Want of charitie iustly charged, on all such Romanists, as dare (without truth or modesty) affirme, that Protestancie destroyeth salvation in answer to a late popish pamphlet intituled Charity mistaken &c. / by Christopher Potter ...

Charity mistaken. Chap. 1. & 2.

ROmane Catholiques judge, that Pro∣testancy vnrepented of destroies sal∣uation. For this judgement the Pro∣testants charge them with want of Charitie. This charge (saith the Mistaker) is 1. improbable, 2. vntrue.

1. Improbable. For the Catholique Church expresses and diffuses her Charitie for the tem∣porall and spirituall good of men, in all imaginable sorts. Shee is charitable to their bodies in her Monasteries, Hospitals, redeeming of Captiues, prouiding for Orphanes, &c. and to their soules, by conuerting of heretiques and infidels, by teaching the ignorant, by directing the scrupulous with bookes of Cases of Conscience, &c. Chari∣table

to very Protestants: their heresies onely are condemned; and it is not said that they sinn•• against the holy Ghost, because they may be con∣uerted to the faith, reconciled to the Church, an•• so may be saued.

Answere, Sect. 1.

SOme Romane Catholiques judge charitably of the Reformed. Iesuiter•• furious and destructiue in their cen∣sures, against all that are not of their faction. That faction (infamous for their cruelties) charged with want of Charitie, not the Catholique Church. The Catholique Church and the Romane ignorantly or cun∣ningly confounded. The Catholique truely and really charitable, and so the English: but not so the Romane, not to her owne children, especially not to Protestants. Of whom the Mistaker and others speake and thinke no better then of Infidells. Though we entirely professe and embrace the Ca∣tholique faith in all the parts of it.

ROmane Catholiques affirme that Protestants cannot bee saued. It matters not much what Romane Catho∣liques affirme. They can affirme much more then they can proue, many dreames and fancies are at this day affirmed to be Catholique verities; and affirmed with great confidence. For want of truth is vsually attended with want of modesty. None so forward to affirme as they that haue least reason for their affirmations. But strong affirmati∣ons are but weake proofes. In the meane while, the boldnesse of these Dogma∣tists in affirming so many things in Reli∣gion vpon so feeble grounds, hath mise∣rably distracted Christendome, and lost vs the peace of the Church.

But doe all Romane Catholiques af∣firme this? So the Mistaker seemes to im∣plie by his indefinite assertion. But sure the man is much mistaken. It is indeed an old tradition in the Popes Court, & one of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Maximes of the Ie∣suiticall Cabale, subesse Romano Pontifici est de necessitate salutis, that none but

perfect Papalins can be saued. But all Pa∣pists are not Courtiers, nor as yet, I hope, fully Iesuited; without doubt, many learned and moderate men liuing in the outward Communion of that Church (among the French, Venetians, and elsewhere) doe beleeue, that it is possible enough for Protestants to be sa∣ued, since they beleeue in Iesus Christ, though they beleeue not in the Pope. Many of thē haue said so much in effect, & many more would happily say more, if they might speake freely. But though their thoughts are free, their tongues are not. Yet the Mistaker beleeues his ma∣sters the Iesuits, who haue told him, that God will exclude out of heauen all sorts and sects of men, that are not (as them∣selues) fully and furiously Romanized.

No Protestant can be saued! Here is a quicke purging Index for the Booke of Life. Woe were it with mankinde, if the Fathers of the Society had the kee∣ping of that Booke. Their sponge would quickely make it a blotted Cata∣logue. Out, into hell, must all, but them∣selues, and their disciples: so many as will not worship the I doll at Rome. But

