupid but to foresee how abundantly it is necessary to our Empire, as that wherein altogether consists in the Institution, Defence, and Amplification of the holy Conclave.    

PROPOSITION IV,  
That Supernatural Religion ought to be so constituted, that in itself and in the Nature of its Principles, it may Levelly at Salvation.  

EXPLICATION.  
There are two kinds of means, some from themselves and out of their own inclination are carried to some end, and others beside their Nature are wrested to it by some art. Those are Smooth, Native, Genuine and Straight: These Violent, Artificial, Sergeant and Crooked. Those therefore are more Facile and more Firm. These more Difficult and Unstable, and which though never so much Bowed to our purpose, yet often on the sudden leave us, and briefly return to their own Nature. Wherefore as they also say in the Schools: 
Hypoth. Vntosoph.  The Excellency of Means consists only in the relation and sufficiency to the end. Because, 'Tis that from which they receive all Loveliness, Order and Measures. It must necessarily be gathered, that those things are best and most perfect which are destined from their own Nature and Internal Principles, to the obtaining of any end.   

DEMONSTRATION.  
Since by Prop. 3. Supernatural Religion is a means necessary to Salvation, and out of the Hypoth, Ontosoph. those means are best which by their own proper Nature are carried to some end, it necessarily follows such a Supernatural Religion is to be established, which in itself, and the genius of its Principles, tends to Salvation; which is what was to be demonstrated.    

PROPOSITION V.  
Where therefore either by the Ignorance, Imprudence, Malice or Studies differing from ours of our Ancestors; any such Supernatural Religion, has got sway, as does not conduce to our Solvation, 'tis expedient it be destroyed.  

EXPLICATION AND DEMONSTRATION.  
When even the Freshmen of the Ramists can tell us, that the means are only for the end, therefore that taken away they cease: There is no need of a more ample Explication or Demonstration.  
Certainly that Camel-driver Mahomet, though rude and untaught in other things, was not ignorant of these; who out of his love to Chadiga, being to seek out Empire at the expense of his Maggot; when among the ancient Tribes of his envyers, he perceived the Idolatry of the Korathites, the Religion of the Saboeans, the Superstition of the Jews; and the Faith of the Christians, to be quite different from his purpose; he abolished them all, and established a new form of Worship, made up of a commixture of their principle Tenants, with the addition of some new ones. Nor was it for any other end that the Persians, rejecting Mahomet's Doctrine, have more lately followed, the Prophecies of Haly; but only, because they believed one common worship with the Enemies of their Empire, to be dangerous; and with better Wisdom, adjudged an entire Wall was to be erected between them, at least, out of a new trimmed up Religion.  
But what need is there of reciting Examples from Infidels, when in this matter we may praise God as the prime Author? Who when he was about by Moses to erect his Theocracy over Israel, not only abolished Idolatry, and the discordant Opinions of right reason; but even those Noachides lately restored to us by Seldens admirable industry; composing a Religion full of new Precepts and Ceremonies; and prescribing that sort of Worship, whose several Heads, though they refer to mystical ends, yet do as highly tend to the Service of the Politics, and what is called Reason of State. And yet that Religion, though established by Divine Authority, and made Dreadful by many Miracles and Prodigies, was afterwards not a little altered by Jeroboam, when snatching away the Ten Tribes from Judah, he founded a new Empire, and constituted a new seat of Religion.  
But of these things, when I can obtain both that Indulgence from my Superiors, and that leisure agreeable to me and my temper, I have a design more largely to discourse, taking the Argument of my Treatise from Maimonidis More Hannev. part 3. cap 26. and the Disput. Regis Cosareorum, part. 4. Sect. 13. Either of which Books, if you do not abhor (for the Character of Damnation, set upon them by your Richleran University) yet to read over, we have them in the library of our Monastery; and that (at your Service) in the Latin Tongue, set forth by that famous Interpreter among the Judaizing Calvinists, Buxtorfius the Son, lately indeed slipped hence; but both whose, and whose Fathers glory, the half Heretic Flavignius' our Scholars, do report plentifully to blossom forth in the Nephew, so that if any Scruple happen in the reading them, you have yet one living to remove all doubts.    

PROPOSITION VI.  
Therefore that Supernatural Religion which does not conduce to Salvation, should immediately, at one stroke, and with open violence be destroyed; Provided that may safely and conveniently be done. If not, by slow and gentle Arts it must leisurely and by piece meal be changed; still keeping the same outward face and favour, until it be prrfectly quafied for the attaining Salvation.  

EXPLICATION.  
Two ways principally may things be abolished; either by manifest and open strength and violence, or by close proceed and secret wiles. The first way is most conveniently applied, when those things we desire to root out consist in few, and those solid parts, and obvious to every eye; so that they neither admitting of sundry degrees, nor varying themselves into divers modes, scarce can separately be dissolved, or secretly destroyed; Such things it were more advisedly to overthrow all at once, and at a single blow: For should you attempt to ruin them with a slow and gentle Arm, the most you could do, would be unseasonably to betray your own Counsel, stirring up others, who at first onset will cry out upon you for a Corrupter and an Innovator; and more curiously observing every thing, contrive stronger Engines of resistance. But then here, first of all, you must diligently consult whether you are furnished with Aids, and fortified with Strength, sufficient at one clash to Overthrow, Oppress and Break all Opposing Parties; for if such powers be in the least wanting, another way is to be tried; that with a silent step, and careful motion, by Stratagem you may arrive at your end. And this last way is chief to be practised when those things we are about to abolish, consist of many parts; and those so various and imperceptible, that they may be increased and diminished, stretched and loosened, and varied into so many shapes, that though they are in truth changed; either they shall seem still in their same State, or to Vulgar Eyes appear not much receded from it: For if you would remove all those parts at once, or at one violent push, substitute all new things in their Room, it can never be done without raising mighty Troubles, and stirring up infinite Confusions; from whence you will never get free, but either with ignominy, beforced to a dishonourable retreat, or contract to yourself most Pestilent Envy. And this is likewise chief to be observed, when those things you strive to pull up, have taken deep Root, Et jam per longas invaluere moras.  
For though at all other times, yet especially in this case, vehement and sudden changes are most dangerous; and therefore we have likewise said in our Proposition, that that Sepernatural Religion which is already grown powerful, but is unproper for our ends, aught to be quashed at one stroke; PROVIDED THAT MAY SAFELY AND CONVENIENTLY BE DONE; otherwise you must tread another path much safer, and not only to things, but to the understandings of Mankind more agreeable: For we are so form by Nature, that we had rather be with Flatteries alured and circumvented, then forceably compelled; And we more willingly admit gentleness, though Treacherous and Deceitful, than any open Violence. Besides, whenever by our imprudence, the business is brought to an Issue; though we afterwards discover the deceit, we for the most part choose rather to acquiesce under the present state of affairs, then seek to recall what was before with difficulty and uncertainty of event.  
But this last Method contains two precepts, One, That things be changed leisurely and closely; the other, That they still retain the same outward Face and Favour: Which two, if rightly observed, will produce incredible advantages; and which if you will hearken to St. Aquinas, seem to exceed the Omnipotency of the most high; For by them it comes to pass, that the several parts, though at length all taken away, yet the whole, notwithstanding, remains entire; which yet the Thomists and Occamists with one consent teach us, implies a contradiction, as I remember long since to have heard from my Master, of blessed memory D. Raconis, of the Navarr College. But we will follow the Scotists; and then those to whom, as you have taught, it were to be wished that the defence of the Catholic Religion, were hereafter to be delivered, rather than to the Divines, to wit, the Lawyers; for thus Alfenus, l. 76. F. de Judiciis. Proponebatur, ex his Judicibus qui in eandem rem dati essent nonnullos causa audita excusatos esse, 
In Exam. Princip.  inque eorum locum alios esse sumptos, etc. It was proposed out of those Judges employed in the same thing, some after the hearing of the Cause were dismissed, and others taken in their places; and it was questioned if the change of several Judges, made the same thing, or another Judgement. I answer, that if not only one or another; but if all the Judges were changed, yet the matter would remain the same, and the Judgement the self same it was before. Nor does it only happen in this, that though the parts be altered, the thing is adjudged to be the same, but in many other things; For that Legion is still accounted the same, from which many have departed, and others have supplied their places; and the People at this time think it the same that it was an hundred years ago, though not one that was then in it be alive. In the like manner, a Ship, though it be so often rebuilt, that there is not one Plank in it but what is new, is notwithstanding judged to be the same Ship; for if any one shall think the changing of parts, changes the thing, we by the same reason must not be our same selves, which within a year we were; for as Philosophers say, we consist of certain minute Particles, which continually give place in our Bodies to others which inwardly succeed them; and this all our Interpreters advise, to be effected in things that successively, and by parts, but not at once are wholly changed.  
And the same is delivered by the new Doctors of the Metaphysics, and by the Heretics themselves; among all whom we will make choice of Claubergius, a man doubly Heretical, as both infected with Cartesianism and Calvinism; and who under that Title (had the Tutoberg Sepultures been in our power) was to have been burnt; but yet, whom our most worthy Clerselerius, and the most friendly Rouraeus have given great praises to, for the sharpness of his Wit, and clearness of his Writing.  
He therefore Ontosoph. Sect. 294. Tota, inquit, haec disputatio de eodemac diverso, 
Edit ult.  potius ad modum cogitandi & loquendi pertinet, etc. All this disputation (says he) of the same or a divers thing, rather relates to the manner of thinking and speaking, then to the things well considered in themselves; whence the wise and vulgar, neither think nor speak alike in this matter; nor indeed do wise men among themselves, though it be made evident by other examples then that of the Philosophers dispute concerning Theseus' Ship, which may be read in Plutarch his Theseus.  Sect. 295. Si non simul & semel, at paulatim & sensim sit mutatio facta, etc. If not together and at once, yet leisurely, and by little and little, let the change be made; so that being scarce observed, it will for the most part be called the same. Thus Fire, which (as Aristotle well observes, lib. de juvent. cap, 5) continually is rolling and pressing forward like a Flood, though by its swiftness it gets out of our sight, is thought all night the same Fire, if fed with continual Fuel; but if the Fire be once quite extinguished, and then again gets head, it is avouched to be another. If a Ship be at once destroyed in all its parts, that is, reputed of another number, which in its place is built of new Timber. But if a Ship be repaired in parts, and in progress of years becomes wholly changed, there are few men but will call it the same Ship: For Example, that of Theseus, in which at last, there was not one Plank of the old Timber remaining. This reason of the self same being, proceeds wholly from our carelessness and inconsideration, making us account a change leisurely and slowly made, though it be as much a change, as when happening together and at once, almost for none at all. Sect. 296. Licet omnia accidentia externa quae incurrunt in sensus mutentur, dummodo maneat invariatum aliquod fundamentum saepe res eadem esse censetur, etc. Though all external accidents that present themselves to the senses may be changed, yet if any fundamental part remain unaltered, the thing is often judged to be the same. An Example we have in boiling or melted Wax, in respect of that is solid and hard, in which all the Sensibles are changed. Yet the extended and mutable subject remains still endued with certain essential properties of Wax. Sect. 297. Si mans●rint partes Principales, licet minus principales pereant, totum Judicatur idem, etc. If the more principal parts remain, though the less principal parts perish, it shall be judged to be all the same: For Example, It will be called the same House, whose foundation and walls are standing, though all things else be destroyed. Sect. 298. Si veltota mutetur materia dummodo forma quaedam eadem conservetur, totum haud rar● dicitur idem permanere, etc. Or though the whole matter be changed, yet if some form be preserved, the whole is not rarely said to remain: For Example, That is thought to be the same City or University now, which it was an hundred years ago; though now the Citizens are all other persons then at that time they were. But how the word FORM is to be understood in such things, can scarce be defined by a general conclusion; for if you call that City the same, because it re tains the same Laws and Privileges, and Place. Yet though those be in all or the most part changed, it will not be forthwith thought another. Academy's remain the same, though transferred elsewhere, as is done either in time of War or Plague; and the City may go out of the Town. Sect. 299. Omnis igitur identitas, quae rebus tribuitur, requirit aliquod fundamentum, quod vel revera vel apparenter maneat immutatum, etc. Therefore every Identiry or sameness, which is attributed to things, requires some Foundation, which must either really or seemingly remain unchangeable; whence it is either truly or apparently so, according to being, or according to saying only. 
You will doubtless wonder Right Reverend Men, that we continue so long upon these Metaphysical observations, unless yourselves have already made the discovery; That hereunder lies hid the whole mysterions foundation of the thrice holy Monarchy, and that in these Cradles, from the first Infant Estate of the Church, that mighty Monster first began to be nursed up. Wherefore I think it well worth the pains, to advise that these things be diligently deliberated in our minds, being certainly persuaded that the fuller we understand them, we shall the more fortunately and readily be versed in all the rest. Nor will there any great difficulty in the rectification of Religion intervene, when we shall from these principles have but indifferently learned the arts of erecting Idols, and setting up of Images. And what may give the greater facility to this work is, that we have lately, by most beneficial industry, and exceedingly to the good of all Mankind, that art of laying on Colours, and disposing a F●●us, most excellently and neatly laid down in a certain System of Precepts; to which end likewise, and with less labour to be attained by us, many Examples of all humane actions do present themselves, which we may imitate, as either the nature of things or ingenuity of Mankind, shall suggest us the occasions.   

