Catholic Charity Complaining and Maintaining that Rome is Uncharitable, Chapter 8

Catholic Charity Complaining and Maintaining that Rome is Uncharitable · Chapter 8

p. 153CHAP. VIII.

Wherein the sixth Chapter of the Cavaliers is brought to examination, which hath this title, that Protestants and Catholickes (meaning Papists) cannot bee of one Religion, Faith, and Church: in two Sections.

SECT. I.

First, divers untruths of the Cavaliers are discovered touching the difference of Doctrine, Sacraments and Discipline, which are betweene Protestants and Papists. Secondly, an objection taken away, that Protestants have made a reformation without ordinary Mission and Miracles. Thirdly, the censures of Lutherans against other reformed Churches, not sufficient to prove either of them out of the Church.

ROme is left bleeding in her uncharitablenesse, the bridge being broken down by which the Authors suppy should have come to her rescue; so p. 154the businesse seems to be ended, and therefore as of the tumult at Ephesus, so of the throng of words that follow, it may be said,Acts 19.40.Acts 19:40 There can be no cause given of this concourse: For though the Author have his purpose, and Protestants and Romists bee not of one religion, yet Rome may bee uncharitable for condemning Protestants who are of the true religion: Yea, Rome, by the Author being cast out from the Church, if Protestants bee in it, may be in the state of damnation, for the Authors owne title and ground, even because there is but one Church and salvation, whereof Protestants and Romists cannot be both partakers. And now what would this Cavalier have his Antagonist and Answerer to doe? would hee have him to prove for Romists, that they are in the Church, when himselfe proves that they are not? surely I confesse, that though there bee some untruthes by which hee would prove that Romists are not of the same saved Church which Protestants, yet there are some truthes that I cannot answer, but must confesse that they prevaile against me in putting Romists out of this Church.

I will first take notice of his untruths, To make a Religion so intire as may make p. 155men to bee of one Church, saith the Cavalier they must beleeve the same doctrine, partake the same sacraments, and be obedient to the same discipline and Prelates. Here, first I deny that there must bee an entirenesse in all points of doctrine; and if hee will looke backe, hee may see that hee hath laboured to prove it, but hath lost his labour. Againe hee hath been told, that if all have not just seven sacraments, yet they may bee saved. Thirdly, if they bee not under the Pope, and in that regard not under the same prelates, they may bee of a very good religion, and of the one saved Church; For so are the Greek, Armenian, and Abissine Christians.

A second untruth is his inference upon a catalogue of differences; For, saith hee, wee differ in prime points, &c. Hereupon his looke tells us he would inferre, that we are in some danger for differing in these points: But I referre him for the proofe of our safety to aaExamen pacifique de la doctrine des Huguenotes: translated into English under the title of the Catholick Moderato….one that sheweth himselfe a far truer Roman Catholick then this Cavalier, whose businesse is cleane contrary to this Cavaliers, even to prove that Protestants are not damnable, nor of a different Church, for their differences from Romish Catholickes. And untill the Cavalier p. 156have refuted his Arguments, I shall hold these his objections of differences to bee but dead words, already vanquished and slaine. And let him take this with him as a note, that the title **Que les Catholiques & Huguenotes …accordent tellement en… qu…ls doctrine sont d'une mesme Foy. & Religion.of the first chapter of that Booke is the plaine affirmative whereof the title of this chapter is the… Negative. The truth is, the points which this Champion nameth are Popish errours, and bring the danger on their side; and wee are the more safe for differing from them, and they the more unsafe for differing from us; and withall unsafe againe for uncharitable censuring us. And indeede their danger is so great in the point of justification, (one of these prime points) and making their workes their Saviours, that they who hold this errour, and thereby withdraw their trust from Christ Iesus, if they be in that which is called the Church, they are but in it as chaffe in the Barne mixt with the corne, but to bee blowne away with the fanne into an unquencheable fire. And whereas hee expresseth this difference thus; We differ about the justification of soules, and the value which the death and grace of Christ our Lord hath imparted to the works of the Children of God: Hee is here againe chargeable, with an untrue and an p. 157unsound expression: For wee differ from right Papists about the disvalue and unworthinesse which our persons and our **Vide autem ne hic cristas …rigas, ac opera tua plus aequo extollas, jamque merita tua enumerare incipias, quē admodum hypocritae faciunt, ac si debitorem sibi Deum operibus suis constituant; cum certum sit, opera nostra desicere in numero, pondere, & mensura; quae, si appendant in statera Dei, inveniuntur minus habentia: unde David: Non intres in judiciū, &c. Ferus in Epist. ad Rom. cap. 2. Bene autē observa verbum gratis, quia nihil ope…tes, neque vicem reddentes, justificamur, quādoquid…m antea peccatores & inimici eramus. Id. Ib.Rom 2corruptions impart to the works which have otherwise some goodnesse in them as they come from the grace of Christ: so that in regard of the imperfection which they have from our corruption, wee dare not stand upon them before the Justice and Judgement of God for our justification: But we think it most safe to set betweene Gods Justice and our soules a perfect Righteousnesse, even the Righteousnesse of Christ Jesus our Head: For Christ is the end of the Law (and a true commensurate Satisfier of the Divine Justice) for every one that beleeveth. And in regard of our owne workes, wee may say with one that had more good works, and works more good then the best of the Romists: Enter not into judgement with thy servant, O Lord, for no flesh is righteous in thy sight; this Saint was Gods servant, yet he desired that God would not enter into judgement with him: These then that will have God to enter in judgement with them, it is very likely they are not the servants of God; but whatsoever they be, they may be sure by this Text, they shall not be justified in his sight.

p. 158He comes to a third point; and therein hee hath also many and manifest untruths: His point is this, That it is the Pride of the man in his disobedience to the Church, and not the importance or weight of the doctrine, that makes the Heresie. And this he would prove, because Saint Augustine accounts some things heresies which are points of small importance; and because the Donatists are accounted hereticks for that which in S. Cyprian was not heresie; and againe, because Saint Cyprian saith, (nothing to the Cavaliers purpose) that the doctrine of Novatianus was not worth the inquiring, because he was not of the Church. Here are divers untruths met together; a first is the Position it selfe▪ That it is Pride and Disobedience to the Church that makes the heresie: A second, that if it were disobedience to the Church, yet it is not disobedience to the Cavaliers Church, the Pope and his Adherents: Thirdly, It is not true, that those places and proofes produced by him doe prove his point of Pride to bee heresie. But before I come to a more exact consideration of these particulars, I cannot but deliver him backe againe his scornefull objection which hee threw at us in passing to this point, as nothing accusing p. 159us, but him that gave it without reason; That the Protestants have taken upon themselves to bee the Reformers of the world, without ordinary Mission or Miracles. That our Ministers have not ordinary Mission, is an untruth so strongly refuted, that there needs a great deale of impudence or ignorance to affirme it, without new and more proofe: And for Miracles to make good a Reformation, I never heard that the very Priests of Baal did require them of Iehu, nor the idolatrous Jewes of Hezekiah and Iosiah. And indeed, they might well think there should bee no absolute need of new Miracles to them that brought in no new Law, but reformed the Church according to the old, which at first was delivered as it were in a cloud of Miracles. Neither is it necessary that our Reformation not bringing in a new Gospel, but reforming according to the Gospel once delivered to the Saints, and at first confirmed by signes, should be now again confirmed by Miracles. But we leave Romish Miracles to bee the aaRemove antur ista vel figmenta mendacium hominū, vel portenta fallacium Spirituum; aut enim non sunt vera quae dicuntur, aut si haereticorū aliqua mira facta sunt, magis cavere debemus, quod cum dixisser Dominus, quosdam futuros esse fallaces, qui nonnulla signa faciendo etiam Electos, si fieri posset, fallerent, adjecit, vehementer commendans, & ait, Ecce praedixi vobis. Aug. de unit. Eccles. cap. 16. Omnem potentiam Antichristi ostensura est in signis & prodigiis mendacibus. Agobard. Serm. de Trinit.Sir 16marks p. 160of the Man of sinne, and his deformation of the Church, whose comming must bee with signes and lying wonders; and accordingly wee think when Lipsius wrote a Booke of the wonders of Montague and Hall, hee did by that Booke prove, That the Pope is Antichrist.

