THE Practical Divinity OF THE PAPISTS Discovered to be Destructive of Christianity AND MENS SOULS .

LONDON , Printed for Tho. Parkhurst and Nath. Ponder at the Bible and Three Crowns at the Lower End of Cheapside near Mercers Chappel ; and at the Peacock in Chauncery Lane near Fleetstreet . MDCLXXVI .

I Have alwayes thought , since I considered and understood what Popery was , that the knowing of it would be a sufficient Disswasive from it , to those that regard God and their Souls . This perswasion , together with compassion for those that are seduced , and desire to secure those that are in danger , engaged me in this present Undertaking : Wherein I have discovered what the Practical Divinity of that Church is , how pernicious and inconsistent with the way to Salvation declared in the Scripture . I have herein the concurrence of some ( few in comparison ) of that Church , who are sensible of such Doctrine prevailing amongst them , as they say , is (a) (a) Representation of Curez of Paris . p. 3. absolutely opposite to the Rules and Spirit of the Gospel : Such as (b) (b) Pag. 4. no man that hath never so little tenderness of his own salvation , but must conceive an horror at : such as they call a (c) (c) Their Remonstrance . p. 2. Poysonous Morality , more corrupt than that of Pagans themselves : and (d) (d) Their Answer maintaining the Factum . p. 8. which permits Christians to do , what Pagans , Jews , Mahometanes , and Barbarians , would have had in execration : such as is , in their Style , the most palpable (e) (e) Ibid. darkness that ever came out of the bottomless pit : such as (f) (f) Ibid. p. 12. overthrows the Essential Points of Christian Religion , and the Maximes that are most important , and of greatest necessity , in order to the salvation of man . Of this they have given the World notice in several Discourses , (g) (g) Provincial Letters , Jesuits Morals . two of which I have seen ( though unhappily not the latter , till I had gone through the greatest part of what I intended . ) As to the extent of this Execrable Divinity , they declare , That whole Societies (h) (h) Remonstrance of Curez of Paris . would have these Extravagancies accounted Roman Traditions ; that , The Church is overgrown with this poysonous Morality ; that , (i) (i) Answer maintaining th● Factum . It is ready to be overwhelmed with the deluge of these Corruptions ; that , The Church is filled with this most palpable darkness . Elsewhere they seem to fixe this Charge upon the Jesuits principally , as if they would have it thought not to reach much further ; but withal tell us , that the Jesuis (k) (k) Ibid. are the most numerous and the most powerful body of men in the whole Church , and have the disposal of the Consciences of all the greatest . So that I can represent them no worse , than some of themselves do ; and the worst that can be said , falls by their own acknowledgment , upon the most considerable part of their Church . That they should so far accuse the whole , cannot be expected ( whatever occasion there be for it ) so long as they think fit to continue in its Communion . But then , if we regard those who are so great a part of that Church upon the account of their numbers , and more in respect of their Authority and Influences the Maximes , so branded , (l) (l) Supra . are Roman Traditions , (m) (m) Defence of the Factum . the true Doctrine of Faith , the true Morality of the Church , not asserted by that Society alone ; but equally ( if not more ) by Catholick Writers of all sorts ; and those that quarrel thereat , are factions spirits . Hereby so far as the testimony of Adversaries against themselves can clear a matter in question , there is evidence , both that the Practical Doctrine amongst them is pernicious and damnable ; and also that it is common and generally followed .

