sake forsooth then would you be obliged to rebel against him because say you with Bellarmin in dubious Cases the Church is obliged to obey the Pope Men are apt to doubt of their duties and the Devil is ready to stir such doubts in them Thus he wrought the first Rebellion in Paradise Cur praecepit vobis Deus c. Why hath God said ye shall not eat of every tree of the Garden And if the Pope comes out declaring that it is lawful and religious to rebel you must practice accordingly tho Scripture and reason makes you know that Rebellion is an heinous vice This is the great power of the Pope you teach to metamorphose vice into virtues and virtues to vices It is a common boast of your stout Bigots to say that if the Pope did prohibit them to say the Lords Praier Our Father c. they would not say it tho Christ did order them to pray so To that of the Council of Constarce you say it is false that they alledged no other reason for prohibiting the Cup to the Laity then the Decrees of precedent Popes You affirm they alledged also for reason the example of Christ and his Apostles who gave it in one kind whereby it appears you did not read the Council Read the thirteenth Session of it where this matter is handled and there you shall find no montion of Christ and his Apostles to have given the Sacrament in one kind but the contrary is supposed as appears by these words of the Decree Quod licet in Primitiva Ecclesia hujusmodi Sacramentum reciperetur à fidelibus sub utraque specie postea à conficientibus sub utraque à Laicis tantummodo sub specie panis suscipiatur That tho the Sacrament of Communion in the Primitive Church was received by the faithful under both kinds for the future it is to be received by the Priests consecrating under both kinds and by the Laity only under the Species of Bread It is therefore from your self you say that Christ and the Apostles did administer it to the Laity under one kind and the Council do's not pretend to know so much only alledges the custom formerly introduced saying Vnde cum hujusmodi consuetudo ab Ecclesia Sanctis patribus rationabiliter introducta diutissime observata sit habenda est pro lege That this custom being reasonably introduced and long time observed by the Church and holy Fathers it is to be taken for a Law Here you see no mention made of Christ or the Apostles to have don so as you say Upon what ground you do not tell us you will have it taken upon your credit By saying that I may flatter the Lord Lieutenant of Ireland by telling him he hath more power in this Kingdom then the King his Master in whose place and name he acts because I accused you of giving more power to the Pope then to God by these priviledges of giving to divine Law what sense he pleases and overthrowing the Ordinances of Christ to set up his own by this your expression I say you are twice criminal in a hainous degree First for imagining it should be a way to flatter my Lord Lieutenant of Ireland to say he had more power in Ireland then the Kings Majesty which he could not hear without horror and indignation Secondly for the falsehood of your supposition to frame your parity When or where did the Lord Lieutenant of Ireland say that notwithstanding the King of England did ordain this or that for the Government of Ireland himself would order the contrary as your pretended Vicar of Christ said in the Council of Constance now mention'd that notwithstanding Christ did order the Communion to be given in both kinds to the Laity he did order himself the contrary And all this senseless and groundless extravagancy you run upon only to find occasion of talking to us of a halter after your wonted grave and modest sâ—â—le But being convinced of a false accusation you deserve by the law of retaliation the punishment due to the crime you do so falsly impose upon us Certainly that of the ducking-stool will appear in all good judgments both due and necessary to so foul a mouth Another Example I produced of your extolling Papal Laws above the Divine in the case of Costerus saying It s a greater sin in a Priest to marry then to keep a Concubine the former being but a transgression of a Papal Law the second of a Divine You answer p. 173. that tho it be but a Papal Law that Priests should vow chastity yet the vow being made it is a trangression of Divine Law to violate it Consult your Casuists Sir and you shall find them all say that a vow made in any matter opposite to Gods orders is null or invalid There is an order of God intimated by St. Paul to the unmarried that if they cannot contain let them marry 1 Cor 7.9 Possible it is that a Priest should find by experience that he cannot contain This you will not deny Then the vow appears to be null because by it was promised a thing contrary to that order of God intimated by St. Paul and consequently the obligation of it ceaseth only the Popes Law prohibiting Priests to marry urgeth To it is opposite that other intimated to the unmarried if they cannot contain let them marry Which of these Laws or Orders must be observed If you say the Popes Law as Costerus do's then follows the Conclusion that you prefer the Popes Laws to those of God You may exclaim at this but you see the Premises containing in them the Conclusion is inbred undenied doctrine among you CHAP. XIII Our Adversary his foul and greater Circle committed pretending to rid his claim to infallibility from the censure of a Circle His many absurdities and great ignorance in the pursuit