Catholic Charity Complaining and Maintaining that Rome is Uncharitable, Chapter 9

Catholic Charity Complaining and Maintaining that Rome is Uncharitable · Chapter 9

p. 199CHAP. IX.

Wherein divers objections are re-inforced against the Romists, concerning those divisions amongst them, which the Cavalier in vaine seekes to reconcile in his seventh Chapter.

SECT. I.

Wherein is shewed, First, that Protestants in submitting to the holy word and spirit of God, have therein a true ground of unity, actually in those things wherein they agree; intentionally in other things wherein they differ. Secondly, that their Romish submission to the Pope, though it produce a seeming unity in many points, yet p. 200it leaves divers irreconcileable differences amongst them.

THe Cavalier in his last chapter hath rid on, much out of his way: and in this he rides apace, and the faster the more out of the way. He was out of his way when hee travelled to free Romists from want of charity, by proving Protestants and Romists not to have one saving faith, seeing Protestants having that saving faith, the Romists shew want of charity in damning those who are saved: Hee was againe out of the way in bringing his owne Romists into schisme and damnation, by dividing them from Protestants which have that one saving faith: And now he goes further out of the way, in removing the reasons that may make for unity, though by unity with Protestants Romists may avoid uncharitablenesse, schisme, and damnation: so, it seemes, hee is so earnest for division and dis-union, that to attaine it he will hazzard both charity and salvation to his owne fellow Romists as a high price, and farre above the value of that which hee would purchase, though it were the richest jewell in the world.

p. 201Yet on hee goes upon this adventure; And whereas differences amongst Romists are brought forth to make Romists more equall to differences among Protestants, or to some differences betweene Protestants and Romists; and likewise to make Romists thinke there may be a spirituall unity notwithstanding some differences, because, notwithstanding their owne differences, they affirme there is an unity among themselves, this the Author thinkes too peaceable, and therefore strives to take it out of the way.

Toward this, he is willing to deny that there are such differences amongst Romists, and he strives to shew that they agree even in those things wherein they differ; But differ they doe, and strong evidences wee have for it, which may hereafter be produced: Neither indeede their Poeticall Heade of unity, the Pope, nor any one man on earth, can make the whole Church to bee inwardly of one minde and soule, but onelyonly that Lord and maker of Spirits by his owne Spirit, his true and onelyonly Vicar.

For that one Spirit, enlightning and guiding the spirits of men, with one faith of one word, delivered by the ministery, directed p. 202and enabled by the same one spirit, can onelyonly make a true, reall, internall and spirituall unity: And accordingly S. Paul leading us to the unity of faith, thus rightly ordereth his words toward unity; One Spirit, Ephes. ….one Lord, one Faith: And thus hee goes on, and sheweth how this one spirit of one Lord which inwardly workes this unity of faith in the Lords body, outwardly also concurres to the working of it by the gifts given to the ministery; For this working without in the ministery, and inabling them to teach one and the same doctrine of saving faith; and inwardly working in the hearts and soules of Christs members, these members are brought into the unity of faith and so into one body of Christ: and, as in this body of Christ there are different members of different measures and capacities, by the different gifts of the spirit; so these different capacities doe not reach or containe one measure of divine truth: Christ the Foundation and Head is made knowne to all his members, for by this knowledge they become his members, and so have they all unity in so much divine truth as knits them to Christ: But by reason of their different measures, some attaining such holy truths of which p. 203others are short, there must needs bee a difference in the apprehension of those truths to which some attaine, and others doe not come; yet in all is a settled desire and purpose to beleeve the whole truth revealed by God, if it be also revealed to them that it is the truth of God: And so whatsoever force was in the Champions speech, That true spirituall faith beleeveth the whole Body of divine doctrine, makes not against us but for us, and much more for us then for them. For we upon the right motive, which is God speaking in his word, doe beleeve plainly whatsoever we conceive, and what we doe not conceive wee beleeve in purpose and intention; And thus have wee perfect unity, while in the fundamentalls we have an actuall unity of faith, and in the lesser points an unity of purpose and will: But in this true and kindly unity, one Spirit, not one Pope doth cause inwardly one faith. And againe, that one spirit giving gifts to men, not to one man, outwardly bringeth to the inward unity of faith. And indeede that none but the spirit, the true vicar of Christ, can make this solid, spirituall, and internall unity, it appeares by the confession of the very Romish craft, which hath coyned the Pope to p. 204be the head of unity. For, that they might make and prove him to be such, they have put him into the place of the holy Ghost, and made him the Vicar of Christ: accordingly they say that the holy Ghost speaks by him, and so the speech of the holy Ghost, being infallible verity, is a right ground of unity: A foule errour and without ground of Scripture, which never, since the departure of Christ from earth, tyed the holy Ghost to one man, so that from him the whole Church should fetch Oracles and resolutions.

But indeed it is a high and blasphemous imposture, which puts the Pope in place of the holy Ghost: And when this man speakes, it pronounceth of him as the people of Herod; The voice of God, and not of Man. And how little this differs from Montanisme, I wish Romists would consider, who reduced the promise of sending the Comforter (Christs Vicar asaaAssistentia Spiritus sancti promissa est specialiter Romano Pōtifici (Joan 14.) Spiritus sāctus docebit vos omn… ve…i…atē … 1. Disp. …. n. 34.John 14 Tertullian cals him) to be performed in Montanus.