But now to come to his false Position, That it is pride and disobedience to the Church that makes the heresie; I must tell him, that hee hath divers of his owne Romish Doctors, and those not ignoble, that hold the contrary; and therefore hee must not blame his Reader if hee beleeve them before a Cavalier: for some hold, bbNonnulli Authores non ignobiles, aliquid diversum inter haereticum & haeresim commenti sunt: …pinantur enim haeresim propriè appella… posse quemcunque e…orem fidei opp…situm secun…ū se, absque aliquo respectu & habitudine ad proferentem; & ideo conced…nt haeresim posse asseri ab eo qui haereticus non sit. In hac sententia sunt Turrecremata, Cas…ro. Simancas, Co…arruncas, Gabriel, Cordu…a. Albe…nus, Lo…ca 22. Sect. 1. Disp. 38.That not the pride of the person makes the heresie, but that an heresie may properly bee called any error contrary to faith considered in it selfe, without any respect to the deliverer of it. And for this opinion are brought forth these great ones, Turrecremata, Castro, Simancas, Couarruncas, Gabriel, Corduba.

Secondly, a Proposition may be hereticall, as some Romists say, though the contrary hath not beene decided and decreed by the Church. Accordingly wee p. 161reade againe, ccNon tamen hae solùm assertiones haereticae sunt, quae definitae sunt à Conciliis, vel à Pontifice, sed plures aliae; quod patet, quia haec Prositio, Deus non est Trinus & Unus, etiam ante cōdemnationē Arrii haeretica fuit. Lorca Ib. Disp. 39. n. 6.That those are not onelyonly hereticall assertions which are defined by Counsels or the Pope, but many others; which is plaine, because this Proposition, God is not Three and One, was hereticall before the condemnation of Arrius. The like hee affirms of the heresie of Nestorius: yet again, to make the matter more plaine, hee saith, ddQuicquid in sacra Scriptura expressè cō tinetur, ut nulla obscuritas sit in sensu verborum, assertionem contrariam haereticā efficit, etiam ante definitionem Ecclesiae. Id. Ib. n. 8.Whatsoever is expressely contained in Scripture, so that no obscurity bee in the sense of the words, doth cause the contrary assertion to bee hereticall. And accordingly, eePropositio verò Scripturae vel Ecclesiae definitioni contraria vocatur haeretica. Vasq. in 1. Disp. 6. n. 8.Vasques saith not onelyonly such a Position is called hereticall, which is contrary to the definition of the Church, but that which is contrary to Scripture. And that wee may come to Saint Augustine, wee shall finde that this contrariety to Scripture was that which Saint Augustine accounted heresie, and not contrariety to the Pope and his Decrees. For thus hee saith in the small matter produced by the Cavalier, called by him Putting off shooes in prayer: **Est alia haeresis nudis pedibus semper ambulantium, eo quod Dominus dixerit ad Moysen, vel ad Iosue, Solve calciamentum de pedibus tuis: et quòd Propheta Esaias nudis pedibus jussus fuerit ambulare. Inde ergò haeresi… est, quia non propter corporis afflictionem sic ambulant; sed quia TESTIMONIA …a…ter intelligunt: Aug…t. ad quod vul… Deum. de Haeres.There is an p. 162heresie of those that ever goe bare foot, because God said to Moses, or Josua, Put off thy shooes from thy feet: and because the Prophet Esay was command…d to goe bare foote. But this is an heresie, not because they goe thus for the humbling of the body; but because they thus understand the Testimony of Scripture. So we see that the Author is plainly told by S. Augustine, that it was the falsifying of divine Testimonies, even the alledged places of Scripture, that gave their error the name of an heresie. And it were pitie to put the Cavalier to prove that at this time the Pope had decreed and decided, That men should not put off their shooes in prayer. But the truth is, the Fathers take this word heresie ffQuicquid con…ra veritatem sapitl a…esis est, etiam vetus consu… tudo. Tertul. de Virg. vel. cap. 1. Haereticus est qui alicujus temporalis cō modi, & maximè gloriae principatus que sui gratià, …alsas ac novas opiniones gignit, vel sequitur. August. de utilit. cred. ad Honorat. cap. 1. Haeresis Grae…è ab Electione vocatur; quòd scilicet unusquisque id sibi eligat, quò… melius sibi esse videtur, &c. Isidor. Etym. lib. 7. cap. 3.sometimes in a large sense, accounting that an heresie which was an erring against any truth of Scripture: but heresie in the most proper, full, and killing sense, hath been taken to bee an error ggRegula quidem fidei una omnino est, sola immobilis, & irreformabilis …e…endi, s…ilicet in unum Deum, &c. hac lege fidei manente, caetera j…m disciplinae & conversationis admittunt novitatē correctioni…. T…t. …e vel. Virg. cap. 1. Haeretici ve… itatis exules sani & verissimi Symb…l… desertores. Optat. lib. 1. Haec Reg…la à Christo, ut probabitur, instituta, nullas habet apud nos quaestiones, nisi quas haeretici inferant, & quae ha…reticos faciant. Tertul de praescrip. c. 1… Al…xand…r ait eum qui ignorant…r credit aliquid contra ea quae sunt i… sacra Scriptura, non pertinens … A…ticulos fidei, non esse haereticum. Vasq. in 2. Disp. 120. cap. 2.against the Rule of p. 163Faith, even such an error as puts men off from the foundation; for a soule being put off from the foundation, which is God in Christ Iesus, cannot possibly bee saved. Yet it cannot be denyed, but that if lesser errors be so plainly discovered to bee contrary to the Scriptures, that this contrariety is made manifest to him that erreth, this error being afterwards maintained may be a damnable heresie; and the reason only be this, Because such an heretick erreth in the foundation of Faith; for hee doth not beleeve that God is true; and not beleeving Gods Truth, hee cannot beleeve the truth of his promises in Christ Jesus. And because such lesser errors were sometimes plainly (at least, as some holy men thought) convinced to bee contrary to Scriptures, therefore these errors by them might perchance bee called heresies. But yet it cannot bee certainely affirmed by any man, that what himselfe seeth to bee manifestly against Scriptures, and hath delivered this, which seemes manifest unto himselfe, to another, that the other to whom hee hath delivered it, doth see it also to bee manifest; therefore no man, meerely upon such a manifestation, can say directly and positively, That p. 164such an one doth wilfully not beleeve the Truth of God in the Scriptures. Wherefore these smaller errors, though they might be called heresies at large, in regard that they were errors shewed to be contrary to the Scriptures, and so there was a possibility that they might bee held wilfully against the known truth; yet because there is also a possibility that it might not hhQui ignorans e…at, hae…eticus non est. Lorca in 22. Sect. 3. Disp. 47. n. 24. Magis cōmunis & probabilior sententia in hac re in duobus posita est: Unum est, Nullum errorem contra fidem ex igno…antia etiam culpabili, modo non sit affecta, esse haeresim. Vasquez quo supra. Item cap. 3. Non satis est ad pertinaciam, si quis admoneatur à viris gravissimis — Zelosi sunt, qui non ex superbia & obstinatione, sed ex quadam ignorantia, falsò persuasi sunt suam sectam veritati ac Evangelio consentaneam esse— Hujusmodi zelosi, quia non peccant ex malitia, sed ignorantia, fae…e à Deo mis…ricordiam consequuntur. B…can. Manu. Praelud. 1. Constat multos viros ac foeminas esse in Germania, qui quidem habentur Lutherani; sed tamen quia pertinaces non sunt, non debent cense…i haeretici, sed errantes. Non enim advertunt doctrinam Lutheranam, cui ab infantia addicti sunt, contrariam esse Ecclesiae Catholicae, quae verè Catholica est. Id. lib. 5. cap. 13.bee knowne to those that erred, that their error was contrary to the Scriptures, the sentence of killing and damning on such cannot certainly be pronounced. For indeed, no Father nor Divine can affirme, That one erring not wilfully, but by weakenesse or ignorance, in such a point as praying bare foote, cannot beleeve in Christ Jesus, or, so beleeving, cannot bee saved. But howsoever, in all this which hee hath all…dged, there is nothing that makes for the Cavalier, but rather all against him. p. 165For it is still an errour contrary to the Scriptures that makes the Heresie; and not pride and disobedience against the Pope and his decisions. And indeed this truth was so strong, and so prevailed against the Cavalier, that it forced him to speake some part of it, even against his own proposition: For he saith thus; The Pride wherewith they presumed to abuse Scripture, and to impose such a fond law upon mens consciences, and a resolution not to leave it when they were commanded by the Church, was that which made it Heresie in them: Where the abusing of Scripture is indeed the chiefe if not onelyonly cause of giving it the likenesse of Heresie. For imposing it as a law upon mens consciences, I hope this Author will not take for Heresie, but rather for a vertue, seeing he hath oftē told us, that those who suppose their religion to be true, are not to blame if that they tel others that they are in danger by holding the contrary. Howsoever I am sure this is not the life of Heresie, as the Cavalier presently tels us in the next page; But maintaining a doctrine & discipline contrary to the judgment & commandements of the Church. But how he could know by the art of divination that these his barefoot Hereticks, had a resolution not to leave their errours p. 166when they were commanded by the Church, the Church being taken for the Pope and his adhaerents, I cannot divine; for it is very possible that they, seeing the Popes glorious Pantofle adorned with the Crosse, might perhaps thinke it more holy (by the example of him whom they call his Holinesse) to weare shooes of that fashion.