our comfort is, these men shall not be our Iudges at the last day. Thankes be to God and our Lord Iesus Christ, we shall stand or fall to our owne Master, in whom we beleeue, whom we desire to obey, and whose we are: who will blesse vs the rather for their vniust maledicti∣ons and censures. These Fathers may doe well (and so may their children and clients) who are so fierce in passing such capitall sentences against vs, to looke well to their owne finall great accounts. What will become of them God onely knowes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and to his judgement we leaue them. Onely this we know that hee shall haue judgement without mercy, that hath shewed no mercy. And sure, it will goe hard with them if that be true which the prudent Cardinall d'Ossat (lieger for K. Henry IV. in the Court of Rome) collected from their wicked doctrines and practises, that (not∣withstanding their great pretensions of zeale, yet indeed) they beleeue neither in Iesus Christ nor the Pope. For whatso∣euer he be, Tros Tyriusue, Catholique or Heretique, if their Generall haue him in a jealousie, hee must bee cut of from

Earth and Heauen. Witnesse Henry the Great of France, who, after his conversi∣on to the Pope, was strucke first in the mouth by one of their Disciples, and at last in the heart by another. And in that black Powder plot (the eternall shame of Popery) for the advancement of the Catholique cause, Papists and Prote∣stants both together, (since they could not be seuered,) pell mell must all bee blowne vp. And that by the warrant and advise of these conscientious Casuists, the Fathers. But happily, though they meant to kill their friends in that massa∣cre, yet they meant afterwards to put them in the Kalender; intending first to martyr, then to worship them, which had beene honour and recompence suffi∣cient for their slaughter. But for all Pro∣testants, dying there or elsewhere, they are sent packing to Hell: for their doome is, no Protestant can be saued.

But why may not a Protestant be sa∣ved? There is no good Protestant, but (for matter of practice) hee a desires to feare Gods name, b repents for sinnes past, and for the time to come hath a sincere c purpose of heart to cleau vnto the Lord,

d willing in all things to keep a good con∣science and to liue honestly, obeying God in all his Commandements, so far as hu∣mane frailtie will permit: and (for mat∣ter of faith) he beleeues entirely the Scriptures, the Catholique Creeds, and whatsoever the Catholique Church in all ages hath beleeued as necessary to salvation. All Papists in the world shall never be able to proue the contrary: Ey∣ther that we walke not according to these rules, or that so walking mercy and peace shall not be upon vs, as upon the Israel of God. Nay, since we are no further depar∣ted from the present Romane Church (as our late most learned Soueraigne K. Iames professed) then shee her selfe is departed from Scripture, from Antiqui∣tie, and from her selfe in her best times: shee is most vncharitable in condemning vs to Hell, because we refuse to yeeld a blind obedience to her new dictates. And the same damnatorie sentence which shee darts against vs, involues e∣qually and alike all truely Catholique Christians in the world, with whom in substance we fully consent. Surely in this furious rashnesse and rigor, there is

nothing of that sweet vertue of Charity, which e S. Paul describes by other pro∣perties, quite contrary to these. But this is the wont of factious Zelotes, to hate and damne all that approue not their fantasies: and this angry vnmercifull passion they call Zeale to the holy cause, and that which is meere malice must passe for pure Charity.

So it fares with the Mistaker and his fellowes the Iesuiters. They take it ill that we charge them with want of Cha∣rity; when in their hopes and desires (for, blessed be God, they can doe it no otherwise) they barre vs out of Heauen. It seemes, they would haue vs patiently to receiue their bloudy sentence of dam∣nation, and though they pronounce it a∣gainst vs without authority and without reason, yet wee must beleeue it is not without Charitie. But he much mistakes Charity and the Iesuites, who can be∣leeue thē to be Charitable. Nay he must be a stranger in Europe & in the world, who can beleeue it. Their owne Catho∣liques in France beleeue it not, where the f Vniversitie of Paris (in the name of all the others in that kingdome) hath