And the very same place doe the Romists apply to the Pope which was applied to Montanus; but yet thus it appeares, That even they that erre in the application, yet hold truth in the position; That the holy Ghost is the true root of union, though erroneously p. 205and blasphemously they put the Pope into his roome, and make the voyce of the Pope to bee the voice of the holy Ghost.

And surely the Pope himselfe plainely shewes, that hee doubts his owne spirituall power of making unity, and therefore hee flyes to the grosse and materiall instruments of unity, the Sword and Faggot. And so calling downe fire on those that obey him not, if he have any spirit, it seems it is not that spirit which Christ said was the Evangelicall spirit of the Apostles, but rather of him which is called the Destroyer.

And indeed, this device of man to make unity of faith by one man, called the Pope, being thus thrust into the place of the Spirit of God, as it proceeded from the spirit of errour, so hath it made unity in errour (as the last, best of Popes, Gregory the Great did in a manner prophecie) but it never will make unity in solide and universall Faith and Truth: for the beleevers in this counterfeit head of unity have both gotten from him an unity in many errors, and have beene left in many great and weighty differences, whereof there is little hope of resolving them into union: the sight p. 206whereof turnes our eyes from this humane and fictitious Head of unitie, to the true roote and meanes of unity, set forth by the Apostle.

And, because this Author strives to put away from mens eyes the differences which arise under this false Head of union, let us shew him a more full spectacle of them, which may serve to prove that disunion which hee goes about to confute, and to confute that union which hee goes about to prove.

SECT. II.

Wherein severall heads and springs of division amongst the Papists are opened: 1. The controverted Supremacie of the Pope, or Councels. 2. Their affected ambiguity in deciding controversies. 3. The great number of Questions purposely left undecided. 4. The opposition betwixt the Preachers and publick Professors of that Church.

IN the view of this division, wee may first take notice, That there is an opposition and division even betweene this supposititious p. 207Head of unity and his members; and even in this radicall and head-point, Whether hee be the Head of unity or not: for the Head is divided from much of the Body; and the Body within it selfe, even about the Head. The Pope hee will bee above the Councell, and the Councell is thought by many to bee above the Pope: And this hath beene decided by Councels, and by them the Councell was set above the Pope; which indeed agrees much better with the Councell in the Acts, and with Saint Paul to the Ephesians lately alledged; yea, it was made hereticall to deny this Supremacy of the Councell above the Pope: And if that the Head of unity bee divided into two, how can two Heads bring men onenesse? yea, how can two Heads but divide the Church into two Bodies? It is an undeniable truth, That two Masters, opposing each other, can never cause unity in their servants; he that is at unity with some fellow-servants by cleaving to the one Master, is at division with others that cleave to the other: And they that ma…e the Councell the Head and root of unity, as the Councell of **Synodus in Spiritu sancto congregata legitimè Generale Concilium faciens, Ecclesiam catholicam militantem representans, potestatem à Christo immediatè habet; cui quilibet cujuscunqu… statu vel dignitatis, etsi Papalis existit, obedire tenetur in his quae …. Constant. S…ss. 4. & 5.Constance, and p. 208Basil, and many that followed them (especially in France) how must they not needs differ from those that make the Pope to be Head and Lord of unity, by a controlling power over the Councell? And accordingly in those points which the Councell decreeth as by a supreme power, and the Pope againe dissolves as by a supreme power, how can Romists be at unity that are divided in the different beliefes of these two Supremacies? Even in that point resolved in Basil, **Primò, quod veritas de potestate Concilii generalis supra Papam, est veritas Fidei catholicae. Secundò, veritas haec, &c. Tertiò, quòd veritatibus praedictis pertinaciter r… pugnans, est c…nsendus haereticus. Concil. Basil. Sess. 33.That it is hereticall to beleeve the Pope not to be subject to the Councell, how is it possible that Romists should bee at unity, of whom a part beleeves, and a part beleeves it not; yea, each seeme Hereticks thereby unto the other? And thus, if in the roote of unity there bee division, how great is this division? and who can shew how ever this division can bee reconciled by Romists? For, if there be a free Councell, no doubt such a Councell will decree the Pope to be subject to it; as they have good reason from Scripture and Antiquity. But if the Pope be free, and may command the Councell, who can expect but that the Pope shall judge for himselfe, and subject Councels to his headship and infallibility? Behold the great Citie divided into great p. 209parts; and division growing even from their roote of unity. Againe, many members of this Head of unity are at division about the Popes earthly Supremacy; some hold that hee may onelyonly excommunicate Kings, and then can doe no more, his power being meerly spirituall: others hold, that after excommunication hee can depose Kings; yea, cause their subjects to kill them: a weighty controversie, and hardly to be decided amongst Papists, but onelyonly by the unity of Kings agreeing together to depose Popes. Againe, in some things hee takes power to dispense; and in the same things his Doctors say he hath not power to dispense: A paterne of which opposition we may plainly and actually see in the Popes Bull of Dispensation to Henry the eighth, for marrying his Brothers wife, and the Testimonies under Universitie Seales of the Doctors denying him the power of this Dispensation. These and the like questions concerning the power of this Head of unity, make division betweene the Head and members, and make division betweene the members themselves.