The Cavaliers mis…haps still increase, and the more comfortlesse, because they are drawne by himselfe upon himselfe: For this next proofe is from the Quarto Decimani, the life of whose Heresie hee would make to be, the holding of Easter at another time then was ordained by the Church. But if the Pope bee (as hee is said to bee) the Church vertuall, let the Cavalier remember that this Church vertuall was chidden aaVictor Romanae Ecclesiae Episcopus pertinac usagens, p…ssim totius Asiae ac vicinarum provinciarum Ecclesias … communionis societate abscindere nititur, tanquam in haeresin declinantes, & lite…es mittit, quibus omnes simulabs que discretione ab Ecclesiastico foedere segregaret. Sed hoc nō omnibus placebat Episcopi — Nā & Irenaeus cùm caete…is quibus praeerat Galliarum Episcopis, conformat quidem ut in …inica die resurrectionis, Domini mysterium celeb…etur: Victorem …men …guit quod non rectè fecerit abscindere à corporis unitate tot & … Ecclesias Dei quae mo…em sibi antiquitus traditum custodirent. E…seb. Ecclesiast. H…st. lib. 5. cap. 24.by S. Irenaeus for excommunicating the Easterne Churches because they differed from him in observation of Easter; So at that time, neither the different observation p. 167of Easter, nor disobeying the Popes command was accounted an Heresie.

Hee is also alike unhappy in his Heresie of Rebaptization; where hee saith, In Saint Cyprian it was but errour, because the Church of his time had not absolutely condemned it; but growing after to be condemned in the Donatists time, it was Heresie in them not to forsake it; which drew Vincentius Lirinensis to make this exclamation, O admirable change of things! The Authors of an opinion are held Catholicks, and the followers of the selfe same are judged Hereticks: For the Cavaliers matter is hereby overthrowne. For bbEuseb. Eccl. Hist. l. 7. c. 24. Firmiliani epistola inter epistolas Cyprian. Constat ex Eusebio Corneliū papam cum Nationali concilio omnium Episcoporū Italiae sta…uiss…, non deberi hae…eticos rebaptizari, & eandem sententiam postea approbasse etiam Step…anum p…pam, & jussisse ut… Haeretici non rebaptizarentur: Et simul constat Cyprianum contratium sens…se, & mordicus d…fer disse. Bel. de Con. lib. 2. cap. 5.the Bishop of Rome and his councell having condemned the errour of rebaptization, Cyprian must be an ccPer peculi…rem assistentiam Spiritus sancti dirigentis mente…, & linguā pontificis, ut in publico fidei judicio infall bi…i e… veritatem fidei determinet, cum potestate c…e…cendi omn…s ad cred…ndam de Fide Catholica, veritatem Fid…i ab ipso determinata…. Gen. in. 1. Disp. 2. n. 32. Doctrina Ecclesiae continetur, &c. in decretis conciliorum & pontificum — Quae in conciliis vel à ponti…ic… definita sunt, hoc habent speciale, ut omnis propositio definita sit m…nifes…è fide, & contraria sit Haeresis. Lorca. …. 22. Sect. 1. Disp. 39. n. 7Heretick who disobeyed the Bishop of Rome and his councell thus having condemned it, yea having condemned the maintainers of it. p. 168But if S. Cyprian was hereby no Heretick, then the life of Heresie doth not consist in disobeying the Church speaking by the Pope.

Againe, if S. Cyprian escape at this doore, I do not see but that, for ought the Cavalier saith, the same doore stands open for the Donatists; For his reason by which he would keepe in the Donatists, is, Because their errour grew after to bee condemned. But wee see their errour was condemned before, by Cornelius and Stephen Bishops of Rome, even in the time of S. Cyprian: And therefore if there bee no other reason the Donatists may escape the note of Heresie with S. Cyprian.

But indeede there were other reasons that might aggravate the errour of the Donatists beyond S. Cyprian, and make it look more like Heresie; A first may be a maintaining of their errour after much evidence and conviction by Scriptures: A second, because **Qui sunt Haeretici nisi qui relicta Dei Ecclesia, privatas eligerunt societ…te…. Isid. sen…. lib. 1. cap. 19. Nos quantum in nobi… est propter haereticos cum collegis &c episcopis nostris non contendimus, cum quibus divin… concordiam & domini…am pacem …mus. Cyprian. Stepha…o …ra…i …p…st. 72.they made this errour a ground of an other errour, That it was a just cause to divide from the Church, because the Church differed from them in their p. 169errour: This Cyprian never did; for though Cyprian yeelded not obedience to the Pope having decided the point, yet he held union with the Church, even with those who differed from him in this point of re baptization: which may be spoken to the shame both of the old Donatists and the new, even the Romists that teare the Church into pieces for every little difference. Thirdly, the Donatists were thought thereupon to raise another bbIn haeresim schisma verterunt, tanquam Ecclesia, &c. de toto terrarum orbe perierit. Aug. ad. quod vult D. Ep. ad Emeritum. 164.errour contrary to an Article of the Creed, That the Church was not Catholick: and this the Cavalier might have seene in this very Treatise of Saint Austin, ad quod vult Deum, from whence hee fetched his former objections.

Lastly, if any man will see the reason of Lirinensis whom this Author produceth, he may thus receive it, and adde it for a Corollary:

The ccAbsolvuntur Magistri, condemnantur Discipuli, &c. Quorū ego nequitiā duplici odio dignā judico, vel …ò quod haereseforeign? venenum propinare aliis nō pertimescunt; vel eò etiam quod sancti cujus que viri memoriam tanquam sopitos jam cine…es▪ prophana manu ventilant, & quae silentio sepeliri oportebat redivivam opinionem diffamant; sequētes omninò vestigia authoris sui Cham, qui nuditatem venerandi Noe, non modo operire neglexit, verum quo que irridendam caeteris enuntiavit. …ncen…. …i…in. adver. haer. cap 11.Masters are absolved, the Disciples are condemned, &c. whose wickednesse I judge to bee worthy of double hatred; both because p. 170they feare not to deliver unto others the poyson of Heresie, and because with profane hands they tosse the memory of holy men, as ashes which were quenched; and spread abroad a reviv'd opinion, which should have beene buried in silence: following herein the steps of their Father Cham; who not onelyonly neglected to cover the nakednesse of reverend Noe, but also shewed it to others to bee derided.

