Catholic Charity Complaining and Maintaining that Rome is Uncharitable, Chapter 6
CHAP. VI.
The Testimonies of the Fathers, which the Cavalier in his fourth Chapter alledgeth for the necessity of his conceited unity, are turned upon himselfe and the Papists.
THis Champion of Rome goes from Scriptures, which indeed went from him, & runs after Fathers, which also run from him: And although he please himself much when he findes the word Unity, especially Books written for Unity; yet hee must still bee put in minde, that all mention of unity in the Fathers doth not prove this unity which hee undertakes. They write of unity in love, and unity under lawfull Pastors, that flocks bee not divided by partiall and schismaticall setting up Pastors against Pastors in one and the same Flock. But our Authors businesse is, (as I said before, and himselfe now and then remembers) that there must bee an universall unity in all points of doctrine decreed by the Pope, bee they great or small; which hee will never prove by any Fathers to bee absolutely necessary to salvation, or to a reall unity in the Church. Yet thus hee strives to wrest out this unity.
— Others have written and framed expresse Catalogues of all the heresies which had risen in the Church of Christ our Lord, from his ascension to heaven, till their owne time; expressely shewing hereby, that both the unity of the Church was directly broken by the obstinate beliefe of any one doctrine, which was held in disobedience to the same Church; and withall, that whosoever did so breake it, must forfeit the salvation of his soule thereby: And this was done by Saint Epiphanius Bishop of Cyprus, by Phylastri…s B…shop of Brescia, who are both cited to this purpose by the incomparable Saint Augustine, in his Treatise de haeresibus ad quod vult Deum. Where himselfe also makes an exact Catalogue of all the heresies which had sprung untill his time; and where, by the way, I must needs observe in a word, that hee recounts divers heresies which are held by the Protestant Church at this day, and particularly that of denying prayers and sacri…ices for the dead; and then hee concludes in the end, that whosoever should hold any one of them, were no aS. Augustine … not, Hee is no christian Catholick that should hold any one of them in weakenesse, s…king the T…uth; for he saith the cont…ar…, Epist. 162. But his words are, Every christian Catholicke should not beleeve these. And so we say, that no error sh…uld be beleeved: Omnis Christia… Catholicu… is…a non d…bet credere, sed non omnis qui ista no… c…edi…, cons…uenter debet s… C…istianum Cath…li…m … ad quod ….Christian Catholick.
But here I must challenge this Champion, first, that hee deales not fairely with us in putting in these words, In disobedience to the Church: For let the world know that this is not our holding; That a different opinion being held in a purpos…d disobedience to the Church is safe, or comp… tible with unity of charity: but that some different opinions in points of doctrine, by darknesse of understanding or weaknesse of faith, not apprehended or bele…ved, yet not without a purposed disobedience to the Church, may be compatible with unity and salvation. Secondly, if it were true which hee saith, that unity were broken by the obstinate beliefe of any one doctrine joyned with disobedience to the Church, how doth not this make against Rome, which maintaineth her universall Supremacy, and other errors directly against the Canons of the Church? Thirdly, wee deny Rome to bee that Church which the Fathers speake of. Fourthly, this Authors allegations make directly against his owne end, and overthrow the authority of Rome, which hee goes about to establish: For, let him speake upon his conscience and reputation; Were all those heresies, mentioned by Epiphanius and Augustine, adjudged and condemned for heresies by the Church of Rome? If not, then it seemes, there may bee hereticks without any judgement of the Church of Rome; and there may be hereticks that hold some errors not adjudged heresies by the Church of Rome: But if so, then what is become of this Authors heresie described to be the obstinate beliefe of any one doctrine in disobedience to the Church, the Church, in the Authors sense, being no other then the Church of Rome?