DEMONSTRATION.  
Since by Prop. V it appears, that that Religion, which is not proper to the attaining Salvation, aught to be abolished; and from what we have now explained, it is evident it cannot be abolished, but either by Force or Art; it is necessary one of those two ways, according to the condition of time and place be applied, which is what was to be Demonstrated.    
I had many more things, but the Post is going, therefore Farewell in the Lord. Paris, from the great Convent. these Calends of January, from the year of the Blessed Virgins Childbearing, MDCLxvii.   

JANUS ALEXANDRUS FERRARIUS OF THE AUGUSTIN ORDER HIS Fifth Epistle, Concerning the Usefulness and Necessity of the Roman Catholic Faith, To the Right Reverend ADRIAN and PETER of WALLENBURGH.  
Most Reverend Men,  
THe sad fate of the BREVINGIAN Scholar, I hearty grieve for. I took care Yesterday that all the Scholars at St. Mathurinus, should Implore their Patron in Ashes, and make a solemn Procession for his Health, I often heard indeed ere now, that he was troubled with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fainting and sounding fits, but never knew it was gone so far that his whole good mind was utterly infected. I consulted our Guidon, who you know is a most Experienced Physician, and who in words commanded me most friendly to salute you. I concealed the Patient's name, only exposing the Disease with its Symptoms; he advised to let Blood in the Vena media, and then follow the same Rule of Physic, which Franciscus Bartolettus, prescribed those afflicted with a Stentory. I went to another Physician who believes the Disease may be only a simple Consumption of the Understanding, yet fears lest it may next turn into a total, and therefore incurable Cachexy of the Brain. I hope better things, especially if he could but once return to himself. Had he but that Medicine which we vulgarly call Antimony, but the French call in Latin Antimonachum, and which, as I have heard, is excellently well prepared by some of the Heretics; nor do I believe, but that one in Orders may seek health from Heretics, as well as Christians receive it from Jews. But I will here stop, and no longer detain you with the unsavoury Memory of the hard Fate of so friendly a man. I send you therefore a Dialogue which I Yesterday received from Italy, of which what your thoughts are, let me know as soon as you can.  Paris, from the great Convent these Calends of May, MDCLxvii. 

