Catholick charitie complaining and maintaining, that Rome is uncharitable to sundry eminent parts of the Catholick Church, and especially to Protestants, and is therefore Uncatholick : and so, a Romish book, called Charitie mistaken, though undertaken by a second, is it selfe a mistaking / by F. Rous.

CHAP. III.

Containing an answer to the first Chapter of Charity mistaken, wherein the Au∣thor of that Book assumes to himself the office of a Cavalier or Champion for Rome, labouring to prove that the Ro∣mists are improbably and untruly char∣ged with want of charitie; and is divi∣ded into foure Sections.

SECT. I.

An Inducement to the rest, laying downe Romes false claime to charitie, under the

usurped name of the Church, and vai•• boast of pretended good works.

THough the hatred of Rome•• Protestants be thus plainly co••••fessed in her owne deeds a•• words; yet a Cavalier of Rom•• advanceth himselfe to rescue this Lad•• from the blot of her confessed uncharita••blenesse, and will needs prove that she wants not love, even when shee hateth u•• Thus he sets forth:

If it bee a part of honour and justice for •• Cavalier of this world to defend the righ•• of the oppressed, and to contribute, if there b••••cause, with particular care, towards the pr••••tection and defence of some excellent, but af••flicted Ladie, whose fame were blasted b•• the ill tongues of men; How much more ju•••• and honourable will it be for a Catholick (w•••• in this time and place may well goe for a Ca••valier of Christ) to defend the honour an•• fame of his Lady & Mother, which is the hol•• Catholick Church; shee being so innocent, a•• the immaculate Spouse of Christ our Lor•• ought to bee, and yet withall so much wronged, as to be 〈◊〉〈◊〉 for wanting the very wedding Ring▪ and the nuptiall Robe it selfe of Cha∣ritie?

There is a Scarlet woman drunk with the bloud of the Saints, and her owne mouth saith, I sit as a Lady, and shall see no sorrow. This Lady is also a mother, even the mother of abominations; and this is the Lady mother, which the Pro∣testants charge with uncharitablenesse, for condemning them to hell. Now I would hope that no Cavalier should so misplace his valour, as to fight like a Knight for a bloudy Lady, nor as a sonne for a mother of abominations; and yet if this Cavalier doe not fight for this Lady in this Book, hee fights not against us, nor for her whom wee accuse; and so the Book is but a long mistaking.

Yet, because this scarlet and bloudy Lady doth cover her selfe with the title of the Church, and under that cover deceiveth many; and here wee finde that a defence of the Church is undertaken, as charged with uncharitablenesse, there appears some possibility that this Lady, who is indeed so charged, may bee defended under the title of the Church, her sonne by that title be∣ing deceived into this defence: Wherefore it may bee not altogether uselesse to make good this charge of uncharitablenesse on this Lady, though mistaken, and defended

under the name of the Church, lest per∣chance some others also may bee led away from their stedfastnesse by this Cavaliers error, and think it improbable and impossi∣ble, that shee which is called the Church should be uncharitable; Whereas indeed it is neither probable nor possible that the scarlet Lady, drunken with the bloud of the Saints, though wearing the title of the Church, should be to the same Protestants both charitable and cruell; yea indeed this Lady doth thus double her wrong: for it is one injury uncharitably to hate and pro∣secute the true catholicke Church in her children; and a second to take her name from her, thereby to justifie and beare out her owne wrong and persecution with her owne name.

But yet here I must at first acknowledge that this Cavalier, fighting for this Lady, is not farre from agreeing with us that fight against her: for wee finde this position a∣vowed by him, That if shee proceed un∣charitably against Protestants, shee is a Harlot, and a Strumpet, not the Spouse of Christ; now hereunto wee subjoyne: But the Chapter foregoing plainely sheweth that Rome hath proceeded uncharitably against Protestants; and now, how can we

keep off this Cavalier from agreeing with us in one common conclusion; Therefore Rome is an Harlot, and not the Spouse of Christ: which if hee affirme, I will not blame him, because Saint Iohn saith the same, and it were a fault to finde fault with him when hee speaks Scripture. Yet hee will needs strive to shew, that what hath been proved is improbable, and that truth is untrue.

And first hee indeavours to prove it un∣probable that this Lady, through want of charity, should pronounce a damning sen∣tence against Protestants, but rather from some errour in Judgement, indiscreet zeal, &c. because she hath abundance of charity; and this abundance of charity againe hee will prove by many particulars, which, it seems, appear to him in the shape of works of charity. And indeed, because the Romish Champions stand much upon their works, and cast the carkasses of them in our way, so to hinder our prosecutions of the Ro∣mish Sheba, the Author of uncharitable hatred and dissention in Israel, I shall desire leave of the Reader to bestow some time in removing them out of the way.

SECT. II.

Divers generall considerations are propoun∣ded of Romish works, whereby some are proved to bee corrupt in the Spring or Fountaine, issuing from carnall wisdome, for the support of carnall greatnesse: Other in their kindes and nature, as Indulgences, Iubiles, and the like: A third sort are corrupt in their aime and motives, being done for merit and satisfaction, and not for Gods glory.

TOward this removall, I answer, that there are many works that looke like fruits of charity, but are not that which they seeme: They may perchance have the same matter that workes of charity have; but, not being quickned and enlived by charity, a fruit of the spirit, they are but dead carcasses, and not the fruits of living charity.

The Sacrifice of Cain was to the out∣ward eye a fruit of love to God; but while hee hated his brother whom hee saw, hee could not love God whom hee saw not: and thus wanting charity, his Sacrifice could not bee a fruit of that charity which hee wanted. And indeed, there are many

motives and causes besides charity that may bring forth to the eye such seeming good works. And wee see such motives generally over-spread upon the face of the Romish Monarchy: especially since wee see in Romists, killing of brethren joyned with these works; as in Cain, fratricide was joyned with sacrifice, how can we take the works of such to be other then the sacrifi∣ces of Cain?

And now to make it appeare that there are such motives in the Papacie, I will pre∣sent to your sight some of them. And the first shall bee the glory, reputation, and support of the Papacy: and that the Rea∣der may the more clearely discerne this, I wish him to get a spirituall eye, therewith to behold her; for the man of sinne is a mystery of iniquitie, and mysteries are not well discerned by a carnall, but a spirituall eye-sight. Accordingly, Saint Iohn, when hee speakes of Antichrists going out of the Church, hee tels us of an unction that must teach us to know him: Now, if by this spirituall unction we behold the Papa∣cie, wee may see it to be a a mixt creature, and a twofold Beast, with the hornes of a

