22. Sect. 84. Edit Wirceburg 1593. The Pope saith he can dispence with all prohibited degrees of Consanguinity and Affinity excepting only with the Consanguinity inter ascendentes descendentes as betwixt the Father and his Daughter and betwixt the Mother and her Son And for Fornication the sentence of the Canon Law is famous Dist 34. Cap. 4. He that hath not a Wife but instead of a Wife a Concubine let him not be kept from the Communion They have dispensed also with Perjury disobedience to Magistrates and Rebellion against lawful Princes these Dispensations of Popes Bernard in his time justly called Dissipations Secondly by Papal Indulgences As Popes can dispense with sins before they be committed so they can pardon them after they are committed Who hath not heard of the Taxa paenitentiaria Apostolica whereby sins are set to sale and pardon granted for a little Money Yea in it prices are set down for his Absolution who hath killed his Father Mother Brother or Wife or that hath lain with his Mother or Sister They who cannot have the Book it self may find a considerable account hereof in Henry Foulis his Preface to the History of Romish Treasons where also he shews how debonnaire and frank Popes have been in giving Pardons for hundreds and thousands of years and which is more for ever and ever Hence one of their own Monks could sing Si dederis Mercas iis implevoris Arcas Culpa solveris quaque ligatus eris If thou with Marks will fill their Arks What e're thou dost commit By word or deed thou shalt be freed The Pope hath pardoned it Is it not the custom of Popes to send abroad an infinite number of Consecrated Crucifixes Medals agnus Dei's Holy Grains Beads and such like Trash that whosoever wears any of them if he be at the point of death and say but in his heart the Name of Jesus he shall have a plenary and full remission of all his sins Besides the great Mart for Indulgences at Rome have they not Priests and Jesuits like so many trafficking Pedlers venting these unlucky wares in all places Do they not hereby open a door to all licentiousness Who would fear to commit sin when Pardon may be obtained at so low a rate Thirdly by imposing upon infinite numbers of persons in Orders and on Votaries the necessity of living in Celibate whether they have a gift of Continency or not yea by teaching them openly that it 's better to fornicate than marry So Bell. lib. 2 de Monach cap. 30. Sect. sed adferamus and the Rhemists on 1 Cor. 7. c. How this hath filled the world with filthiness I hinted a little before from their own Authors insomuch that Cassander professed Consult Art 23. that not one of a hundred of their Monks Priests or Nuns lived chaste Fourthly by the Doctrine of Venial Sins teaching people to have low thoughts of sin as if there were some sins which of their own nature did not deserve Hell fire what will make people bolder on sin than this Fifthly by their Implicit Faith and by prohibiting the multitude to read the Scriptures they do nourish Ignorance which is both a sin it self and the cause of more sin And sixthly not to add more have not the Popish Casuists especially Jesuits by their Doctrine of Probables and regulating of their intentions taught a way how to commit Villanies without sin at least a Mortal sin if this be not to open a Gap to impiety those who have any sense of the true fear of God may judge Instance 4. Popery contradicts the Great Design of the Gospel which is to set forth Jesus Christ as our compleat Saviour For first it teaches that Christ has not satisfied for all our sins but that we our selves must satisfie either here or in Purgatory not only for the punishment due to these sins which they call Venial but also for the temporal punishment due to Mortal sins yea Ruardus Tapperus as Bell. testifies lib. 4. de paenit cap. 1. adds that we may make satisfaction to God for the sin it self and the eternal punishment due thereto Secondly Popery teaches if we may believe the Rhemists Annot. in 2 Tim. 4.8 that good works are truly and properly meritorious and fully worthy of eternal life and that thereupon Heaven is the due and just stipend Crown or recompence which God by his Justice oweth to the persons so working inso much that they spare not to say Annot. in Heb. 6.10 that God would be unjust if he rendred not Heaven for the same To the like purpose they speak Annot. in 1 Cor. 3.8 Are not these impious Doctrines highly injurious to our Blessed Redeemer For if he hath satisfied fully for all our sins and merited Heaven fully for us there is no place left for our Merits or satisfaction And to set up humane merits and satisfactions is to accuse the satisfaction and Merits of Christ of imperfection It 's but a ridiculous and impious evasion of Papists that they