Secondly, wee see divisions doe againe arise from this Head of unity, because this Head leaves many things of controversie p. 210so doubtfully decided in Councels, that their very decisions breed controversies: And what unity is to be expected from such a Head, who by decisions gives occasion of dissentions, and leaves division when he sits of purpose in his Chaire under pretence of making unity? So wee know aaThese two opinions (of Ve…a and Soto in their Commentaries on some Articles on the Councell of …) doe not onelyonly differ in all the Ar…i…les; but, in many of them, are expresly contrarie.— I could never finde whether that Assembly did agree in one sense; or whether there was unity of words onelyonly. H…st. Trent. lib. 2. In this contrariety of opinions both (Catharinus and Soto) writing a…fi…matively to the Councell, either of them did not only say t…at hi… opinion was the opinion of the Synod; but afterwards wrote also▪ and printed Apologies and Antipologies, &c. It doth raise a diffic…ltie, what that Synod was that determined the Article, unto which Soto and …. did write and appeale to, each thinking it was on his side: so that it was necessary that e…ther one of them or both should be deceived.— Perhaps hee should hit on the truth, that should say, that debating the contrary opinions in f…aming the Decree, every part did refut… words contrary to hi… opinion; and all rested in those which h…e thought might be fi…ted t… hi… owne meaning: so that the expression o… the ma…ter becam… capable of divers interpretations. But this would … se…ve to …esolve the doubt, what the Councell was: because it is … give it unity of word…, and contra…iety of meanings. Id. Ib.Vega and Catharinus (against Soto, and upon the Popes Decree in the Councell of Trent) entred into mighty Controversies: and no wonder; for it was a speciall craft in that Councell to use such generall words as might be large enough to hold two differing opinions in them, and so leave the controversies not reconciled, but still at liberty and distance. And now againe, where is that vaine shift, or rather blasphemous abuse of Scripture, in saying that Papists, by submission p. 211to the Popes Church, doe captivate themselves to the obedience of Faith, and so keepe unity, when the Pope having judged, and they submitting to his judgement, are yet in division? What is this, but, by submitting to their meanes of unity, to be still at division? If the Head of unity by deciding make division, how endlesse and incurable is that division?

Thirdly, This Head of unity leaves divers controversies wholly undecided; so that, as it hath not been untold by some of his owne, hee doth as it were leave strife and division to them.

In their Schoole▪ writers bee farre more differences then disputations; because divers in one disputation, and perchance in one neere a thousand disputations; yea, in some points foure of five severall opinions, each confuting one another; and these not of light matters only, but of many, if not of all the Cavaliers prime points, The catholick Church, Justification of soules, Communion of Saints, Purgatory, Indulgences; Yea, Doctor Iohn White in his way to the true Church, Digr. 24. undertaketh to demonstrate, that there is no one point denied or affirmed against us, wherein Papists doe not vary amongst themselves; and of these p. 212differences he gives there divers patternes: And many more are to bee seene in Bishop Mortons catholick Apologie. And this division hath bin so deadly, that we read that the Dominicans have charged the Franciscans with heresie: and the Franciscans at length had the burning of foure Dominicans. Let us hear a strong Dominican, and a cathedrall Professor describing the differences of these Romists,Frequenter contingit unū Theologum constantissimè asserere se habere Theologicam demonstrationem de aliquo dogmate, & illud deducere per evidentem consequentiam ex sacris literis & traditionibus patrum: Alium verò per oppositum certissimè affirma…e se habere demonstrationē Theologicam, quòd illud sit hae…esi…, aut erro… in fide, & oppositum …jus deduci ex sacri… literis per evidentem consequentiam. U…de ipse dicit de illo, quòd er…at in fide, & al…as idem retorquet in istum; imò non … hoc conting…t inter duos singulares Theologos, sed inter u…am Scholam cum altera. Gonzales in 1. Disp. 2. n. 34. even to the charging one another with heresie: It often fals out, that one Divine doth most constantly affirm, that he hath a Theologicall demonstration for some point of doctrine, and that hee deduceth it by evident consequence from the sacred Scriptures, and the traditions of the Fathers: But then another on the contrary doth most certainly affirme, that hee hath a Theologicall demonstration that this is heresie, and an error in faith; and that the contrary is deduced from scriptures by evident consequence. Hence he saith of the other, that hee erreth in the faith; and the other retorts the same against him: yea this happeneth not only between two particular Divines, but between one Schoole and another.

p. 213And indeede these dissentions, even to the imputation of heresie, doe shame the Pope, this infallible judge of controversies, for not resolving them; and doe almost plainly confesse that he mistrusts his owne infallibilitie, and that he doubts it is scarce trusted by others; for it is likely the feares either that hee shall not rightly resolve, or that both sides will not quietly submit, but that some of those who have that burning zeale which consumed the Dominican, will bee inflamed against him for his resolutions.