Lambe, and the mouth of a Dragon. Hee sits like God in Gods Temple, but wor∣keth by Satan; hee exerciseth a professed holinesse, but therewith practiseth a de∣ceivable unrighteousnesse. There is a shew of Christian Religion, yea, and divers re∣alities of Christianity within the limits of the Popes Tyranny; but his b own maine purpose in and by them is an aspiring to temporall honour and eminency; yea, this is his very character, and by this you may know him: for this converting or making use of some realities of Christianity for the advancement of temporall Eminence and Supremacie, hath been a long time the businesse of the Papacy. Now a State sup∣ported by the shew of Christian Religion, may very well give way to many works of Christian Religion which helpe to make this shew; especially those, which besides the advancement of Rome, in advancing her hornes of the Lambe, or shew of Reli∣gion, doe also immediatly advance her wealth, strength and supremacie. And if wee examine most of those works whereof this Author hath made a glittering Table, they are such as by some one of these waies do increase the glory of the Papacie. Now the Church of Rome being understood

(as before according to the words of the Church of England) to bee the Pope and his adherents, even the man of sinne sitting as God, with the beleevers of his deitie: These, I say, want charity to the Catho∣lick Church, and particularly to the Pro∣testants, notwithstanding any seeming workes of that remnant done within the command and extent of this Antichri∣stian Church; yea, the workes of that remnant which truely belongs to the Church and Temple of God, doe nothing prove the charitie of the Antichristian Church, though they bee tolerated by it while they serve to advance her glory and supremacy; for let those that work them but touch the in-errable supremacy & dei∣ty of the Papacy, the doers of these very works, by which the Author will prove the charity of the Church of Rome, shall feele and make up the proofe of her uncha∣ritablenesse. And indeed, this is the very quarrell for which they kill and damne us, because we complaine of the Popes errors, and will not say, that when the Pope erreth, hee cannot erre. Let us heare Cassander speaking to this purpose; c In those that will seeme to be the Governors and Protectors of the Church of Rome, I condemne this,

that they will acknowledge no disease, and (which naturally followes thereupon) they will admit no remedie; yea, those that speake to them of amendment, that exhort them to be healed, and that offer their help to effect it, they not onely cast off a••d drive from the fel∣lowship of the Church, but also in many pla∣ces have judged them miserably to be slain. Which thing seems to have given the occasion of this wretched schisme.

Thus Rome may maintaine the shew of good works; yea, perchance some works truely good, for her owne honour and glo∣ry, while they serve and advance these ends; and yet bee cruell and uncharitable, not onely against Protestants, but against those who doe these good workes within her owne territories, when otherwise they crosse those ends for which she did tolerate them. So the encouraging of such works in the Papacie may prove her ambitious, but leave her still uncharitable, cruell, and malitious; yea, these works joyned with ambition and uncharitablenesse, and plea∣••ing for them by the shewes of charitie, give her the true shape of the second part of Antichrist, even of that beast, which with the shew of the Lambe, killeth Saints like the Dragon. And herein lies the very

cunning of Pope-craft, and the mystery of iniquity, by contraries to bring in and main∣taine contraries; by the shew d of faith to perswade faithlesnesse, and by the shew of charity to palliate uncharitablenesse and persecution: And indeed, I think the Ser∣pent wonders at his owne wit in the Papa∣cie, and applauds it as the highest and most artificiall counterfeit of a creation, because therein hee hath wrought, and as it were created contraries out of contraries; Out of a doctrine of deepest humility, hee hath rai∣sed the highest pride; and from a doctrine of contempt of the world, hee hath raised a title to the whole world; from a do∣ctrine of patience, long-suffering, and per∣fect charity, hee hath raised a catholick persecution, tormenting the world with uncharitablenesse and cruelty. And so by this kinde of infernall Alchimie (which hee still continueth,) the seeming good works, yea, the true ones done by the remnant of Grace, are digested to nourish and defend the sinnes, and among them the uncharita∣blenesse of the man of Sinne. There is yet a second sort of works, which passe for works of charitie, but are indeed works of error; for they issue from error, and there∣fore not from charitie; these are fained,

empty and hollow inventions or imagina∣tions given by Rome to her children, in stead of nourishing and solid gifts of true motherly piety; so indeed they are rather works of Poetry, then of Charity: such are the Popes Jubiles and Indulgences, espe∣cially those which are annexed to a cruci∣ate, like that sent into Ireland, which stirred up subjects to rebell against their Sove∣raigne. But in our Authors own Catalogue of Romes charitable workes, I take notice of her giving things for Sacraments con∣ferring grace, which are none; now when Rome giveth these to her children for Sacraments which are none, shee giveth them not gifts of charity, but of vanity, yea, of cruelty; for a cruelty it is for a mother to feede her children with fictions in stead of Sacraments: as when a father to his hungry so••••e giveth a stone in stead of bread, it doth rather prove the fathers ha∣tred then his love.

There is also a third kinde of Romish works, which looke like works of charitie, but are not such indeed, because they come not from a right spring, nor ayme at a right end; they come not from the love of God, nor ayme to the glory of God; but come from error, pride, and selfe-love, and have

selfe-ends: such are works done for merit, satisfaction, and supererogation: and in∣deed, these carnall wayes of doing good works, are generally very successfull; for all mankinde is flesh of flesh; so that if you speake of a worke of charity to bee done a carnall way, and to carnall ends, you have all mankinde already fitted to heare you: but if you speake of works of charity to be spiritually done, and for spirituall ends, there are farre fewer that have a spirituall eare to heare what the Spirit saith: Yet upon the works carnally done, and for car∣nall ends, doth the Papacy exceedingly multiply the number of her works of cha∣rity, mentioned in the Catalogue; yet an army of these is but an army of dead men, even of dead workes, which have not the spirit: And uncharitable is shee who suffe∣reth, yea, teacheth her children to bring forth dead works, when, by good instructi∣on, they might have gotten life into them from the quickning Spirit.

SECT. III.

The Claime of Charitie is confuted, which is drawn from the seven Romish Sacraments.

ANd as thus generally, so now more particularly let us put the Cavaliers supposed works of charity to the touch, and try whether true charity may bee pro∣ved by them to be in the Papacie.

But before wee come to his proofes, I cannot but take notice that his preparative is very pleasant; for therein hee speaks of seeing the holy catholick Church dissolve, and as it were defeate her selfe of her very selfe, for the acquiring of all imaginable, both tem∣porall and eternall blessings to mankinde. Surely, it seemeth to mee, hee could hardly have chosen words more contrary to the actions of the Papacie: and this the former Chapter, and many Stories doe over-abun∣dantly shew; for we see plainly, that Rome is so farre from defeating her selfe, for eter∣nall blessings to mankinde, that for the acquiring of temporall blessings to her selfe, shee defeats Kings both of their king∣domes and lives. And whereas hee saith, a man needs no more, but to have eyes in his head to see her charitablenesse; it seems

much rather, that hee who in numberlesse slaughters, and actions of bloud, doth not see her uncharitablenesse, hath need of that strong delusion which causeth men not to beleeve truth though they see it with their eies.

But I come to the Authors owne Inven∣tory of Romish works of charity, and take notice of it as it begins with a mans begin∣ning, and for profitable reasons doth not end at his ending: For, seven proofes of charity which hee names, are seven Sacra∣ments; of which, one begins at mans birth, and the last comes as neere his end as it may; but when it can goe no further, it is lengthened with prayer for the dead, which often brings good, or at least profit to the living (if they bee paid for these prayers) and so perchance may be taken for good works.