derogate nothing from Christ by their satisfactions and merits because Christ purchased to them Grace to satisfie and Merit For besides that this is a meer figment and precarious Assertion without a shadow of ground from Scripture it carries a repugnancy in its own bosom for if humane satisfactions flow from Grace purchased by Christ they are not proper satisfactions seeing these must be ex propriis indebitis of that which is our own and not due to him to whom the satisfaction is made besides satisfactions must be ad aequalitatem equal to to the injury done Now can any thing done by us be equal to the offence of the infinite Majesty of God Hence Bell. Lib. 4. de paenit cap. 7. wrestles with his own Conscience and speaks manifest contradictions as to that thing as Dallaeus demonstrates Lib. 3. de satisfac paenit cap. 3. We satisfie saith he and satisfie not our works are equal to the injury and not equal they are our own and not our own Thirdly Popery teaches that we are not justified by the imputed righteousness of Christ but by inherent righteousness Let any judge if we do not ascribe more honour to Jesus who acknowledge the righteousness of Christ to be the sole ground of our Justification or they who make it a righteousness inherent in us by Bellarmin's tutissimum Lib. 5. de Justif cap. 7. Tutissimum in sola misericordia Dei conquiescere it 's safest to repose our sole confidence in the Mercy of God Fourthly Popery at least in the Jesuit sense suspends the efficacy of converting Grace from the Free-will of man which may make less Grace efficacious when stronger proves inefficacious So expresly Molina and other Jesuits which gives man occasion to glory as if he had made himself to differ from another This vanity is not only redargued by Austin de bono persever cap. 6. but also by their own Cassander Consult de Lib. Arb. This saith he
a corrupt Tree cannot bring forth good fruit see Eccles â— 20 this is an old Pelagian Heresie against which Austin and Hierom did dispute as if the children of men were able to fulfil the Law of God perfectly by ordinary measures of Grace given to them in time revived by Papists and Quakers contrary to express Scripture 1 Joh. 1.8.10 blowing up wretched sinners with vain fancy of a sinless state as for that 1 Joh. 5.3 his commâ—nds are not grievous It must be understood in reference to the regenerate by the confession of their great Doway professor Esthius on the place for saith he to the unregenerate the commands of God are not only grievous but also quodammodo impossibilia in some kind impossible But the regenerate are strengthened by Grace to yield sincere evangelical obedience to the Commands of God yea and to delight in them Rom. 7.22 I delight in the Law of God after the inward man yet alas Jam. 3.2 in many things we offend all but these offences the Lord graciously pardons to penitent believers through the blood of Christ and so still to them his commandements are not grievous Dum quicquid non sit ignâ—sciture 5. Ibid. He sayes we protest against Gods Veracity saying that the Church can err contrary to Matth. 18. and 1 Timoth. 3. Nay in this they contradict the varacity of God and not we saith not the Apostle Rom. 3.4 let God be true and every man a lyar and is not their Church made up of men who can produce no more exemption from error then other Churches As for these Scriptures alledged for the Churches infalibillity they have been considered before But the truth is it s not the infalibility of the Catholick Church Romanists plead for but of the Synagogue of Rome and the head thereof the Pope as if to question the infallibility of the Pope of Rome and of a Cabal of his Trustees were to question the varacity of the God of Heaven and if they be found lyars the most high God should be concluded a lyar Be astonished O heavens at so atrocious a blasphemy 6. Ibid. He saith we protest against the Providence of God saying that God has not given an infallible Judge Whereas Peter sayes no Scripture is of private interpretation Nay Sir we do but protest against the pride and providence of your Pope God having given the Scripture as an infallible rule there is no necessity of an infallible Judge because Scriptures are not of Private interpretation therefore the glosses imposed either by Quaker or Papal Enthusiasins ought to be exploed as flowing from a private spirit We are so far from allowing of private interpretations of Scripture that we desire all to be examined by the publick standard of truth 7. Ibid. sayes he we protest against the efficacy of Christs death saying that he hath freed us from the pain but not from the guilt of sin contrary to 1 Joh. 1.7 O the impudency of a Jesuits forehead â— let the World judge whether they or we oppose the efficacy of Christs death for 1. They say he died for many who are or shall be damned But himself will acknowledge that we say for whomsoever Christ died they are or shall be saved 2. They say Christ hath not satisfied for all the sins of them that are saved not for these they call venial nor for the temporal punishment due to mortal sins but we say Christ satisfied fully for all sins of the Elect. 