of this attempt discovered A better resolution of Faith proposed according to Protestant Principles I accused our Adversaries of a Circle committed in their pretence to Infallibility because they prove it by Scripture and the Infallibility of Scripture they prove by the infallibility of their Church which is to go still round in a Circle Mr. I. S. to wind himself out of this Circle presents to us a resolution of his Faith containing in it a greater Circle or many Circles together Having premised some trivial notions to ching the obscurity of Faith and evidence of credibility required to the assent of it he falls on extolling the power and aptness of Miracles to beget such credibility reducing all to the advantage of the Roman Church authorized with Miracles as he pretends and from page 180. he enters into his resolution of Faith thus You ask why I beleive the Trinity I answer because God hath revealed it You ask why I believe that God revealed it I answer because the Church by which God speaks tells us so You ask why I beleive that God speaks by the Church I must
the power of chusing the Pope is granted only to the Colledg of Cardinals which is to be understood of true and lawful Cardinals but the Cardinals who made all those elections were no true Cardinals being made by Sixtus the fifth who was no true Pope and therefore had no place nor power to make them therefore the aforesaid elections of Popes from Sixtus being made by no true Cardinals were no elections but absolute nullities in the Law to all intents and purposes Now that such titular Cardinals as were created by him that is no true Pope are no true Cardinals and consequently can give no voice nor make any lawful or good election is evident by continual precedents of former times in the Roman Church Such is the case of Benedict the thirteenth who sitting at Avignion created divers Cardinals but for as much as he was judged no true Pope but an Anti-Pope and an usurper therefore all by him created were no Cardinals and so were held and reputed till their dying day And when after the death of Alexander the fifth he that was called John the 23. in the time of that long and miserable Schism intruded himself unlawfully into the Papacy at Bononia where he then was Legate and so being Pope created divers Cardinals they were all reputed and judged to be no true Cardinals in the Council of Constance and a new and true Pope was then chosen named Martin the fifth not by the said Cardinals because they had no power but by the whole Council From all which and more of this kind that may be produced it followeth evidently that the Cardinals so called created by Sixtus the fifth being no true Pope are no true Cardinals and consequently cannot make election of a Pope and therefore all by them chosen were no Popes but mere intruders and usurpers CHAP. X. A further cause of nullity discovered in the election of Pope Clement the Eighth BEsides the former cause of no true Cardinals concurring to the election of Clement the 8. it is found to be void in another respect for two parts of the Cardinals concurred with one consent on another namely Cardinal San Severine as the aforesaid nameless Roman Catholic author relates For they called him by name they took him and lead him to the Chappel of St. Saint Paul where they performed their ceremony of adoration to the new elected Pope that in this place they make him sit in the Popes chair of state and by public scrutiny they proclaim him Pope and that this make a full and legal election of a Pope the text of the law expresly teacheth in these words * Caâ—licet de vitanda de electione He who shall be elected and received by two parts of the Cardinals with uniform consent let him be held and received of the whole and universal Church as true Pope without all question or contradiction Now by what 's above related by our Author it appears that the Cardinal Saint Severine was chosen by two parts of the Cardinals with full consent and by them conducted and placed in the Popes seat therefore he was lawfully chosen Pope and so ought to have bin accepted but see Reader and admire the Arts of that Court how this poor Man was put off When this was don and whilst the rest of the Cardinals that were without were expected for such is the custom that when two parts have made election the third part which consented not but coâ—ld not hinder are expected to come to the place where the new elect is ador'd by two parts that chose him and from whence the election is to be publish'd that so all being together the election maâ— be said to be made by all without contradiction of any Man while the rest I say was expected to come in there came into the Chappel Cardinal Gesualdus and Ssortia the former whereof was Dean of the Colledg of Cardinals and by a crafty and wicked device disturbed the election in truth and in law already made Gesualdus cries out my Lord's let us number the voices to see if two full parts have consented whereupon he began to count not hasting to make an end but leisurely proceeding with intermissions and delaies which he did purposely to a crafty end that Cardinal Saint Sfortia might have time also to act his part which he fail'd not to do for in that mean time he got two of the Cardinals out of the Chappel who had given their voices and carried them into another place called Sala Regia and leaving them there he returned to the rest and largely laies open to them the rigour and severity of San