not long since challenged aboue 30 Ie∣suites, to haue published execrable do∣ctrines, (touching the killing of Kings, and absoluing subjects from their alle∣giance) tending to the ruine of mankind and confusion of all gouernment: and many of their bookes of this argument, by publique arrest of the Parliament of Paris, haue beene condemned to the fire. And for this reason the whole g Senate of Venice, (not one man of that great Body dissenting) did by decree chase these men out of their Dominions into perpetuall banishment, because, the Iesu∣ites haue beene the Authors and Instru∣ments of all tumults, seditions, confusions, and miseries hapning in these times, in all Kingdomes and States of the world. And for vs Protestants, the innumerable massacres of our Brethren in France, the Netherlands, and elsewhere, the barba∣rous treasons plotted against our late Soveraignes and this state of England, are demonstrations sufficient of their burning Charity towards vs. But all their other cruelties are but milde in comparison of this doctrine, which pur∣sues our soules after death into the nea∣thermost pit.

Yet the Mistaker thinkes this may bee affirmed with Charitie. For it is impro∣bable the Catholique Church should want Charity: Most true; not improbable only but meerely impossible, the Catholique Church should bee without Charity. Far be it from vs to lay this vnjust and vnworthy charge vpon our deere Mo∣ther, the Catholique Church. Charity is the ligament which connects both that whole mysticall Body vnto Christ her glorious Head, and each seuerall member one to another. The good spi∣rit of truth and loue ever assists and ani∣mates that great Body. This Mother of all Christians we honour as her dutifull Children, and are well assured of her blessing. We accuse not Her for want of Charity (shee giues no cause:) but that proud and curst Dame of Rome, who takes vpon her to revell in the House of God, to let in and cast out at her plea∣sure, pretending that shee alone is the Mother and Mistris in that House, vsur∣ping and confining all the priviledges of the Catholique Church to her selfe alone. A pretension void of colour, and against the principles of reason, which

forbids to confound a part with the ••hole. Though shee haue many waies ••aid the Harlot, and in that regard de∣••erved a bill of divorce from Christ, & ••he detestation of Christians; yet for ••hose Catholique verities which she re∣••aines, wee yeeld her a member of the Catholique, though one of the most vn∣sound and corrupt members. In this sense the Romanists may bee called Ca∣tholiques. But that the Roman Church ••nd the Catholique are all one, is a very vaine and absurd imagination, vnknowne h to Antiquity, still loosly & miserably

begged by the Mistaker & his fellowes, without offer of proofe. Catholique-Ro∣man is in true interpretation vniversall∣particular: which are tearmes repugnant, that cannot be equalled. The latter re∣straines & cuts off from the former: and therefore to conclude the Catholique Church within that of Rome, is to al∣ter the name and nature of it, & hee that will be only a Roman must cease to be a Catholique.

It is not then the Catholique Church that we charge, or that charges vs, but the Roman. And therefore all the dis∣course of our Mistaker touching the great charities of the Catholique Church to her children, is very roving and impertinent, winde and words with∣out substance. All confesse, that she dif∣fuses her selfe in all acts of charity after all imaginable sorts. So doe her severall members, the particular Churches. They of the Reformation, and especial∣ly this of England, as amply and boun∣tifully as any in the World; and much more effectually and to better purpose then that of Rome. It hath beene pub∣likely avowed by some, and cannot bee

deni'd by a modest Adversary, that hard∣••y any age in former times may com∣pare with this of ours, (since this Church was happily purged from Popery,) for publique expressions of charity. In so few yeares, hardly ever so many Chur∣ches or Chappells built and beautified for Gods service, so many Colledges, Schooles, Libraries, Hospitals, erected and endowed for the honour of learn∣ing, and reliefe of the necessitous. And for the other part of charity, which is spirituall, regarding the worship of God and the conduct of soules to their eter∣nall happinesse; never did any Church afford more plentifully the meanes of grace, nor more abound with all helpes and advantages of piety, then this of ours. The word of God is diligently preached amongst vs, the Sacraments of Christ reverently administred, abuses in both are remoued, the two extreames of Religion, Superstition and Prophane∣nesse are avoided. The ignorant are in∣structed, the disorderly admonished, comforts are applied to the afflicted, terrours to the impenitent, censures and punishments to the obstinate. In our Lei∣turgy,

policy & ceremonies, in the go∣vernment of our Prelates, in the dil••∣gence of inferiour Pastors, in the who•••• face of our doctrine and discipline, we•• haue a most neere and faire resemblan•••• of reverend Antiquity: all tending to th•• gaining of soules to Christ, and to guid•• them in the way of peace.