3. They say remissa culpa non remiâ—titur paena that the sin may be remitted and not the punishment that a proper punishment to be undergone here or in Purgatory may be kept over the head of a Creature after pardon But we affirm that when sin is forgiven the punishment is discharged what else is remission but the dissolution of the obligation to undergo Punishment May not all see the inconsistency of these Jesuit tenets with that Scripture 1 Joh. 1.7 The blood of Jesus Christ cleanses us from all sin how then charges he us as saying that Christs blood trees us from the pain but not from the guilt of sin Nay on the contrary we affirm that the blood of Christ frees us both from the pain and the guilt of sin We judge it impossible that the one can be without the other what is guilt but the obligation to punishment Can a man be freed by a holy and Just God from punishment and yet lie under the obligation to punishment But I believe the thing which this ignorant Pamphleter drives at is that original corruption may be pardoned through the blood of Christ and yet sinful concupiscence remain in believers and in this what do we say more then St. Austin lib. 1. de nupt concupis Cap. 25. Non ut non sit sed ut non imputetur Doth not the Apostle who was in a justified estate bewail his indwelling concupiscence Rom. 7.24 Yet from it also the blood of Christ shall make us free though here while we are In agone it be left for exercise Upon the hope of Victory is that doxology Rom. 7.25 thanks be to God through Jesus Christ 8. Pag. 108. He sayes we protest against Gods order tying sanctification to Paith only I believe he would have said Justification contrary to Jam. 2.24 It s not we but Romanists who oppose the order of God in the Justification of a sinner Doth not the Apostle conclude Rom. 3.28 That a man is justified by faith without the deeds of the Law Indeed that Faith though it be sola in the instrumentality of our justification as some use the phrase yet it is not solitaria being joyned with other graces of the spirit and fruitful in good works For a justified state and the soundness of Justifying Faith is demonstrated by good works which is that which James affirms I must use the Freedom to tell this Pamphleter that Jesuits do not understand the nature of Justification and therefore they still confound it with Sanctification 9. Ibid. He sayes we protest against the appointment of God saying that good works done by grace do not merit contrary to Math. 10. where its said that Christ shall render to every one according to his works It seems this man cites the Scripture by guess as well as the Fathers for in all the tenth of Mathew that testimony is not to be found There is indeed mention of the reward of a righteous man but that reward and merit are reciprocal correlats is more then all the Jesuits in Europe will prove Doth not the Apostle Rom. 4.4 distinguish betwixt a reward of Grace and of debt Is not the reward of the righteous the free gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.21 and therefore doth not presuppose merit how piteously do our missionaries cheat their proselites in this matter When we charge on them the proud and supercilions doctrine of merit they ordinarly alledge it to be but a calumny of Protestants yet here the
explicit belief of all imposed under the same severe Sanctions nor put under the same inseparable connexion with the salvation of souls That it is so may easily be evinced against any Romanist that will but hearken to his own reason For it cannot be denied that there be some Articles of Religion without the explicite belief whereof no adult rational person that hath the sense of reason for I abstract from the cases of Infants deaf and mad-men can be saved as that there is a God or immortal Soul at least Directo and Rossello themselves will require the explicit belief of that Popish fundamental of believing what the Church believes which according to them is also a revealed Verity But it is as clear there be other revealed Articles without the explicit belief whereof adult rational hearing persons may in some cases be saved Yea Jesuit Azorius Part. 1. Moral lib. 8. cap. 6. confesses a man may be saved without the explicit belief of the Trinity and that he may have blasphemiously gross conceptions of God without Heresie as that God hath corporeal dimensions