A DIALOGUE BETWEEN 
* Sona the Church of Rome.  SONA and ROPHAEUS.  Roph. 
I Herd you were Tormented with a cruel Distemper, fairest Sona, and therefore with that same Devotion wherewith I adore your Father and your Spouse, I came hither to offer you my Assistance and become your Physician.  Spona, 
I own you indeed many thanks for your kindness, most Experienced Rophaus, but for your coming to me upon such an Occasion there was no necessity. Envious and Malicious men asperse my Fame, and among the perversest of them, those wicked Renegadoes, Rethulus and Usinulca, whom by th' Mass, could I but catch, I would so Comb with a Faggot, that—  Roph. 
Pray be not angry sweetest Lady.  Sona, 
Who can be patiented in such a case as this, for canst thou my Rophaeus, discover in my Face, or the whole Constitution of my Body, any thing that denies me to be in perfect Health?  Roph. 
Let me, I beseech you, beg leave clearly and plainly to tell you what I think. When you were a tender Maid, you did not look so Beautiful as now: Your Face then was Swarthy, as if it had been Sunburnt, and by reason of your frequent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bleedings, your Body was leaner and drier, your Forehead was not then decked with those Curls, nor had you that Lascivious Agility in your Carriage, the Arts and Curiosities of Dressing had not then past upon you; and I then remember to have seen you not clothed in Purple, nor shining in cloth of Gold, nor glittering in Gems; but Poor and Ragged, far below the glory of your Descent, and the Dignity of your Espousals: But now I behold you more Stately and Magnificent. Those more charming Allurements of your Eyes, that Exalted Countenance; That Lofty and Majestic Gate; That enticing Demeanour of Body; That Splendour of Attire; That Pride of Furniture, and that Throne Shining every where with Gold and Ivory, draw both the Eyes and Hearts of Specators, so that you seem to Sat here like a Goddess; yet all these things promise but little towards perfect Health. I know Women naturally love to hear themselves praised, and therefore 'tis possible I may seem Rude and Uncourtly thus to throw your Vices in your Teeth; but I hope both the Office of a Friend and a Physician, will plead my Excuse. When therefore, I most steadfastly regard you: I find (to speak ingeniously) all these things Painted and Sergeant, nor can I discern the flowers of Native Beauty, nor the lively and active Strength of Body; your Eyes dart forth I know not what kind of Venom, that their very Brightness seems infected with Contagion; those Patches with which here and there you have bespeckled your Face, do not so much serve to set off its Complexion, as to cover Blemishes and hid Tokens of your Disease, and its apparent to every one that Crimson mixed with White, is rather the effects of Ceruse and Minium, than a flourishing Tincture of the Blood. There being therefore so many manifest signs that you are infected with a foul Disease: Pray tell me when your Distemper first seized you?  Sona, 
As though I had taken notice of the hour.  Roph. 
It will be very necessary that you tell me what time you began to be first afflicted with it, that I may know whether the Disease be Fresh, or Inveterate.  Sona, 
And pray then, do you tell me too good Old man, From what hour you began to be thus unmannerly and importunate, or from what minute you began to grow Old?  Roph. 
From the very minute of my Birth.  Sona, 
How can that be? That you should be Young and Old together, when these two are contraries.  Roph. 
Leave your Gibing, there is somewhat of more moment in hand: But why dost Laugh?  Sona, 
There comes into my head, a dispute of my seventh Lover, he though the most decrepit of all Men, hotly contended Yesterday that he was young: He alleged that when none could determine the time, nor place wherein he began to grow Old or Defective in strength, as no man could say that he did wax Old; so from thence he gathered all men ought to esteem him Young, and of a juicy and entire Strength, and pleasing himself with this way of Reasoning, he collected together all the strength his Fancy could feed him withal, and addressed himself more fervently to me, embracing me straighter than ever Mars did his Venus, when Vulcan caught them together in a Net: But alas, poor wretch, he soon found his Nerves fail him.  Roph. 
Very wittily, and from hence thou wouldst argue thyself a Virgin and in perfect health, because you know not the hour when first this Distemper siezed you, and from what Coition you first received the seeds of Contagion.  Sona, 
I must confess, I set not that down in my Calendar, nor do I remember the Age in which I either was a Virgin, or ceased to be so. 
Petron Arbiter.  For, Et infans cum Paribus inquinabar, & subinde prodeuntibus annis majoribus me pueris applicui, donec ad hanc Aetatem perveni. Vitulum puellam solebam tollere, quo facilius adulta taurum sustinere possem.  Roph. 
Yet did you appear holier than the holiest Vestals.  Sona, 
'Tis true, I composed my Countenance to such Bashfulness and Modesty, that it deceived even the severest Censurers, no less than Aretine's Nanna, who so often sold her Virginity. 
Aret. Region Par. 1. Gior. 3.  Chi non vende un di questi pretacci la messa novella, attaccando per ogni Citta policy alle chiese del suo eantarla.  Roph. 
Tell me the truth. How couldst thou fall into this course of Life, when thou wert descended from so holy a Father, destined to so holy a Spouse, and brought up with such solicitous Care and Diligence.  Sona, 
Thou knowst, friendly Rophaeus, my Parents, and under what Covenants I was in my Infant years delivered by my Father to my Spouse, to be Educated according to his will and pleasure; thou knowest with what mind he went to the Father, not designing before I was of perfect Age, to return to me and carry me Home. Before he departed, he appointed several Instructers over me and my Sisters, by whose care and exemplary Life we were stirred up to Piety and Chastty, and instructed in divers Tongues; whence it came to pass that of my Sisters, some spoke Greek, others Persian, others Arabic, and others, Aethiopian. He would not have us all Cohabit in the same place, and yet be subject to the Empire of one only Tutor, who should Administer to all our Welfare, and have a supreme Power over all our Instructors: He was a man of an Austere inclination, who very roughly treated me and my Sisters, whether out of some concealed command of our Parents, who by Rigid Discipline would have our Chastities preserved, and all Lasciviousness bridled; or out of a natural severity and ill will conceived against us. He then lived at Valentia, where I was likewise bred up: Wherefore my Sisters when they had any Affairs to be negotiated with our Tutor, made use of the care and diligence of my Instructors, and my own Recommendations, whereupon there accrued to them a great Authority above others; and I, though the youngest, easily gained the upperhand of my Elders in all Ages. Indeed, I carried myself very strictly, for though tempted by many, and though I willingly would have been profuse in Lust, I had not the liberty, unless very closely to play the Wanton; for I was watched over in the same manner which our Boccalinus teachesfrom the Spaniards, as the best way to mortify the Neapolitan Courser: Che molte volte in un tempo medesimo piu tosto ha voluto esser calvalcato da doi Regi che da un solo: Which often at the same time had rather be rid by two Kings then one. Under this severe Discipline, I now arrived the third Lustre of my Age, when my first Tutor dead, another succeeded; to wit, that great Quadratus, whom you knew, most indulgent to me and to my Sisters, and who to us and to our Instructers granted things which my Father and Spouse would not have had granted, as from that time I knew. But he was so alured with the artifices of my Instructers, that leaving Valentia & removing his Habitation to Zantybium, he in a manner committed both himself & me to his Arbitrament. Then being less restrained by the fear of our Tutor, webegan to live in a much more sweet & familiar manner, till my Instructers mind heightened by the mighty Riches came in from his Administrations, and by his growing Power and Authority, he became at last so puffed up, as to dare publicly to solicit me of marriage, and to love me to the utmost Rites. He boasted that in the absence of my Spouse he only was proper for me, and to that end commended to me my Father's Testament, which sparingly read to me he Explained to his own purpose. Often turning himself towards me; If (said he) thy Spouse had any love for thee, if he intended to confirm the Marriage Contract made between you, he had not gone away so suddenly to the Father, nor for so many years left thee here alone, nor committed thee at first to so harsh a Tutor, nor commanded thee to be overburdened with such bitter Servitude, nor bound thee under such strict Laws, the observance of which is scarce Imposed on, or Exacted from the vilest Slave. In short, how heavy and troublesome, how prodigious and ridiculous is that habit wherewith he, I think, only for a Laughingstock would have thee Clad? The Girdle of Truth, 
Eph. vi.  the Blest-plate of Righteousness, Shoes of the Preparation of the Gospel of Peace, the Shield of Faith, the Helmet of Salvation, and the Sword of the Spirit; He will have to be your Wedding Garment. Who ever since the Memory of man, designed his beloved Spouse such a sort of Attire? When Purple, and Scarlet, 
Revel. xvii.  and Gold, and precious Stones, and Pearls, are fit for thee. These things become a Virgin of thy Rank.  Roph. 
The same then happened to thee which lately our Friend Scarron writ me from France, 
The fruitless Precaution.  had happened to Laura, a Noble woman of Spain.  Sona, 
Pray tell the Story.  Roph. 
There was among the Noblemen of that Kingdom one Don Pedro, a man of Excellent understanding and clear insight into things, but more especially Experienced in the Arts of Women, and how fickle both their Faith and Chastity is. He took care of the Education of Laura, a most Beautiful Virgin, whom he caused to be shut up in a Monastery, from the Society of all men, and to be Bred up under the strictest Discipline till she arrived at her Sixteenth year of Age, when he espouses her and carries her home; She was then altogether as simple as Albaspina in Marinus, who did not so much as know what Wantonness was; and Don Pedro told her, that Conjugal Faith & Loyalty consisted in her standing whole Nights by her Husband's Bedside armed Cap-a-pee, with Helmet, Sword and Spear, watching her Husband whilst he sweetly slept. She willingly obeys him, being Ignorant of any other Delight or Pleasure, till within a few days Don Pedro is called to Court. And she being left at home alone, is visited by a Neighbouring Nobleman, who understanding her Husband's injunctions, Laughs, and soon teaches her a different and much more pleasant way of Marriage-life: Don Pedro returns, and going to Bed admires his Wives new knowledge; who throwing aside her Helmet and Breastplate, boasts her having learned a much more easy and sweeter way of Conversing with her Husband.  Sona, 
Right, and well applied. For the first Instructers of my Infancy was likewise called Peter, and did Dictate the same things difficult and ingrateful: To wit, That my Adorning should not be that outward Adorning of Plaiting the Hair, and of wearing of Gold, 
1 St. Pet, 3.3.  or of putting on of Apparel: And declaring me blessed, When I suffered many things for Righteousness sake, and became Partner in the sufferings of my Spouse. But these things my latter Instructor Laughed at as Follies and Absurd, he told me, Now were other times which required other manners: 
Gal. 4.  And that I was neither in Bondage to the old weak and beggarly Elements; Nor was I still a Child, which differs nothing from a Servant, but freed and set at liberty from the OldYoke. Whereupon likewise he took care lest I should too often or too diligently read what former Instructers had taught, the Epistles and Admonitions of Peter and Paul, or the last Commands of my Spouse; Nay, as much as he could he strove to blot out even his Memory, forbidding me the tasting of Wine at our solemn Suppers, in remembrance of him.  Roph. 
This was indeed, That he might Espouse you to one Husband and present you to him as a chaste Virgin. 
2 Cor. 11.2.  But did you never remember to Admonish him of the Treason he committed against his Lord.  Sona, 
Yes very often; But he used to Answer that he could not commit any fin, that though two do the same thing, yet it is not the same. That there was another Rule for worldly or secular men, Che non hanno autorita de maneggiar le cose sacre, who have no authority over sacred things.  Roph. 
I remember the same answer lately given to Sister Marina, by Father Francis. Nell parlatoria delle Monache fenestra? But what said thy Sisters and their Instructers to this, did not they envy this familiarity with thee, and the pleasure thence to be derived?  Sona, 
Oh extremely, and first of all he at Zybantinum, who being settled in our Tutor's house, had likewise purchased to himself great Authority, but with various Arts, which it would be too long to relate, we prevailed at length, and that at first by the assistance of many Strifes and grievous Misfortunes which so Turmoiled, Vexed, and Perplexed our Tutors (for many of them first died) that they had neither the heart to look after our Affairs, nor Power enough to restrain us to our Duty. Nay, so far things went that my Instructor having obtained commands sent from the Father, sought a Supreme Empire over the Tutors themselves, and avouched himself to have no less Authority than the Father, or the Spouse given me by the Father.  Roph. 
Did there rise no Quarrels from thence?  Sona, 
Many indeed. And often truly the Father sent his Messengers to reprove and chastise the Insolency of my Lover; but he either corrupted them with Bribes; or if corrupt them he could not, made them guilty of Imposture and Rebellion, and thereupon by a kind of Law of his own, with cruel Torments removed them out of the way.  Roph. 
But could these things long lie hid?  Sona, 
No certainly. I have now received a Message of the coming of my Spouse, to whom all things are known, and who will Execute severe Justice: I understand from the Relation of our palavicini, that Paul his Secretary is already arrived Incognito, to make a curious Inquisition into Mine and my Instructors manners.  Roph. 
'Twere best then to call for Physicians in time.  Sona, 
Alas, many already have been here, who came of their own goodwill, but all in vain, for they could not agree among themselves what Physic to prescribe; Vsinulca and Rethulus' way of Cure by Quick silver, I took; and they prescribed to add to it Vomiting & Sweeting, so that what I have a long time received I Vomited and Sweat out. Sarmeus and Crendassa, thought this way too dangerous and violent, and believed a milder Course was to be begun, but what, they did not know themselves; some prescribed one thing, some another, And so many men, so many minds. There are those who think if any strong Remedy were applied, it might be accompanied with danger of sudden death, and therefore are of Opinion to do nothing, but that College of Physicians which my Instructor lately summoned in the City of Mentirdut, beyond the sense of all the World, with one Voice pronounced me Pure and of perfect Health; and that an Action of Slander should be decreed against all those who durst report me Infected with the Foul Disease. Which though I am willing all men should believe; yet I must confess to thee, I do not myself believe it, for I adjudge the Venom in my inveterate Fistulaes' and Ulcers to be so knit and bound together with a kind of a dry hardness, that though any one should accompany with me, they need not thence fear any mortal contagion.  Roph. 
You say that only, not to scare away your Lovers: But what will your Spouse say, when he knows all these things.  Sona, 
He already knows them, and has already thought of a Divorce, having entered his Action with the Father. What is done in the business is contained in this Libel, which some days since palavicini communicated to me; and what shall be done, that I am ignorant of, he has promised upon his soul to let me know with the first.  Roph. 
I will read a little, by your leave. THE INSCRIPTION. The Eternal Word answers to the Father, and signifies the Occasions of his disgusts with his Spouse, making instance of a Divorce upon these accounts.  Sona, 
Take the Libel home with you and read it, but on this condition, that you restore it to me, and to no one else.  Roph. 
I understand you, therefore till I return, as much as you can, Farewell.    