In the Church of Rome appeares bu•• little of this true Charity, even toward her owne Children. Indeed, shee bring•• forth children vnto God by her bap∣tisme, but then poisons them in thei•• breeding. When they aske for bread she giues them a stone, and serpents in stead o•• fishes. To the word of God shee adde•• and equalls her owne traditions, shee reads vnto them that word, but in an vn∣knowne tongue: teaches them to pray, but in latine, which they vnder∣stand not: directs them to call vpon God, but withall vpon Saints and An∣gells: to worship God, but also dumbe blockes and Images. She sends them to Legends and pictures for much of their instruction: and for direction of their conscience to such Casuists, as their

i owne men say to haue dishonoured Christian Religion with their abomina∣ble lessons. She feeds them with a dry communion, and bids them obey Iesus Christ & the Pope if they will be saued. Shee hath also her Bishops, Priests, Mas∣ses, Monkes, Monasteries, &c. but such as haue nothing almost common with those of the Primitiue times, saue only their names. In briefe, with all possible artifices, shee labours to keepe her poore Laity hoodwink't in ignorance: for blind men are more tractable and obedi∣ent vnto their leaders. She tells them, it is Creed enough for them to beleeue on∣ly in the Catholique Church, that is, to resigne vp to her selfe their vnderstand∣ing. But if any of them be farther curi∣ous to know more, especially if they will be prying into that dangerous booke, the Bible; shee sends them into the In∣quisition to be there better catechized.

Thus she deales with her owne. But for all vs that are (in her opinion) Here∣tiques, if her power were answerable to the malignity of her desires, no remedy, wee should all passe through the Inquisi∣tion into Hell.

Here is the image of the Romane cha∣rity so much magnified by the Mistaker. Though we deny not, Romanists may be really charitable in some kinde: But doth not that Charity (such as it is) both begin and end at home? Contrary to the nature of true Charity which be∣ginneth at home, and then enlargeth it selfe to others even to enimies. The Mi∣staker talkes highly of their redeeming of Captiues, endowing of Hospitalls.—But in conscience, what thinkes hee? would not a needy Iew be sooner relie∣ved in any Roman Hospitall (as they are in the City of Rome) then a poore Pro∣testant? And a captiue Turke as soone ransomed as a Calvinist? Nay, we are so little beholding to them for any chari∣table affection towards vs, that the ci∣vility of faire language is thought too good for vs. Our writers are denyed the honour of their k learning or morall

parts; and if any modest man among them doe but l fairely mention any of our names, he is said to savour of here∣sy. Briefly, their people are taught by their principall m Doctors to esteeme vs no better then Doggs, Infidells, & Ma∣gitians that haue professedly to doe with the Divell: to abhorre all commerce, truce, and treaties with vs, to burne our Bookes, and pursue our persons with fire & sword, and farre and wide to chase vs out of their coasts. Thus are we hated, reviled, per∣secuted, cursed, euen into eternall fire by the Roman Charity. If this be Chari∣ty, there is no such thing, as malice, in the world. The mercies of the wicked are cruell. Prov. 12. 10.