How was this Church disobeyed in those things which shee had not decreed? and even his particulars of aPurgatory was not yet built by any Papall or Church Decree, nor Transubstantiation, much lesse Prayers and Masses for the delivery of souls from the Purgatory, which had no being: But the prayers which were for the dead, Dionysius (whom they call Areopagita) shewes to have been requests for that which they know already to bee granted: and so Test…monies of the happinesse of them that had lived holily. Quocirca petit d…vinus Pont…f…x ea quae à …o promiss… s…nt, ei que grata sunt, & planè conc…denda: in quo & animi sui constitutionem, quae …onitatis Divinae sp…ciem prae se serat, D…o, cui boni chari sunt, declarat; & ii… qui adsunt ut interpres, munera & bona quae sanct…s eventura sunt, exponit. D…on…s. Ar…op. de E…l…s. Hier. cap. 7.prayers and sacrifices for the dead? Had the Church of Rome adjudged these at this time to bee points of faith? Hee cannot say it. How plaine deceit then is this, to seeme to prove these to bee heresies, because held in a disobedience to the Church, when the Church in his Romish sense had not decreed the doctrines to bee beleeved which are contrary to these supposed heresies? Let us now come to his particular citations, and see yet more particularly, how they make not against us, but mostly against himselfe: Hee begins with Saint Irenaeus, lib. 1. cap. 3. The Church having received this word preached, and this faith as was shewed before, and having spread the same over the whole world, doth diligently preserve it, as inhabiting one house; and doth likewise beleeve those things which are taught thereby, as having one soule and one heart; and in the same conformity shee preaches, and teaches, and delivers it, as possessing but one mo…th. For though there bee in the world different expressions and tongues, yet the vertue and power of Tradition is but one and the same: And neither those Churches which are found in Germany, nor those others in Spaine, nor those in France, nor they which are in the Easterne parts, nor they which are in Egypt, nor they which are in Lybia, nor they which are in the middle parts of the world, doe beleeve or make tradition of doctrine any otherwise in one place then they doe in another: but as that creature of God, the Sunne, is one and the same in the whole world, so is the preaching if the Truth. And those Prelates of Churches who have most power and grace of speech, will deliver no other things but these; for no man is above his Master, neither will such an one as hath meaner Talents in speech make this doctrine and Tradition lesse; but (since Faith is but one and the same) neither doth hee inlarge it, who is able to speak much of it; nor that other diminish it, who speakes lesse. I answer▪ that this place is produced improperly, in regard of the Point; deceitfully, in regard of the Reader: For Irenaeus, in the second Chapter next preceding, had set downe a forme of Faith, and a summe of chiefe Articles agreeable to our Creed. And then in the third, whence this allegation is taken, hee saith, that the Church, having received this faith, doth uniformly preach it, and with one Mouth through all nations; neither doth the more learned increase it, nor the lesse learned diminish it: Now this being spoken of the principall points of faith, …oth rather prove our unity in fundamentalls, but not prove our Champions entire unity in inferiour points; therefore it comes not home to the Authors marke, but indeed he goes about to deceive the Reader, when he brings it in as a proofe of that which it proves not.
Secondly, this place makes mightily against the Papacy, and that Confederacy; for in the faith which Irenaeus sets downe in the foregoing chapter, there is not one Article concerning the Popes Supremacy, nor worshiping Images, nor of praying in an unknowne tongue, &c. These therefore being now decreed by the Pope, are inlargements of faith; wherefore the Popes that thus inlarge the faith, are by Irenaeus censured, not to bee these Prelates of Churches, who have most power and grace of speech; yea, not so good as the others of lesse grace: but withall hee censureth them, that they are above their master; and their master being Christ, it fits right with the saying of Paul; That hee sits as God, and exalts himselfe above all that is called God.
Tertul. de praes. adversus Hae…t.Hee comes next to Tertullian. Tertullian shewes plainly, that whosoever denyes any one doctrine of the Church, rejects all; for thus hee saith upon occasion, Valentinus approveth some things of the Law and the Prophets, some things hee disallowes; that is, hee disallowes all whiles he approves some. The Author here also imposeth upon his Reader, if wee may beleeve Tertullians (learned but Romish) Adnotator, Pamelius: For (not to insist on this that the words are Omnia improbat, dum quaedam reprobat, he disallowes all, whiles hee refuseth some,) from Pamelius we learne, that these words are not spoken of all points of faith proposed by the Church; much lesse if the Church bee taken for the Papacy; but of the bookes of the Law and the Prophets, which Protestants do by no meanes reject. For this is Pamelius his sentence, immediatly after these words: Quod usque ad…o verum agnoverunt alii scriptores, ut disertis verbis scribant, (& inter caeteros Damascenus) quod vetus Testamentum reprobaverit. This by other writers is said to be so true, that they expresly write, (and Damascen among others) that hee refused the old Testament. And indeede hee that did deny the old Testament, did deny more then one doctrine of the Church, (which is the Cavaliers point to be proved by this place,) for he denyeth many doctrines, and fundamentall ones, of the Law and the Prophets, yea of God himselfe.