I intend not here to impeach any Maxime peculiar to the Jesuites , but that Doctrine of the Romanists which is far more extensive , delivered by Canonists and Divines Secular and Regular of every sort , and in part by the Canon Low and their Councils ( who sometimes glance at this Subject , though they make it not their business ; ) that which in most particulars , and those of greatest moment , is ancienter than the Society ; and in many points such , as the Censurers of the Jesuites Morality do not touch , but either approve themselves , or dare not condemn , least they should involve the whole Church in the Condemnation . I cannot discern that the Practical Divinity of the Jesuites is more corrupt , then that of other Romish Writers , their Contemporaries : And those that view the Moral Discourses of both , and compare them , will ( if I much mistake not ) discern no other . I never yet met with any Author of that Order , so intollerably licentious , but might be matched , if not out-vied by others : there is no need to except Esc●bar or Bauny ( though most branded ) nor do their keen Antagonists do it , when they speak of others , whom they know to be no Jesuits (n) (n) Remonstrance of the Curez of Paris . as the most extravagant that ever were . There is no reason why the Odium which a Community incurrs , should be appropriated to a party : nor that the Society only should be noted as the sinck , when the corruption is apparent every where . So far as the Jesuits are concerned herein , it hath been sufficiently exposed by others ; upon which account I decline those of that Order , not putting the Reader , to relie upon any Evidence from their Writing . Onely because it is requisite to shew their concurrence in some Points , which otherwise might not pass for the Common Doctrine , I make use of Bellarmine freely ( whom none can count a Corrupter of Popery , however Christianity hath been treated by him : ) and of Suarez sometimes ( whose Judgment alone is counted equivalent to a thousand others , by some (o) (o) Vid. J● . Sanc. Disp. 44. n. 4● . that are none of the Society . ) I alledge beside ; though rarely , one or two more of those Fathers , of like eminency and authority , in that Church : but none of them , save in such points wherein they have not been noted for extravagancies by others ; or in such wherein those of other Orders concurre with , or go beyond them . The greatest advantage I make of them , is , to represent the opinions of others , not their own ; and most herein of Suarez , who usually gives an account of the Common Doctrine out of unexceptionable Authors : Those whom I principally rely on to make good the Charge , are the ancienter and better sort of their Divines and Casuists ( the strictect of them in points of Morality that I could meet with ) such as are so far from being Disciples of Ignatius , that most of them are Dominicans ( most opposite of all Orders to the Jesuits , and said to be the least tainted with these Corruptions ) and the greatest part of them were Writers before their Order was founded , or appeared to the World on this Subject . To these I have added other Casuists of this last Age , not that there is need to produce any worse than the former , but to shew that time hath made little or no alteration amongst them for the better .

The Romanists when they are ashamed of their Doctrine , or think the World will cry shame of it , are wont to disown it . It is like they may do so here , and tell us that these points not being determined by Councils , are not the Doctrine of their Church , but the opinions of particular Doctors . This serves them for a shift in other cases with some colour , but it will be absurd to offer at it here . For though this be not their Doctrine of Faith , which with some generals most about the Sacraments ( reflected on in the sequel as there is occasion ) is the business of their Councils : yet it is the Practical Doctrine of their Church , if it have any , and f they think their Catholicks concerned to be Christians more than meerly in opinion . And this under several Heads , I have collected out of such Writings , as are the proper place of it . Therefore to say that this is not the Doctrine of their Church , because the particulars are not found decided by Councils , is to tell us , that they are not charged with it , unless we can find it , where they know it cannot be found , and where with any reason , it cannot be looked for . It is no more reasonable , than if one who hath taken a purse , should plead , though it be found in his hand , that he is not to be charged with it , unless we can spy it in his mouth , when yet he never opens it . That Councils should give particular Directions for Conscience and Practice , in Cases innumerable , was never attempted , nor ever can be expe●…ed . Their Church leaves this to her Divines and Casuists ; and that nothing may pass them but what is agreeable to her sense , no Books are to be published , but with the approbation and authority of such as are counted competent Judges hereof . So that the Doctrine of their authorized Writers , that especially wherein they commonly agree ; is the Practical Doctrine of that Church , or else she hath none such , and consequently no care of the lives and consciences of her Members . And though this be not Infallible , or de fide , as they count the Decisions of Councils ; yet is it as certain they say , as the nature of the subject requires ; nor do they pretend to have any infallible Doctrine , for particular directions herein . Which yet may justly seem very strange to any man that considers that gross faults in Life and Practice are more infallibly damnable than errours in Faith and Speculation . Now upon this their Common Doctrine the substance of the Charge ensuing , and the principal articles thereof are grounded . As for the opinions of particular Doctors , wherein there is no such common concurrence , though they be not so certain as the other , yet they are ( even the worst of them ) safe in practice ; any of their people may follow them without danger , and with a good conscience : for this ( as will appear hereafter ) is the common judgement of their Schools and Doctors , and so far the Doctrine of their Church . And if that Church did no farther own these opinions , common or particular , then under this character ; this is enough for our purpose ( when the question is of the danger of Popery in reference to mens Salvation ) that she counts such rules of life safe , and publickly allows them as direction for practice , which tend to ruin Religion and mens Souls . If they were not counted safe , that Church which pretends to so much care of Souls , since all in her Communion are exposed to the Danger , would be concerned to give warning of it , and brand these Maximes as pernicious : but this was never yet done , not ever like to be . These opinions , all , or the greatest part of them ; were taught and published in that Church , before the Council of Trent , there was time enough in Eighteen years , to take cognizance of them and their pernicious consequence : Yet when they bestowed Anathama's so liberally , where there was occasion ( and for the most part ) where there was none ; they thought not fit to bestow one Curse upon these Doctrines , how execrable so ever : yea some part thereof of worse consequence , had there an express Confirmation . Their Popes since , though they could see occasion to condemn such Propositions as the Five ascribed to Jansenius , and those of Baius , White , and many others : could not , by the help of a judgement counted infallible , discern any thing in the worst of these Doctrines , worthy of or fit for their Censure . The Cardinals of the Inquisition at Rome , and their Setters in other Countries , whose business it is to spie whatever ( in Books particularly ) is against Faith and Good Manners ; see nothing of this nature in that which destroys both . No Expurgatory Index ( what havock soever has been made by those Tools in their best Authors ) hath , so far as I have observed , touched the Common Opinions here exposed . It 's true , some others have been expunged , and I find above Forty Opinions of the late Casuists censured by Alexander the Seventh , and the Cardinals of their Sacred Congregation (p) (p) Index Expurg . sub Alexand. VII . An. 1666. : but hereby more authority is added to those I insist on ; being thought good enough to pass , untouched : which must therefore be counted sound Doctrine and safe for Practice in the Judgment of their Virtual Church , and the chief parts of their Church Representative .