Fourthly, even against decision there is opposition, and so are they at division, and particularly in that great and weightie point of Idolatrie: For that which the Romists call the second Councell of Nice, and acknowledge to be a lawfull Councell, saith plainely of Images thus, aaConstans est Theologorum sententia Imaginem eodem honore & cultu honorari, & coli, quo colitur id cujus est Imago. Azor. Tom. 1. lib. 9. cap. 6. Our faith gives them not Latria (or divine worship) which onelyonly belongs to the divine nature. Pseud. Nic. 2. Act. 7.Acts 7Illis salutationes & honorariam adorationem tribuant, non tamen secundum fidem nostram veram Latriam, quae solum divinae naturae competit. So that bbThe strength of all these testimonies consists in this, that some reverence is expresly granted to Images, but Latria is expresly denyed.Lorca, after the producing of divers testimonies of this Councell, thus inferreth, Vis autem omnium testimoniorum p. 214consistit in hoc quod Imaginibus expressè conceditur adoratio, & expresse etiam eis negatur Latria: And soone after, ccThe Councell doth not o…ely exclude Latria, but expresseth the kind of adoration▪ fo… it saith that th…y should be adored … 3. Disp. 94. n. 30.33.Concilium non solum excludit Latriam, sed explicat speciem adorationis; dicit enim adorandas esse honoraria adoratione, & sicut Liber Evangeliorum. And hereunto agreeth Pamelius speaking of this Councell, as hath before beene alledged. Yet Latria, or divine worship being thus plainly, and, as Lorca …, expre…sly denied to Images by the C…un…ll, great and learned Romists plainly say that Latria, or divine worship is to be given to Images, even the same worship which is due to the patterne. So saith …zorius; and eeD… Eccl. Tir. lib. 2. cap. 20.Bellarmine acknowledgeth that this was the d…ctrine of Alexander, Aquinas, Caj…t…ne, Bonaventure, Marsil…us, Almaine, Carthusian, Capreolus, and others: And accordingly wee reade ffDr. …gidia… in the discoverie o… the Spanish inquisition, & Suar. in 3 Disp. 54. Sect. 4 Stephanus sextu… magno od…o persecutus est, Forn…osi nomen, cujus & ordinationes omnes … & damnavit… Jam enim tunc caeperat pontificā & virtus & integritas deficere, Romanus 1. unive…sa Acta Stephani improbat & abrog… …annis 18. vivēt… Gregorio, Silvester 3. vivente Benedicto, Gregorius …e…tus vivente Benedicto pontificatum adepti, &c. Ca…. And if wee may beleeve an anciem Pope, to the Popes of these daies belongs the main… guilt of this Idolat…y; which is now maintained contrary to the Councell o… Nicea For they …een…e to teach errour (said anciently …) who hold their peace when they should …eprove it. … qui … …llis taliter…l qui; In talibus … tacitu…as, quia occu…eret veritas si falsi… displicere… … …lentio faveai…us ….of a p. 215Doctor of Sivill questioned of Heresie for agreeing with the councell in denying Latria, contrarie to these Doctors.

Upon that which hath beene said, I inferre, that our objection of Romish disunions yet stands firme, because there are maine disunions objected by us against Rome which this Author hath not touched, and so stand still strong against him: among which is eminent that incurable difference of headship it selfe, betweene the Pope and the Councell; to which some adde the fearfull division of the Popedome, when in a schisme the Papacy is two or three headed, two or three sitting at once as heads of the Church; and others adde the division of successive heads, the one denying and annulling the acts of the other.

SECT. III.

The weaknesse of the Cavaliers answers are manifested: First, for Romish differences are not onelyonly of such points as are left at liberty by this Church. Secondly, their pretended religious orders are so many different Sects and Fashions in the Church. Thirdly, the distinction of explicite and p. 216implicite faith doth fortifie the Protestants objections and no way salve them.

WHereas to our first objection of difference, concerning varietie of opinions in some points found in their Books, he gives this first answer; That wheresoever they finde our Doctors to bee of a contrarie opinion, they shall also finde those points in question not to have beene defined by the Church, but left at libertie to bee debated and disputed as men see cause: This is plainly overthrowne by that which hath been produced in our fourth observation of Romish differences: For there wee see a point oppugned and denied by Romish Doctors which hath been defined; yea, the power of the Councell above the Pope hath beene defined by Councels, and is denyed by Romists: To which I may adde, that the Popes aaConstantinopol. & Chalcedon. expresly set downe in the sixth Councell thus: Renovantes quae sanctis patribus 150. qui in hac Regia urbe convenerūt & à …30. qui Chalcedone cōvenerūt cō stituta sunt, decernimus; ut thronus Constantinopolitanus aequalia privilegia cum antiquae Romae throno obtineat, & in Ecclesiasticis negotiis ut illa emineat. Secundus, post illam existe… post quē Alexandrinorū metropolis numeretur thronus. Deinde Antiochiae, & post eum Hierosolimitanae civitatis. Concil. Constant. cap. 36. Patriarcha graeca lingua summus pater interpretatur, quia primum, i. Apostolorum, retinet locum, & ideo quia summo honore fungitur tali nomine censetur, sicut Romanus, Antiochenus, & Alexandrinus. Isid. origin. lib. 7. cap. 12. And accordingly Gregorie the Great saith to the Patriarch…, Scio quis sum, qui estis; Loco enim mihi fratres estis, moribus patres. Greg. mag. Eulogio Ep. Alex. lib. 7. Ep. 30.power hath beene bounded within the limits of a Patriarchate p. 217by divers Councells, which yet Romish Doctors doe not onelyonly dispute against, but utterly deny. Besides, when they object one to another de Fide, The meaning of it in plaine English is this; They tell their fellowes that they hold a point contrary to the definition or doctrine of the Church: And whereas hee speakes of unity by referring themselves to the future definition of the Church, this is no answer for the differences of those who do dispute and deny those points which by the Church are already defined; for it were absurd to say, that they who doe now not submit to the definition of the Church, are ready to submit to it hereafter.

