the Church which is the Cavaliers point to be proved by this place for he denyeth many doctrines and fundamentall ones of the Law and the Prophets yea of God himselfe The next place doth much accuse the Cavaliers need of Allegations and yet withall excuseth him not from an indeavour to deceive his Reader The place alledged by him is this Quod apud multos c. That which is found to be one amongst so many is not to be thought to have crept in by errour but to have beene commended by Tradition The place cited is this Quod apud multos unum invenitur non est erratum sed traditum That which is one among so many is not an errour but a thing delivered The question in hand was concerning the rule of Faith or the Creed as the Reader may see by comparing the thirteenth chapter where the Creed is rehearsed and the end of the one and twentieth where he saith That it remained for him to shew whether the doctrine in the former rule came from the delivery or if you will Tradition so it bee not a Tradition beyond that which is written for there is no such in this rule of faith of the Apostles And having refuted these objections That the Apostles delivered not all and that they knew not all he comes after to this objection That the â—hurches did not purely reteine what the Apostles delivered and thus hee refells this objection Age nunc omnes erraverint deceptus sit Apostolus de Testimonio reddendo Nullam respexerit Spiritus sanctus uti eam in veritatem deduceret ad hoc missus à Christo ad hoc postulatus de Patre ut esset doctor veritatis neglexerit officium Dei Villicus Christi vicarius sinens Ecclesias aliter interim intelligere aliter credere quod ipse pâ—r Apostolos praedicabat Ecquid verisimile est ut tot ac tanâ—a in unam Fidem erraverint Nullus inter multos eventus est uâ—us exitus Varâ—asse debuerat error doctrinae Ecclesiarum â—aeterùm quod apud multos unum invenitur non est erratum sed traditum Whereof the summe is this that though the Holy Ghost the Vicar of Christ had not looked to his office of leading the Church into truth yet there is no likelihood that so many Churches had erred into one Faith But the Faith wherein there is such unity among many should not be an errour but a Truth delivered by the Apostles Now this place is so far from saying that all Churches agreed in sin all points beyond and besides the Creed that it speaks onely of their agreement in the rules of Faith and doctrine of the Creed And he saith that such an agreement comes not by errour which commonly is divers but by one uniforme delivery and doctrine of the Apostles So the Cavalier is still to seeke for a necessary unity in every smal doctrine and in points without the Creed Cyrill is mainly for the Protestants even as himselfe alledgeth him For we agreeably affirme That to be the Catholick Church which teacheth without defect all things necessary to salvation And in the doctrine of faith such things necessary to salvation are points fundamentall Cyprian comes or is rather drawne in next against his will and meaning and thus the Author produceth him The Church being stricken through by the light of our Lord doth send her beames throughout the whole world But yet that light which is cast so far abroad is but one and the same Shee spreads her branches over the whole earth after a plentifull manner Shee extends her flowing streames with great aboundance and to a great distance But yet is Shee one Head and one Root and one Mother who is fruitfull by such store of issue Now I thinke it were needlesse to help a Reader to take this place from the Author For it is plaine to every eye that this place speakes not of the unity of the Church in all points of doctrine but of their unity in one Love and one mysticall Body So that this place is not onely unserviceable to the Author but serves much against him and his lady Mother who cuts off noble and excellent members of the Church from her or rather her selfe from the Church if they doe not submit to her universall Tyranny Cyprian it seemes hath not said enough and therefore he must say more but indeed lesse Let us see how the Cavalier rather teacheth him then suffereth him to speake The same S. also speaking of the sin of Core Dathan and Abiram implies that the one Church must not onely be entirely beleeved but followed also in all her doctrines and directions For hee saith that though Core Dathan and Abiram did beleeve and worship one God and lived in the same Law and Religion with Moses and Aaron yet because they divided themselves from the rest by Schisme resisting their Governours and Priests they were swallowed up quick into Hell Here first wee may observe how hee tells his Reader what hee would have Cyprian say for hee saith not that Cyprian doth speake it plainely but the S. implyes and what doth he imply That the Church must not onely bee intirely beleeved but followed also in all her doctrines and directions But did Core Dathan and Abiram differ from Moses and Aaron in doctrine His owne place denyes it which saith They did beleeve and worship one God and lived in Moses his Law and Religion with Moses and Aaron And the place further assignes the true fault Division by Schisme They denyed the authority of those whom God had placed to be Governours over them Just the same sinne into which Pope Pius the fifth drew the English Papists by his Bull so that this place makes exceedingly against Romish doctrine of rebellion against Princes such as those of the North and in Ireland But let me give the Author one question at parting Was Aaron to bee followed in all his doctrines and directions what doth the Author think of this doctrine concerning the Calfe These be thy Gods O Israel which brought thee up out of the Land of Egypt Saint Basill is next produced thus speaking in Theod. They who are well instructed in holy writ permit not one syllable of divine doctrine to be betrayed or yeelded up but are willing to embrace any kinde of death for the defence thereof if need require Hereupon the Author thus commenteth That man of God had beene sollicited by some to relent for a time to yeeld though it were but to a little he refused in such sort as you have seene and he did it with much disdaine to be attempted in that kinde Now let the Reader see here the fairenesse of our Author Hee speakes of Basils not yeelding to a little and what was this little Denying the sonne of God to be God of one substance with the Father Is this a little Surely he should be a great Hereticke that should deny