JANUS ALEXANDRUS FERRARIUS OF THE AUGUSTIN ORDER HIS Sixth Epistle, Concerning the Usefulness and Necessity of the Roman Catholic Faith, To the Right Reverend ADRIAN and PETER of WALLENBURGH.  
Most Reverend Men,  
'tIS true indeed you say, That Dialogue lately sent from Italy; and which by Letter I Communicated to You, contains a true Image of the Roman Church. Who Usinulca is, Boys may learn out of Argenis, who Rethulus, Sarmen, Crendassa, The transposition of the Letters shows, Valentia is Rome. Mentirdut, Tridentum or Trent; by Instructors are signified Bishops; and by Tutors, Emperors and Kings. Thus all things are made plain; But what to some People seems inconvenient, that the speakers should take the rule of their discourse rather from Petronius, Aretine, Miletus, then from holy Scriptures, or graver Histories, that our Siderius does not at all value; For he says, That as he believes the minds of holy Men, in their closer converse with God, would be best expressed in the delicate and lovely Hebrew Style, so Minds estranged from the first truth, and alienated from all goodness, are best represented in a Scheme of Obscene and Adulterous Expressions. And to that purpose he praises, in that book which we all account Holy, those Orations of Ezekiel, Cap. XVI. & XXIII. as well as those of Hosea. However it ought to be, I altogether leave to you; but I must tell you, the Author of this Dialogue is a Heretic, and a most implacable Enemy of our Church of Rome. Wherefore I think we ought to labour more diligently, that our begun demonstrations may be the sooner perfected, that so the fundamentals of the Catholic Faith, may more plainly appear. And to that end, what comes next in order is,  

PROPOSITION VII.  
That Religion which we call Christian, as it was by Christ at first delivered to his Apostles, is in itself, and in the Nature of its Principles, most unapt for Salvation: Whereupon it was of absolute necessity for those first publishers of the Gospel, enormously to wander, and go astray from the very Foundation of the Catholic Doctrine, and that Scope of the whole Faith.  