Againe, for those points which have not beene defined, certaine it is that for the present they are at very hot contention and difference: and their resolving to obey the future definition of the Church, doth no whit prove their present unity, who are presently at division while the Church doth not by defining make unity betweene them: Two that have a question, and a quarrell upon the question, and upon this quarrell kill one another, may as well bee said to agree, because they both would referre themselves to the next man that p. 218comes; Which man not yet coming, nor reconciling the difference, they in the meane time, notwithstanding this supposed future agreement, doe presently fight, and truly kill one another: Except by this Popish sleight wee may truly say that these men being at full agreement and unity were divided, and upon this division, which was indeede an agreement, did fight and kill one another: True it is that it is the more shame for the Pope who hath knowne these controversies of the Dominicans and others of a long time; And, for a while **Cum post quad…iēnale silentium sine suggillatione & censura alterius opin…onis, disputandi & scribendi nobis per summum Pontificem potestas jam facta sit. Vas. Epist. dedic. primo Tomo praefixa.(as Vasques saith) did forbid them, but most wisely, (though not like an infallible Head of unity) deferres to resolve them, and so to set them at unity, but gives them leave still to dispute and differ; being affraid perchance on one side to run against the chiefe Disciples of Evangelicall Thomas, and on the other side to lose the profit that comes by the many pretious consequences of free-will.

Besides, when they be not agreed which is the Church that hath supreme power to decide controversies, whether the Pope be above the Councell or the Councell above the Pope; and if the Pope be of one opinion and the Councell of another, how p. 219doth he that submits himself to the Church, by this submission put himselfe into a way of unity, or not rather of division? And if such a submission make an unity, the Protestants are at unity much better then Romists; for they submit themselves to the one and undivided word of God truly opened by Apostles and Pastors, endued with gifts from on high by the same spirit which endited it, and was given of purpose to cause unity of faith. And whereas hee gives a second plaister to that first objection of differences of points not defined, that they doe not breake unity of peace, nor erect Altar against Altar; I say this plaister is much shorter then the sore; for first there hath beene shewed a sore called difference in points defined, and points de fide: And, by the Authors rule, they that hold any one point of faith contrary to Romish definition, are not of Romish faith nor Church; therefore if they bee of a divers faith or Church, their Altar is against the Romish Altar. Secondly, for their peace, notwithstanding these differences, I d…sire to know whether that should be called peace, when a Dominican is burned by Franciscans; and a Canon in Sevill is condemned as an Heretick for a point either not defined, or p. 220defined for him, by the second Councell of Nice? And againe, bbThe fourth Article, Whether any of them have published in printed books, or openly and in private conference taught any thing contrary to the beliefe of the Catholick Roman Church? Answer they have, and that every way; in printed bookes, in written copies or māuscripts, and (but most of all) in private conference. Priest Watson Quodl. 2. It followeth that they must either renounce the Catholick Churches authority in crediting these false-hearted seditions, and erroneous Jesuits, or else renounce the said Jesuiticall doctrine. Ib. Art 7. Item, the seculars will be when not one Jesuit shall be left alive in the world (unlesse they amend their lives and reforme their order) but all damned for Hereticks, or thrust out of Gods Church, as Apostates and Atheists. Ibid.what peace is that betweene the Priests and Jesuits, when the Priests call them Hereticks, Traytors, &c. Surely hereby it seemes the peace that is among such, is but a warre under the name of peace, and this name or title is forced by feare of the forged, but fiery and burning head of unity; for even the infernall kingdome it selfe hath some bond of unity, though not of verity and charity. And accordingly the Papacy agreeth under a head called Abaddon, and Apollyon: And indeede this Author himselfe hath shewed us that where there is a difference in any point of faith, upon such a difference one should be to another as aaPa▪ 110.Cerinthus to Saint Iohn: So that if they hold communion still, it seemes by his rule, it is not a spirituall but a carnall communion: bbAnd lest it should bee thought that saints fall not foule but onelyonly upon such Hereticks as deny the very prime Articles, &c. Charity mist P. 110.not a communion of Saints, but a communion that is faulty; and whose fault is this, that it is a communion?

p. 221But I say againe to this Author, that his owne Answer will be turned against him as an unanswerable objection: For if Romists, being at such differences in opinions, can yet hold communion one with another; why do they not hold the like communion with other Christians that maintaine the like differences? But herein lies a mystery, and it is the mysterie of iniquity. And if the Reader know it not, I will bring him one that shall teach him; ccQuemcunque articulum neget, non censetur haereticus, donec Ecclesiae doctrinae rebellis & contumax sit. Lorca in 22. Disp. 3. n. 13.Lorca plainly tels him, that he is no heretick that beleeves contrary to any Article of faith, so he do not rebell against the Church: So the Pope (the Church vertuall) is the whole matter of Popish religion, and Popish unity; Beleeve the Pope, and obey him in what hee saith upon his word, and though you beleeve not Christs word in any Article of faith, you have both faith and unity; Disobey Christs command of beleeving the very Article of Christs Incarnation, if you beleeve the Pope, and bee the Popes good subject, you shall not be an heretick. Accordingly it is said of the Divines of ddConsentiunt autem Canonici Colonientes, aliàs p…i & Catholici (& in margine) Colonienses Canonici, aliqua ex parte consentiunt haereticis. Vasques in 12. Disp. 20…. n. 3.Coleine; they held an hereticall opinion (in that point which the Cavalier magnifies by calling it the Justification of souls) p. 222yet they were not hereticks, but godly Catholicks. And of eeEst ins…gnis definitio Concilii Tridentini, ubi non solum damnatur error Lutheri, sed etiam statuitur doctrina de certitudine justificationis nost…ae; quae opinio quoque Catharino mi…i…i…è resellitur. Yet a little after hee saith thus of Catharinus: Quamvis viro catholico, docto, & pio, &c. Vasques in 12. Disp. 200. n. 39, 40.Catharinus; he held contrary to the Councell in the point of assurance, yet was a catholick Bishop: And others before named by Bellarmine, contrary to the Councell of Nice in the point of Image-worship; yet in being good Papists, they are good Catholicks; So the Pope is the summe of Popish religion and unity: And is it our unhappinesse, that, because we beleeve not in the Pope, but beleeve in Christ, our beliefe in Christ will not serve our turn for religion, unity, and salvation?