The next place doth much accuse the Cavaliers need of Allegations, and yet withall excuseth him not from an indeavour to deceive his Reader: The place alledged by him is this: Quod apud multos &c. That which is found to be one amongst so many, is not to be thought to have crept in by errour, but to have beene commended by Tradition. The place cited is this, Quod apud multos unum invenitur, non est erratum sed traditum: That which is one among so many, is not an errour, but a thing delivered.
The question in hand was concerning the rule of Faith or the Creed; as the Reader may see by comparing the thirteenth chapter, where the Creed is rehearsed, and the end of the one and twentieth, where he saith, That it remained for him to shew, whether the doctrine in the former rule came from the delivery (or, if you will, Tradition, so it bee not a Tradition beyond that which is written, for there is no such in this rule of faith) of the Apostles: And having refuted these objections, That the Apostles delivered not all; and that they knew not all, he comes after to this objection, That the …hurches did not purely reteine what the Apostles delivered, and thus hee refells this objection.
Age nunc, omnes erraverint, deceptus sit & Apostolus de Testimonio reddendo: Nullam respexerit Spiritus sanctus, uti eam in veritatem deduceret; ad hoc missus à Christo, ad hoc postulatus de Patre, ut esset doctor veritatis: neglexerit officium Dei Villicus, Christi vicarius, sinens Ecclesias aliter interim intelligere, aliter credere, quod ipse p…r Apostolos praedicabat. Ecquid verisimile est, ut tot ac tan…a in unam Fidem erraverint? Nullus inter multos eventus, est u…us exitus: Var…asse debuerat error doctrinae Ecclesiarum, …aeterùm quod apud multos unum invenitur, non est erratum, sed traditum: Whereof the summe is this, that though the Holy Ghost the aThe Pope was not yet Christs Vicar, in the dayes o… ….Vicar of Christ, had not looked to his office of leading the Church into truth, yet there is no likelihood that so many Churches had erred into one Faith: But the Faith, wherein there is such unity among many, should not be an errour, but a Truth delivered by the Apostles.
Now, this place is so far from saying that all Churches agreed in sin, all points beyond and besides the Creed, that it speaks onelyonly of their agreement in the rules of Faith, and doctrine of the Creed: And he saith, that such an agreement comes not by errour which commonly is divers; but by one uniforme delivery and doctrine of the Apostles: So the Cavalier is still to seeke for a necessary unity in every smal doctrine, and in points without the Creed.
Cyrill is mainly for the Protestants,Cyrill. Hier. Ca…. even as himselfe alledgeth him; For we agreeably affirme That to be the Catholick Church which teacheth, without defect, all things necessary to salvation; And, in the doctrine of faith, such things necessary to salvation, are points fundamentall.
Cyprian comes,Cyp. de Unit. Ec. or is rather drawne in next, against his will and meaning; and thus the Author produceth him: The Church being stricken through by the light of our Lord, doth send her beames throughout the whole world; But yet that light which is cast so far abroad, is but one and the same: Shee spreads her branches over the whole earth, after a plentifull manner; Shee extends her flowing streames with great aboundance, and to a great distance: But yet is Shee one Head, and one Root, and one Mother, who is fruitfull by such store of issue. Now I thinke it were needlesse to help a Reader to take this place from the Author: For it is plaine, to every eye, that this place speakes not of the unity of the Church in all points of doctrine; but of their unity in one Love, and one mysticall Body: So that this place is not onelyonly unserviceable to the Author, but serves much against him, and his lady Mother who cuts off noble and excellent members of the Church from her; or rather her *Peccatum verò quàm magnum tibi exaggerasti, quando te à tot gregibus scidisti… excidisti enim teipsum, noli te fallere: Siquidem ille est verè Schismaticus, qui se à communione Ecclesiasticae Unitatis apostatam fecerit. Dum enim putas omnes à te abstinere posse, solum te ab omnibus abstinuisti. Firm. in Epist. ad Cyp. sic Papam alloquitur.selfe from the Church, if they doe not submit to her universall Tyranny.