Severino for they fear'd his justice he being a just and upright Man and hereupon the greater part of them most perfidiously got them out of the Chappel and assembling together with the rest made a new election of Cardinal Aldobrandine who was called Clement the Eighth and this is the truth of that business Now that the former election of San Severine was good and effectual in law is a cleer case for the voices that chose him were for number complete and sufficient when they pronounced him for Pope and set him in the chair And as for the ceremonious solemnity used in the elections that all the Cardinals sitting in their order together with him that is to be chosen every one in order shall say I such a one chuse such a one to be Pope and that the Secretary of the Conclave shall take the scrutiny and write down every ones voice it is not an essential part of the election or necessarily or essentially required to make an election for the express words of the Text do declare define and peremtorily pronounce him to be Pope instantly as soon as he is chosen and received by two parts of the Cardinals and he is then by the Law said to be accepted and received of the Cardinals when they take him and convey him to the Chappel aforenamed and make him sit down in the Popes seat and he is said to be chosen or elected when the said two parts declare their consent and agreement upon him to be Pope Now all these concurred in and upon the Cardinal San Severine when the election is thus don by public open denunciation there needs no Scrutineers to take the voices as is clear by the law And this is one way of chusing the Pope and is called the way of assumtion whereof mention is made in the foresaid Bull of Julius the second and by this way which is as sufficient and effectual in law as the other was Cardinal San Severine chosen and wanted nothing required by the law to the essence of a true election but only some formalities which by the law are not necessary Nor is it material to say he wanted inthronization or ordination or kissing of his foot for all these are but effects and consequences of a true election and are appointed to be don to him that is elected
but do not help forward his election and the election is properly held don and perfected before they be performed as any man may see in the aforesaid Bull of Julius the second Neither is the calling together of all the Cardinals necessarily required for it is expresly commanded in no law and as for the text of the Canon law called licet devitanda it shews the validity of the election as is soundly proved by Cardinal Jacobatius who shews that at least a Council is to be called to declare whether the election be good or no and that they may not proceed to the election of another The election therefore of Clement thus made is to be held a nullity as being don by deceit and fraud according to the express text of the law laid down in these words b â—n Câ—in nomine Dominâ— dist 28. But if any shall be elected ordained a Jacobat tr de Concil part â— ar 4. n. 154. or inthronized Pope through sedition presumtion or any ingeny or trick of wit contrary to this our sentence and Synodical decree pronounced in open Council by the autority of God and his Apostles Saint Peter and Saint Paul we pronounce him subject to the great curse and separated by perpetual Anathema from all Society with Gods Church together with all his authors factors and abettors an Anti-Christ an intruder and destroyer of Christian Religion c. a Abb. in d. licet devitanda n. 11. ver exposuit Ruffiensis And after Cardinal Hostiensis the great Doctor called the Abbot in his commentaries on the text expound's the word ingeny to be craft collusion and deceit and such like as was the election of Joh. the 22. that was afterward condemned in the Council of Basil For when after the Death of Alexander the fifth the Cardinals assembled at Bononia and consulted about the choice of a new Cardinal Cossa who then was Legate there a man potent and warlike obtained of the Electors by his greatness that they would commit the whole power of the election to him which they had no sooner granted him but he forthwith elected himself But for as much as upon examination of the matter in public Council it was found to be compassed by fraud and deceitful tricks he was therefore deprived by the Council From whence it followeth that Clement could not be taken for a true Pope both for that he was chosen by such as had no power to chuse as also that that choice by them made was wrought by fraud and deceit and to the injury of another lawfully chosen before and was therefore void tho it had bin done by such as had bin lawfully enabled to make such an election CHAP. XI Nullities declared in the Popedome of Paul the fifth and others following THe forementioned Roman Catholic author discovereth another egregious fraud and cheat used in the election of Paul the fifth succeeding Clement the Eighth wherewith they turned out the Cardinal of Florence lawfully elected to bring in factiously this Paul before called Cardinal Borgâ—esius The particulars of that intrigue are to be seen in the first chapter of the said treatise n. 15. besides whiâ—h damnable fraud and the nullity of the Cardinals electing both rendring the election void our Author discovereth another foul cause of nullity in the Popedome of Paul the fifth in regard of his notorious Simony For which it is to be presupposed that the Pope as Pope is not