EXPLICATION.  
'tis now about One Thousand Six Hundred Sixty seven Years, (if we may believe the incertain calculation of a certain Roman Abbot) since there was in Judaea, of Kingly Stock indeed, but very poor Parentage, Born one Jesus Surnamed Christ. He both the Holiness of His Life, and the Miracles by which He grew Famous, and other Excellent Doctrine, made Himself appear not only to be a Man, but even a Divinity itself. Whence He called Himself Son of the most Highest, and thought it no Robbery to be Equal with God. There flourished then in the Roman World, two most powerful kinds of Religion; one of which, was the Worship of the Jews; the other, that so called of the Gentiles. The first prescribed by the Creator of all things, and confirmed by many Prodigies, acknowledged but one God; and yet Groaned under such a mighty Load of Ceremonies, that it moved not so much the People by the rules of its Governance, as because it contained so much of the Authority of the Legislator. The latter, devised only from the Wit of Mankind, as the invention of several Men are always divers, and several; contained many things different from, nay, even contrary to the rules of Divine Worship; all which notwithstanding, centred in this, That though they taught the Worship of many gods, they did not one damn the other; whence that Religion, though composed of such manifold variety, seemed not at all the less Simple or United. Therefore both those toilsome rites of the Jews, and the Idolatry of the Gentiles, the most Wise Jesus quite took away, and reduced all Religion to the first Principles of right Reason, and Native or simple Ingenuity. One only thing he added, and effectually exhibited the Mystery, the Propitiation and Atonement of one particular Deity; which by the Sufferings and Death of that Deity was to be perfected. Which Doctrine fetched from the most secret, & holy recesses of Heaven; and to all past Ages of Mankind utterly unheard of, did most wonderfully Illustrate, as well the immense Wisdom and Goodness of God, as the strict and unalterable observance of Divine Justice, whence of necessity there must needs arise and be confirmed in minds, at all seasoned with Divine Grace, both an Admiration and Reverence of the Deity, and a veneration of Love, Duty & Gratitude; In which, both the knowledge and use of all Religion is consummated. This Christ having suffered a most cruel Death, and again got the Victory over it, being to return to His Father's place, committed the farther propagation of that Saving Doctrine which he had chief Expounded to the Jews, and the Preaching it among all other Nations of the World, to certain of his Kinsmen and Followers, Weak and unlearned Men, and of the meanest of the People. These being Born in an obscure place, bred up among Sordid Fishermen, and oppressed with Poverty, having their minds dejected, and incapable of great things, understood nothing but what was mean and low, yet they had heard the magnificent promises of their Master, which, being fully persuaded that he was a Man altogether Divine, they could not at all think Vain, or He in the least a Lyar. Whereupon, when they beheld no way lie open for them to arrive at ampler Fortunes here, which indeed they had sensed against themselves by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and dejection of mind; but that, though they went about under a most honourable Embassy in the name of God; yet they were every where most contumeliously treated, and obnoxious to the most grievous injuries, they placed their hopes in a future age, dreaming that what for the present was denied them, should be enjoyed by them after Death, not unlike to that 
Nuper, Tarpeio quae sedit culmine, Cornix,  
Est bene, non potuit dicere, dixit, Erit.  
A Crow sitting on the Tarpeian Hill,  
Can not cry all is well, but cried, it will.  And seasoned as it were, by a kind of prepossession with this error, they understood nothing rightly of all those things they had either received from ancient Prophecies, or the Promises they had heard from their Master; for they most unseasonably and importunately recommended nothing more than Patience, Forbearance, abstaining from Pleasures, Humility and Moderation of Mind, together with taking up, as they called it, of the Cross, and Crucifying of the Flesh, Self-denial, contempt of the World, and neglect of Riches; In a word, the defrauding of Sense, and renouncing even Humane Nature. They urged likewise Obedience to Kings and Princes, and that Magistracy was not to be striven against under any pretence of Religion or holy Orders; but the Powers Established by God, to be submitted to; Thus broke they the minds of Men, and recalled them from all studies after Riches, Honours or Power; and to that end, whatever they taught of the Glory or Majesty of the Church, they applied to some Spiritual Excellency, and Inward Grace of the Soul; whence it came to pass, that by all those who are only wise for the present, they were not only treated with Contempt and Scorn, but persecuted with Whips and Tortures; and yet even in those things, as in some particular good, they used to glory.  
You will perhaps object to them, what St. Paul attributes to the Jews, That there was a Veil drawn over their Hearts when they read Moses, or any of the Old Prophets, so that they could not attain to the Temporal Prerogative, and External Privilege of the Church, of which they ought to have been the Architects and Governors.  
Indeed, at the very beginning of his first Book, that great Hebrew Prophet has most Elegantly writ, God made two great Lights, the one to rule by Day, and the other to rule by Night. Which words, do plainly demonstrate, that the Future dominion of the Church was to be much greater, and more Splendid than the Imperial Majestty. For thus writes Innocent III. to the Illustrious Emperor of Constantinople. You ought to know, says he, 
c. 6. Solicitae de major: & obed.  that God made two great Lights in the Firmaments of Heaven, the greater Light to rule by Day, and the lesser Light to rule by Night; both great, but the one greater. To the Firmament of Heaven, that is, the CATHOLIC CHURCH, God made two great Lights, that is, instituted two Powers; which are the Papal Authority, and Regal Dignity; but that which is to rule by Day, that is, over Spiritual things, is the greater, but that over Carnal the less, that there may be known to be as much difference between Popes and Kings, as there is between Sun and Moon. The Pope adds, That though he writ not these things as chiding to the Emperor, yet that he might with reason chide him. How much more than are you to be chid O ye Apostles? That should have had more Understanding in the explaining Oracles, than any little worldly King or Byzantine Prince. As for what the Glossary on the Canon Law adds, Whilst the Earth is seven times bigger than the Moon, and the Sun eight times bigger than the Earth. The Papal Power must consequently be fifty seven times bigger than Regal Dignity. This I say, I do not wonder you were ignorant of, nor can I accuse you for it, since in truth, this observation could not have been deduced, but out of new and very particular principles, and that by the assistance of most subtle Logic, to you unknown.  
The same Moses sets forth a most exact Image of the Royal Papacy in Melchisedeck, who did praefigure the Majesty of St. Peter, and his Successors; yet St. Peter understood not a word of this; no nor St. Paul neither: For, as for the first, that dignity which he ought to have vindicated for himself only, he declared common to all Christians; and when from thence he ought to have asserted his own Authority over the universality of mankind, he collects the quite contrary, to wit, That the Clergy ought to be subject to every Ordinance of Man, 
1 Pet. 2. 9-14.  whether to the King as Supreme, or to Governors, as being sent by him. And the latter in his Epistle to the Hebrews, has indeed largely and laboriously discoursed many things, but in a far different sense, concerning the Priesthood of Melchisedeck, when he ought to have explained only that one thing; that he and his Successors had Melchisedeck for their Prototype. As Campanel de Mon. Hisp. c. 5. for he is indeed a Highpriest, as of the Patriarchate of Abraham, so of the Order of Melchisedeck, and him God has appointed a Royal Priesthood, and armed him as well with the Civil as Spiritual Sword; for if it were otherwise, Christ would be a diminutive Lawgiver, and not as Melchisedeck, who was at once both King and Priest.  
And that same Ignorance of his, St. Paul has elsewhere, as well as in this Epistle to the Rom. c. ix. more openly betrayed. For when as Brevengius witnesses, Esau and Jacob, 
In auctar Epist. obse. vir.  were types of the Heretics and Catholics; and that the first signified, that the Lutherans and Calvinists should lead a Life of Poverty and Affliction; but the other, that the Catholics after his Example, should abound in all Riches and Delights. Paul omitting all those things, which only made to this purpose, explains both Stories of Man's Eternal Damnation and Salvation, which he should obtain after the putting off Mortality; which error is the more inexcusable, because he might easily have learned from the salutation of Gabriel to the Virgin Mary, (which doubtless was sometimes repeated in those days) That our Pope was to Reign over the House of Jacob for ever; 
Luke 1.33.  that is, both he, and all the Clergy following him, shall live Plentifully and Splendidly in this World, as most subtly he again divined, whom we have before praised.  — Lymphata ment Sacerdos. — Frantic or Fantastical Priest. 
But with the same, most manifest error does St Paul wrest that Prophecy in the Eighth Psalm, 
1 Cor. XV. Heb. 11.  to Christ alone: God shall put all things under his Feet; When by that is clearly meant Peter and Paul, and their Successors in the See of Rome; To wit, To them God shall subject the Sheep, that is, the Christians; the Bulls, that is, the Jews and Heretics; the Beasts of the Field, that is, Brevingius and the Pagans; the Fishes of the Sea, that is, the Souls in Purgatory; 
Summa Theol. Part. 3. c. 5.  and the Fowls of Heaven, that is, the Blessed Spirits and Angels; as, full of Enthusiasm, the most spiritual Antoninus explains it.  
But it exceeds all manner of wonder, that these unlearned Apostles should not lay hold upon those things which Isaiah so diligently inculcated concerning the Power and Dignity of the Pope of Rome, and the Catholic Church under him. That unless any one with that late Arch Heretic Cocceius; will transpose every thing into a Spiritual sense, he will be forced to confess, that it cannot be otherwise explained, then as the most Noble Count of Claraval, not so lately has done it. 
Scioppius in eo ad noble. Germ de solendo re & div. Eccl. Ingolst. 40. 1605.  According to whose interpretation, the Gentiles walked, says the Prophet, speaking of the Roman Church, They walked in thy Light, and Kings in the Brightness of thy Rising. Then shalt thou see and wonder, and rejoice when the riches of the Sea, and all the substance of the Gentiles shall come unto thee. The Sons of strangers shall build thy Temples, and their Kings shall minister unto thee. Thy Gates shall be open day and night, that they may bring unto thee the Riches of all Nations, and their Kings shall be brought. Whatever Kingdom will not serve thee shall Perish. The Emperors of the Heathens that oppressed thee, shall adore the footsteps of thy Successors. I will place thee in the Pride of Generations, that is, (in Secular Pomp and Splendour) and thou shalt suck the Milk of the Gentiles, (Chald. Thou shalt satiate thyself with the riches of the People) and thou shalt suck the breasts of Kings, (LXX. Interpret. Thou shalt devour the riches of Kings.) For Brass I will bring Gold, and for Iron Silver, and for Wood Brass, and for Stones Iron. So he upon the LX. Chapter; which words, 
Apoc. XXI.  though made so clear by our Interpreter, the Evangelist St. John renders ambiguous, nay, delivers in a quite different sense, and but ill applied to the Church Triumphant; who as he there out of a certain innate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Pusilanimity, describes the Angel refusing the honours offered him, so without doubt would neither have accepted this, nor that which of the mighty honours to be done to his Colleague St. Peter, is elsewhere foretold by Esaiah, to wit, Kings and Queens, shall prostrate on the Earth adore thee, and lick the dust of thy Feet. Which indeed, not in Peter, as uncapable of those honours, yet in his Successors we see happily completed.  
But yet these dull Fishermen, if they had but a little regarded their own proper Trade, might have easily understood what fortunes they were to have fished out for themselves. For can there be any thing plainer than what they may read in Habakkuk. And makest men as Fishes of the Sea, 
Chap. 1. v. 14, etc.  as the creeping things that have no ruler over them. They take up all of them with the Angle, they catch them in their Net, and gather them in their Drag. Therefore they rejoice and are glad. Therefore they Sacrifice unto their Net, and burn Incense unto their Drag; because by them their Portion is Fat, and their Meat Plenteous. But that by this Fishing with the Hook, is to be understood the Preaching of the Gospel, is as well taught by that Parable, they received from the mouth of Christ, as by the promise made to St. Peter, I will make thee a Fisher of Men: That is, as Reginald Pool interprets it, Thou and thy Successors shall have dominion over all Men, ruling over Kings, and commanding, regulating, and casting out Emperors. But Christ gave not only the fishing of Men, but likewise the Fishing for Money, and so easily purchased to the Clergy a right of Fishing in all Secular Ponds. The Kings of the Earth (says he to Peter) from whom do they receive Tribute? Not certainly from us, for we are Children and therefore free: But go thou to the Sea and cast forth a Hook, and take up the first Fish that cometh up. Tros Rutulusve fuat nullo discrimine habetor. No matter of what Kingdom, Country, or Nation. That take, and when thou hast opened his mouth thou shalt find a piece of Money, that take. Certainly, Nisi tunc Petri mens Laeva fuissit. Unless Peter were then Lightheaded. He could not but from those words gather what a great Fishing-right was Established in him; but though he had sometimes the mannagement of fiercer minds, yet it must be confessed that he being of a more fearful temper, was very insufficient for the undertaking taking or supporting any great matter; 
Luc. v.  for if fear seized him and all his Consorts, when in the Lake Genezareth, they once took some few Fishes more than ordinary, with how great a trembling would they have been surprised to have beheld their Nets infolding mighty Whales, and the live Bodies of men: From which fearfulness, I likewise believe it happened that when All manner of four footed Beasts, and wild Beasts, and Creeping things, and Fowls of the Air were sent down to him in a certain sheet, and he was twice or thrice commanded that he should kill and eat; yet he doubted and durst not touch, whereupon the Vessel was again taken up into Heaven: And yet 'tis evident according to the Interpretation of the most Eminent Baronius. God by this Vision as by some solemn Investiture, would confer upon Peter the power of Slaughtering men at his pleasure; yet he, that propriety of Supreme Majesty, out of his Fisherman-simplicity then so neglected, that it was in danger of having utterly come to nought, had it not been recalled by his Successors, and among others asserted by Paul, not that Idiot of Tharsus, but Paul the V though indeed something unseasonably, and so not altogether unhappily. Peter therefore applied himself too (I know not what) Spiritual Fishing, hunting after mystical Fishes, and enclosing them in the Net of some invisible Kingdom in the Heavens, when he ought to have exercised his Fishing-trade in the Waters, and those the largest and deepest: For, In great Waters, great Fishes are to be taken; as it is in the Proverb, Now the Waters are People, and Nations, and Tongues, and Languages. Wherefore Christ likewise commanded him to launch out in the deep, 
Luc. 5.  and let down their Nets for a draught: That is, Go up to Rome which had a vast Dominion over all People, 
Serm. 2. in Fest. Petr.  and from whence they might spread their Nets over all the World to catch all Nations. As is well observed by Pope Innocent III.  
But if any one should say, those Ancient Oracles and Promises of Christ you have hitherto so much praised, were not delivered in naked and simple, but in figurative words, so that they could not be so accurately understood by the Apostles: Let him consider Peter's own saying, Here are two Swords; and Christ's Answer, It is enough. And then again his Command, Put up thy Sword into its sheath: What can more clear and plainly be said, to assert the Spiritual as well as the Civil Sword, to be given to Ecclesiastical Princes? For had the Civil Sword not at all appertained to Peter, certainly Christ when mention was made of two Swords, aught to have said It is too much; but he only said, It is enough. Nor had he commanded Peter, Put up thy Sword into the sheath. If that Sword had not belonged to Peter, as is most discreetly observed by Boniface VIII. in Extravagantibus: Where the Comment teaches the distinction between the Sword out of the sheath, and the Sword in the sheath: That being visible, therefore Material, and by consequence Temporal; this invisible, and therefore Spiritual, yet both belonging to Peter: For if the Sword in the sheath be mine, certainly the same will be mine when it shall be out of the sheath. Yet notwithstanding all this the Apostles collected from hence things quite different, persuading themselves that the Use of the Temporal Sword was prohibited them by their Master. So hard a thing it is to be wise, when the mind is once seasoned with Erroneous Principles.  
However I must confess some of them have sometimes pitched upon better things, and converted their thoughts to more sublime Matters; as when the Mother of the Zebedees' with her Sons, requested a certain place to be assigned them, to wit, next on the Right and Lefthand of Christ: And again, when the Apostles contended among themselves for Precedency, and made Enquiry who should be the greatest. I confess likewise, that Christ answered very sharply to these Requests, and reproving their Ambition, You know, 
Mat. 20.  said he, that the Princes of the Gentiles exercised Dominion over them, and they that are great exercise Authority upon them; but it shall not be so among you, but whosoever will be great among you, let him be your Minister. And again, He that would be the greatest among you, let him be as the least; and he that would command, as him that serveth. Which words might possibly disturb them, and lead them into that Error, as if it were forbid them to affect Government, or seek Empire over Emperors; but however that were; In this at least the Apostles grievously erred, that they gave the same Precepts to their Successors which had been given to them, when the Reason of things are quite otherwise: For as Severinus of Mozambane, has most rightly observed in his Golden Commentary to his Brother Laelius: Postquam recentiorum Portuna sacerdotum, 
De Statu. Im. Gem. cap. 2.  immane quantum a tenuibus Antiquis-simorum rebus discessit; Absurdum fuerit illosamplius adstringere velle Obsoletis, super modestia ejus Ordinis hominum a salvatore promulgatis. Et fortasse istae leges ad prima illa tempora duntaxat debebant valere; Nam id revera ridiculum erat, homines Piscatores aut Textores Primum locum affectare, quibus in diem victus aut labore manuum aut stipibus collatis quaerebatur. Since the fortunes of the latter Clergy has been so wonderfully changed even from the slightest things of the Ancient, it would be absurd any longer to tie up them to those obsolete Laws, for the Modesty sake of that first Order of men to whom they were at first published by our Saviour, and possibly those Laws were designed only to be of force in those first Times. For it would certainly have been very Ridiculous that Fishermen and Weavers should have affected the first places, who were daily to seek their Bread, either from the Labour of their hands, or Set-wages. Which distinction the Apostles not observing, gave occasion to Heretics, and to those who are often worse than Heretics, Politicians; to think that those Answers of our Saviour's might appertain likewise to our Days, than which no Opinion can be more pernicious to our Church, or more scandalous to Pious minds. And hence it comes to pass, that the Right of Fishing which in all Lands, nay, even in the Supercaelestial and Infernal Waters, does Jure Divino, belong to our Popes, is at this day Prohibited them, and that neither in the British Ocean, the Baltic Sea, the Lake Lemane, nor the Rivers of Germany, they are admitted such free Fishing as formerly. Nay, it was once to be feared lest it would have been Prohibited in the Neighbouring Adriatic, 
Epist. Piscat venet ad Paulum V  as one of his own Tribe, Pisanius di Pizzoni, an Honest man, and a Lover of his Country, very Brotherly admonishes. So much is that Puzillaminity of the Apostles; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Simplicity, in which they used to Glory, hurtful to the present Church.   