But whereas among these he speakes of giving Baptisme and the Lords Supper, as fruits and proofes of Romish charity; I answer, that the Papacie must allow or suffer the giving of these, or else there cannot be under her Throne that shew of a Church in which Antichrist must sit, that hee may looke like the beast which hath horns of a Lambe: Without these his my∣stery

were neere dissolved, and wee should see the Dragon starke naked in him: there∣fore the Pope may keepe these for love to himselfe, and not to his subjects.

But, saith the Cavalier, his Church gives Baptisme very early, as soone as the childe is borne, and this haste is a signe and a fruit of charity. And why may it not be a signe and fruit of error in judgement rather then of charitie? yea, why may it not proceed of an uncharitable error, seeing it often damneth children for want of that washing which they could not have in their mothers belly? for many thousands of infants must be damned by the same charitable opinion which makes this haste to baptize others. And although this opinion anciently might perchance bee taken for an error in judge∣ment; yet on the latter, to whom the point hath beene more plainely cleared, it may much more probably lay a guilt of uncha∣ritablenesse. Sure it is, that if want of charity bee not the cause of it, yet want of charity doth accompany or follow it, as it doth the Popish beleefe of Protestants damnation: for to infants unbaptized, and Protestants, I thinke there is little charitie afforded by Papists when they have once damned them.

Let them also consider how this doth give a proofe of their charity, when there∣by they make the Gospel of grace more deadly then the killing Law: for the Law damned not infants for dying without circumcision seven daies after the birth, in which time there was a possibility of cir∣cumcising them; but these men make the Gospel to damne children for dying un∣baptized before they bee borne, when it is not possible to baptize them.

The Lords Supper is put off for a while, and Confirmation is brought in next for a Sacrament, and this Sacrament for a confirmation of Romish charity: and indeed, so much as Confirmation is a Sa∣crament, so much let it be a confirmation of Romish charitie. But Suarez the Jesu∣ite confesseth, that great Romish Doctors (as Alensis and Bonaventure) have taught that Confirmation was not instituted as a Sacrament by Christ or his Apostles. And himselfe affirmeth, that the time when Christ did institute this Sacrament is not recorded by the sacred Historians; and withall, hee acknowledgeth (according to Thomas) that to institute new Sacraments belongs to that excellency of power which is Christs alone. So the sacramentality of

Popish Confirmation seems to bee a stone, and not bread, which being given to chil∣dren by a mother, proves rather her hatred then charity. But indeed, if they would make this use of Confirmation, to see that children bee brought, and made to under∣stand the grounds of salvation, this were bread and not a stone, and so a fruit of charity, and not of hatred: but to give them an outward signe, that gives nothing from without by any Sacramentall insti∣tution; and to give them no knowledge within, but a Creede or Lords Prayer in Latine, which they understand not, this is not a work of charity, but a deceiving, yea, a soule-killing cruelty and uncharitable∣nesse.

The next seale of Romish charity, is the Sacrament of Confession and Penance; whereby, as our Author saith, when a man hath drunk of the poysoned cup of actuall sin, Rome strives to make him cast it up againe. Much might here bee said to prove this auricular Confession to be no Sacrament, and so no charity in giving that for a Sa∣crament which is none. But of Romish uncharitablenesse in the use, or rather abuse of this which they call a Sacrament, there would scarce be time and place enough in

the world to containe the proofes of it. Wee know what Markets are made of In∣dulgences, even absolution from Penance; which being set to sale, doe plainely crosse Christs charitable doctrine, by making it easier for a rich man then a poore man to enter into the Kingdome of heaven. But indeed, it hath had this charitable conse∣quence, that it hath caused many Nations to cast up, not single sins only, but the man of sinne himselfe: But otherwise, where∣as this Author speakes of this Sacrament to cast up sinne, wee must complaine, that it hath beene used as a meanes to cast up goodnesse, and to cast sinne into a mould, even to nourish and strengthen it; for Gar∣net thought it a good covert and hiding place of treason, saying, that in Confession hee first received the knowledge of the Powder-treason; and secondly, himselfe would not say that hee did cause his Peni∣tents to cast up this treason, but left it in their stomacks, wherein it lay with some of them untill death, not acknowledged as a sinne: Behold right Romish charity, plainly proved by the Sacrament of Con∣fession; yea, this Sacrament hath beene by them uncharitably used, as a means (not to cast up sin, but) to cast up righteousnesse;

for some maine acts and duties of righte∣ousnesse have been put to Penance as great sinnes. Sir Thomas Overbury and my selfe met with an Irish Pilgrime in France, who taking us, as hee said, for Catholickes, (wherein hee was not mistaken, if hee had rightly understood the word) told us, that hee was enjoyned by way of penance to goe on Pilgrimage to Rome and Compo∣stella, for serving Queene Elizabeth in her warres against Tyrone. See here not a sin cast up, but an excellent duty of subjection and loyalty; and so the Romish Sacra∣ment of Penance not a proofe of charity, but of disloyall uncharitablenesse.

Hee goes on, and sayes that Rome, to make her child grow and stand out, feeds him from time to time with the precious Body of our blessed Lord in the Sacrament of the Altar. But where is Romish charitie in taking away the Bloud of our blessed Lord in the same Sacrament? If it be charity to give bread to a childe, is it not uncharitable to deny him drinke? but the children of Rome are left to cry like Sampson, though not heard as Sampson, Thou hast given this great deliverance; and now shall I die for thirst? Christ hath given them a great de∣liverance, and now Rome would kill them

with thirst: Yet the same Lord in his Passion gives both meat and drink to their soules; and therefore hee not onely saith, that his flesh is meate indeed, but that his bloud is drink indeed; and so is hee perfect nourishment, and a just refection, being both meat and drinke. Hee gives no lesse to the true Israel then to the typicall Israel (the type of the Church) in their Journey to Canaan; it is said of them, they did eat— spirituall meat, and drank—spirituall drink, for they drank of the Rock, and that Rock was Christ. But Romish charity, or uncharita∣blenesse takes from the people that drink which Christ gave them, and as it were drives the true Israel from the waters that issue from this Rock, to refresh them in their walking through the wildernesse to this heavenly Canaan. Neither doth it a∣vaile any thing to say, that there is bloud in the body, for bloud out of the body is given us in this Sacrament, to quench the otherwise unquenchable and ever-thirsty guilt of sinne. Bloud that was shed for us is given to us in this Sacrament, as the very words of our Saviour in the Institution of it doe affirme; and if Christ say hee gives us bloud that is shed, either they must pro∣fanely deny the words which our Saviour

spake, or else they must bee inforced to wit∣nesse that they doe uncharitably, and un∣christianly deny to us, that which our Sa∣viour gave us: and indeed, bloud that is shed and so powred out of the body, is the proper Sacrifice for sinne; for without the shedding of bloud there is no remission: yea, our Saviour himselfe here saith of his bloud given in the Sacrament, that it is shed for the remission of sinnes. What therefore Christ the fountaine of charity hath shed for us out of his body, and so given us being shed for the remission of our sinnes, is it not extreme uncharitablenesse in Rome to take the same from us? for thereby shee takes from us an excellent means of the remission of our sinnes, and so the remission which should come to us by this meanes.