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 Treasure 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 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 consecrated by the vows of Poverty Chastity and Obedience their Church with excessive charitie 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 providing 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 obedience and chastitie that the excessive provision hath exceedingly devoured the consecrating poverty obedience and chastity for the spirit of error works in these members 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 obedience 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 labour by distraction let him know that herein his wisdome differs much from the wisdome of the ancient Fathers S. Basil both urgeth the labour of Monkes by the example of Christ and his Apostles yea hee particularly names the Trades and Professions which hee would have them to use And Saint Hierome is very earnest in it and saith that the Egyptian Monasteries admit none without labour St. Augustine he hath a Worke of the worke of Monks and tels the meaner sort of them That by no meanes it is comely that in that course of life wherein Senators are laborious labourers should bee idle And hee confutes this idle conceit which then was on foote That Monks must bee idle because they must live like the Lillies and neither work nor spin And in poorer Houses the works of the Monks was taught and required untill late times even so late as the Abbot Tritheimius who lived about an hundred and fifty yeers past This Abbot in an Homily of the handy-labour of Monks presseth it earnestly by the blessednesse in the Psalme pronounced on them that eat the labours of their hands by the first penalty of labour laid on Adam by Saint Paul's rule That hee who would not labour should not eat yea hee cites their own 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 riches and rents the ancient simplicity decayed 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 labour 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 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 Monastery But as it stands at this day we have too many proofes that if it were a sacred function at the first it is generally now neither function nor sacred Erasmus in his Antidote upon that Epistle of Hierome to Rusticus 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 required of Monks Of those three vowes which they call solemne there is not one word But wee must remember that which is cleerly manifest by this mans Writings that in Hieromes time there was not that kind of Monks which we see in our age And Cassander thus agreeth with him It is manifest enough how much Monkery is now degenerated from the first originall how defiled and deformed 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 sacred 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 abominations have beene discovered in monasteries since idlenesse met in them with excessive provision that scarce any roaring 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 provision of excessive charity joyned with idlenesse and fulnesse you make
Deum Where himselfe also makes an exact Catalogue of all the heresies which had sprung untill his time and where by the way I must needs observe in a word that hee recounts divers heresies which are held by the Protestant Church at this day and particularly that of denying prayers and sacriâ—ices for the dead and then hee concludes in the end that whosoever should hold any one of them were no Christian Catholick But here I must challenge this Champion first that hee deales not fairely with us in putting in these words In disobedience to the Church For let the world know that this is not our holding That a different opinion being held in a purposâ—d disobedience to the Church is safe or compâ—tible with unity of charity but that some different opinions in points of doctrine by darknesse of understanding or weaknesse of faith not apprehended or beleâ—ved yet not without a purposed disobedience to the Church may be compatible with unity and salvation Secondly if it were true which hee saith that unity were broken by the obstinate beliefe of any one doctrine joyned with disobedience to the Church how doth not this make against Rome which maintaineth her universall Supremacy and other errors directly against the Canons of the Church Thirdly wee deny Rome to bee that Church which the Fathers speake of Fourthly this Authors allegations make directly against his owne end and overthrow the authority of Rome which hee goes about to establish For let him speake upon his conscience and reputation Were all those heresies mentioned by Epiphanius and Augustine adjudged and condemned for heresies by the Church of Rome If not then it seemes there may bee hereticks without any judgement of the Church of Rome and there may be hereticks that hold some errors not adjudged heresies by the Church of Rome But if so then what is become of this Authors heresie described to be the obstinate beliefe of any one doctrine in disobedience to the Church the Church in the Authors sense being no other then the Church of Rome How was this Church disobeyed in those things which shee had not decreed and even his particulars of prayers and sacrifices for the dead Had the Church of Rome adjudged these at this time to bee points of faith Hee cannot say it How plaine deceit then is this to seeme to prove these to bee heresies because held in a disobedience