As for the answer of Cyprian to him that made the question concerning the doctrine of Novitianus, it doth not shew that they that obey not the Popish Church are Hereticks, but that Hereticks are cast out of the Church for their Hereticall doctrines: And such doctrines, whose Authors and Abettors are for them worthily cast out of the Church, are not worth the enquiry.

The Cavalier, having passed through many untruths, now comes to an impertinence fraught also with untruths; Hee would **His business is to prove us Hereticks, for differing from the Popes decrees in small matters, and he brings in, for proofe, Protestants accusing one another for differing in great matters; but some of them are such as the Cavalier himselfe cannot well beleeve, much lesse an impartiall Reader.faine prove, that, because there are some quarrells betweene some Calvinists and some Lutherans, therefore Protestants are p. 171damnable Hereticks for disobeying the Pope in small matters: But he knowes not how to tye this together, scarcely with the Jesuiticall cart-ropes of vanity and fraud, called Equivocation and mentall Reservation: For neither of them doe charge the other with Heresie for disobeying the Pope, yea not for disobeying the Church; but (as they would perswade others, in their disputing vehemence) for not rightly conceiving some passages of Scripture: and I dare so much trust the Cavaliers honesty, that he will not say, that himselfe beleeves some of those slanders which himselfe produceth from Lutherans against Calvinists; Such are corrupting the Scriptures concerning the glorious Trinity, the Deity of Christ, and the Holy Ghost. And hee knowes, or might know, if he have but begunne with Bellarmines cōtroversies (whom he names) what Gre…zer speakes of Hunnius (one of the Cavaliers chiefe Authors that casts scandalls upon Calvinists) in his Epistle prefixed to Bellarmines controversies: For there he saith, ††Genus scribendi ingressus fuerat Hunnius plané Lutheranum, hoc est Thrasonicū, jactabundum, furiosum, ferme dixeram cervisiarum —Lutherani praecones ita disputationes suas instituant ut super timetū & zythum, & quae ex utroque nascuntur convitia maledica, & vesaniam halare videantur. Gretzer. epist. Bellarmin. praevi.That Hunnius began a kind of writing right Lutherane, that is, Thrasonicall, p. 172vaine-glorious, & furious, I had almost said drunken: yea he goes from the man to the kind; and saith, The Lutheran Preachers doe set forth their disputations as if it were upon Meade and Beere, and so that they may seeme to smell of that which ariseth from both; railing-slanders, and madnesse. Now if this testimony of Gretzer be true (and whatsoever it be I thinke this Cavalier will not give this Father of his the lye) then I wonder he would produce testimonies of such, whose Disputations (as saith his Father Gretzer) smell of rayling-Slanders and madnesse. So that indeed this argument seemes not to be so much a matter of earnest, as of mirth, even to make himselfe and his Romish Readers infernally merry with the bitternesse and contentions of christians: yet it were not hard to shew patternes of such vomits of Gall, brought up from Romish stomacks; and indeede here they lye in sight, but I had rather they should bee covered with ashes, then bee stirred to annoy my Reader and my selfe with the savour of them: Only I will give this Champion some animadversions; one is, that this is a stale objection, long since dissolved by that reverend and learned prelate,…. …ewels Defence of the Apology. Pag. 318. & seq. the ever honoured Bishop Iewell. p. 173And this Bishop hath so torne this objection to ragges, that I wonder this Cavalier would stoope so low as to take up such ragges, which can never bee well sowed together againe, and cloath his book with them. A second, that it were farre more like the spirit of Moses, to say, Why doe yee strive seeing yee are brethren? then to gather this uncharitable and false Inference, Because yee strive, yee are not brethren.

I am passing from this Champions Untruths to his Truth:See pag. 45, 48, 49. but I cannot passe over an abominable, fearefull and manifold Untruth, not so much bounded in one part of this Chapter, as arising from the whole: For his maine drift and plot is, and his words doe tell it us, That let a point of doctrine bee never so fundamentall and necessary to salvation, if his Popish Church doe not decide, propound, and command it to bee beleeved, it is not heresie not to beleeve it: But bee the point never so small, if the Popish Church decide, and command it to bee beleeved, then must it bee beleeved upon paine of damnation. Now, what can bee said more to put the Pope above God to make him Antichrist, and his p. 174followers Antichristians? That which God saith may bee unbeleeved without note of heresie, though it bee this maine point,Mat. 3.Matt 3 This is my beloved Sonne in whom I am well-pleased: But if the Pope decide and command to bee beleeved, that aaConcil. Trid. de reform. Matrim. Sess. 8.Gossips are such kinne, that they cannot marry without incest; not to beleeve this is certaine bbSi quis dixerit Ecclesiam non potuisse constituere impedimenta matrimonium dirimentia, vel in …is constituendis e…rasse, Anathema sit. Concil. Trident. Sess. eadem.damnation: fearefull blasphemies; and unhappy Christians whose God is lesse then their Pope, and whose Pope is above the highest God. But as this makes way for the Mystery of iniquity; so it leades fitly to the next point, which is this Champions Truth, wherein this Mysterie will bee more fully revealed.

SECT. II.

The Idolatrie of Papists, 1. In making the Pope the foundation of Faith. 2. In giving Divine worsh…p to the Sacramentall Elements, and to Images. 3. In attributing the merit of salvation to their owne works, is such as may sinke many of them into a damnable estate; though it may bee charitably hoped of others, that they p. 175are saved who avoyd the mortall infection of these points: and what caution must be used to preserve this Charity from crossing with Truth.

HAving discovered many Untruths, in at least foure maine points of this Chapter, wee are come to a fifth point, whose truth is so powerfull, that it overcomes mee, and makes mee to acknowledge with the Author, That it divides Protestants and right Romists so farre as salvation and damnation.