But now in his Answer to the second objection, somewhat like a right Cavalier of Rome, he runs at Tilt against Calvin, and thus he breaks his Lance on him:

The next objection is yet more stupid then the former; and I wonder how Calvins rage against the Church could put him so farre out of his wits, as that hee would ever take it into his mouth: For it is hee who (being pricked with our noting their want of unity towards their fellow Brethren) thinks to retort it back upon us, by saying that wee are not in case to object any such thing against them; for asmuch as that forsooth wee have as many Sects among us, as we have severall Orders of religious men; and then hee reckons up Benedictines, p. 223Carmelites, Dominicans, Franciscans, and whom he will. Wicked man, who well knew that none of these holy Orders doth differ in any point of doctrine from any of the rest; and are so farre from breaking communion with them, as that still they prevent one another in all honour and good respect.

All this wee must take upon his bare word, and his title also which he giveth to Calvin, wicked Calvin: yet well fare the honest Belgicks purgers; for when Calvin was named, they, in stead of Calvin, did put in studiosus; so, upon the matter, they called him not wicked, but studious Calvin: But why wicked Calvin? because he knew that no one of those Orders doth differ in any point of doctrine. Did Calvin know this, or doth any man, yea, the Author himselfe yet know it? We come but now from the differences of Jesuites and Priests, Dominicans and Franciscans, &c. And this Authour himselfe confesseth there, that each opposeth the contrary opinion by all arguments that occurre. Besides, it is no new nor strange objection, that divers covents have their severall Masters whom they follow. Againe, look on the Jesuites doctrine of killing Kings: doe all Friers agree in these doctrines, upon which much more justly p. 224may be cryed out, wicked Mariana, wicked Friar Clement, wicked Barradius, wicked Garnet? doctrines, in my opinion, plainly contrary to the faith; since the faith is plainly taught by the Scripture in this point: And I think more hereticall it is to deny and contradict such a point, being thus plainely taught in the Scripture by David, Solomon, Peter and Paul; then to deny what the Pope hath decided by letters sent from Rome unto Trent.

But will you see this Authors ingenuity? hee accuseth Calvin, 1 Sam. 26.9. Eccles. 10.20. Rom. 13.1, 2. 1 Pet. 2.13, 17. Inst. lib. 4. cap. 13. n. 14.1 Sam 26:9Eccl 10:20Rom 13:1Rom 13:21 Pet 2:131 Pet 2:17but produceth not the place whence hee taketh his accusation: the neerest place that I finde is not for the Authors purpose; for there Calvin retorts not the want of unity of faith among the Friars, by the diversity of Sects among them: But Calvin shewes, That the Friars, by dividing themselves from others in the Sacraments and publick Assemblies, did dissolve the Communion of the Church, and depart from it, and excommunicate themselves: And he saies, that so many Ministeries as there be of this kinde, so many Assemblies of schismaticks (he saies not hereticks, as differing in faith) which, troubling the Order of the Church, are cut off from the lawfull fellowship of the faithfull. And, p. 225that this departing should not bee secret, they have given to themselves divers names of Sects: Neither were they ashamed to boast of that which S. Paul doth so much detest; In stead of Christians wee heare some called Benedictines, some Franciscans, some Dominicans. So that here we find neither mention of Carmelites, nor indeed of differing in points of faith; but of a schismaticall separation from other Christians by different sects, expressed by different names. And to them hee might have added Jesuits, who by a more neer separation have divided Jesus from Christ, and so themselves from Christians; though, as it hath been told them (and as it is said by a Pope from S. Paul) all Christians are called ad societatem Iesu Christi, to the society both of Jesus, and of Christ, 1 Cor. 1.9. But surely, if this be the Authors place in Calvin, it is likely hee hath either forgotten Calvin, or was not trusted with the reading of Calvin; and some one that was trusted, but not trusty, told him it would serve his turne, and deceived him.

As for the wonderfull wisdome which this Author speciously sets forth in the differencesHabitus & tonsura modicum conferunt; sed mutatio morum, & integra mortificatio passionum verum faciunt religiosum. T. Kemp. de Imit. Christ. lib. 1. c. 17 p. 226of those Order; That wisdome is here come to passe which Solomon condemneth, when he saith,Salvatur secularis per fidem in Christum, per eandem & Religiosus. Non te salvabit quòd Minoritanus …, sed quòd Christianus. Ferus in Rom. 3.Rom 3 Be not wise over much: for humane wisdome hath so far wrought herein, that Orders have been multiplied far beyond the gifts of continency; yea, above the good both of Church and Common wealth. And so far were they (as this Author saith) from stripping themselves from earthly incumberances to fly fast into heaven, that too much they stripped both Lai…y and Clergy of earthly maintenances, and therewith have made to themselves fleshly incumberances. But of this wisdome before hath been given to the Reader such a representation, that I think it appeared to him not to be spirituall, but carnall, earthly, and divelish, if not in the invention, yet in the execution; and therefore for brevity thither I remit the Reader: Only I wish the Author would prove what hee saith by some place of Scripture; That God inspired the Founders of Orders with severall spirits, and that there is a speciall spirit with which an Order was first endued; especially if that Scripture were rightly applyed by Abbot Whitgift, See the life & death of Archbishop Whitgift.That Monkery was a plant which the heavenly Father planted not, and therefore should bee pulled up by the rootes: p. 227Which Prophecie was soon after fulfilled in this Land.