There is no ground to expect that this Doctrine , as to the principal and most pernicious parts of it , will ever be condemned by any Popes or Councils of such Complexion and Principles as that of Trent , where it was a Maxime observed religiously , that no Determination should pass , which either in matter or form , would disoblige any considerable Party among them , much less all : the Roman interest is supported by such Politicks , and must be secured whatever become of Souls or Saving Doctrine . There are indeed some Dissenters amongst them ( as there are elsewhere ) who complain of their Moral Divinity ; but they are such , whose power and interest , can reach little further than Complaints ; and these are so far from being the Voice or Sense of their Church , that their Writings which exhibite such Complaints , are condemned at Rome (q) (q) Ibid. by the Supreme Tribunal ( as they call it ) of the Inquisition .

In short , by the known Custom and settled Order of the Roman Church , the people for regulating of their Hearts and Lives , are to be directed by their Confessors , their Confessors have their direction herein from their Casuists and Practical Authors : both Priests and People must believe this to be safe ; because the Church hath made this provision for them , approves the course , and obligeth them to take no other . And thus that Doctrine , the deadly Venome whereof I here discover , must be conveyed from their Casuists to all sorts amongst them ; nor must they fear any danger in it , unless they will question the wisdom and goodness of their Church . There can be no question , but that this Doctrine is thus far owned by the Church of Rome , whether it be delivered fallibly or infallibly , by Councils or without , is not at all here considerable : It is enough that such is the Conduct provided for Roman Catholicks , and that it is to be followed without apprehension of danger , and cannot be declined by those that will keep the ordinary road of that Church , though it lead directly to destruction .

When no other shift will serve , to hinder those from being undeceived whom they would delude , it is usual with them , to make loud out-cries of false Citations , and that their Doctrine is misrepresented . I have been very careful to give no just occasion for this ; being apprehensive that he who doth it , wrongs not them more than he doth himself and his Cause . The places cited I have viewed again and again , where there might be any doubt of misconstruction ; and set down their own words where it might seem scarce credible that Christians and Divines ( directing Conscience ) should speak at such a rate ; and where that would have been too tedious , have given their sense faithfully , so far as I could discern it , and directed the Reader where he may find and judge thereof himself . Yet , if notwithstanding all the care and diligence I could use , it hath been my unhappiness , any where to mistake them , upon notice from any I shall do them right : and am capable to give them further satisfaction , knowing well , that I am yet far from representing their Doctrine fully so bad as it is . Large Volumes might be fill'd with the corruptions of it , I have but pointed at some ; and contented my self with few Authors in many particulars , where plenty might have been produced . I designed briefness , and have waved much that was ready , least I should be tedious : considering that some who are most concerned in such Discourses , will have nothing at all , when they think too much is offered .

I have been less solicitous about the Style , it doth not alwayes satisfie my self , so that I can allow others to finde fault with it : It may be thought sometimes less grave , elsewhere too sharp and vehement . I suffered it to be , what the subject would have it ; and the quality thereof now and then over-ruled me , somewhat against my own inclination . Onely I make nothing ridiculous , but find it so ; and should scarce do it right , if I represented it otherwise than it is . Where I seem too sharp or severe upon any occasion , I found something in the nature of the Subject that forced me to it . And it is not easie ( if it be congruous or just ) to speak of what is monstrously extravagant , or pernicious , with such calmness as we treat indifferent things .

It will be enough for me , if ( through Gods blessing ) people will hereby be brought to understand , that Popary designs not to trouble them , either with the reality of Religion , or the happiness which Christ has intailed thereon . And that their Practical Doctrine is contrived accordingly , will , I doubt not , be hereby manifest to all such as have a mind to see , and are not willfully resolved to lose the way to Salvation , and their souls together , by shutting their eyes against so plain a discovery of so great a danger .