And I must cleere either side from uncharitablenesse, in saying that these who faile in this point are in a state of damnation. And it is very true that hee promiseth, That this Reason strikes at the roote, which is taken from the nature and propertie of Faith: The point is this; That whosoever doth give his faith and assent to all the Articles of Christian doctrine, yet if hee doe it not upon the right and infallible motive, hee hath no saving Faith. Now hereunto wee subjoyne, That true and right Papists or Romists doe not beleeve upon the true and infallible motive; Therefore they can have no saving Faith. And indeed, though they p. 176have many and pernitious errors, yet this is the great and generall error that makes up the Mystery of iniquity, which wee call the Papacie, and the Papists call the Church. For the ordinary motive of faith in those who are the right and naturall members of the Head of that Mysterie, is to beleeve the Articles of Faith, because the Church, whose mouth, head, and spirit is the Pope, propounds and commands them to bee beleeved. And this Author saith, that the onelyonly true and infallible ground is, The Revelation of Almighty God, and the proposition and direction of the Church. Wherein first hee joyneth the Church with God in this ground of Faith; and so gives as it were halfe of the ground of Faith to the Church from God, and makes it halfe unsafe and damnable: But even this halfe hee seemes elsewhere wholly to take away, and so to leave men wholly to bee damned by a Faith wholly grounded on a **Objectum formale (fidei) est prima veritas Testificans; aut ergò Ecclesia est objectum ut diversum quid à Dei testimonio, aut ratione ipsius: Si diversum, erit testimonium hominum & alienum à fidei infallibilitate & certitudine; si ratione Dei, eo ipso non est objectum formale, quia formale objectum per se primò, & non per aliud est objectum. Lorca in 22. Sect. … D…sp ….1…9▪motive which cannot raise a saving and supernaturall Faith: for hee saith, p. 177bbChar. Mist. p. 45.That if the Church hath not decided, propounded, and commanded a doctrine to bee beleeved by her children, a man may thinke and doe as hee sees cause, without incurring the crime of heresie. Thus wee see that the Revelation of God is not a motive of Faith of it selfe, but the Church is the motive of beleeving Gods Revelation: so, first, wee see the Church to put God aside, and to take place of him; and knowing who is the Head, Heart, if not the Whole of this Church, wee finde him just in his owne place, and that is, lifting himselfe up above all that is called God: And secondly, wee see the deadly motive and ground of Faith, proposed by Papists to Popish soules, even the word of a man, and a Man of sinne; on whom whatsoever Faith is finally grounded, it can give nothing but damnation. Neither are wee put by other Papists to lay pieces together to prove this their damning motive of Faith; for, besides the common voice of the people, that they beleeve as the Church beleeves, wee have before **….heard, that the Rhemists acknowledge the Popes to bee an Order of Governors to whom wee are bound to cleave in Religion, and to obey in all things: And thereupon they infer, that A Papist is a Christian man, a childe of the Church, and subject to Christs Vicar: So p. 178the Christianity of a Papist, and his being a child of the Church, depends on his cleaving to the Pope, and obeying him in all things. But yet againe we may see it more acknowledged in their Writers. aaUna est quā tuetur M…c…ael de M…dina l. 5. de rec…a in Deum F…de, c. 11. affi…mans Ecclesiae Testificationem esse partem objecti formalis: quo fidei, & adeo esse, ut ultima fidei resolutio in Ecclesiae authoritatem fiat.—Esse tamen Ecclesiam rationem credendi, in quam ultima resolutio fidei fiat proba…i videtur, quia in ea sistit solutio quaestionis, quare credimus: Interroganti enim quare credis Deum esse Trinum & Unum, si respondeatur, Quia Deus dicit; u… gere potest, Unde scis Deum dicere? non est alia responsio, quam quia Ecclesia dicit; quo pacto respondere docemur in ipsa Christiana Catechesi, & rudimentis doctrinae Christianae, sic que respondent docti & in…octi. Lorca in 22. Sect. 1. Disp. 3. n. 3. Fundamentum fidei vobis aliud est & ulterius, Pontificis nimirum Romani judicium: Iste verè petra vobis fidei; super illam petram fidem omnium dogmatum, obedientiam omnem, & in fide, & in moribus aedificatis. —Petrus, inquit Bellarminus, & quilibet ejus Successor est petra, & fundamentū Ecclesiae-Pontificia potestas, ait Skulkenius) est velut cardo, & fundamētū, & (ut uno verbo omnia complectar) sūma fidei Christianae.—Per Ecclesiā, inquit Gretserus, intelligimus Pontifi…ē Romanū qui pro tempore Ecclesiae naviculā moderatur— Fundamē tum fidei nostrae tam infallibile est quam ipse Deus. Tota enim Scriptura est divinitùs inspirata. Coelū transibit, & montes cōmovebuntur; verbū autē Domini manebit in aeternum. Fundamentū fidei vestrae tam fallibile est, tam que falsum, quā est bestia illa, seu Antichristus, cui datum est os loquens blasphema; & seducit incolas terrae.— Cum fundamentum hoc restrū haereticum sit & Antichristianum: venenū hoc suū transmittit in omnes omninò fidei vest…ae artus & arterias, partes, particulas, & Articulos, eos ad unum omnes ha…reticos vobis facit & Antichristianos.— Trinitas, Christi Inca…natio, Passio, Resurrectio, & similia, verè creduntur; quando ideo creduntur, quia in sacris Scriptu…is, ut verò fidei fundamento traduntur. Si verò quis horum quodvis idci…o credat, ut vel Deum esse, vel Christum esse Deum, quia homo, quia daemon, aut Antichristus illud credendum dicit, ab …o qui ratione ista ad …redendum inducitur, non verè & infallibiliter, non infusa aut divina fide creduntur, sed credi solū putantur: & quia talis hominis fides, testimonio hominis, daemonis, aut Antichristi, ut suo …undamento innititur; ideo acquisita solū fides est, humana, daemoni…, … Antichristiana. Materiale hic fidei sanum est; vitium omne …st in formali, seu ratione credendi, quod est forma fidei; Forma autem dat Nomen & Esse. D. Cra…nthor… Defens. Eccles. An…l. cap. 47.Lorca p. 179brings forth Medina affirming, that The Testimonie of the Church doth so farre partake of being the formall object or motive of faith, that the utmost resolution of faith is into the authoritie of the Church, and the proofes produced for it are to bee heard in the common language of Romists: If it bee asked why thou beleevest the Trinity in Unity, and thou answer, Because God saith it; It will then bee demanded of thee how thou knowest that God saith it; thou hast no other Answer left but this, Because the Church saith it; and so are they taught in the Catechisme, and so answer both the learned and unlearned. Behold the common answer, and common faith of Romists. Now this object of faith being man, and not God, it cannot raise that supernaturall and saving faith, whose object is the prime Veritie, even God speaking to the soules of his servants. And seeing this humane faith hath so possessed Romists, that their Prophets doe make the obeying and cleaving to the Pope in his doctrine the very Character of a Christian and childe of the Church; this Church consisting of these children thus adhering to the Pope, is against such truely affirmed not to bee the Church; and so may the p. 180Homily of our Church clearely bee interpreted, which denyeth the Church of Rome, that is, the Pope and his Adherents, to bee the true Church; for thus to adhere unto the Pope, and to lay beliefe on him is so farre from making a true childe and member of the Church, that it makes a member of the Papacie, and so of Antichrist; it makes a Synagogue for Sathan and Hell, and not a Church for Christ and salvation.

And whereas this Author both in this Chapter, and the beginning of the eighth, objects it to us that wee condemne their doctrines, and account the Church of Rome to bee the Seate of Antichrist, and the Synagogue of Sathan; Hee hath here seene one reason of it; and it is a reason of his owne and his fellowes, even because the Romish Doctors and Champions tell us, that the Church of Rome is made of those children which beleeve in the Pope: And this faith being humane, cannot make a Church to Christ, but to the Pope; and thus the Pope stands in the place of Antichrist, for putting Christ out of his place, and stepping into it, whiles thus hee makes his sheepe to heare his voice, before Christs; yea, both p. 181herein, and often▪ otherwise against aaNon Deo, aut Scripturis propter Deum, sed Deo & Scripturis propter papā; Christo propter Antichristum creditur. Hinc sit, ut licet Deus disertè vitia omnia prohibeat, & virtutes ōnes sequi mandat, tamen ut Bellarminus te docet (lib. 4. de pon. cap. 5.) si papa praecipiat vitia, & virtutes prohibeat, tenetur Ecclesia vestra credere vitia esse bona, & virtu…esmalas, nisi velit cōtra conscientiam p…ccare. Idem. Ibid.Christ.