The Cavalier comes now to dismount a third objection of Protestants concerning Romish difference, which ariseth, as hee saith, in regard of the differences betweene learned and unlearned men: which hee assayeth to take away by a distinction of explicite and implicite faith, in this manner; A man is said to have explicite faith of any article or doctrine, when he hath heard it particularly propounded to him, and hath some particular knowledge thereof, and gives particular assent thereunto: But as for implicite faith of any article or doctrine, a man is then said to have it, when hee beleeves that concerning it, which the Church teacheth them explicitely who are capable thereof, although for his owne part he have not perhaps so much as heard of it in particular; or if he did, hee hath forgot it; or if he did remember it, he hath not capacity enough to apprehend or understand it. And when he hath shewed this distinction, he labours with great vehemency to prove it, and affirmes, That without this it would be wholly impossible to maintaine any Church in any unity of faith at all: and finally concludes, That this sword of ours is turned into a buckler wherewith to defend them.

p. 228First, for the pains he takes to make good this distinction, hee takes it to make good our objection, and so labours for us, and against himselfe; for upon this distinction being grounded we ground our objection, and say; that this distinction leaves even the like differences amongst Romists for which they accuse and damne us, and leaves no better unity among them then it leaves among us. And if thus, then it is both a sword in our hand to hurt them, and a buckler also to defend us against them: neither have they any buckler to defend themselves against this sword; much lesse will this sword that wounds them, become a buckler to defend the wounds which it selfe gives. But the onelyonly safe way is, with that King who comes with the weake side, to send Ambassadors for peace to the stronger.

Now to shew that this distinction being strengthened doth strengthen our objection, and so is a true sword against Romists; I say, That in those points of faith which are beyond the explicites or fundamentals, & are called implicites, there are differences among Romists as well as among us; and these differences are not onelyonly such as are discovered by the ell, by which the faith of the unlearned is found shorter then that of p. 229the learned, but the Cloth it selfe within the measure of the learned is torne into pieces, and the learned themselves doe differ in the beliefe of the said points among themselves as well as from the unlearned: And this hath bin shewed before, and is indeed a part of D. Whites undertaking formerly mentioned: I may instance in a point or two, aaAudito nomine transubstā tiationis, tāta inter recentiores aliquos scholasticos de natura illis exorta fuit cō troversia, ut quo magis se ab ea extricare conati fuerint, eò majoribus difficultatibus seipsos implicaverint. Vasq. in 3. Dis. 181. ubi Andabatarum pugna graphicè depingitur. vide etiam Suar. in 3. Tom. 3. Disp. 50. S. 4. Propter hanc difficultatem Theologi in explicāda hac actione, & termino ejus valdè divisi sunt. prima sententia est, &c.Transubstantiation is an Article of their new faith, and not usually reckoned among their explicites; the one part of the learned hath beleeved that the substance of Bread being abolished, the Body of Christ is brought to the place of it; another part beleeves that the substance of Bread is changed into the substance of Christs Body; (which I nothing doubt was the first meaning of this new doctrine) each confutes either: And an unlearned man that stands by may easily (being over-weighed with the reasons of both) either beleeve neither, or somewhat else of his owne. And indeede I my selfe have asked one of their bbSee the like in Anti Machavels preface of part 2.Proselites whether he would chew or teare the body of Christ with his teeth; and he told me that he did not think that their ccAlii tradunt corpus Christi essentialiter frangi & dividi, & tamē integrū & incorruptibile existere: quod se colligere asserunt ex confessione Berengarii, qui cōfessus est corā Nicolao papa non solū sub sacramēto, sed in veritate manibus Sacerdotū tractari & …ideliū dētibus atteri. …om. 4 D. 12.Doctors would p. 230say it; so also in the point of Image-worship, a matter of deepe consequence, and much concerning life and death, yet by them left among Implicites: One side of the Doctors holds a plaine worship of the Image of Christ with Latria, or divine honour; and others hold this honour given properly to Images to be Idolatrie, and either give it improperly, or give an inferiour reverence, or no religious reverence at all. But the ddQuis ergo dubitat ho…ū Imagines cōsecratas vulgus orare & publicè colere, dum opinio & mēs Imperitorum artis cōcinnitate decipitur, auri fulgore perstringitur, Argēti nitore, & candore eboris nebetatur. Min. Foel. in Octavio.unlearned man when he sees the Image set in Churches covered with gold, turning his head and eyes, weeping, & working miracls, saith, with the Lycaonians, Gods are common to us in the shape of men: and thinkes hee cannot worship God too much, and therefore doth it with all his soule and all his might, even with a perfect Idolatrie.