like a man that God the Father is greater in power and more Ancient than God the Son And he brings in Panormitan and others of their great Doctors affirming that these gross conceptions of God may not only be without Heresie but also without sin providing their Darling Principle of believing what their Church believes be acquiesced unto Ergo the explicit belief of all revealed Verities is not imposed with the same severe Sanction nor put under the same inseparable connexion with the eternal salvation of Souls consequently all are not equally fundamental I confess whatever disparity be betwixt the material objects of Faith as in themselves considered yet if a man know them to be revealed by God he is bound to believe them all with the most firm adhesion of mind the meanest no less than the highest and if in that case he should misbelieve any of the least of them he would err fundamentally because he would explicitly deny the infinite Divine Verity And this is all which Jesuit Worsleys arguments do prove which is not the thing controverted concerning Fundamentals That which we affirm is that some Truths are so propounded by the infinite Verity that men are bound to believe them yet if either through the weakness of their understandings prejudices of education or other such like impediments they do not discern them to be revealed they may through mercy be saved provided they have a sincere willingness to believe every Article which they know to be revealed by the infinite Verity and do unfeignedly repent not only of their known sins but also de occultis of their secret and unknown errours Excellently said said S. Austin Epist 162. Qui sententiam suam quamvis falsam atque perversam nulla pertinaci animositate defendunt praesertim quam non audacia praesumptionis suae perpererunt sed à seductis atque in errorem lapsis parentibus acceperunt quaerunt autem cauta solicitudine veritatem corrigi parati quum invenerint nequaquam sunt haeretici deputandi I shall shut up all with the Royal testimony of our most Serene Learned and pacifick King James 6. in his Answer to Cardinal Perrons Epistle That the number of things necessary to salvation is not very great and that there was no mors expedite way to peace then diligently to separate necessaries from not necessaries and that it 's the duty of all who are studious of peace for lessening of Controversies which exercise Gods Church most diligently to explicate urge and teach this distinction SECT II. Whether do the Scriptures contain clearly all the Fundamentals of Faith PRotestants maintain the affirmative The Pamphleter pag. 99 and 100. with his Complices deny that Scriptures contain all far tiss that they do it clearly So Bell. lib. 4. de verb. Dei cap. 3 4. Gordon of Huntly controv 1. de verb. Dei cap. 27. c. Valentia lib. 5. de Analys fidei cap. 5. Coster Enchirid. lib. 2. cap. 5. F. Valenburg examin princip 3. Sect. 5. N. 6. c. Yet when we say that Scripture contains all Fundamentals clearly we mean not that they are there in so many words but that if they be not expresly set down in Scripture they are at least by firm consequence deducible from it If Scriptures do not contain all things necessary to salvation and that clearly then some instance of a necessary truth ought to be given which is not clearly contained in Holy Writ and Evidence ought to be brought of the necessity thereof to salvation I appeal therefore all the Romanists in the world to give me one instance of this kind hic Rhodus hic saltus The usual instances alledged by Bell. and other Romanists have been examined and confuted often by Whittaker Chamier D. Strange c. I not Scripture able to make us wise unto Salvation 2 Tim. 3.15 Were they not written for this end Joh. 20.3 that we might believe and believing have everlasting life How could this be if they did not contain all that 's necessary to salvation Is there not an Anathema pronounced on him who teaches an Article of Faith besides what is in the Scriptures Gal. 1.8 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Did not Tertullian adore the plenitude of the Scriptures Did he not thunder out a woe against Herinogenes Si non est scriptum timeat vae illud adjicieutibus aut ditrahentibus destinatum Did not the Apostles teach all necessary truths and as S. Irenaeus witnesses lib. 3. cap. 1. after they had preached it they did commit it to writing where also he calls the Scripture Fundamentum columnam fidei And lib. 4. cap. 66. read says he the Prophets and Apostles and ye shall find Vniversam actionem omnem Doctrinam omnem Passionem Domini How peremptory is S. Athanasius de Incarnatione Christi edit Paris Anno 1627. pag. 621. Quae est ista vestrae immodestiae vecordia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut lequamini quae scripta â—â—n sunt He holds it not only affrontedness but madness to speak of Articles of Religion without Scripture What think you of Theophilus Alexandrinus in 2 Epist Paschali in Bâ—b pat Tom 3. Edit 3. Paris 1610. per Margarinum de la Bigne Daemoniaci spiritus est extra Scripturarum Authoritatem divinum aliquid putare And S. Chrysost in Serm de Pseudo Prophetis en calce Ephraeâ—ni Syri edit 3. Colon 1616. Nihil utilum sacra Scriptura reticuit Hierom. in Micab cap. 1. Ecclesia non est egressa de finibus suis i. e. de Scripturis vos vero Haeretici aedisicastis domum in derisum non in Scripturis sed in viciuia Scripturarum where the Scripture is held forth as the Boundary of the Church beyond which she may not pass and dogmatizing without Scripture is given as a character of Hereticks And on Hag. cap. 1. vers 11.
woman is said to have crected at Caesarea Philippi It s true Euseb speaks thereof â—â—b 7. cap. 14. But it is true that its long since the faith of that Relation was questioned by the authour of the work which goes under the name of Charles the great lib. 4. cap. 15. and not withprobable reasons Is it not strange that none of the Evangelists nor Irenaeus nor Justin Martyr nor Tertul. nor Origen should make mention of that statue or that miraculous herb How could that woman who spent all her living on Physicians be able to erect these brazen statues is it probable that Heathens would suffer such monuments of Christ to stand 300. years undemollished That there were statues at Caesarea cannot rationally be doubted seeing Euseb does testify he saw them but there is cause to question whether they were built by that woman or that one of them was Christs and the rather seeing Euseb brings no certain author for it but a rumour Finally granting she had erected that statue to Christ yet Euseb says not that it was worshiped nay he affirms it was erected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an heathenish custome Protestants doe not deny but there were portraitures of Christ and Apostles in those dayes as Euseb there doth witnes but Euseb is so clear from asserting that they wer used in Churches as objects of Religion adoration that in the Second Nicen Councell Act. 6. he is brought in testifying to Constantia the Empress against the making of the Image of Christ had it not then been the Pamphleters wisdom to have held his peace of Eusebius He is as unadvised in mentioning Austin l. 1. de consensu evangel cap. 10. for there he condemns them who study Christ non in Sanctis codicibus sed in pictis parietibus His story of the Image made by Nicodemus is an evident fiction and the book out of which it is taken de passione imaginis Christi attributed to Athanasius is supposititious as is proved by Cocus Pag. 93.95 and seems to be forged by Image worshippers about the time of that Idolatrous Second Nicen Council yea Bell. de scripâ— Ecel in Athan. confesses it not to be written by Athanasius but in the eight Century when the controversy about Image worship was in agitation That Image of the Virgin Mary said to be drawn by Luke appears likewise to be fabulous there being no authour making mention thereof until Euagrius about the end of the sixt Century the Apostle Paul calls Luke a Phisician but not a Painter Nor is it probable if he were a Jew they not using such artists if we may believe Origen lib. 4. cont Celsum As little faith is to be given to what is alleadged out of Damasus Pontificall of the Images of Christ and of the Baptist erected by Constantin for that Pontificall is not only proven to be Supposititious by Cocus Pag. 139. but also acknowledged by Baronius Binius Possevin yea Bell. lib. de script Eccles ascribes it to Anastasius the bibliothecary who lived in the 9th Century a grosse Image worshipper at least it seems interpolated by him Neither is it likely that this would have been omitted by Eusebius who is so accurate in describing what was done by Constantin By this it appears that most of the stories which Romanists alleadge concerning their Images are meer Fables But grant they were real Histories they speak not at all of adoration which is the only thing in controversy Yet I shall help my adversary to some presidents of great Antiquity for the adoration of Images but it s from Hereticks such as the Gnosticks in Iren. lib. 1. cap. 24. and Carpocratians in Epiphan in Haeres Carpocratianorum and Austin Haeres 7. such presidents we do not envy them But as to the Catholick Church they may hear their own Clemanges in lib. de novis celebritatibus non instituendis who saith sratuit olim universalis Ecclesiae ut nullae in templis imagines ponerentur Hence might be deduced another demonstration of the Novelty of the present Romish Religion