But, it seemes, the Mistaker thinkes it favour and Charity enough to vs, to grant that though our Protestancy bee a damnable sinne, yet it is not the sinne a∣gainst the Holy Ghost. For that sinne ex∣cludes repentance; but Protestants may re∣pent, and be converted and reconciled to

the Roman Church, and so may bee saued. And therefore we are not vtterly con∣clamati, past all hope of life or recoue∣ry. This yet is more favour then wee could expect from that Pope n who makes every wilfull offender against the Canons, a blasphemer against the Holy Ghost. And yet the Mistaker herein is no more favourable to vs, then hee is to Iewes or Mahumetans. I presume hee thinkes no Infidells to sinne against the Holy Ghost: vpon their repentance and conversion hee will grant they may bee faued. Iust so he thinkes and speakes of vs. We haue a great obligation to him for his charity.

Well, if we will be saued, wee must renounce our errours, be converted to the faith & reconciled to the Roman Church. Our faith is the same which the Apostles (or the Apostolique Church) deliuered in their Creed; the same which the Ca∣tholique Church, in the Creed of Atha∣nasius, calls the Catholique faith: into this faith wee haue beene baptized, in this wee liue and hope to dye. To renounce this faith were to abiure our Christen∣dome. I hope the Mistaker would not

wish vs converted from our Creed. Though some of his Ghostly Fathers seeme very meanly to esteeme it. As ap∣peares by that o Censure which lately they published vpon it, or rather against it: wherein they say many Articles of it seeme to be ambiguous, dangerous, false, scandalous, hereticall, &c. They say, it is in jeast, to shew the Sorbonists the iniqui∣ty of their censures. As if Iesuiticall Li∣bells and Pamphlets were to bee paral∣lel'd with the Apostles Creed: or this as justly censurablea as the other. God in justice may giue ouer these men to A∣theisme in earnest, who dare so pro∣phanely dally with the Capitall Princi∣ples of our faith.

By the profession of this faith and by the bond of loue, wee are linked in communion with the Catholike Church and all her true members in the world; and doubt not of Gods mercy in Christ, if to our holy faith, we adde an holy con∣versation. For the Church of Rome, in those Catholique truths which shee maintaines, we are not at oddes with her, nor need any reconciling: for that masse of errours and abuses, in iudgement and

practise which is proper to her and wherein she differs from vs, wee iudge a reconciliation impossible, and to vs (who are convicted in conscience of her corruptions) damnable.

Hitherto the Mistaker hath declamed for the Charity of his party: Hee will now declare the truth of his assertion, that no Protestant can be saved. Vpon ex∣amination, wee shall finde as little truth in the substance of his discourse, as there is in the designe of it, little judgement, or conscience, or modesty.