Cyprian it seemes hath not said enough, and therefore he must say more, but indeed lesse: Let us see how the Cavalier rather teacheth him, then suffereth him to speake: The same S. also, speaking of the sin of Core, Dathan, and Abiram, implies that the one Church must not onelyonly be entirely beleeved, but followed also in all her doctrines and directions: For hee saith, that though Core, Dathan, and Abiram did beleeve and worship one God, and lived in the same Law and Religion with Moses and Aaron, yet because they divided themselves from the rest by Schisme, resisting their Governours and Priests, they were swallowed up quick into Hell.
Here, first, wee may observe, how hee tells his Reader what hee would have Cyprian say; for hee saith, not that Cyprian doth speake it plainely, but the S. implyes: and what doth he imply? That the Church must not onelyonly bee intirely beleeved, but followed also in all her doctrines and directions. But did Core, Dathan and Abiram differ from Moses and Aaron in doctrine? His owne place denyes it, which saith; They did beleeve and worship one God, and lived in Moses his Law and Religion with Moses and Aaron: And the place further assignes the true fault; Division by Schisme: They denyed the authority of those whom God had placed to be Governours over them.
Just the same sinne into which Pope Pius the fifth drew the English Papists by his Bull: so that this place makes exceedingly against Romish doctrine of rebellion against Princes; such as those of the North, and in Ireland. But let me give the Author one question at parting? Was Aaron to bee followed in all his doctrines and directions? what doth the Author think of this doctrine concerning the Calfe? Exod. 32.4.These be thy Gods O Israel, which brought thee up out of the Land of Egypt.
S. Basil.Saint Basill is next produced, thus speaking in Theod. They who are well instructed in holy writ, permit not one syllable of divine doctrine to be betrayed or yeelded up; but are willing to embrace any kinde of death for the defence thereof, if need require: Hereupon the Author thus commenteth, That man of God had beene sollicited by some to relent for a time, & to yeeld, though it were but to a little; he refused in such sort as you have seene, and he did it with much disdaine to be attempted in that kinde. Now let the Reader see here the fairenesse of our Author; Hee speakes of Basils not yeelding to a little; and what was this little? Denying the sonne of God to be God of one substance with the Father: Is this a little? Surely he should be a great Hereticke that should deny this little; So that this being not a little but a great point, S. Basill doth not speak against us but for us, who sayes, that in these great points there should be no difference: Now it might be called little by some, not for the little weight of the point, but for the litte odds in the sound of the word; so that in the little difference of a syllable, the great point lay affirmed or denyed. And indeed it were better that death were imbraced, then any such point of divine doctrine should bee betrayed. Besides, …s there a desire on our side of betraying or delivering up any lesser points of divine doctrine; but rather a charitable hope that men may be saved, though differing in opinion concerning some lesser matters, by not knowing that they be divine doctrines, or not reaching to them by a weake and inferiour degree of a faith? But who so will truely judge our maine quarrell with Romists, hee shall finde it to be a defence of divine doctrine against humane fictions and traditions. And Romists most grossely offend against the words and example of S. Basil, who permit many syllables of the divine doctrine in the second Commandement, forbidding worship of im…ges, to be left out of their Catechismes; and the divine doctrine of halfe a Sacrament to be denyed and made voyd to the people; and the divine doctrine of praying in a known tongue in the Church to be actually betrayed.
—Saint Gregory Nazianzen is next, who (as our Author saith) thus delivers himselfe; Nothing can be more dangerous then those hereticks, who▪ when they run straight through all the rest, doe yet with one word, as with some drop of poyson, infect the true and sincere faith of our Lord.
If this Champion had gotten this place by his owne knowledge, he could not well but take notice, that the sincere faith whereof Gregory speaks, is the faith contained in the Nicene Creed, which Creed is set at the head of the Tractate: and accordingly, the one word of which hee speaks, as being dangerous to the faith, is the word that giveth not to Christ one Substance with the Father.foreign. This word Nazianzen often names in this discourse; so that the Cavalier could not well oversee it if hee had seene the place; yea, hee saith plainly, *Haeresim Arianam subtili cōpendio brevi jam sublato hoc nomine intromissam. Greg. Naz. de fide Orat. 51.that it lets in the Arian heresie. And if it be thus, this Champion is yet far from his Conclusion by this Antecedent, which must thus lead the way; It is most dangerous to differ in one word of the Creed which concernes a point fundamentall, even the Deity of Christ; therefore it is most dangerous to differ in points out of the Creed, which are extra-fundamentall, and of the Popes decreeing. But let Romists look whether this place doe not fight against them, who thrusting the word Roman after, or into the word Catholick, have drawne the soules of too many to beleeve in the Pope (or Popish Church) in stead of God, and so have changed the very foundation of their faith.