seeing it approves the Religious adoration of crosses and Images whereof no vestige can be found in the Catholick Church of the first three ages SECT VIII An eight instance of Novelty concerning Free-will examined and Repelled THe Pamphleter in his eight Instance saith that Protestants deny Free-will since the fall of Adam Behold another Jesuitism that is an arrant Cheat. Do not our Authors as Learned Vsher in his answer to the Jesuits challenge Pag. 464. Chamier Panstrat tom 3. lib. 3. cap. 1. Sect. 10. Paraeus contra praefat Bell. ad lib. de grat de lib. arb positively protest that they do not deny free-will We do abominate the madd Sects of Manichees Valentinians c. Who either by fatal or simply natural necessity do quite overthrow the liberty of human wills which of us ever doubted whether Popes Cardinals and Jesuits do practise their impieties freely We cordially subscribe to that of Austin lib. 1. ad Bonifac. cap. 2. quis nostrum dicat quod primi hominie peccato perierit liberum arbitrium de humano genere Libertas quidem perijt sed illa quae in paradyso fuit Well did the same Austin say lib. de nat gra cap. 66 quod sit quaedam peccandi necessitas that unregenerate persons have brought upon themselves a kind of necessity of sinning yet that necessity is well consistent with liberty Hence Austin lib. 1. ad Bonifac. cap. 2. liberum arbitrium usque adeo in Peccatore non periit ut perillud peccent maxime qui cum dilectatione peceant free-will is so far from being lost in sinners that by it they who sin with greatest delight sin most egregiously Devils cannot but sin and yet sin most freely Protestants grant no less indifferency to the will of the sinner then Austin of old in his debates against the Pelagians yea as much as Dominicans and Thomists do require to the nature of Liberty Will he say that all these do dogmatize concerning free-will contrary to the Faith of the Church in the first three ages Indeed we cannot adorn mans free-will with such elogies as did the Pelagians or Semipelagians of old or as their Jesuited and Arminian of-spring which do exceedingly derogate from the necessity and efficacy of free grace I will not take up time in mentioning all the heads of controversy betwixt the Catholick Church and the Pelagians or Semipelagians Only two things I pitch upon 1. We assert the necessity of supernatural grace to every good work This Learned Vossius lib. 3. Hist Pelag. Part. 2. copiously demonstrates not only to have been the Doctrin of August Prosper Fulgentius to the Councils of Diospolis Arausica Carthage and of the whole Catholick Church after that the Pelagian heresy was broached but also Part. 1. confirms it to be the perpetual Doctrin of the Fathers and Church before the appearing of Pelagius Of the Latin Fathers he brings Tertul. Cyp. Arnobius Lactantius Ambrose Of the Greeks
Moral lib. 14. de Sacr. panit Sect. 1. cap. 5. and confirms it from the Council of Trent Sess 14. cap. 6 7. yea Montalt Epist 10. shews from Greg. de Valentia that they hold Contrition to be hurtful to the Sacrament of Penance for Contrition blotting out sin of it self leaves nothing to be done by the Sacrament of Penance Escobar affirms as much on the matter lib. 14. de Sacram. paenit Sect. 2. Probl. 26. Num. 125. of the impious Doctrines of Jesuits concerning repentance see the Author of the Jesuits Morals discoursing at length lib. 2. Part. 1. Cap. 2. Art 1. Thirdly that Jesuits allow borrid Idolatry yea and witchcraft particularly that they allowed their proselited Christians in China and the Indies to joyn in Heathenish Idolatry by this subtil evasion of hiding under their Cloaths an Image of Christ to which they might by a Mental Reservation direct these publick Adorations which they gave to the Heathenish Idols Cachim Choan and Keum Fucum This Montalt proves to be done by them Epist 5. and that it 's lawful to use Charms to consult Conjurers that the diligence of an expert Conjurer in Diabolical Arts is worthy of a reward This the Author of the Jesuits Morals lib. 2. Part. 2. cap. 2. Art 1. Poynt 4. pag. 289. proves from Tambourin Zanchez and Sanctius and Montalt Epist Provinc 8. Fourthly Jesuits excuse and extenuate the sins of swearing blaspheming as is shewed copiously in the Jesuits Morals pag. 291. To swear lightly and unconcernedly is only a venial sin saith Zanchez yea the Author of Pyrotech Loyol pag. 40. says they hold it to be a less sin than to eat an Egg in Lent that to call God to be witness to a little lye doth not deserve damnation that by the Bulla Cruciata a man may be dispensed with the Vow he hath made not to commit Fornication or any other sin Fifthly Jesuits have so little regard to the Spiritual Worship of God that they affirm that it 's enough that a man be