I could here multiply complaints of Romish uncharitablenesse in the manifold abuses of this Sacrament; and among them, of their Latine (that is, barbarous, as Saint Paul saith) and whispering Consecration. It is no Sacrament in the Romish beleefe, without the Priests intention; and the words that should give some ghesse of his intention are not heard and understood: How short then are t••e poore people of knowing the Priests intention, when they

either heare not, or understand not the words which might give them at least some hope of his intention? But darknesse fits best with a doctrine of darknesse, and it is best nourished by that which begat it.

But their doctrine of worshipping this Sacrament, yea, even when they know not whether it be a Sacrament, yea, carrying it about the streets in a solemne procession, on a set day, of purpose to bee worshipped, is a most killing uncharitablenesse; if I may say of the Sacrament by their corrup∣tion, as Saint Paul of the Law by the cor∣ruption of nature, That which Christ ordai∣ned to life, is thus found to be unto death. The Lord of life appointed this Sacrament to communicate life by it; and Popish uncha∣ritablenesse by it gives death to her chil∣dren. But I say the lesse, because the truly reverend and learned Bishop of Durham hath so plainely revealed, and soundly con∣vinced the Idolatry of the Masse; that hee who reads it, and after kils his soule by stumbling at this Idol, and falling downe before it into hell, cannot lay all the fault on Rome, but must share uncharitablenesse with her, and have part of his owne bloud laid on his owne head. It followes, If he will bestow himselfe upon the service of Al∣mighty

God, in a more particular manner, by taking Priesthood, shee not onely gives him holy Orders, but shee doth it by a Sacrament conferring grace: I should here have ex∣pected that Romish charity should have expressed her selfe in giving Orders and Grace to one that before had the grace and gift of Teaching from on high, which that Lord that ascended on high gave unto Pastors for the building of his Church; but I heare nothing of this fruit of charity; but I heare of a Priesthood, which too often is a resemblance of the order of Ie∣roboam, and that the Priesthood is a Sacra∣ment divided into two Powers, a one to sacrifice, and another to absolve; but I read not of a third power or commission of teaching to bee given by this Sacrament: and so the Priests lips, that under the Law and the reigne of the letter should preserve knowledge, now under the Gospel and Kingdome of light, notwithstanding any grace or power from this Sacrament, may leave the people in ignorance; and the old complaint under the old, may be b renewed in the new; My people perish for want of

knowledge. And if thus they perish, it is very likely that, notwithstanding any grace of this Sacrament, it is not charity, but un∣charitablenesse that kils them.

Hee proceeds; If hee have not spirit for so much as that, but resolves to walk on in the broad way of a married life, that state is ho∣nourable, though it be inferiour to the former; and shee joynes him to a wife by a Sacrament also conferring grace.

A strange opposition of things agreeing, and a setting at ods of things which God hath set at friendship. If hee have not spirit for so much as that, saith our Author, but resolves to walk on in the broad way of a mar∣ried life, &c. as if hee that resolves to bee married may not have so much spirit as that which is fit for the Priesthood. I can∣not see in any place of Scripture but that the spirit of Priesthood may very well a∣gree with marriage, if the spirit of error that forbids marriage, did not work in the Papacy to set them at discord: yea, our Author saith, Order gives grace, and Ma∣trimony gives grace; and I wonder how one of these graces falls out with the other: I wonder also with what charity, or rather uncharitablenesse, Rome can deny Orders to a man that hath a gift of teaching, be∣cause

hee hath not the gift of continency; surely, shee is either uncharitable to Gods Church, in thus denying Orders where God hath given a gift that deserves them; or uncharitable to the Minister, in tying him to that continency whereof the gift is not given him. On the one side, if this man want Orders, a Congregation that wants him, may starve for lack of him; on the other side, if hee want marriage, his soule is tyed to the fire, and so is in danger to bee consumed with the flames of it; and either way is Rome still uncharitable, even in these things by which our Author would prove her charity.

As for the sacramentality of Marriage, and grace conferred by it, I must take them but for empty words, before I see Christs Institution in the Scriptures to put substance into them. A Sacrament, as Cassander from Hugo well gathers, is a signe instituted by Christ, to signifie and convey an inward grace, which by some likenesse it repre∣senteth: Now Marriage indeed represen∣teth the union betweene Christ and his Church; but it was not instituted by Christ, that this union should be given by it: and indeed, that such grace is represented and given by Marriage as by a Sacrament, wee

read not in the Scriptures; yea, their own Peter Lombard, Durand, and Cassander de∣ny that marriage giveth grace: therefore it remaines onely as a Tridentine, and not a divine Sacrament of grace; and the gift of a supposititious Sacrament with fained grace, is but a fruit of that carnall charitie which giveth stones for bread.

He goes on; If in his last sicknesse hee be afflicted by those sharpest arrowes of his invi∣sible enemy, shee annoints him towards the combat, and enables him by that extreme Unction, and by the benedictions and prayers which accompany it, to resist and conquer those adverse powers. Behold a Romish Unction, different from the ancient Uncti∣on, even by the confession of a Romists themselves; for this Unction is given us, as our Author tels us, in his last sicknesse. But the ancient Unction was given of pur∣pose that it might not be his last sicknesse; that was given to heale, this because hee is condemned to death, and thought past hea∣ling. Saint b Mark saith, that the twelve did annoint with oyle many that were sick, and healed them; and S. c Iames, Let them pray

over the sick, annoynting him oyle, and the prayer of faith shall save the sick, and the Lord shall raise him up. So wee see that healing or raising up is expected as a fruit of this ancient Annointing; but death is expected as a follower of Romish Annoin∣ting, for even Bellarmine's proofe of this Sa∣crament is drawne from the desperate and dying state of the sicke; That since Sacra∣ments were provided for our helpe in our in∣gresse into the Church, and our progresse in the Church, it is not to be beleeved that there should want one at our egresse. See here, that the Unction which anciently was used for our regresse, is now used by Romists for our egresse; And therefore it is not the same Unction; yea, it is not the same, if wee beleeve their Cardinall Cajetane, say∣ing, that Saint James his Unction agreeing with the Apostles Unction, doth not agree with extreme Unction in word nor effect: and indeed, the effect of S. Iames his Uncti∣on was health; but the expected conse∣quence of Romish Unction is death. Wherefore, let them joine health to their Oyle, which was anciently joyned to it, and then wee will think they give that Unction which was the ancient Unction, and a fruit of charity. But if they give Oyle without

health, the signe without the thing, what charity is there to give an empty signe in stead of a reality? Yea, how doe they a∣buse that Oyle, aswell as the Receivers, in misgiving it as a Sacrament of death, which in the true use of it was appointed for a meanes of life?

SECT. IV.