But a second Reason may bee given of their calling the Church of Rome the Synagogue of Sathan; the Church of Rome being taken in a larger sense, even for all those parts of mankinde, that have reference to Rome: For they finde this Church of Rome overspred, not onelyonly with this false and Antichristian faith, but with other mortall errours and abhominations; such are grosse and almost universall Idolatry in the worship of Images, and especially of the Sacrament, confidence in workes for justification and merit; and a grosse ignorance, even a not knowing of Christ, which before hath beene touched. Now many seeing a field overcome with these deadly and killing weeds, and so overcome, that they seemed to cover the face of the field, they tooke it to bee a field of Weeds and not of Corne: And because the usuall manner of speaking is to say, that a horse is blacke and not white that hath but a few white haires on him, they thought they might say, the Church of Rome was the Synagogue of Satan, and not a true Church, because there is such a multitude of Ignorants, Antichristians, and Idolaters, and so few true worshippers and beleevers.

p. 182But, bee it that the Church of Rome (being understood in this wide sense, wherein it comprehends all that any way looke toward Rome) in regard that there was once sowed good corne in it, and some of it comes up in some corners of it, shalbe called a field of corne from that which is most excellent in it; surely it concernes Protestants wisely to mannage their unity with it, and the division from it. When we pursue the unity of charity, wee must take heed that we lose not saving verity: and when we pursue saving verity, we must take heed that we offend not against charity: we must so converse with that Church as with a City overcome with the plague; we should be very wary of infection, in regard of the universall pestilence of it; and (if we may) chuse some places and company that are healthy. But from those that live the life of Grace, though never so few, affection may not be with-drawne, but to them belongs both our pity and prayers: Yet, while we extend our charity to them, let us take heede that wee lose not our selves; and that our charity doe not swallow up verity, and make great sinnes too small, nor allow too easie a communion betweene Christ and Beliall; nor make salvation p. 183larger then the Scripture doth make it: For first, the aaSome errors in the Church of Rome, that are in themselves dānable to them that beleeve as they profess, according to that of the Apostle, 2. Thes. 2.11. They that beleeve…ly may be damned.2 Thess 2:11Beleevers in the Papacy, which make the Papall Church, are by their humane faith infected to death, except there be a healing of their errour by repentance: These are Idolaters for worshipping the Pope, and making him their God, and rock of their faith.

Neither will it excuse them, that they beleeve what they professe; for, the more they beleeve by this carnall & killing faith, the more they are slaine, and the deeper they are in damnation. Secondly, there are bbIn peccatis quae cōtra Deum committū tur, quae tamē sunt maxima, gravissimum esse videtur, quod aliquis divinum honorem creaturae impendat, cum hac ratione, quantum in se est, alium deum in mundo faciat, divinum principatum minuens, & primū quod in fide est, sc. credulitatem Dei omnipotentis, creatoris coeli & terrae, destruens, &c. Say. Cas. Con. l. 3. cap. 4. Worshipping of Christs Image is Idolatry; and the worship of Images, detested in the Church of Christ, is heresie. B. Bilson. Christ. sub. p. 4.worshippers of Images and consecrated bread, which are Idolaters in the common and knowne sense of Idolatry. And the ccManifestius est quā ut multis verbis explicari debeat, Imaginum & Simulachrorū cultum, nimiū invaluisse, & affectioni seu potius superstitioni populi plus satis indultum esse, ita ut ad summam adorationem, quae vel à paganis suis Simulacris exhiberi consuevit, & ad extremam vanitatem, quàm Ethnici in suis Simulacris effingendis & exornādis adm…serūt, nil à nostris reliqui factū esse videtur. Cas. Con. de Imag. & Simul.common sort are exceedingly possessed with this Idolatry, and slaine to death with it; and I doubt it will bee a difficult matter to save many of the Doctors whom this p. 184plague hath infected: For though they beleeve this Idolatry, which they pofesse to be lawfull, yet Idolatry hath beene damnable to many, which both thus professed and beleeved it: Yea, they that beleeve and trust in Idols, are the more damnable for thus beleeving.There is nothing so wicked and absurd, but a Romist can defend it: neither is any thing so true, but he can …utface it, witnesse, among other, the adoration of Images. The same is an impiety so apparently condemned in the Scriptures, that neither Blasphemy it selfe, witchcraft, adultery, or any sinne is more plainly detested and prohibited. B. Whit. orthod. p. …37. & seq. Besides, many places of Scripture shew, that saving grace and the true feare of God, doth not commonly dwell, especially with dwelling and raigning Idolatry. For Grace doth commonly turne out such grosse sinnes when it enters into the soule; and accordingly Saint Paul describes the conversion of the Thessalonians, to bee a turning from Idols to the living God, 1 Thes. 1.9. And so some of the Corinthians were Idolaters, but they were washed by regeneration (1. Cor. 6.) so that they are not now that which they were before. I would have charity to save as many as she might, but I know shee cannot save them truly without verity; Now the verities of Scriptures seeme to withstand the easie and ordinary salvation of Idolaters, and I am sure have made it damnable to many who beleeved it to bee the worship of God, and therefore they should be cleered, before charity can know that shee hath her desire in true saving of p. 185Idolaters: And this I propose not to increase damnation (which I abhorre in my opposite, the Romish Champion) but to increase salvation; even to save some with compassion, by pulling them out of the **Rev. 21.8. Rev. 19.20. Spe vitae eternae solis puris Dei cultoribus promissae, novos istos Idololatras ex verbo Dei arcent: donec stipulationis in Baptismo memores, ad unius Dei cultū per unicum Mediatorem Jesum Christum, abjectis Satanae cultibas, redierint. Clau. Ap. Myst. duorum Testium. Exod. 32.4, 5.Rev 21:8Rev 19:20Exod 32:4Exod 32:5fire prepared for Idolaters, and to save others from falling into it.

To this end let us behold in the Scripture of truth, how Idolatry, though professed and beleeved, yea though mixt with some knowledge, yea seeming feare or service of God, hath drawne the wrath of God upon Idolators.

Israel, to whom were anciently given the Promises, and newly the Law, while Moses was in the Mount, made a god of Gold, but, in that, worshiped the God that brought them out of Egypt, and proclaimed a feast to him; and we finde that presently Gods wrath was ready to wax hot against them to consume them; yea though Moses was the meekest man on Earth, yet his meeknesse was so incensed against this sinne and these sinners, that hee commands every man to slay his Brother, Companion, and Neighbour. And when hee goes to God for a pardon, hee doth it not with an extenuation, but an aggravation of this sin: For hee saith,Verse 31. Oh, this people have sinned p. 186a great sin, and have made them gods of Gold: He doth not tell God, that it is a veniall or not damnable sin, or that their breeding in Egypt might excuse them, the cause that made them beleeve that which they here act and professe; That an oxe which eateth grasse might represent the Deity,Psal. 106.20.Ps 106:20 and bee worshipped for it: But laying aside all excuses and extenuations, he calls it a great sinne, and thinkes that a blotting out of Gods booke belonged to this sinne, and therefore hee offers his owne soule to this punishment for their ransome: But behold how fatall a sentence God pronounceth on the sinners of this sinne,V…. 32, 33. &c so shewing it to be damnable, Him that sinneth will I blot out of my book: and it presently followeth, In the day wherein I visit, will I visit their sinne upon them.

Exod. 34.9, 10Exod 34:9Exod 34:10Againe, in a chapter nearly following, this Idolatry, wherein Moses is earnest with God for a pardon, and God seemes to be so farre intreated as to lead them by his Angell to Canaan, yet is he still so strange to them, that he calls them still not his own people, but the people of Moses; Thy people, and, the people amongst whom thou art▪ But withall hee injoynes them to destroy the Altars of Idolaters, to breake p. 187downe their Images, and to worship no other God: and let the reason be observed, for it is highly observable, For the Lord whose name is Iealous, is a jealous God. Surely this Jealousie of God is not sufficiently considered by those that are over easie & favourable to Idolatry: They consider not duly the Nature of Jealousie, nor the height & breadth of a Jealousie of an Almighty God, nor that it is so inward and essentiall in God, that it is as it were God himselfe; For his name (saith hee) is Iealous; Now Iealousie is the rage of a Man; and, a man saith Salomon (thus enraged,Pro. 6.34.Prov 6:34) will not spare in the day of vengeance. What then is the jealousie of God but the wrath of God, and what is God when hee is angry,Deut. 4.23, 24Deut 4:23Deut 4:24 but a consuming fire? And such hee testifies himselfe to be, particularly against this sinne. Jealousie in a man may passe by many faults in his wife, but it will not indure Adultery; for Adultery causeth a divorce, which many other crimes doe not: accordingly God often calls Idolatry by the name of Adultery,Hosea 1.2, 6. and chap. 2.2.Hos 1:2Hos 1:6 and thereupon threatens a divorce to his people: And in that commandement alone which forbids this Spirituall Adultery, doth God onelyonly mention his Jealousie.