Notes

• Iam. 2. 13.
• Epist. 8. •• Villeroy.
• See Anti∣coton.
• a

  Nehem. 1 11.
• b

  Hab. 6. 1.
• c

  Act. 11. 23.
• d

  Heb. 1•• 18.
• e

  1. Cor. 13, 4. 5. 6.
• f

  Voiez ••e Mercure Ie∣suite. 1. part.
• g

  Hist. In∣terd. lib. 3.
• h

  That the Roman Church was anciently e∣steemed a To∣picall or par∣ticular Church distinct from others, and in and vnder the Vniversall, may appeare by Ignatius in tit. epist. ad Rom. Eccles. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ambros. Epist. 83. ad med. Post Aegyptorum supputationes & Alexandrinae Ecclesiae definitionem, E∣piscopi quo{que} Romanae Ecclesiae meam adhuc expectant sententiam, quid existimem de die Paschae. Innoc. ad Victricium Epis. Rothomag. ••initio. Quia Romanae Ecclesiae normam magnoperè postulâsti, adver∣tant Ecclesiarum regionis vestrae populi, qualis servetur in vrbis Romae Ecclesijs disciplina. Caelestinus Episc. Rom. Epist ad Ioan. Antioc. ap. Binn. in Concil. Ephes. Gr. lat▪ par. 1. § 20 pag. 143. Asserat se (Nesto∣rius) fidem tenere, quam secundum Apostolicam doctrinam Romana▪ & Alexandrina, & Catholica Vniversalis Ecclesia tenet. Nicolaus PP. 1. Epist. 8. ad Michael. August. ad fin. Imperatores (Nero, Diocletia∣••us) persequuti sunt Ecclesiam Dei & maximè Ecclesiam Romanam. Idem. Epist, 70 ad Hincmarum, & caeteros Galliae Episcopos. Conan∣tur Graeci tam nostram specialiter (Romanam,) quam omnem, quae linguâ latinâ vtitur, Ecclesiam reprehendere, quòd jejunamus in Sab∣batis, &c. Et paulo post. Opprobria haec vniversali Ecclesiae, in eâ dun∣taxat parte, quae latinâ vti dignoscitur linguâ ingeruntur. Innocent. 3. lib. 2. Epist. 200. ad Ioan. Patriarch. Constantinopol. Dicitur Vniversalis Ecclesia, quae de vniversis constat Ecclesiis, quae Graeco vocabulo Ca∣tholica nominatur,—Ecclesia Romana sic non est Vniversalis Eccles•••••• sed par•• Vniversalis Ecclesiae.
• i

  Aurel. Sor∣bonicus in vin∣dicijs contra Loemelij Spong. nuper editis pag. 516. 517. Omnium maximèin∣tolerandi suntilli Theo∣logiae moralis, Institutionum moralium, mo∣ralium Prae∣ceptorum,—.—compilatores, penè omnes Iesuitae inter quos Th. S. edidit densum opus de Ma∣trimonio, o∣pus non glo∣riandum sed pudendum; tam immani curiositate, tam invisa in rebus spuris∣simis, & in∣fandis, & monstrosis, & diabo••icis perscrutandis sagacitate horrendum, vt mirum sit pudoris alicujus hominem ea sine rubore scripsisse, quae quivis mode stioris ingenij vix sine rubore legat. Portenta ista sunt, non Scripta•• ani∣morum insidiae, non mentium subsidia; incentiva libidinum, schola fla∣gitiorum, non honestae disciplinae, non scientiae Christianae instrumenta. insoelix scientia quae omnes perdere, paucos juvare nata est. Quae circ•• sordes & sterquilinia volvenda & revolvenda volutatur.
• k

  Ind. Hispa∣nicus Bern. de Sandoual. edit. Genev. p. 167 à Conrado Gesnero. adde Auctore dam∣nato ib. per Iacobum Fri∣sium. adde Auctorem damnatum p. 168. vnum integerrimum simistri judicij, dele, virum integerrimum ib. doctissimus Simlerus do∣ctissimè expo∣suit. dele, do∣ctissimus & doctissime. ib. doctissimi di¦ligentissimi{que} viri. dele. do∣ctissimi dili∣gentissimi{que} ib. clarissimus medicus. dele, olarissimus.
• l

  Poss. Bibl. select. pag. 130. de Bodi∣no. vniversa hâc tractatio∣ne haeresin sa∣pit, quod Lu∣therum, Cal∣vinum, Me∣lancthonem, caeteros{que} ho∣norificè no∣minet.
• m

  Staplet. Orat. de Hae∣resi & Magiâ. ad fin. sicut cum Magis ac Maleficis commerci a habere, pacem inire, matri∣monia facere, omnia, Chri∣stianus ab∣horret; non secùs cum Haereticis ea∣dem commer∣cia repudian∣da sunt. Sicut Magos publi∣cá authoritate arcemus, civitate pellimus, poenis atroeibus afficimus, eodem studio ac vigore in Haereticos vti oportet. Sicut Magici libri a∣pud Christianos nusquàm tolerantur, ferro & flammâ excinduntur: i∣dem de Haereticis statuendum est.
• n

  Caus. 25. qu. I. can. Violatores.
• o

  Censura Symboli Apo∣stolici—ad in∣star Censurae Pari siensis.