Monasteries, and other Romish works bearing a shew of charitie, are proved to bee con∣trary to it.

BUt Romish charity seemes not to leave men when they bee dead, but then fol∣lowes them; even dead men with dead prayers, issuing from a blinde, and there∣fore a dead charity. For is it not a dead charity that in her prayers for the dead is not animated by a true and lively faith? the want whereof turnes all things (and ther••fore both the shewes of charity and prayers) into sinne. And can there be any faith without the Word of God? and doth the Word of God any where shew Pur∣gatory so evidently that faith may assuredly beleeve it, and thereupon offer up prayers for the deliverance of the dead from it?

A Work ascribed to S. b Augustine plainly saith; The catholick faith by divine Autho∣rity beleeves a first place, The kingdome of Heaven; it also beleeves a second, which is Hell: a third wee wholly know not; yea, wee finde that it is not in the holy Scriptures. Now, if it bee not in the holy Scriptures, it is no matter of faith; and if Purgatory be not of faith, then the prayers for soules to bee freed from that Purgatory whereof there is no faith, are prayers not of a true, that is, a beleeving and seeing charity, but rather of blinde infidelity.

As for this Authors praying for the dead to the worlds end, I wonder why he should speak of it, when he should not be ignorant, that if the living friends of the dead bee rich, there is a shorter way to free them out of Purgatory, then to pray to the worlds end. Besides, the Treasure of the Church growing by the growth of Papall charity, which delivers soules out of Purgatory; it is a wonder how that Papall charity doth not inlarge it selfe and the Churches Trea∣sure to the utmost, in a whole deliverance of Soules out of Purgatory, and so leave no worke for the tedious charity of praying for them to the worlds end. But it seems, that either there is a want of charitie in the

Pope, who may deliver soules and will not (especially seeing a for money they may bee delivered): or if hee doe deliver them, it is rather vanity then charity that prayeth for soules to the worlds end, which before the worlds end are delivered.

Our Author comes next to Monasteries and religious Houses, as proofes of Romish charity; where hee tels us, That being con∣secrated by the vows of Poverty, Chastity, and Obedience, their Church, with excessive cha∣ritie, provides means for them, that they may bee enabled to live, and wholly to attend that sacred function, for the assistance of mankind in the way of Spirit, without scattering and dispersing their thoughts and cares upon pro∣viding for the necessaries of this life.

Surely, if the Author can prove it to be charity which hath made this provision, all the world without more proof may beleeve it to bee excessive: For so excessive hath it beene in provision, that it hath fret deeply into Church and Common-wealth, having eaten up a great part of the maintenance of the Clergie in Appropriations, and a great part of Lay possessions in Bequeathes

and Donations: yea, this excessive charity hath provided such meanes for these thus consecrated by the vowes of poverty, obe∣dience, and chastitie, that the excessive pro∣vision hath exceedingly devoured the con∣secrating poverty, obedience, and chastity: for the spirit of error works in these mem∣bers of the Papacy, as it doth in the Head, bringing contraries out of contraries; from the prosession of poverty infinite riches; of chastity, most foul uncleannes; and of obe∣dience, high disobedience to the Lord of the Universe: yea, rebellion against his Deputies and annointed Ones, the Kings of the earth.

And whereas the Champion thinks that this provision of excesse should look like the fruit of charity, because it enableth Monks to live without distraction; if he meane la∣bour by distraction, let him know, that here∣in his wisdome differs much from the wis∣dome of the ancient Fathers. S. a Basil both

urgeth the labour of Monkes by the ex∣ample of Christ and his Apostles; yea b, hee particularly names the Trades and Professions which hee would have them to use. And Saint c Hierome is very ear∣nest in it, and saith, that the Egyptian Mo∣nasteries admit none without labour. St. Augustine, he hath a Worke of the worke of Monks, and tels the meaner sort of them, d That by no meanes it is comely, that in that course of life wherein▪ Senators are labo∣rious, labourers should bee idle. And hee confutes this idle conceit which then was on foote, That Monks must bee idle, be∣cause they must live like the e Lillies, and neither work nor spin. And in poorer Hou∣ses, the works of the Monks was taught and required untill late f times, even so late

as the Abbot Tritheimius, who lived a∣bout an hundred and fifty yeers past. This Abbot in an Homily of the handy-labour of Monks, presseth it earnestly, by the bles∣sednesse in the Psalme, pronounced on them that eat the labours of their hands; by the first penalty of labour laid on A∣dam; by Saint Paul's rule, That hee who would not labour should not eat: yea, hee cites their own g Father Benedict, who saith in his Rule, Idlenesse is an enemy to the soule, and therefore at certaine times the Monks must bee busied in the labours of their hands. Hee acknowledgeth honestly, that which was formerly spoken out of Saint Hierome, That in the first setting up of the Monasticall estate▪ it was a custome not to admit any Monks into that fellowship without labour: And he confesseth as plainely, how idlenesse came in; After that the Monks began to have ri∣ches and rents, the ancient simplicity decay∣ed,

and pride grew so upon the growth of riches, that at last Monks generally refused to labour with their hands. Yet hee ceaseth not to exhort his owne Monks to that la∣bour which was now growne so much out of use, and from which (as this Abbot tels us) excessive provision had distracted other Monks; though it be here by the Cavalier mistaken for a proofe of charity.

And whereas he calls it a sacred function; surely idlenesse is no function: yea, I doubt not but I might truly say, that it was never any function, even when it was at best. But men of divers functions met together to h live (as they thought) so neer as they might, according to the patterne of the primitive Christians. And as a Citizen that lives under the rules and government of a City, cannot call his citizen-ship a function, no more may the Monk call his Monkery a function for living under the rules of a i Monastery.

But as it stands at this day, we have too many proofes, that if it were a sacred fun∣ction at the first, it is generally now neither function, nor sacred. k Erasmus, in his An∣tidote upon that Epistle of Hierome to Ru∣sticus, formerly alledged, saith, Let it offend no man, that in this Epistle, nor in any of the former, Saint Hierome commandeth none of those things which in these dayes are requi∣red of Monks. Of those three vowes which they call solemne, there is not one word. But wee must remember that which is cleerly ma∣nifest by this mans Writings, that in Hie∣romes time there was not that kind of Monks which we see in our age. And l Cassander thus agreeth with him; It is manifest e∣nough, how much Monkery is now degenerated from the first originall, how defiled and de∣formed with abuses; true and solid religion being changed into an empty shew of religion: and riches increasing piety hath decreased.

Thus wee see what is become of the sa∣cred function, and what a work of charitie it hath beene to give those riches to it, which have been the means to diminish the

piety of it. And indeed, such fearfull abo∣minations have beene discovered in mona∣steries, since idlenesse met in them with excessive provision, that scarce any roaring m Society can match this sacred function. So farre is it from assisting mankinde in the way of Spirit, that it hath given to mankind most loathsome and scandalous examples in the way of the flesh: For how many Stories are stuffed with their adulteries, murders of children, unnaturall pollutions? yea, in our owne Chronicle, the eyes of the Reader are almost defiled with the names of Monks found guilty of that sinne of fire and brimstone. And indeed, take a man with strength of body, and by the pro∣vision of excessive charity joyned with idle∣nesse and fulnesse, you make him a right Citizen of Sodom.