p. 188Againe, if a man be jealous, let a stranger be never so like him, his jealousie will not suffer his wife to love that stranger as himselfe; yea, he will not indure it though shee say it is for his sake, and for likenesse to to her Husband: How much more should the jealousie of God arise, when his worship is given to things infinitely inferior to himselfe, and so farre below, that it is a kinde of blasphemy to name them in a comparison? Accordingly God casts it off with a scornefull indignation;Esay. 40.18.23. & 46.5.Isa 40:18Isa 40:23Isa 46:5 To whom will yee liken God? If this jealousie of God could not indure that Dagon should stand in one place with the Arke, shall we thinke that the same jealousie will indure an Idol to dwell quietly with him in the soule of that man which is truly the Temple of God?1. Cor. 16.19. 2. Cor. 13.5. 2. Cor. 6.16.1 Cor 16:192 Cor 13:52 Cor 6:16 What agreement (saith S. Paul) hath the Temple of God with Idols? For yee are the Temple of the living God: And if Saint Paul aske this question, as if it could not receive an answer, How dare men to answer this question, at least with such facility to dissolve it, how dare they say, Yes, S. Paul?

It hath beene seene very generally that the Temple of God, even ignorant Christians, have had agreement with Idols; for p. 189if Christians knew not but that the Idols ought to bee worshipped with divine worship, they, beleeving this, might give divine worship to idols; and this Idolatry is not damnable. Surely, if such an answer may thus get safe passage through this Text by some narrow way, to make Idolatry to agree with God and salvation; doubtlesse, it seemes by Saint Pauls question, the common and ordinary relation between them is disagreement, and there is some great difficulty, or some great rarity in this agreement: And this great danger and difficulty should bee greatly pressed; at least, not lesse then the narrow way of escaping.

And indeed, to expresse this danger and difficulty is my businesse at this time; and for a further expression of it, let the words of Iosua bee considered;Josh. 24.19, 23Josh 24:19Josh 24:23 Yee cannot serve the Lord, for hee is an holy and a jealous God; Hee will not forgive your transgressions and sinnes, except yee put away the strange gods which are among you. 2 King. 17.33, 34.2 Kgs 17:332 Kgs 17:34I might add from many places of Scriptures, That they who feared the Lord, and served their own gods, did not feare the Lord. And in the daies of good Iosiah, Zeph 1.5.Zeph 1:5God would Cut off those that worship, and sweare by the Lord, p. 190and sweare by Malcam; And that Idolatry is generally clothed in Scripture with the title of Abomination, Ezek. ch. 6. & ch. 8. & ch. 16. &c.Ezek 6and it is not easie nor usuall with God to dwell with Abomination. But, referring the Reader to his owne reading, I conclude with that piercing and affrighting speech of Saint Paul;1 Cor. 8, 7.10.11.1 Cor 8:71 Cor 8:101 Cor 8:11 There is a brother, and it is a weake brother, and this brother, out of his weaknesse, eates things sacrificed unto Idols, with conscience (of religious honour) of the Idols: the same weake brother, seeing a strong brother eating in the Temple of Idols, is strengthened in his making conscience, and giving honour and worship to the Idoll: and yet of this weake brother Saint Paul saith, that Hee perisheth. No doubt this weake brother making conscience of the Idoll, beleeved this honour which his conscience gave to the Idoll was due and lawfull; yea, he beleeved it the more, as Saint Paul saith, by seeing a strong brother in the Idols Temple, whom hee thought to have made the same conscience of the Idoll; yet this brother for whom Christ dyed, thus weake, thus beleeving, and upon such a tentation (if wee beleeve Saint Paul) perisheth by this Idolatry.

There is yet a third dangerous, yea, p. 191aaGratiae Dei detrahunt, & Christum abjiciunt: seipsos perdunt qui fiduciam in opera ponunt. Ferus in Epist. ad Rom. cap. 3. Cave, cave ne in tua opera fiduciam salutis ponas, alioqui Christum negasti. Id. Ibid.Rom 3deadly infection of Rome, in the Idolatry of Merits, of which soules should bee wary: for bbIe m'asseures qu'entre dix mille Catholiques il ne s'entrouvera pas un seul, qui entende que signifient les oeuures teintes du sang de Christ Mais que simplement sans autre addition ils diront, quils esperent meriter le ciel pur leurs oeuures. Exam. pacifique chap. 1.generally, those merits are by by them made Saviours, while they think that they are able to justifie, or stand in judgement before Gods Justice, and that they deserve life eternall; yet Christ Jesus, who is God blessed for ever, could onelyonly performe such merits for mankinde. As for us, when wee speake most of our good works, Let us say with that holy man, Remember me, O Lord, concerning this, and spare mee according to the multitude of thy mercy: and then put this clause to it from our Saviour, When wee have done all, wee are unprofitable servants. Let not this Idolatry seeme small to us, which the chiefe of them dare not maintaine when they dye, though the Papall profit makes it pleasant whilest they live: But let it bee as one of the botches of Egypt, which kill the soules of thousands with death eternall.

Thus have wee seene errors deadly and damnable to many that professed them in the Church of Rome, and beleeved what they professed; wherefore the safest way by which charity joyned to verity may more clearly save some in this Church,Neh. 13.22. Luk. 17.10.Neh 13:22Luke 17:10 is to finde some that are cleare from these errors. p. 192And these being produced, may serve for patternes to others to drive them from these errors. And accordingly it is possible to find some within the Romish territories that have been cleer from these Idolatries; yea, some that have beene Teachers and Writers, and no doubt they have begotten some Auditors and Readers like to themselves.

And first for the killing error of making the Pope or his Church the god and utmost foundation of faith, there are not a few of the late Writers, as Lorca tels us, that **Altera sententia docet Ecclesiae authoritatē & testimonium nil referre ad assensum fidei, nec ut pars objecti, nec ut conditio sine qua non; sed concurrere ut omninò accidentarium, esse que unum ex credibilibus, sicut alia fidei documenta; quod nō propter se, sed propter divinam Authoritatē creditur. Quam sententiam prosequitur Canus, & amplectuntur non pauci ex recentioribus; Quae suit sententia Calvini. — Respondent Canus & Cal…inus, mutuatis ferè verbis, Augustinum nihil aliud voluisse in hac sententia, quam Ecclesiam e…e aptum principium, vel isagogem, qu… convenienter aliquis qui penitus ignarus fidei est, inducatur ad ipsam; non tamen ut aliquo modo sit ratio credendi. Lorca in 22. Sect. 1. Disp. 3.wholly deny it, The authority and testimony of the Church doth nothing pertain to the assent of faith, neither as part of the object, nor as a condition without which faith cannot bee; which opinion of Canus not a few of the later men doe imbrace: (to this hee adds) which was the opinion of Calvin. And to make this yet more cleer, that often objected place of S. Augustine, I would not beleeve the Gospel, except the authority of the Church did move mee. Lorca saith, Canus & Calvin answer with the very same words; p. 193That Augustine meant nothing in this sentence, but that the Church is an apt beginning, and as it were an introduction, by which a man wholly ignorant of the faith is fitly led unto it; but not that the Church should bee the reason of beleeving: for that is, Because God speaks in the Scripture, and it is an infallible instrument of the divine Testimony.

And Lorca aaRespondetu…, Q…estionē quare …redis, ultimò & directè in Dei Testimonium resolvi; adaequata enim ratio respondendi est, quia Deus dicit. Id. Ibid.afterwards affirmes, That the resolution of this question, Why you beleeve, is lastly and directly resolved into the testimony of God; and this is the adaequate reason of beleeving, Because God saith it. Thus are there some, and not a few of the Church of Rome, as Lorca tels us, that avoid the shipwrack of soules, which is visually suffered by faith in the Pope, or testimony of man, even the Man of sinne.