Now, are not these differences of momēt among them in their Explicites? many more such there are which it were, too tedious to repeat; & indeed their differences must needs bee much more then ours, because many of their learned Explicites are errours, and in errours there can never bee a full agreement; for, if any one hath that good spirit which maks discovery of them, he commonly is opposed and contradicted p. 231by the others errour; as here, the not worshippers of the Image with divine worship, is opposed by the worshipper. Besides, he that is in the darke, and sees not what to beleeve, if he beleeve any thing, he can but beleeve an imagination of his owne, and not a reall ttuth; and so must needs differ from him who seeth the truth, and beleeves it being seene: As for their unlearned who walke most in the darke, though sometimes it may happen two blinde men may stumble upon one path, yet it is impossible but that mostly they must differ in their opinions concerning that which they know not.

And whereas our Author would faine make these differences to be an agreement by a resolution to beleeve what the Church teaches; we have already shewed that this resolution doth no way make thē actually to agree that actually do disagree. And the Canon of Sivill, I think, would scarcely have beleeved the Inquisitors, if they had told him, Wee agree with you about Image-worship, because we both resolve to beleeve as the Church teacheth, though we condemne you for an Heretick because wee doe not agree.

And indeede there is no possibility of p. 232making an actuall agreement in those lesser points, because of the different capacities and degrees of faith: And God in the Scripture hath not promised such an actuall agreement to all the members of the Church in all lesser points of doctrine; for he hath not promised a full and uniforme discovery of them to all: Yea, aaStapleton pr…fesseur de controverse… à Do…ay, un de plus doctes Catholiques de nostre tēps, & qui plus exactement à escrit cest argument tientque l… S. Esprit est Promis d'assister aux conciles seulemēt es choses necessaire… & qu'es autres ils pe…uent error. Ex. pacif. chap. 3.it hath been shewed out of your owne great Doctor Stapleton, by a Roman Catholick, that in the discovery of small points the Church is not infallibly directed: And even therefore I conceive that this distinction was first framed to give leave for that difference which necessarily followeth humane ignorance, and which (even by the Cavaliers confession) cannot be avoided in different capacities, and measures of faith: And yet having acknowledged such a necessity of this distinction, he both labours to deny the differences on his owne side, for which this distinction was necessarily made, and which the very making of it doth acknowledge; and hee labours to accuse our differences which this distinction would excuse as well as his owne: So it is still a sword against Romists to confound them whilest they deny their owne differences; neither can the forge of Rome ever turne it to a p. 233Buckler to defend them in this deniall: But it is a Buckler to us to defend us from their objecting of differences against us, seeing this distinction doth both acknowledge a necessity of some lesser differences, and so excuseth us.

And thus may wee come to a sight of the unity of faith in the Church; For in the explicites, that is, in fundamentalls of absolute necessitie which knit unto Christ the foundation, there is and ought to be an unity; and this substantiall unity may cover the incurable differences in the lesser implicite points being held by Infirmity, and not with Contention, Scandall, and Schisme: For unity in fundamentalls doth take away the damning censure of differences in lesser points when there is a will of beleeving right in these points, but a want of power to attaine this beliefe. And so these differences in lesser points not being put upon account for the will of unity in them, and for the reall unity in fundamentalls, this reall unity in fundamentalls is accounted an entire, or at least a solid and saving unity: So that the unity is not to be reckoned from this, that all doe actually agree in this beliefe of all lesser points, (for in divers of these points divers doe necessarily p. 234differ;) but because their unity in fundamentalls, and a will of unity in these lesser points wherein they differ (the imputation of smaller differences being thus taken away) are accounted to them for an entire, or at least for a sufficient unity. And this truth is in not much unlike Tearmes to bee seene in Tertullian: aaTertullian de velandis virgin. cap. 1. The rule of faith is onelyonly unmoveable. And de Praes. c. 12. Quaeramus ergò in nostro & à nostris & de nostro, id que dūtaxat quod salva regula fidei potest in quaestionem devenire. Let us inquire or dispute of that which may come into question without hurting the rule of faith.Regula quidem fidei una omninò est, sola immobilis, & irreformabilis, credendi scilicet in unicum Deum, omnipotentem mundi conditorem, & Filium ejus Iesum Christum, &c.

But hereof more must bee said in the following Chapters, wherin the Author brings us to fundamentalls, being himselfe indeed necessarily brought to them by this former distinction of Explicites and Implicites; yet hee goes about to fight against that unity which is established by this distinction, and against the distinction which himselfe hath established, and so will bee accounted a Trespasser by destroying what hee hath built; but indeede this distinction being resisted by him, will resist and overthrow him.

In the meane time this stands still firme and unremoved, That the Romists have great, sharp and weighty differences among them, as weighty, if not farre weightier p. 235then Protestants; and therefore they want charity to Protestants in damning Protestants for such differences, while for the like or greater differences, even de fide, they are bountifull to give salvation each to other: and this they doe because they are servants of one Master the Pope; whose service wee wanting should indeed be no more hated for this freedome, then Israel for being delivered out of the bondage of Egypt:Exod. 14.5.Exod 14:5 Yet both then and now wee see the Egyptians make after us with violence and malice, hating us for no other fault but for our freedome from Egypt: But God that then beganne, and after made good his worke of deliverance, I hope will do it also for us, and he will be above them, even in that wherein they were proud above us;Ex. 18.10, ….Exod 18:10 and cover the Sea of Rome, the mother of uncharitablenesse, with a Sea of confusion.