And now call him a Monk if you will, hee shall bee but a Monk of the Order of Sodome; his function farre from sacred, farre from the Spirit, but even a hellish trade of fleshly abominations: And so I think we have drawn up these conclusions, First, That it should not bee true Christian charity which by excessivenesse gives that provision which makes such a childe of hell. Secondly, It may bee no charity, be∣cause

it may bee an erroneous opinion of merit and satisfaction. And it is too well knowne, that the supposed expiation of crying sins hath laid the foundation of too many Monasteries. Thirdly, This Provi∣sion may be a fruit not of Romish Charity, but of Romish Policy: for Rome may cherish this provision, and enriching of Monasteries, that they may serve as so ma∣ny Garrisons for Rome against Princes: for by them they may diminish Kingdoms; and as much as they take from these, so much they adde to the Kingdome of Rome.

The Champion passeth on, and having wrought a glittering curtaine bespangled with the seeming good works of Visiting the condemned, Redeeming captives, Instru∣cting the ignorant, hee spreads this curtaine before the eyes of his Readers, at once to dazle them with this glorious shew, and to cover from them the horrid spectacle of Romes bloudy uncharitablenesse. That there are no good works in the limits of Rome, I will no more say, then I will say there are no knees there ••hat doe not bow to Baal. And these (as I said before) serve well the turne of the Beast, to make his hornes shew like those of the Lambe, as

they doe at this time serve our Author to make a shew that Rome is charitable. But take out of his Inventory those works that are done for satisfaction, to pay God the debt of sins, and so to make them Saviours; or, for merit and supererogation, to bring God in debt unto man, I doubt not the re∣maining works, like Gideons Army, will abate from thousands to hundreds. And indeed, the greater multitude there is of erroneous works; the more Arguments, not of Romish charity, but of Romish er∣ror and superstition.

But when among these works of Ro∣mish charity I see the Instructing of the ignorant, I wonder at the Cavaliers blinde partiality, that could not see this which hee brings forth as a proofe of Romish charity, to bee an high proofe and accusation of Romish uncharitablenesse: and this uncha∣ritablenesse is the greater for his owne rea∣son, because soules are more precious then bo∣dies. So that the n great deluge of this transcendent uncharitablenesse to soules,

seemes to drowne all the former w••rks of charity to the body: And indeed, what instruction can a Latin Pater no••ter, a Latin Creed, a Latin Ave Maria, a Latin Masse give to an ignorant soule? It hath been to mee a spectacle of compassion, when be∣yond the Seas, in some principall City, I have met with a poore Popish soule, that spake some of these her devotions in that which was thought to be Latin, but could not bee understood to bee Latin by those who knew that language, much lesse by the party that knew it not: what instructi∣on can these words give to the ignorant, which the ignorant know not? This is not to take away ignorance, but to add new ignorance to the old. And surely, they need not to send men to compasse sea and land to convert Infidels abroad, untill they have converted their ignorant unbeleevers at home; for if they make no better Chri∣stians abroad then they leave thousands at home, it is but to pollute that glorious Name wherewith wee are called, and to put the name of Christians on those that know not Christ.

Now, that Rome is this cruell Stepmo∣ther, whose children thus lye swowning & dying in the streets for hunger, though our

eies have seen it, let Romish words speak it. Let us hear their great Jesuit Navarre setting forth the ignorance of the Romish Church as her shame, whereas the Cavalier sets forth the Instruction of the ignorant as her glory. Hee sins mortally, saith he, who being come to the judgement of reason, neglects ex∣plicitely and particularly to know the second Person of the Trinity, that is, That the Sonne of God the Father was made man, was born, and dyed, &c. And he that is ignorant of other Articles of the Creed, at least those which the Church doth solemnize (by Festivall dayes) &c. Wherefore we desire all Curates, Godfa∣thers, Parents, & Confessors, (especially of the common people) and all Preachers of Gods Word, that they will not cease to inculcate this particular and explicite faith of these Articles, and of those other which are contai∣ned in the Apostles Creed, which the holy Church of Rome doth use: For in the whole Church of Christ there is so great negligence about these, that every where you shall finde many that beleeve no more explicitely and in

particular of these, then an heathen Philoso∣pher, endued onely with the naturall know∣ledge of one true God.

And now, if the Reader withdraw this painted and deceitfull curtaine that seemes to represent a Heaven sprinkled with the Starres of seeming good works, and looke into the Hell of Romish uncharitablenesse, whereof a small, but true modell was re∣presented in the former Chapter: Or, if he see it not there; he will look into the Inqui∣sition House, and there behold it set forth to life, or rather to death, in severall torments; I doubt not but this pleasant image will soon be frighted out of his Imagination, by the terrible shape of Rome appearing all bloudy, and drunken with the bloud of the saints. And so the improbability of Romish uncharitablenesse to Protestants will vanish away like a fantasie, and a Poeticall fable. And indeed, if the Pharisee, notwithstan∣ding his tyth-paying and fasting, went away condemned, because proudly and unchari∣tably hee despised and damned the Publi∣cane, though hee did neither imprison no•• burne him; how shall Rome escape this condemnation, which both despiseth, and damneth, and imprisoneth, and tortureth, and burneth Protestants, whom shee ac∣counteth

worse then Publicans and Hea∣thens.

And thus, though the Cavaliers words may bee true, that At the first sight it is wholly improbable that Rome is uncharita∣ble; yet at the second sight it is more then probale, because it is proved.

This Chapter is almost ended; but be∣fore the end of it, the Champion shoots an arrow like a Parthian flying, even then to hurt us when hee seemes to looke from hurting us. Hee would seeme to spare Pro∣testants in not recriminating; yet in naming this not recriminating hee did not spare us; but indeed hee did spare himselfe most, in not urging it more; for wee have such proofs of Protestant charity as may shame his Recrimination: For they are ready to bee brought forth against a Recriminator, and may binde his Recrimination as a crown to the head of the Protestants. And when a catalogue of them is brought forth, wee may boldly say (and that not without Recrimination to Romists) that none of them are the bastard fruits of Romish and carnall errors of merit and satisfaction.

But a patterne of these works of charity hath been already presented to the world; and yet not of all Protestants, but of this

Kingdome, and yet not of the whole Realme, but of some part for the whole. And that I send not away the Reader alto∣gether empty, I will take a part of that part; and this part, I doubt, is not to bee matched by any proportionable part of the Romish Jurisdiction, in the same proporti∣on of time. Thus he begins; Whereas the Professors of the Gospel are generally charged by the Romanists, as barren and fruitlesse of good workes, I will, to stop their slanderous mouthes, shew by a particular induction, that more charitable works have been performed in the times of the Gospel, then they can shew to have beene in the like time of Popery, or in twice so much time now going immediately before. And because it would require an end∣lesse labour to make collection of all such works,— I will give instance onely of three most famous places of this Land, which have most abounded in these fruits: namely, the City of London, and the two Universities. And then, having reckoned and summed up divers gifts, hee thus concludes his to∣tall; They want not much of a Million. But if all other gifts which came not to my know∣ledge were added, the summe would farre ex∣ceed a Million. In which summe I comprehend not the yeerely collection of 30000. pounds

through the Parishes of this Land.