bodily present at Religious Service though he be absent as to his mind providing he behave himself with external reverence This Montalt Epist Provinc 9. proves from Gaspar Hurtadus Conink yea brings in Vasquez and Escobar granting that a man may satisfie the Command concerning the Worship of God though he come with positive intentions not to attend the Worship of God sed libidinose aspiciendi faeminas Sixthly Jesuits destroy the duty which Children owe to Parents Tambourin and Castre-Palao cited by the Author of the Jesuits Morals pag. 298. affirm that a Child may design the death of a Parent that he may succeed to the Inheritance and Inferiours may long for the death of Superiours to obtain their places and they can allow Children to marry without the consent of Parents I will here transcribe from the Jesuits Morals pag. 300. the words of Jesuit Tambourin as to this case how he goes over the Belly of Scripture Fathers and Popes though saith Tambourin Pope Euaristus have ordained that a Daughter should not be held for a married Wife if her Father agreed not to the Marriage though Pope S. Leo and S. Ambrose say that it 's not becoming the modesty of a Virgin to chuse an Husband but that she ought to attend on her Fathers judgment Though in the holy Scripture this charge be laid upon Fathers that Daughters be given in Marriage by them though many examples of Saints do shew this manifestly yet I answer saith he with Sanchez that these and such like prove well that it 's very commendable for them to demand their Fathers advice but not that they in not doing so fall into the horrible disorder of mortal sin Thus Jesuits insolently elude Scriptures and Fathers to countenance disobedience and impudence in children and to favour Rapes and Clandestine Marriages Seventhly Jesuits contrary to the sixth Command authorize most bloody murthers as that a man who could escape by flying may kill another who intends to assault him for his life So Lessius de Just Jur. lib. 2. cap. 9. dub 8. Num. 44 45. yea that he may kill for a box in the ear for reproachful words or gestures albeit the Crimes objected be true So Lessius ibid. dub 12. num 7.8.81 or for the defence of his goods were it but for an Apple or a Crown if this should occasion reproach or disgrace That this is the Doctrine of Amicus and other Jesuits is shewed by the Author of the Jesuits Morals pag. 312. c. Eighthly Contrary to the seventh Command they teach that though a woman were sensible what an ill effect her vain and gorgeous Dresses would work on the Bodies and Sâ—uls of those that should see her yet were it no sin at all to make use thereof as Montalt Epist 9. shews from Escobar and Baunius and the Author of the Jesuits Morals pag. 334. brings in Tambourin Azorius and Fagundez asserting that there may be invincible ignorance in some of the Precept which forbids Fornication and consequently according to these Authors it may be practised by such innocently and without sin And pag. 337 338. he cites Lessius Tolet Sanchez and Escobar affirming that pollution for health and other ends may be desired and rejoyced in I blush to relate the filthy cases and impious decisions of that Jesuited Casuist Diana resolut Moral Part. 2. tract 17. resolut 37 38. Ninthly Contrary to the eighth Command Jesuits teach and approve theftuous practices Emmauuel Sa. verbo furtum pag. 262. teaches that it is lawful to steal from a rich man who is bound in conscience to supply the necessities of the poor Baunius as cited in the Jesuits Morals pag. 341. affirms that a man is not bound to restore what is taken by many petty thefts whatever the total sum thereof may amount to The Author of Pyrotechnica Loyolana pag. 44. shews from the mystery of Jesuitism that they hold a Son may steal from the Father that Servants may rob their Masters to make their wages proportionable to their service that a Religious man may quit his habit to go and steal as well as go incognito to the Stews that Cheating is lawful under the notion of their contract Mâ—hatra yea Baunius as cited in the Jesuits Morals pag. 343. saith that a Wife or Children being called into Judgment to see themselves ordained to confess what they have put aside taken or usurped of the moveables inheritance or goods of the deceased are not in Conscience to confess it and because they may be brought upon their Oaths and obliged to swear before a Judge he gives them this expedient Nevertheless that they may not lye and so doing forswear themselves the prudent Confessor shall teach them that they are to frame a conception in their minds according to which they may form the Answer and Oath which they may make by the Command of the Judge to justifie and make him believe their Innocence Is not this to add perjury to