free from the crime of Simony nor exemted from incurring censures in that case as Aquinas proves at large concluding and resolving that the Pope as well as any other may incur the vice and come within the compass of the crime of Simony if he takes mony for any spiritual thing Of the same opinion are all the Divines that write upon that place of Aquinas In consequence to which doctrine the * Aquin 2.2 q. 100. art 1. ad 7. Council of Basil even for this crime and sin of Simony called in question examined convicted and condemned Eugenius the fourth then Pope and deprived him of the Papacy The words of the Councils decree are these By this definitive sentence of the great and universal Holy Council which is here recorded in writing for all the World to know and all posterity to take notice of the Council pronounceth decreeth and declareth Gabriel formerly called P. Eugenius the 4. to have bin and so to be a notorious manifest contumacious rebel to the warnings and commandments of the universal Church and that he still persists in the said open rebellion and doth therefore condemn him for a wilful contemner and violater of the holy ancient Canons a perturber of the peace and unity of the Church a notorious scandalizer of the universal Church a perjured incorrigible and Schismatical Simonist and therefore a forsaker of the Faith an Heretic a dilapidator and consumer of the rights and riches of the Church committed to his trust and hath thereby made himself an unprofitable member and not only unworthy and unfit for the Papal power but of all other title degree honour or dignity Ecclesiastical Whom the aforesaid General Council doth by the power of the Holy Ghost declare and pronounce to be by the Law deprived of the Papacy and Bishopric of Rome and by these presents it doth depose remove deprive and throw him out Now that the Pope Paul the fifth was guilty of Simony and deserves to be treated as Eugenius in the Council of Basil our Author declares in the foresaid treatise chapter the 2. from the second number by the words following In the Datary which is an office at Rome wherein all matters of benefices and businesses of that kind are expedited this is the course and custome at this day It is duly observed that the benefices belonging to the Popes collation whether reserved to his gift it falling void in the moneth that belongs to the Papacy which in regard of their far distance from Rome or that they are with cure cannot be given to his Nephew Borghesius are given to some of the Suitors or competitors that are of that Country or next adjoining to it For they take order that none be bestowed presently but ly vacant for a time that so a whole concourse of competitors may flock together for it which is not don for any good end that so they might know the difference of the suitors and give it to the worthiest as by the decree of the Council of Trent they are bound to do but that they may learn which is the richest and so may know how to make the best bargain To this end the time of this competition is appointed at a certain day whereof public notice is given that so all the suitors may come and that the officers of the datary may learn in that time which of all that seek it are best able to buy out and extinguish the pension that is laid upon that living For this is the fashion
Earth But as you hope to be saved will you lay aside prejudices and subtilties a while and speak once sincerely what it it that makes you so eager for the worship of Images is it any divine precept that moves or forces to it we never heard you talk of any such precept and there is at least a very probable assurance of a precept of God extant prohibiting under terrible penalty such a worship There is moreover a certain danger of occasioning in the ruder sort a downright gross Idolatry by an absolute direct worship of the Images you set up to be worshipped without those distinctions and precisions wherewith you pretend to justify your practice Of which Ludovicus Vives gives this testimony * Vives in Comm. ad August de Civitate Dei I. 8. c. ultimo Divos divasque non alitèr venerantur quam Deum ipsum nec video in multis quod discrimen sit inter eorum opinionem de Sanctis id quod Gentiles pu tabant de Diis suis They worship holy Men and Women no otherwise then God himself neither do I see in many things wherein their opinion touching Saints differs from that of Pagans concerning their Gods Polydor Virgil speaks to the same purpose in these words Multi suâ—t saltem rudiores qui ligneas saxeas marmoreas aeneas item in parietibus pictas Imagines colunt non ut figuras sed perinde quasi ipsae sensum aliquem habeant quique eis magis fidunt quam Christo ipsi aut aliis Divis quibus dicati fuerunt In the Church of Rome there are many who worship Images of stocks stones brass or painted on Walls not as figures but even as if they had some sense in them and who put more trust in them then in Christ himself or in the Saints to whom they are dedicated This being so what prudence can it be to expose your own Salvation and the Salvation of others unto a certain danger by practicing a worship at least very probably prohibited by God under pain of damnation This is the unhappy condition you are in and our great advantage of you in our debates that if you are in an error as very probably you seem to be you are liable to damnation not so we tho you should be in the right for on our part there is no transgression of any divine precept