And I think the time since this compu∣tation hath yet beene more fruitfull; the summes being very great which have been given for the maintenance of forrain Prea∣chers and exiles, repairing of Churches, re∣deeming of captives, enlarging and beauti∣fying of Colledges, erecting or increasing Libraries; amongst which, that of Oxford growes to so large and glorious a lustre, that doubtlesse it dazels the eyes of Popery to behold it.

Notes

• Isa. 47.5. Rev. 17.6.
• Rev. 17.
• 2 Sam. 20.12, 13.
• 1 Joh. 2.20.
• a

  Dominum Christum, An∣tich••ist••s, non voto, sed occasione praedicat. Aliò t••nde••s s••b Christi nom••n ingreditur. quo sibi 〈…〉〈…〉, quo su•• Christ•• nomin•• ventri pa••••a••. Ty••on. Reg.
• b

  Being raised by th••se steps unto earthly Power, they laid aside by little and little the care of souls, & of di∣vine precepts, so that setting their affectiōs wholly upon earthly great∣nesse, & using their spirituall authority only as an instru∣ment of their temporal, they seemed rather to bee secular Princes, then Priests. Guic∣c••rdine, Lib. 4. S••e the additi∣o•••• to the later Edition of the History of T••ent.
• c

  In iis qui Romanae Ec∣clesiae Guber∣natores & pro∣pugnatores ha∣beri volunt, il∣lud improban∣dum existimo, quod morbum nullum agnos∣cunt, & (quod huic rei conse∣quens est) re∣media non ad∣mittunt; imò, de correctione admonentes & ad curationem exhortantes: operam{que} suā ad id efficien∣dum offeren∣tes, non modo rejiciunt, & ab Ecclesiae socie∣tate depellunt, verum etiam multis in lo••is crud••liter in∣terficiēdos cē∣suerunt: Quae res huic mise∣rabili Schis∣matici occasi∣one dedisse vi∣detur. Cassa••. de of••ic. pii viri.
• d

  Ministros sub∣ornat suos, ve∣lut ministros justitiae, asse∣rentes noctem pro die, & per∣fidiam sub prae∣textu fidei, An∣tichristum sub vocabulo Chri∣sti; ut dum ve∣risimilia men∣tiuntur, veri∣tatem subtili∣tate frustren∣tur. Cyprian. de Unitate Eccle∣siae.
• Suar. in 3. T. 3. Disp. 32. Sect. 2.
• Judg. 15.18.
• Joh. 6.55.
• 1 Cor. 10.3, 4.
• Mat. 26.28.
• Heb. 9.22.
• 1 Cor. 14.11.
• Rom. 7.10.
• Eph. 4.8. 1 Kin. 12.32.
• a

  Utram{que} po∣testatem, nimi∣rum, cōsecran∣di, & absolven∣di. Vasq. in 3. T. 3. Disp. 239. C. 1. & C. 3. Ex Medina.

  In duas has partes esse di∣stributum.
• b

  Cardinals & Bishops let not to make their servants, their Co••ks and Horse-keepers Priests, whereby Ecclesiasticall persons are be••••me a jest and laughing-stock to every man. Bish. of Valence in the 〈◊〉〈◊〉 of France, Part. 1. lib. 2. Hos. 4.6.
• 1 Tim. 4.1, 2, 3
• ••••ssan Consult. Art. 13.
• Eph. ••.
• Lombard. lib. 4. dist. 2. lit. A. Cass. quo supra.
• a

  Pamelius in his Notes upon Tertul. de prae∣scrip. ad haeret. cap. 41. saith, We will prove extreme Un∣ction to bee a Sacrament of the Church, especially be∣cause it promi∣seth health, o•• recovery. And Cassander, by the ancient prayer, benediction and hymnes, ad corporal•••• morbi le••ationem p••rtin••re, that it pertaines to bodily recovery: Which is also the opinion of the Master of S••n••••nces.
• b

  Mark 6.13.
• c

  Iam. 5.14, 15.
• Bellarm. de ex∣tr••m. unct. cap. 5.
• Rom. 14.23.
• b

  Hypognost. lib. 5. where a third place be∣ing denyed besides heaven and hell, E∣rasmus in the ••argent puts the word Pur∣••••••••rium: But the Spanish Purgatorie hath pu••ged and taken a∣way this Pur∣gatory. Index Hisp.
• a

  Dogma de purgatorio i∣gne extermi∣nandum est ab Ecclesia, &c. The doctrine of Purgatorie should be roo∣ted out of the Church, be∣cause it makes men careless of purging them∣selves in this life, while they looke for ano∣ther purging hereafter: Grae∣cus de purgato∣rio igne. To w^ch add, that the purging fire hereafter may bee taken away for mo∣ny; and so they need not to be troubled with purging here or herafter. To this end (Hist. Trid. lib. 1.) Leo the tenth sent an Indulgence & pardon for sinnes through all Christendome, granting it to whosoever would give mony; and extending it to the dead, for whom, when the disbursement was made, his will was, that they should bee freed from the paines of Purgatory.
• a

  Quia sunt 〈◊〉〈◊〉 qui 〈…〉〈…〉, Psalmodiaeve, necessarios in exercendis artificiis; labores de∣f••giunt, illud est intelligendum, certis quidem aliis quibusdam in rebus 〈◊〉〈◊〉 ••e••tam unicuique temporis tempestivitatem; ut est apud Ecclesia∣••••••••, qui omni negotio suum esse tempus dici••; orationi verò, & 〈…〉〈…〉 sicut in aliis etiam pleris{que}, nullū non esse tempus 〈…〉〈…〉 licet, ut vel in eo ipso dū manibus opus tractamus, & linguâ 〈…〉〈…〉 (quandocun{que} id fieri potest, aut expedit potiùs, & ad fidei 〈…〉〈…〉 conducit) munere hoc fungi possimus; sin id minus, corde 〈…〉〈…〉 Psalmis, & hymni••, & canticis spiritualibus Deum colla••demus, 〈…〉〈…〉 ita orationi satisfaciamus: interim dum laboramus 〈…〉〈…〉.
• b

  Basil. Regul. su∣sius disput. in cap. 37.

  In telis texen∣dis, in consu∣endorum cal∣ceamentorum Artificio, & maximè agri∣culturâ. Ib. cap. 38.
• c

  Hieron. ad Rusticum.
• d

  Nullo mo∣do enim decet, ut in ea vita ubi fiant Se∣natores labo∣riosi, ibi fiant opifices otiosi. August. de opere Monachorum, cap. 5.