to the Church when the Church in his Romish sense had not decreed the doctrines to bee beleeved which are contrary to these supposed heresies Let us now come to his particular citations and see yet more particularly how they make not against us but mostly against himselfe Hee begins with Saint Irenaeus lib. 1. cap. 3. The Church having received this word preached and this faith as was shewed before and having spread the same over the whole world doth diligently preserve it as inhabiting one house and doth likewise beleeve those things which are taught thereby as having one soule and one heart and in the same conformity shee preaches and teaches and delivers it as possessing but one moâ—th For though there bee in the world different expressions and tongues yet the vertue and power of Tradition is but one and the same And neither those Churches which are found in Germany nor those others in Spaine nor those in France nor they which are in the Easterne parts nor they which are in Egypt nor they which are in Lybia nor they which are in the middle parts of the world doe beleeve or make tradition of doctrine any otherwise in one place then they doe in another but as that creature of God the Sunne is one and the same in the whole world so is the preaching if the Truth And those Prelates of Churches who have most power and grace of speech will deliver no other things but these for no man is above his Master neither will such an one as hath meaner Talents in speech make this doctrine and Tradition lesse but since Faith is but one and the same neither doth hee inlarge it who is able to speak much of it nor that other diminish it who speakes lesse I answer that this place is produced improperly in regard of the Point deceitfully in regard of the Reader For Irenaeus in the second Chapter next preceding had set downe a forme of Faith and a summe of chiefe Articles agreeable to our Creed And then in the third whence this allegation is taken hee saith that the Church having received this faith doth uniformly preach it and with one Mouth through all nations neither doth the more learned increase it nor the lesse learned diminish it Now this being spoken of the principall points of faith â—oth rather prove our unity in fundamentalls but not prove our Champions entire unity in inferiour points therefore it comes not home to the Authors marke but indeed he goes about to deceive the Reader when he brings it in as a proofe of that which it proves not Secondly this place makes mightily against the Papacy and that Confederacy for in the faith which Irenaeus sets downe in the foregoing chapter there is not one Article concerning the Popes Supremacy nor worshiping Images nor of praying in an unknowne tongue c. These therefore being now decreed by the Pope are inlargements of faith wherefore the Popes that thus inlarge the faith are by Irenaeus censured not to bee these Prelates of Churches who have most power and grace of speech yea not so good as the others of lesse grace but withall hee censureth them that they are above their master and their master being Christ it fits right with the saying of Paul That hee sits as God and exalts himselfe above all that is called God Hee comes next to Tertullian Tertullian shewes plainly that whosoever denyes any one doctrine of the Church rejects all for thus hee saith upon occasion Valentinus approveth some things of the Law and the Prophets some things hee disallowes that is hee disallowes all whiles he approves some The Author here also imposeth upon his Reader if wee may beleeve Tertullians learned but Romish Adnotator Pamelius For not to insist on this that the words are Omnia improbat dum quaedam reprobat he disallowes all whiles hee refuseth some from Pamelius we learne that these words are not spoken of all points of faith proposed by the Church much lesse if the Church bee taken for the Papacy but of the bookes of the Law and the Prophets which Protestants do by no meanes reject For this is Pamelius his sentence immediatly after these words Quod usque adâ—o verum agnoverunt alii scriptores ut disertis verbis scribant inter caeteros Damascenus quod vetus Testamentum reprobaverit This by other writers is said to be so true that they expresly write and Damascen among others that hee refused the old Testament And indeede hee that did deny the old Testament did deny more then one doctrine of
the Pope and in that regard not under the same prelates they may bee of a very good religion and of the one saved Church For so are the Greek Armenian and Abissine Christians A second untruth is his inference upon a catalogue of differences For saith hee wee differ in prime points c. Hereupon his looke tells us he would inferre that we are in some danger for differing in these points But I referre him for the proofe of our safety to one that sheweth himselfe a far truer Roman Catholick then this Cavalier whose businesse is cleane contrary to this Cavaliers even to prove that Protestants are not damnable nor of a different Church for their differences from Romish Catholickes And untill the Cavalier have refuted his Arguments I shall hold these his objections of differences to bee but dead words already vanquished and slaine And let him take this with him as a note that the title of the first chapter of that Booke is the plaine affirmative whereof the title of this chapter is theâ— Negative The truth is the points which this Champion nameth are Popish errours and bring the danger on their side and wee are the more safe for differing from them and they the more unsafe for differing from us and withall unsafe againe for uncharitable censuring us And indeede their danger is so great in the point of justification one of these prime points and making their workes their Saviours that they who hold this errour and thereby withdraw their trust from Christ Iesus if they be in that which is called the Church they are but in it as chaffe in the Barne mixt with the corne but to bee blowne away with the fanne into an unquencheable