consequently no fear of damnation in not worshipping an Image In the same case you are in your worship of the Eucharist If Christ be not there after the manner you pretend you are damnable Idolaters as many of your own Authors do and any that is rational must needs confess But on whatsoever side the truth be in that controversy our practice is free from danger of sinning by not paying the worship of Latria to the Eucharist whereas no precept of God forces us to give it such worship This with the like advantages which we have of you in all other points controverted made me chuse the way of the Church of England as surer to salvation then yours What profit do you expect by the worship of Images I understand what profit may be in the use of devout Images if separated from the worship that they may be a Book to the ruder sort for raising their minds unto heavenly things But this benefit is not so great nor the hope of getting Heaven this way so warrantable as the danger of losing it by unlawful worship as imminent While the use of Images was harmless and beneficial it was justly retained It were insolence in a member of any Church or Congregation to oppose a custom or use introduced in it while indifferent and not opposite to a higher Law But if that use did run to an abuse and transgression of Gods Commandments then it is to be reformed or rejected This is what happen'd in the case of the brazen Serpent as before related And this is the case of the Reformed Churches with Images While and where pious and innocent use was made of them they permitted them and so they do yet But when they saw the abuse of unlawful worship given to them they removed them from the eies of the Vulgar apt to commit those abuses in places of worship Now we have seen how far this kind of abuse hath grown with your people both Learned and Vulgar As for the latter reflect upon what we have related out of Vives and Polydor. Add to it the testimony of George Cassander a man renowned for his calm and even temper as well as for his learning and who by both might have contributed to the peace and unity of Christian Churches if the unflexible pride of the Court of Rome would suffer any limit to be put to its Ambition Of the worship of Images he speaks thus Manifestius est quam ut multis verbis explicari dâ—beâ—t Imaginum Simulachrorum cultum multum invaluisse affectioni seu potius superstitioni populi plus satis indultum esse ita ut ad summam adorationem quae vel à Paganis suis Simulachris exhiberi consuevit c. It is more clear then needs * Cassander consult art 21. cap. de Imagine many words to declare it that the worship of Images and Statues is gon too far and too much liberty given to the devotion or rather superstition of the people so as it came to the very height of worship which even Pagans do give to their Idols And truly it is a deplorable thing what Hierom L Lamas a Hierom. I. Lam. Sum. p. 3. c. 3. Et adeo gens affecta est truneis 〈…〉 desa 〈◊〉 Imaginibuâ— ut me teste quoties Episcopi decenti res ponâ—â—â— jubent vereres saas petent â—â—rantes c. as an eye-witness of it relates to have happened among the people of Asturias Cantabria and Gallicia no small Provinces of Spain viz. that they were so addicted to their worm eaâ—en and deformed Images that when the Bishops commanded new and handsomer Images to be set up in their rooms the poor people cried for their old would not look up to their new as if they did not represent the same thing or really as we may probably guess of their blindness that they did conceive some peculiar numen or divine virtue to dwell in those old stumps of their former acquaintance which the do not expect to find in those new and neater Images And thus goes the matter with the vulgar sort of the people But in my opinion it goes even far worse with the more learned of you And certainly such were Aquinas Alexander Alensis Bonaventure Albertus â—â—agaus Câ—jetan Capreolus and others quoted by b Azor. tom 1. inst moral c. 6. Sect. 2. Hac sententia est communi Theologorum censensu recepta Aâ—orius where he says it to be the opinion received by the common consent of Divines Thaâ— the Imaâ—e of Christ is to be adored with the worship of Latria even the very same
and the meaning of them then when he hears the same Psalm without understanding the words or sense of them Your comparison of a Polander presenting a Petition in English to the King of England which himself doth not understand doth aggravate your crime and publish the misery of the People abused by you Would not that Polander wish to know the English tongue for acting in his own cause and to be sure he was not abused by a Notary who possibly might have framed a Petition for him to the King for hanging his Father or Mother for Traitors If the King did understand the Polish Language as well as the English were it not a madness in the said Polander to have his Petition penn'd in a Tongue he doth not understand with the foresaid disadvantages being able to do it in his own Tongue with the contrary advantages What madness then is it in your People to frame their Praiers in a Tongue unknown to them to speak like Parrots without feeling or knowing what they say and exposed to the danger of being abused by a knave teaching them or reading before them blasphemous words in which they are to join with him bâ— their Amen And in case the Praier be good that is read before them what proportion can it have with elevating the minds of the