  Mallem per singulos dies certis horis, quantum in benè moderatis Monasteriis constitutum est, ali∣quid manibus operari. Ib. cap. 29.
• e

  Ut de opere Monachorum li∣brum conscriberem, illa me necessitas compulit quòd cùm apud Cartha∣ginem Monasteria esse caepissent, alii se suis manibus transig••bant, obtemperantes Apostolo: Alii verò ex oblationibus Religiosorum vi∣vere volebant, ut nihil operantes unde necessaria vel haberent, vel supplerent, se potiùs implere praeceptum Evangelicum existimarent, atque jactarent, ubi Dominus ait, Respicite Volatilia coel••, & Lilia agri? August. Retract. lib. 2. cap. 21.
• f

  Operari manibus, bonum est corpori, deseruit Spiritui, aedificatio est proximi, & reparatio est sensus nostri. Et si interdum pigri sumus, tamen perseverando vin∣cimus. T. Campensis. De disciplina clausteralum. lib. 5. cap. 4. Florui•• circa annum Salutis incarna••ae, M.CCCC.X
• g

  Pater noster Benedictus, oti∣um detestans Monachorum, in Regula quā nobis tradidit, inquit, Otiosi∣tas inimica est animae, & ideò certis tempo∣ribus occupari debent Mona∣chi in labore manuum, cer∣risque item ho∣••is in lectione divina. Tunc ••nim verè sunt Monachi, si la∣bore manuum suarū vivunt, ficut & patres nostri fece∣runt, & Apo∣stoli. —Item, Erat in pri∣mordio Mona∣stici status ista consuetudo Monachorum, ut nullum sine labore admitterent ad sui consortium, &c. verùm postea∣quam census Monachi habere caep••runt & redditus, p••istina mox simpli∣••itatis studia defecerant, crevit{que} paulatim cum divitiis rerū tēporalium supe••bia, in tantū, ut labores manuum omnes cum tempore Monachi re∣cu••••••ent.—Ne igitur panē vestrum manducetis otiosi, semper vos aliquo l••bo••e honesto & utili opo••t••bit esse mancipatos, quo & mens à taedio re∣lev••••ur observantiae ••egularis, & inopia gravis vel in parvo saltem 〈◊〉〈◊〉: Messis ••empore ad ••••••num, & autumni diebu•• ad vindemiam vos 〈◊〉〈◊〉 extra Monasterium con••uevimus occupare, &c. 〈…〉〈…〉 ••••••acho••u•• 〈…〉〈…〉.
• h

  Monachis∣mus sincerita∣tē suam reti∣nens, nō aliud est quàm since∣rior Christia∣nismus. Talem primam Chri∣sto credentiū Ecclesiam fuis∣se, qualis nūc Monachi esse nituntur.

  Gabr. Puterbe∣us frater.
• i

  But Clemens of Alexandria thinks that a man more per∣fectly imitates the Apostles in a married then a Monasticall life. Qui au∣tem fuerit per∣sectus, exempla habet Aposto∣los; & reverà vir probatur, non in eo quod vitam elegerit Monasticā: ve••ū ille viros vincit qui in matrimonio & li∣bero••ū procreatione, & domus cura ac providentia citra voluptatē & do∣lorē se excercet & cum in Familiae versetur curatione, indivulsus tamen est à Dei charitate, in surgit{que} adversus omnē tentationem quae affertur, per filios, uxorē, & famulos, & possessiones. Clem. Alex. Strō. l. 7. And Chry∣sostome differs not much from him: Ne Monachum quidem magnopere admiremur, quod is apud se vivens, ne{que} commoveatur, ne{que} in multa ac magna peccata prolabatur: Ne{que} enim ei res illae adsunt, quibus ipse ani∣mo irritetur, aemuletur{que}: sin verò quis se turbis un versis tradiderit, ani∣mum ipsum vel tempestate actum tanquam in malacia & tranquillitate gubernans, hic dignus est quem omnes plaus•• & admiratione prosequan∣tur. Chrysost. de Sa••••rd. l. 5
• k

  Ne quem of∣fendat quod in hac Epistola, sicut nec in su∣perioribus Di∣vus Hieronymus nihil eorum praecipit, quae his temporibus à Monachis exiguntur. De tribus illis vo∣tis quae vocant Solennia, ne verbum quidē ullum. Sed me∣minisse debe∣mus id quod palam liquet ex hujus scrip∣tis, aetate Hie∣ronymi nondum fuisse hoc Mo∣nachorum ge∣nus, cujusmodi nunc nostra tempestate vi∣demus. Erasm. in Antidoto E∣pistolae Hierony∣mi ad Rusticum.
• l

  Quam autem longè Monachatus ••odie, à prima sua origine degene∣raverit, & quantis abusibus contaminatus & deformatus sit, satis per se est manifestum; nam paulatim religio vera & solida in superstitionem & inanem speciem ••eligionis conve••s•• est; & accrescentibus opibus, de∣crevit pietas. Cassander Consult. Art. 25.
• m

  Nusquam ferè licentior & profanior vita, quam i•• nonnullis Mo∣nasteriis. Cass. Ibid.
• Speeds later Edit.
• n

  Ignorantia malum est & miseria, quam vera charitas expellere tenetu•• Lorca 22. Disp. 41. n. 15. Quanquam omnes Christianit ••eantur dil••ction••m suam testa••i observatione man∣datorum, juxta illud, Si d••ligiti••m••, mandata mea servate; à Petro tamen ejusque successoribus, al••ud quiddam & majus exigitur, nempe ut pas∣cant: vide au••em emphasim verborum; Non dicit, Occide, aut lanam & lac a••••ipe; sed Pas••e: Nec dicit, Potestatem in eos exerce tyrannicam; fed, 〈…〉〈…〉.
• Peccat morta∣liter qui judi∣cio rationis u∣tens, negligit s••ire explicitè & in particula∣ri secundam personam Tri∣nitatis, puta, Filium Dei Pa∣tris, propter nostram salu∣tem factum esse hominem, natum, & mor∣tuum, &c. Imò & qui ignorat alios Articu∣los praedicti Symboli, saltē quos Ecclesia solemnizat, &c. Quocirca, omnes Paro∣chos, Patrimos, Parente••, & Confessores, (praesertim plebe••orum) ac Verbi divini Praecones obse••ramus, ut fidem istam Articulorum expli∣citam, & in particulari. caete••orumque qui in Symbolo Apostolorum quo sancta Romana Ecclesia utitur continentu••, saepissime cōmendare, & in∣culcare non desinent: Quand••quidem unive••s•• C••risti Republicâ ••i••ca haec tanta sit se••o••dia, ut multos passim invenia••, nihil ••••gis in particu∣lari & explicite de ••is••e crede••e, quàm ethnicum Philos 〈◊〉〈◊〉 sola 〈◊〉〈◊〉 veri Dei n••tu••ali cognitione praeditum. Navar. 〈…〉〈…〉. 11. 〈◊〉〈◊〉 22.
• D. Willets Sy∣nopsis, large E∣dit. page 1220.