fire And whereas hee expresseth this difference thus We differ about the justification of soules and the value which the death and grace of Christ our Lord hath imparted to the works of the Children of God Hee is here againe chargeable with an untrue and an unsound expression For wee differ from right Papists about the disvalue and unworthinesse which our persons and our corruptions impart to the works which have otherwise some goodnesse in them as they come from the grace of Christ so that in regard of the imperfection which they have from our corruption wee dare not stand upon them before the Justice and Judgement of God for our justification But we think it most safe to set betweene Gods Justice and our soules a perfect Righteousnesse even the Righteousnesse of Christ Jesus our Head For Christ is the end of the Law and a true commensurate Satisfier of the Divine Justice for every one that beleeveth And in regard of our owne workes wee may say with one that had more good works and works more good then the best of the Romists Enter not into judgement with thy servant O Lord for no flesh is righteous in thy sight this Saint was Gods servant yet he desired that God would not enter into judgement with him These then that will have God to enter in judgement with them it is very likely they are not the servants of God but whatsoever they be they may be sure by this Text they shall not be justified in his sight He comes to a third point and therein hee hath also many and manifest untruths His point is this That it is the Pride of the man in his disobedience to the Church and not the importance or weight of the doctrine that makes the Heresie And this he would prove because Saint Augustine accounts some things heresies which are points of small importance and because the Donatists are accounted hereticks for that which in S. Cyprian was not heresie and againe because Saint Cyprian saith nothing to the Cavaliers purpose that the doctrine of Novatianus was not worth the inquiring because he was not of the Church Here are divers untruths met together a first is the Position it selfe That it is Pride and Disobedience to the Church that makes the heresie A second that if it were disobedience to the Church yet it is not disobedience to the Cavaliers Church the Pope and his Adherents Thirdly It is not true that those places and proofes produced by him doe prove his point of Pride to bee heresie But before I come to a more exact consideration of these particulars I cannot but deliver him backe againe his scornefull objection which hee threw at us in passing to this point as nothing accusing us but him that gave it without reason That the Protestants have taken upon themselves to bee the Reformers of the world without ordinary Mission or Miracles That our Ministers have not ordinary Mission is an untruth so strongly refuted that there needs a great deale of impudence or ignorance to affirme it without new and more proofe And for Miracles to make good a Reformation I never heard that the very Priests of Baal did require them of Iehu nor the idolatrous Jewes of Hezekiah and Iosiah And indeed they might well think there should bee no absolute need of new Miracles to them that brought in no new Law but reformed the Church according to the old which at first was delivered as it were in a cloud of Miracles Neither is it necessary that our Reformation not bringing in a new Gospel but reforming according to the Gospel once delivered to the Saints and at first confirmed by signes should be now again confirmed by Miracles But we leave Romish Miracles to bee the marks of the Man of sinne and his deformation of the Church whose comming must bee with signes and lying wonders and accordingly wee think when Lipsius wrote a Booke of the wonders of Montague and Hall hee did by that Booke prove That the Pope is Antichrist But now to come to his false Position That it is pride and disobedience to the Church that makes the heresie I must tell him that hee hath divers of his owne Romish Doctors and those not ignoble that hold the contrary and therefore hee must not blame his Reader if hee beleeve them before a Cavalier for some hold That not the pride of the person makes the heresie but that an heresie may properly bee called any error contrary to faith considered in it selfe without any respect to the deliverer of it And for this opinion are brought forth these great ones Turrecremata Castro Simancas Couarruncas Gabriel Corduba Secondly a Proposition may be hereticall as some Romists say though the contrary hath not beene decided and decreed by the Church Accordingly wee reade againe That those are not onely hereticall assertions which are defined by Counsels or the Pope but many others which is plaine because this Proposition God is not Three and One was hereticall before the condemnation of Arrius The like hee affirms of the heresie of Nestorius yet again to make the matter more plaine hee saith Whatsoever is expressely contained in Scripture so that no obscurity bee in the sense of the words
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 dâ—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 defined for him by the second Councell of Nice And againe 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 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 not a communion of Saints but a communion that is faulty and whose fault is this that it is a communion But 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 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 Coleine they held an hereticall opinion in that point which the Cavalier magnifies by calling it the Justification of souls yet they were not hereticks but godly Catholicks And of 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 Carmelites 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 may 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 but 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 that 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