Saint Hierome must have the same answer; no man denying but that for some one word or two contrary to the faith or Creede in points fundamentall, many heresies have been, and ought to bee cast out of the Church. It followes, Saint Leo saith, That out of the Catholick Church, there is nothing pure, According to that of the Apostle, Whatsoever is not of faith is sinne. But what doth this here, where the question is not, Whether they sin that be out of the catholick Church; but, Whether they be out of the catholick Church that differ in any smal point of doctrine from some other members of the same Church? But because this place wants help, hee adds a second; If it be not one, it is no faith at all. We acknowledge there is but one saving and fundamentall Faith in Christ Iesus, Eph. 4.5. Jude 3.as but one Baptisme; and this faith was once delivered to the Saints, and the Saints still doe so uniformely receive it, as that they who have any other fundamentall faith, have none at all. But if Romists will have faith to bee one in all points, then by this Popes doctrine they have no faith; for their faith is not one in all points with the one faith once delivered to the Saints, nor with the faith in the time of Leo; for in that one faith there was no worship of Images, no universall Monarchy of the Pope, no worship of Bread.
The Cavaliers first place of Augustine I am loth to bring forth, to spare both the Cavalier and the Reader: It is somewhat long, but very short of the Cavaliers mark; it proves against the Donatists, That the Church in earth, and the Church in heaven are not two Churches, but one. But who denyes this? yea, who denyes the true Church on earth to bee but one? and this is the Protestants maine businesse to keep it one, though differing in some lesser points of doctrine: And it is our Authors businesse to breake this unity, even by this place which he produceth under a shew of proving unity: but not proving by it such an unity as by it hee may make a division, hee is faine to set a second Buttresse to support his wall of separation: Thus hee reareth it:
To shew moreover, by the judgement of Saint Augustine, that the Church in her doctrine was to be truly one hee spake thus of the Donatists, who called upon the same God, preached the same …ospel, sung the same Psalmes, In exp…catione …. 54.had the same Baptisme, observed the same Easter, and the like; in those things they were with mee, yet not wholly with mee: in schisme not with mee, in heresie not with me, in a few not with mee; but in regard they were not with mee in a few, their being with mee in many could not help them.
If the Cavalier had gone on in his Allegation, the very next words would have given him an answer to the objection which hee drew out of the former; for those words say, that the aEtenim fratres videte quam multa enarravit Apostolus; unum dixit, Si illud defuerit, frustra sunt alia; Si linguis hominum loquar & Angelorum, &c. Quam multa enumeravit? His omnibus multis desit una charitas; illa numero plura sunt, haec pondere major est: Ergò in omnibus Sacramentis mecum; in una charitate non mecum. Aug. in Psal. 54.one thing wherein they were not one was Charity. And the want of this hee proves out of Saint Paul (1 Cor. 13.) to make all the rest unprofitable. But our question is not of want of charity, but of differing in some small point of faith. True it is that this uncharitablenesse was back'd with an error which hee called an heresie; That the Catholick bPertinaci dissentione formata in haeresim schisma verterunt, tanquam Ecclesia Christi, &c. de toto te… rarum orbe perierit, ubi futura …omissa est, atque in Africa Donati parte remanserit▪ Au…u…t. ad quod vult …Church was onelyonly in the part of Donatus; and so (as Saint Augustine infers) that the Church was not catholick: But let our Author remember, That this voucheth an Article of the Creede as denyed by the Donatists; but with the denyall of any such Article he cannot charge us.