DEMONSTRATION.  
Since the Apostles aimed at nothing High, nothing Sublime, but with broken and dejected minds, praised and recommended only Plebeian Virtues, such as Modesty, Patience, Humility, by which not only the Church's Welfare is impeded, but the whole Structure utterly overturned: It is of necessary consequence, that they Enormously have strayed from the foundation of the Catholic Doctrine, and the whole Scope of that Faith; and therefore the Religion by them delivered is in itself, and the Nature of its Principles very unapt for the attaining of Salvation, which is what was to be Demonstrated.  
It will be therefore our Business quite to remove, or at least to amend all ill placed things from those Principles, and accommodate them to the Establishment of the Sacred Empire; which in our next Letters we shall begin to do. In the mean time, Farewell, and take diligent care of Brevingius Health, Paris Cal. June, MDCLxvii.     

JANUS ALEXANDRUS FERRARIUS OF THE AUGUSTIN ORDER. HIS Seventh Epistle Concerning the Usefulness and Necessity of the Roman Catholic Faith. To the Right Reverend ADRIAN and PETER of WALENBURCH.  
Right Reverend Brothers,  
THat the Christian Religion, as it was at first dictated by the Apostles, is both in its self, and in the Nature of its Principles, not at all fit or proper for attaining Salvation, or establishing the Royal Priesthood of Rome. We have in the preceding Epistle at large set forth. There remains that we as evidently demonstrate what is therefore to be done with it; To which end we lay down,  

PROPOSITION VIII.  
Though the Christian Religion does unreasonably, and even to abhorrency, differ from the ends and aim of our holy Roman Church; yet it is not at all adviseable, that where it is approved by Reason, introduced by Custom, and established by the Authority of Princes, attempt should be made openly to ruin it at one violent & impetuous stroke.  