People to a conjunction in sense with the Minister if they do not understand what he says And thus ill it go's with you even for the act of praying in your Liturgy which you allow to be an elevation of the mind to God Even in this point I have your own judgement against you and so may return your text upon you saying Ex ore tuo te judico serve nequam But what of the second part of the Liturgy above mentioned containing a speech of God to the People by the Epistles Gospels Psalms and other sacred Lectures directed to the Spiritual direction and food of their Souls can this end be compassed without sense and feeling in the People of what is said to them You confess that S. Paul 1. Cor. 14. prohibits preaching to the People in a Tongue unknown to them and are not those sacred Lectures a kind of preaching exhortation and instruction of the People and the best that can be as proceeding immediatly from God himself Then you act against the Apostles order by your own confession proposing such exhortations to the People in a Tongue unknown to them and so your text returns upon you here in full measure Ex ore tuo te judico serve nequam It is a discredit to a cause so clear to make more delay upon it but let the World cry against the tyranny you use this way with Souls in depriving them of their Spiritual food What you say of submitting your judgment herein to the Church is idle and absurd when our present business is to rebuke the abuses and corruptions of your Church the causes of our dislike of it CHAP. XXXXII. The cruelty of the Roman Church in prohibiting the reading of Scripture to the people and their common pretence of Sects and Divisions arising among Protestants refuted FRom the page 101. of my former Discourse I declared the cruelty used with the faithful people in prohibiting them the reading of Scripture which is the food of their Souls how contrary that is to the doctrine of Scripture it self often inviting us to the reading of it and to the doctrine and practice of the Fathers and people of the Primitive Church To all which Mr. I. S. replies that the fruit we have in the Protestant Church of permitting the people to read the Bible is the variety of Sects sprung from the reading of it But this you may tell better to others then to me that know now matters go on both sides and am certain that there are more divisions in several Societies of your Communion both in Doctrine and in Ceremonies then in the Protestant Church He that knows the differences of opinions betwixt Jesuists and Dominicans each one condemning the other of heresie and doctrines destructive of good life and of the merits of Christ and the great difference in Rites and Ceremonies used among them will clearly see they differ more in all the one from the other then the Orthodox Protestants do from any other Congregation of Christians in the Reformed Church Their differences are not in matters so fundamental and necessary to Salvation and a good Life as those of the dissenting Romish Societies Their censures of one another are not so heavy yea the very stating of their Questions on both sides do declare so much both supposing they are touching things indifferent the Dissenters or Non-conformists pretending that the points in Debate being only Ceremonial and indifferent not essential to Salvation or good life ought not to be forced upon them The Orthodox alledging that very thing to render Dissenters criminal that the things ordered being of their own nature indifferent and not opposite to Gods Law there is a necessity upon them of obeying lawful Autority ordering such matters So much we may say in relation to Rites and Ceremonies that there is not near so great a diversity in them used by Orthodox Protestants and other Congregations dissenting as there is in the Ceremonies and Rites used in Colledges of Jesuites and Convents of Dominicans Carmelites Franciscans Carthusians and other very many Societies differing both in Habit Diet Rites and Ceremonies one from the other All these differences both of Doctrine and Rites the Pope can wink at provided they agree in paying obedience to him and advancing his quarrel The great Union required by the Church of England makes meaner dissentions appear more sensible and greater would the Dissentions and Errors be if the light of holy Scriptures were removed for St. Hierome saith that infinite evils do arise from ignorance of Scripture from hence saith he most part of Heresies have come and so they are of their own nature and well used not a cause of Dissentions and Errors but a cure of them And therefore the Roman Church being resolved not to be cured of her corruptions decreed the Scriptures to be removed from the eies of the people as appears by the Council of Bishops mentioned by Dr. Stillingfleet and by other grave Writers of whose Autority you doubt And what need we the Autority of that Council for a thing that we see with our eies and ordered by the Council of Trent by Pius IV. Clement the VIII and Alexander the VII in the places alledged in the page 100. of my former Discourse CHAP. XXXIII Mr. I S. his Engagement touching the Immaculate Conception of the Virgin Mary and the practice of Confession confuted FOR instance of the cruelty of the Romish Church in pressing upon the belief of the faithful things uncertain and repugnant to their judgment I made a brief mention of the opinion about the Immaculate Conception of the Virgin Mary how they make people swear to