But yet, that their error did not kill nor cut them off cSunt igitur sine dubio fratres. Opt. lib. 1. Non enim potestis non esse fratres, quos iisdem Sacramentorum visceribus una mater Ecclesia genuit; quos eodem modo adoptivos filios Deus Pater excepit. Id. l. 4. Sed qui sententiam suam quam vos falsam atque perversam, nulla pertinaci, animositate defendunt, praesertim quam non audacia suae p…aesumptionis pepererunt; sed à seductis, atque in error…m lapsis parentibus acceperunt, quae…unt autem cauta …ollicitudine veritatem, corrigi parati cum invenitur, nequaquam sunt inter haereticos deputandi. Tales ergo vos nisi esse crederem, nullas fortasse vobis literas mitterem. August. D…minis dil…ct…ssimis, & meritò praedicandi… fratribus, Glorio, Ele…sio, &c. sed Donaristis; & de quibus in hac Epistola: Nostrae communionis non estis. Epist. 62.all from being truly of the Church, except the error were accompanied with the want of that one thing, which was true charity, we have great probabilities, if not proofes out of Optatus and Saint Augustine; the former of which commonly calls them brethren, and the later denies not but some of them might be saved. But how dangerous or deadly soever their faults were, they fall directly on the Popish faction, both in point of heresie & schisme; for they hold the like heresie to the Donatists, That the Church is onelyonly in the Popes party; and accordingly, by uncharitable schisme they cut off all those from their communion, that are not of this party. And now hee comes back againe to Irenaeus, as if hee had found some new matter in him; Nay, Irenaeus (whom I named before) implies, not onelyonly that it is necessary for a true Christian Catholick to differ in no one point of the doctrine or faith from other Christians; but hee must withall not beleeve any thing after a different manner; that is to say, upon a different motive from that for which it is beleeved by other Christians.
But what doth Irenaeus say, being thus called back again? He saith nothing: for our Author only saith, that hee implies; just as St. Cyprian before was made to comply: But what doth he imply? That it is necessary for a true Christian Catholick to differ in no one point of the doctrine or faith from other Christians. But is there any such sentence or implying in this Chapter? Surely I doubt this Cavalier delt too much upon trust, and hee whom hee trusted, too much upon deceit. I have read over the Chapter, and can finde no such implying: But I finde that which wee often object against Romists Traditions, *Q…ale enim est Prophetarum & Domini & Apostolorum relinquē tes nos voces attendere his nihil sani dicentibus? Ir. lib. 2. cap. 3.Why should wee leave the doctrine of the Prophets, the Lord and his Apostles, and hearken to those men when they tell us their errors.
The other inference from Irenaeus, That a Christian must not beleeve by a different motive from that by which it is beleeved of other Christians, is a point that is mortall to Popery: For they, making the Popes word or authority the motive of their faith, herein doe differ from the motive of faith received by the Christians in Grecia, Armenia, and AEthiopia; and so transgresse most dangerously, and, I doubt, fundamentally against this rule produced and approved by the Author, as from Irenaeus, though there I cannot finde it. And now after a just examination of these Allegations, I cannot but inferre, that, There appeares a manifest losse of the cause, when the places produced for proofe of it prove it not.
So that the Authors conclusion being no way made good by his allegations, it is left still solitary, forsaken, and unproved: And whereas hee saith, For the present it may suffice to have proved the necessity of perfect unity in the Church; wee must needs reply, That hee hath most imperfectly proved the necessity of so perfect an unity. And for the other piece of his conclusion; That indeed no reason can bee given why, if there bee allowed any more true Churches then one, there should not be admitted aswell two thousand as two: I acknowledge with him, that not onelyonly no reason can bee given of this, but also of the Cavaliers speaking of no reason in this point: For it is not denyed by us that there is but one true Church; and if you make two, you may make two thousand.
But wee deny that every little difference makes two Churches of one; and this neither the Author hath proved, neither doe his citations suffice to prove; but let him here looke to himselfe, and his fellow Romists, whether they bee not in danger of making two thousand Churches, who have made a second Church, called the Church vertuall, the Pope, yea a third Church, the Pope and his mysticall body (for he is a mystery also, but of iniquity) which two Churches many eminent members of the Catholicke Church deny to bee that one true Church whereof they are members. In the meane time Romish uncharitablenesse in damning Protestants remaines still as a proved truth, seeing this Authors proofes for an imaginary perfect unity, by which he undertooke to prove it an untruth, doe not prove this unity; and no such unity proved, no untruth proved: so they are still uncharitable, and Protestants doe yet speake truth when they affirme their uncharitablenesse.