EXPLICATION.  
Sect. 1. There have been those indeed who have adjudged it ought utterly to be overthrown, and openly destroyed; as altogether so erroneous from the most profitable, and therefore main end of True Faith: That there seemed but little hopes it should ever by any Art or Industry be wrought to our purpose; or if (possibly) it were never so well accommodated, there was still some hazard, lest at some time or other it should unawares revert to its pristine Nature, and to that dull and Sterile genius first possessed it. And that this was no vain fear, the experience of former, as well as present times, has taught us. For from whence have the Rebel Heretics raised more, and more serviceable Engines to assail the Powers of our Sacred Empire, then from the most hidden and secret Mysteries of the Christian Religion? Which if they had been not only hidden, and as it were Plastered over, but utterly blotted out, they could never have provided themselves of such vast quantity of Arms against our Church.  
Sect. 2. But though this may have prudently enough been thought of by some; yet before we can assent to it, we think it convenient other ways of proceeding be first examined; For in affairs of this kind, which are on every side encompassed with difficulties, the first way presenting itself, is not obstinately to be held, but all are to be made trial of, that after having diligently compared one with another, we may make choice of the safest and easiest.  
Sect. 3. And the first thing herein to be taken notice of, is, what has in this case been the opinion of wise Men in former times. Among which, we may account of Mahomet, a Man, as the event testifies, of a very clear Judgement; whose example we should be the more earnest to imitate, because he so happily prosecuted the same purpose, and was versed in the same cause with us. Wherefore the very Heretics themselves make him a Colleague with our Pope; and whilst they will have Antichrist to be two-headed, or at least two-horned, they give the right Horn to our most holy Father; and the Left they place on Mahomet, For this Mahomet, when out of his quickness of Spirit, he perceived how much the Christian Religion was averse to his purpose, as diverting Men from seeking after present Felicity, and softening and depressing their minds with the awe and reverence of Weak and Unwarlike Virtues, recommending Peace instead of War, Gentleness instead of Fierceness, Service instead of Freedom, and Prayers and Tears instead of Arms; though he believed it utterly pernicious and averse to his design; yet he judged it was not to be demolished at a Blow, or by open Violence overthrown; And therefore among other Chapters of the Alcoran, he wisely commands his People, That they should believe for truth those books sent amongst them of the Prophets and Apostles, and should therefore profess Christ the Son of Mary, to be the Spirit of God, and an Apostle sent by him, and the Gospel and Mosaical Law he every where approves. Nay, on these very Foundations he seems to lay the Superstructure of his whole Doctrine, supporting it by the authority of the Scriptures; Whereupon the Mahometans, with a subtlety like ours, in relation to the Pope, find mention made of their Prophet, in both books of Old and New Testament. For in the Law, Deut. XXXIII. v. 2. where it is said, The Lord came from Sinai, and risen up from Seir unto them, and shined forth from Mount Paran. Those words they will have distinctly to signify that the Law descended to Moses, the Gospel to Jesus, and the Alcoran to Mahomet. And as that Prophet Abulkasimo Surata Lxxi testifies, Jesus the Son of Mary said, O Children of Israel, I am the Apostle of God to you, that I may verify the Law you have, and announce a Prophet to come after me, whose name shall be Achimed. That is, as Beidavins interprets it, Mahomet; which likewise a certain Saracen Dialogist in Theodorus Abucara, very wittily asserts to have once been writ in the book of the New Testament, when he says to the Christian, In the Gospel Christ writ saying, I send to you a Prophet called Mahomet. To which the Christian, But the Gospel contains no memory of it; 
Opusc. 19 inter Opusc. xiv. edita a. G.  The Barbarian replies. It anciently indeed contained it, but you have blotted it out. Subtly arguing it from the xiv. chap. of St. John, which discourses of the Comforter; Where on the other side the page, in the same context, I am persuaded might be extant also the prophecy of the Occidental Comforter, which is resident in the Cabinet of the Pope's breast; But if that is not to be found in any of the Copies or Translations now adays, 'tis done by the cunning of the Heretics, and certain kind of Calvinists, whom I would swear before sixteen hundred years ago, had with special care blotted all those things out of Scripture. But for these reasons the Turks, if at this day offered a book of the New Testament, translared into Arabic, receive it with an excess of reverence, and most Religiously kiss it, as a Book sent down from Heaven; and in which of Old, mention was made of their Prophet. From all which we may gather that great Architect, as well of a new Principality, as a new Religion, judged some outward show, and external Scheme of the Christian Religion was to be set forth; whilst its internal Power and Force was utterly extinct. To which purpose, though he often spoke Magnificently of the Scriptures, yet he utterly forbidden the Reading, or nice disputing about, or search into them, content with this as Achimed Iben Edris ingeniously elsewhere professes, that he made them serve to his purpose; and for this reason he enlarged them with a supplimental Alcoran, which as the last dictates of the Prophetic Spirit, contained the perfect principles of Salvation.  
Sect. 4. The courses of this most happy Monarch, and with our Pope, Joint Colleague and Brother in Antichrist, why should not we follow? For if he only to erect a gross and corporeal Empire, believed the use of such exquisite Arts so necessary, of how much more subtle industry shall we stand in need to raise up our Mystical and Spiritual Kingdom; lest it chance to offend any Eyes before its Foundations be solidly laid, and the whole machine so firmly compact & brought to that height, that it become the terror of its Enviers, and be able to support its self by its own strength. For as such an Empire ought to be composed of a mixture of Divine and Humane things, that it may be Spiritually-corporeal, and Invisibly-visible, so it is of necessity that the Arts whereby 'tis erected, should agree to both those kinds. Thus profane things with Sacred, Truth with Falsehood, Heaven with Earth, are happily mixed: Thus Churches will at the same time be Fortresses, Monasteries, Castles, Islands fitted into the figures of Crowns; and the Crosier or Pastoral Crook, be at once both a Murderers Club, and a Regal Sceptre; But he who shall employ all these Arts to the establishing of Sacred Empire, will every way appear a true Leviathan, much stronger, and more formidable than Hobbs his Leviathan; Then which what can be invented, at once more slender and more strong.  
Sect. 5. Therefore let not any fear of those Arms the Heretics may fetch from Apostolical Doctrine disturb us; For the same things were to be feared by the Mahometans, even from very Subtle Heretics. For it may always happen, that Christian Religion boiling like a kind of Fermentation, may separate itself from opposing and Heterogenial Doctrines; and casting them off, convert its self to its pristine Purity, and liquid Simplicity; which yet has not happened in many Ages, whilst Christianity mixed with Mahometism does at this day remain in the same, feculent crasis, or filthy temperature.  
Sect. 6. Moreover, if this affright us, or we suffer ourselves to be scared by unseasonable fears, we shall never reap any benefit from the errors of others. For since Falsehood without a mixture of Truth, nor Evil without a Foundation of Goodness cannot subsist; It will be always to be doubted, least Truth and Goodness should withdraw themselves from Falsehood and Evil, and leave them.  Veluti Nudos in littore pisces — Like Naked Fishes on the Share. 
The consequence of which over provident fear would be, that only pure truth, and uncompounded goodness were to be followed and taught to others, whereby all the fruit and advantage might accrue to us by Falsehood, and Evil would Perish and be lost.  
7. Certainly, Nil prodest quod non laedere possit idem. There's nothing profitable, but may likewise hurt. So let us despise Food, 
Fab. Instir. cr l. 2. c. 26.  because it is sometimes the cause of Distemper. Let us never go into a House, because they sometimes fall on the Inhabitants Heads: Who is ignorant that Fire and Water, without which there's no living; and not to stay, at Earthly things, the Sun and Moon, those Sovereign Lights, are sometimes Noxious and Hurtful? The dispute therefore lies not, whether from those relics of the Christian Religion any great damage may accrue to us; but whether more good be to be hoped thence, or evil to be feared. But we have already from the example of the most crafty Mahomet, and evident reason showed, That if we should utterly renounce all Christianity, there would no solid Foundation remain, whereon to erect our Machine's.  
8. To these fall pat both the Judgement and Example of that great Man, and most excellent Artist in framing of Religions Gulielmus Postellus, S. R. E. Presbyter, & who in the latter age, having Traveled through almost the whole World, was at length, being an old Man of above an hundred, settled by royal Bounty at Paris, in the Monastery of St. Martin's in the Fields. This Man, even in the midst of Paris, 
Verdier, Tom. 3. dela Prosopog. des homines Illustres.  both publicly taught & delivered in writing, that a certain Woman, his Familiar, whom he called Mother Joan, was the Saviour of Womankind, with the same right that Christ was of the Males. Who would believe, that in the Capital City of so renowned and flourishing a Kingdom; in the midst of such light of all Knowledge, and Doctrine; among such crowds of wise and learned Men, any one should dare to expose such shameful and prodigious trifles, unless he had conjoined them with the true History of Christ? 
Apolog. pro Herod. Henr. Steph. l. 1. c. 14.  And when to his Friends and to Stephanus, who relates this to us, he at Venice once confessed that the Christian Religion disliked him; yet that it was not to be quite cast off, but tempered with the Turkish, and the Jewish: What else could he mean, but that Christ was not with violent hands to be destroyed, but with a kind of friendly embrace to be stifled?  
9 And the long experience of former times, commends likewise this way of acting; and thence sprung that Oracle of the most holy Pope Leo, who instigated by the Spirit of Satan, and ravished at the sight of that vast Mass of Treasure he saw gathered by Indulgencies. Hem quantum, inquit, nobis Profuit ista fabula de Christo. How much, says he, has this fable of Christ gained us? So the Image of Christianity, may every way be profitable to our affairs; provided we know how to make good use of it: But that depends solely on the dexterity and industry of those concerned, for Religion is, 
— Come il Coltel, 
Il Pastor Fido. Act. 1. Sce. 4.  chesi tu'l prendi  
In quelle parte ove per'l uso humano,  
La man sadatta, a chi l'adopra e buono  
Ma ch'il prende one fere, e spesso morte.   
Thus Englished by the excellent Fanshaw. 
As Knives which if they warily be caught  
By that safe part, which for the hand was wrought  
Are useful, but if rashly they be taken  
Byth' Edge or Point one may be Hurt or Slain.  So the Christian Religion, if we lay hold on that part which presents it in its naked Simplicity and truth, we Perish; if otherwise, it serves excellently to our profit and advantage: For so is that truly fulfilled which the blessed Campanella has said, That opinion, which almost all People conceive and believe of the Christian Religion, does very much avail: Make them but therefore believe, that whatever appertains to our Pope, the same all appertains to Christ; and that at whatever offends the one, the other will likewise be offended. Do not you easily see that with so much the more Pomp and Glory the name of Christ is exposed, so much the more is the Power and Authority of our Pope amplified?  
10. Historians relate of the Templars, that they were condemned to exquisite punishments, 
Du Puys dans l' Histoire des Templaires.  for that they openly renounced Christ, and determined the rooting out of the Catholic Faith; and yet the clearest Writers testify their Innocency of these Crimes. So Mazenius lately, 
Dans l' Histoire de France.  I'll ' n'y a point d' homme de bon sens qui croye que tou't l'ordre ait este coupable des enormites qu' on lay imposoit. There is no Man of sound sense, who believes the whole order guilty of those Enormities wherewith they are charged. Whereupon many think they were guilty of no other Crime, but only the not religiously enough observing the Papal Majesty. Quelques ans disent qu' ils n' estorent pas si impiet ni si mechans' qu' on les fuisoit, 