Secondly, for that Idolatry which giveth divine worship to Images, though it be an evill that hath too largely overspread bbD^r. AEgidius a Preache… at Sivill, censured for denying the worship of Images; and Bell…rmi… names many Doctors, which teach that they are to be worshipped with divine worship. Bell…rm. de Ec…l…s. Trid. lib. 2. cap. 2… Azor. Mo…. I…st. li…. 9. c…p. 6.the Romish dominions, and the denyall of it in Spaine hath beene censured for heresie: Yet there are divers of the Romish communion that have not thus bowed to Baal, in so much, that Papyrius Massonus thus writes in his Preface before Agobardus; and p. 194of him, Hee ccGr…corum …rore… de imagin… & picturis, manifestissimè detegens, negat eas adora…i debere; quam sententiam omnes Catholici probamus. Papyr. Masson. praes. in Agob…rd.manifestly discovers the errors of the Greeks concerning Images and Pictures, and denyeth that they ought to be worshipped; which opinion all Catholicks doe approve. So it seemes hee thought it a Catholick opinion not to worship Images, and those not Catholicks which doe approve this worship. And ddSi de usu imaginum proponatur quaestio, quomodo illae in Decalogo sunt prohit…, nempe ne adorentur, his verbis explicat &c. … imagines, s…d non adorar…, quòd …Pamelius dares tell the Pope himselfe, That if the question bee proposed concerning the use of Images, How they are forbidden in the Decalogue; which is, that they bee not worshipped: Tertullian sheweth it in his Booke against Marcion; and after in his Notes upon Tertullian's Apologetick: Tertullian saith not that Christians did hate Statues and Images, but that they did not worship them; which certainly (as the Fathers of the seventh Synode, Damascen and Jonas doe often inculcate) none of us ever attempted: I meane not with the worship of latria, which is due to God alone. But though his speech be somewhat too large, when hee excludeth all Romists from giving this worship; (as hereafter in another Chapter will more plainely appear…) yet it is possible that this all might … l…arned ones wherewith hee … for I doubt the common … understood the distinction p. 195betweene doulia and latria; yet thus it is likely wee may finde some (at least, of the Learned) that are cleere also of this pestilence.

In this ranke also of Idolatry may bee mentioned the worship and adoration of the Sacrament, which is likely to bee the more universall, because it seemes back'd with a Councell which some thinke universall: But indeede all doe not take it to be universall,Exam. pacifiq. cap. 5. as the Author of the Examen Pacifique doth plainely shew. And of this Idolatry wee may well beleeve, that there are some free in the Romish Territories: For eeUrget dubium quomodo potest quaecū que Eucharistia adora…i absolutè & sine conditione, …ū non sit omnino ce…tum consecrationem ri…è pe…a…am …se. Quidam hoc tempore docu…he names in the …. & l. 3. de Adora.) Sacramentis, Imag…nibu… & aliis rebus sacris nullam d…beri ado…ation…m aut venera… … tendat in ipsa…, & verè, & ex a…imo eas … g…lequuntur) ut Qu…d▪ sed … ea…um adorationem transi…e ad exempl…, & ad eum … sunt. Ex qua doctrina putat facilè po…se …dd… rationem … nis quam Eucharistiae ubicunque e… hibemu…, quia …um … in Sacramentum ipsum, sed tran…e…t ad Christum, nullum est … adorationem exhibendi cu… non debetur. … 22. Sect. 1 … 10. Adoratores h…j…s Sa…ramenti Spi…itu suo, solum … Ch…is…um ipsum. … 3. Tom. 3. Disp. 179. …. 28.wee finde that, because without the Priests Intention Romists doe acknowledge that the Bread is still but Bread, and withall, that the worship of bread is abominable Idolatry; It h…th been thought safest by some, to direct all the Sacramentall worship to Christ Jesus sitting at the p. 196right hand of God, where hee is sure to be found. This is the doctrine of Vasques; and I could name a Lady in England, who professed so to worship Christ in the Sacrament, and I hope shee is not without followers.

Another Romish Idolatry is turning merits into Saviours: This we have seen is too common among the vulgar; yet by some they are removed from this office, and especially at the time of death; for even persecuting Gardiner thought it good doctrine for them that were dying to put their whole trust in the merits of Christ. And Cardinall Bellarmine in his last will, desires to bee crowned by God, not as a Regarder of merits, but as a Giver of mercy. And Bernard, Thomas de Kempis, Cassander, and Ferus (who have many Readers, and I hope herein some beleevers) appeare sound in their Writings, both from this and other Idolatries. Briefly, the catholick Apologie brings forth divers Authors of theirs, that have taught their Readers Doctrine contrary to the mortall and damnable errors which wee complaine of, for massacring soules in the Kingdome of the Pope. So that though a pestilence hath generally over-run his Territories, yet there are some healthy p. 197and living soules therein: though there may bee millions that bowe unto their many Baals, yet there may bee thousands that bow not unto them: And though wee bee not of one Religion with the Idolaters, yet with those that serve God in spirit and truth, and keep themselves from Idols, wee have one Religion in Essentialls and Fundamentalls; and so both may be saved. Let us conclude in the words of one of them upon the conclusion of S. Iohns Epistle, and in him see what saving Religion is taught, and, I hope, learned by some of them; aaFilloli, custodite vo… à Simulachris: Hāc appēdicē non incōgruè nec sine causa annexuit Epistolae suae; quia enim do…uerat unum & solum verū Deum esse, qui & scipsum in E…lio suo manif…stavit, & pe… eum nos d…uit, quod veru… D…i cultus in fide, spe, & charitate, itemque puritate & sanctitate vitae consistat, necessariò nunc monet, ut in ea fide & veri Dei cultu … & abōni Idololatria caveamus. Sic igitur in tota hac Epistola Joanne… … haec docere voluit, quod videlicet unus tantum est verus Deus, & una tā tum vera Religio. Jesu… Christus cum Patre & Spiritu sancto unus & verus est Deus, Christiana autem Religio verus & unicus est cultus Dei; ea enim Religio & Deo omnem glo…iam per Christum ascribit, & nobis per eundem Christum vitam & salutem adsert. Ferus in 1. Ioan. 5.1 John 5Babes, keep your selves from Idols: This Corollary S. John not unfitly nor without cause annexed to this Epistle; For, seeing he had taught that there is one onelyonly God, who hath manisted himselfe in his Sonne, and hath taught us by him, that the true worship of God consisteth in faith, hope and love, and in purity and sanctity of life; hee doth now necessarily admonish us, that we remaine in that faith and true worship of God, and beware of all Idolatry. So John p. 198in this whole Epistle would teach us two things, That there is but one true God, And one true Religion▪ Iesus Christ with the Father and the Holy Ghost is that and one true God; and Christian Religion is the onelyonly true worship of God: For this Religion g…veth all glory to God by Christ, and by the same Christ bringeth to us life and salvation: Behold that one Religion which we all so professe.

Yet▪ for a caution to be annexed to the conclusion, I thinke that true zeale and charity, though they take such for living soules which are safe in fundamentalls, yet they pity other grosse errours which make the soule sick though they kill not; and a true lover of soules resembles the head both of soules and of love, and desires to present unto God soules without spot and blemish: And because they love them, as on the one side they acknowledge the life that is in them, so they desire to add growth to this life, and to bring it onward toward perfection. They doe not tell them that they are well enough, because they live; for that is rather to build their contentment on their owne safety, then on the full pleasing and serving of their Saviour. Therefore they call on them for the washing away of other errours, which are blemishes p. 199in the eye of the Heavenly Bridegroome; that thus the Bride, being all glorious within, may bee ready and prepared for the day of her gladnesse, even her marriage in eternall and consummate felicity.