Gerard du Hail del Estate de France liv. 2.  mais qu'il Estoient riches, etc. Some say, they were not so Impious, nor so Wicked, as they were made; but that they were Rich, and tha● they spoke too freely and publicly of the Vices Cheats and Impostures of the Roman See, and against the debauches of the ecclesiastics, are the words of another French writer. But though these things were so, they do not a whit clear them to any one who believes the cause of Christ, and the cause of the Roman See, to be the same; for unless that be firmly allowed, I confess I should hardly be convinced how they could be so unmercifully persecuted without the Infamy of extreme Envy, and horrid Cruelty. But if those who scoff at the Pope, are believed to make a Mock of the Eternal Deity of Christ, Clemens is not to be thought unmerciful, though he cruciated them with most dreadful Torments, and caused them to be Burnt in Expiatory Flames; Nor ought it to trouble us, nor raise in us any ill suspicion, That when Molaeus, the chief of that Order, cited the Pope to appear within forty days at the Tribunal of Christ, he should on the very day departed this Life. For it is not credible that the Pope would appear only at the Citation of that Man; or if at that fatal term appointed he would appear, and willingly submit his Majesty to the Judgement of Christ, by that he shown he had little distrust of his Affairs, as if Christ were easily to be persuaded that in Burning the Templars, he acted for the Common good; indeed these things are not easily distinguished. Le temporal S'allie si subtilement avec le spirituel et del interest del homme on sait faire si adroitement la cause de Dieu, 
Dans la preface au Card Rachlieu sur son liure del immortallitat del ame.  & il survient des occasions si melees de ces choses, qu'ill est malaise fair la separation. Temporal things are so subtly allied to spirituals, and the Interest of man is so artificially made the cause of God, and such mixed occasions happen in these matters, that it is hard to make any separation: As our Silhonius lately very well advised. But I must believe that Christ though very little versed in Suarez Metaphysics, or Castanaeus his Distinctions, easily found out the difference.  
11. But let us grant that there may danger accrue, by even the least remains of the Ancient Apostolic Faith, yet from thence it does not follow that they are utterly to be Obliterated, unless the success of the design seem apparent to us; for 'tis prudence not only to inspect what may be useful and profitable to us, but in the first place what may do it: For 'twere foolish to make an attempt, where the very condition of things is opposite▪ Where therefore the Christian Religion by the Sublimity of its Principles, the Sanctity of its Precpets, the Majesty of its Miracles, the Efficacy of its Doctrine, and other signs of its Divinity has insinuated into the minds of men, where by long Custom and established Traditions of Parents and Elders, and by Laws of Princes it is Confirmed, so that the Name of JESUS is Worshipped with a Divine Trembling and Adoration, and an Horror conceived against all thoughts of Blaspheming it. Do not you perceive, most Reverend Brothers, how rash an attempt it would there be, how bold, how full of danger, how dubious of any prosperous Success, to undertake the overthrow of Christian Religion, by open Violence and one sudden Blow?  
12. But where things are more at Liberty, and that Old Doctrine of the Apostles not so firmly seated in the minds of men; there I must confess to Act with full Sail, and freely, and without doubts, or ambages to Preach a new Gospel, and better fitted to our Advantage, both may done and aught. Which safe way being by the first Spanish Apostles sent into America, of old neglected; our Sacred Empire, suffered thereby no small damage, as the blessed, and already by us often praised Campanella, rightly argues; who lest hereafter we should fall into the same Errors, Elegantly bound up all Christian Institutions as well in a brief Summary of the Law, as in a new Catechistical Method: A Summary, to wit, on which the Law and the Prophets all depend, contained in these Conceptions. There is not so much Reverence to be used to it, 
De Monar. Hispan. in Apend.  among that people who never before heard of the Name of Christ, as to the name of the Pope, that they may the more firmly adhere to our Religion, and that it become necessary that they seek to us, both for the Moral Rules of Life, and the way of attaining Eternal Salvation. But the Method of the Mystagogy, or first draught of the Catechism, though it be a little more Prolix, yet by reason of its singular Elegancy, I cannot forbear Transcribing it, not doubting but you likewise, most Reverend Brothers, though you have often elsewhere Read it, will take some pleasure in once more reviewing it. 
De Mon. His. c. 31.  Opertet inquit docere missos a Deo fuissi Magistros, veluti Moysen & alios, quibus cum Mundus parum fidei haberet, Deum ipse assumsisse carnem humanam, flagrantique nostro amore, etc. It is convenient, says he, to teach 
* Meaning the Indians in America.  them, that there were Masters sent from God, to whom then the World gave little Faith; God himself assumed Humane flesh, and Burning with Love towards us, took upon him our Nature, that he might become as an Instrument to teach us, by what ways we were to reach Heaven, and how Truth was to be practised; and this only by Friendly persuasions, not by force of Arms: Moreover that God himself did by his own Example, Ratify and Seal what he Taught; thereby Demonstrating how we were to lead our Conversations here upon Earth, and least after he had Taught us, we by any terrors of Death should fall away from God, and his Divine Worship; he first submitted himself to Death, being slain by cruel Tyrants, that we might follow his Footsteps; and that on the third day Rising again from the Dead, he ascended into Heaven, leaving his Vicar upon Earth, who is called the Pope, who sits in his Tribunal, filled full of Heavenly Wisdom, with many mighty Princes, Defenders of the Divine Truth, among whom the King of Spain is the chief. Lastly, that God moved with Mercy towards them when they were Idolaters, sent their Brethren the Spaniards to reduce them into the way of Truth, and by the Pope and King of Spain (from whose World they are divided by a vast Ocean) draw them to himself. That to this end our knowledge in building Ships was enlarged, our Art in Navigation increased, and our skill in taming Horses perfected, Carts likewise are to be made, and showed them, that looking on all these things, they may yield better faith to us: That besides these, we can do many other Miracles which He himself in this World did; such are healing the Sick, and raising the Dead; so that we obey but his holy Commands, have been Baptised with Water in the Name of the only God, and by his invisible Grace have been cleansed from our sins: That these Arms were given us by him to take Vengeance on those who withstand the Propagation of Truth. These beginnings in Blandishing them should have been used, and many of them whose Physiognomy declared them fittest, chosen our, and bred up in this Doctrine; and after sent out like that Samaritan, to call in their People and fellow Citizens, with all Mansuetude and Kindness, and without any Cruelty or Avarice, persuading them that we care for Gold no more than they, and that we only use it for Exchange of things, seeking after it without any Covetousness; and showing them that instead of Gold we bring them Iron; much more useful than Gold, both for Tilling the Earth, and protecting the Life of Man. All which accomplished a great number of those People should be Shipped, as if by Divine command revealed to the Pope and King of Spain, into whose Regions they are to be brought and dispersed into the Colonies of Africa, whence they are to be Transported into Spain to Labour, Till the Earth, and Exercise Mechanic Arts, whilst the Spaniards addict themselves to Arms, and by degrees subdue that whole Region. But the Spaniards that first entered there, were Rude and mere Soldiers ignorant how much the Opinion of a Divinity prevails over the mind of man to subject him; but as soon as they entered the Confines of their nearest Enemies, began to snatch at Gold openly, showing that they had little care of their Salvation; and threatening them without any premised precept, that they should suffer themselves to be Baptised, and believe Christ to be Crucified for them. Which things at first sight were absurd, to wit, That Water should bring any one to Heaven, or that a God could Die; and was straightway at the very first a Stumbling-block to them, as the Apostle St. Paul says, not observing the Apostolic Canon, Preach to men.  
13. Such a Method of Christian Catechism, have the most diligent Propagators of the Ignatian Faith observed in our Times, in the utmost Provinces of Asia; for they when they took notice that even those, though very few, remains of the Apostolical Doctrine which yet kept Footing in Europe, contained something harsh and hard, so that as of old they seemed to the Greeks foolishness, and to the Jews a stumbling-block; they forbore to Preach Christ Crucified, whom only Paul professed to know, and set up another Christ, Beautiful, Splendid, Clad in Chiness habit, who with wonderful Magnificence had formerly descended from Heaven into Europe, and foretold the Reign of our Pope. 
Palafor. in Epist. ad Innoc. x. Pontif. viij. Joan. And also in Diario de Mr. de St. Amour. Doctoris Sorbon alegatorum.  Nothing Preached they of Christ Crucified, nothing of Mortification, nothing of Fasting, nothing of Repentance, nothing of yearly receiving the Sacrament; so that if the Church would again teach the Chinesses, and Instruct them in the right Rules of Faith, they would oppose it, and cry out they were deceived; for no Fasting Religion, no Penitent and Weeping Faith dreadful to Nature, enemy to the Flesh, destined to Death and Danger; No Saviour Crucified had their Masters the Jesuits told them of: They will protest they Embraced him not as Man and God, Scourged, Spit on, Contemned, loaden with Wounds, hanging on the Cross, and Dead, but received a Saviour, Beautiful, Lovely, Glorious (such as the Jesuits paint him in the Chiness habit) and a Law and course of Life, Easie, Pleasant, Sweet, Delightful, Merry and Peaceable.  
14. Yet this new Method some have disallowed, and among those great stirs were raised in this matter, by John Palafox de Mendoza, Bishop of the City of Angels in America, and Dean of the Counsel of the Indies, a man too Simple and Rude to understand these Arts. He possibly imagined with himself that Anathema, which St. Paul pronounced, 
Gal. 1.8.  Even against an Angel from Heaven preaching any other Gospel, was to this day, and even in the Indies themselves of force; and did not rightly Interpret another saying of the same St. Paul, So that Christ be Preached, that is so that Christ's Name be retained. Led by which Errors, this Morose old man publicly damned that Jesuitical Catechism, whereupon it was no wonder if he were disturbed in his Bishopric, cast out of the City, and by the Ignatian Society made a common Laughingstock, having a Cross put upon him made of Bulls Horns, whilst they sung as a Litany, From Bishop Palafox, Good Lord deliver us, as himself in his Letters most lamentably complains. Certainly he that thus durst stickle for the ancient Purity and Simplicity of Religion was worthy to be turned out of doors; there eternally and bitterly to Weep, and exercise Fasting, as long as he pleased.  
15. Indeed many good and simple Men throughout Europe, were much offended at the declarations; and importunate complaints of this Bishop, and such like imprudent Men: whom that the Pope might in some measure satisfy; and perhaps being justly fearful, by sacred edict he restrained the publication of that Method; the instrument of which prohibition was lately transmitted us by Hurtado a Spanish Divine. 
Thomas Hurt. in Opusc. Colon. ● 1655.  But that Censure is not at all to be interpreted, as relating to the Christians, Inhabiting beyond Ganges, and the Equinoctial Line, when it was only made in favour of those who yet in Europe retain some remains of ancient Christianity; as to omit others the famous Didacus de Moralez, a Jesuit, Rector of the College of St. Joseph, in the City of Manilia, which is the Capital of the Phillipines', has taught us in one entire and solid volume.  
16. And since things are so, I believe that the safest way which the Emperors of old, held in Converting the Roman Commonwealth into a Dominion. For as they left some resemblances of the late liberty, though the liberty was wholly taken away, so it will be convenient to expose some image of Christ; though himself by degrees be utterly abolished. To which end, we may observe the advice of the most Religious Machiavelli. Whoever would innovate the form of the Commonwealth in that attempt, 
Disput. de Repub. lib. 1. c. 25.  it is necessary that he retain some shadow of things that were before; for so it comes to pass, that the People do not think any thing changed, though all things be innovated: For the People use to look no farther than things are Visible, and outward appearances; and as such takes and receives them, though the Magistrate plainly creates new things, and new duties are imposed upon Men; yet retaining the same names, they are thought still to be the same. Hence may evidently be gathered.     

The CONCLUSION.  
Since the Condition and State of things permits not, that Christ be taken from the midst of us by open Violence, 'tis adviseable to dispatch Him by a linger Consumption; and whilst He Withers and Pines away by Babylonish or Egyptian Arts, so temper, harden and paint Him over, that He may be imposed upon duller Understandings, as the Image of a lively and perfect body. Which Arts, that I may truly set forth, and particularly explain, I humbly supplicate that Spirit which resides in the Cabinet of our Pope's Breast, not to think we unworthy of his Guidance and Inspiration: And you likewise Most Reverend Men, assist me with your Prayers and Intercession to him.  
Dated in the Library of the great Convent, these Calends of December, MDcLxvii.  
FINIS.