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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57693	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.	Rous, Francis, 1579-1659.	1641 (1641)	Wing R2017; ESTC R14076	205,332	412

of it yet I cannot deny that hee hath two Errands one to bring forth a jest upon our Fox and his followers under the names of Fox and Geese But if it had pleased this Author duly to follow this Fox in the reading of his Martyrologie he might have found out the true Fox that followes and teares and destroyes those whom our Author by a new Metamorphosis and Romish transubstantiation hath changed into Birds His second Errand he thus expresseth I finde when they are put to name their particular Professors of former ages they doe but muster up those severall single false doctrines which have bin held by other heretiks by Retaile during ten or twelve 〈◊〉 since Christ our Lord many of which doctrines togeth●r themselves doe now professe in grosse for what other men of former times did they ever or can they ever name as men of their Religion but such as beleeved some one or two of those hereticall doctrines which now themselves embrace and wherein they are contrary to us But all this as it is not very pertinently brought in to excuse Romish uncharitablenesse so it is not very truly objected for wee can prove our doctrines which hee calls heresies by the Fathers and Scriptures and the Scriptures he cannot deny have beene beleeved above twelve ages Besides Popish Authors doe acknowledge that the Waldenses agree with Protestants in more then one or two doctrines for they are said to bee more then twenty wherein wee agree with them And though afterward this Cavalier affirmes it yet hee proves not that for other points these were expresse hereticks in the Protestants opinion neither doe we hide any fundamentall errours in them which we object against Romists But if these had not beene in the world it is most true that the maine point of Popery which is the Popes tyrannicall headship of the Catholick Church the very root of Idolatries errours and divisions hath in all ages been denyed since it was first broached But our Author is still much displeased with fundamentalls because by them wee have unity with those who have heretofore differed in some doctrines from their Papacy for saith he If it were not for this distinction no man could bee of the same Religion with any other that is not wholly of the same Religion so farre forth at the least as that he must not obstinately deny any one doctrine thereof whether it bee important more or lesse when once as hath beene said it is lawfully and sufficiently propounded and commanded to bee beleeved by the true Church as it is true and certaine when Luther rebelled from the Church of Christ our Lord nor in any age before his time there was in the whole world any one Kingdome or Countrey or City or Town or Family of men or Pastours or Flock yea or any one single person so much as of Luthers own much lesse of the now Protestant Religion which is now forsooth so farre refined beyond his Here the Cavaliers true Church being that confederacie whereof the Pope is the head hee would faine dissolve that solid unity which is made by fundamentals in Christ Jesus the true head to mak a fictitious unity in the Pope But if hee should cast off this onely true and substantiall ground of unity which knits together all the sound Churches that are at this day or ever have been through all Nations on the face of the earth since our Saviour to make an unity by agreeing under paine of damnation in all points propounded and commanded by the Pope and his Church of Rome whether important more or lesse hee shall not onely by this meanes breake the unitie of all the true Churches on earth into pieces but of Rome it selfe For to returne almost his owne words Since the Pope who hath rebelled against Christ and usurped the Headship of the Church first coined and established a Religion in Trent neither then nor in any time before there was in the whole world any one Kingdome or Country or City or Towne or Family of men or Pasture or Flocke yea or any one single person who by a supernaturall Faith which this Authour onely approves did imbrace the whole body and every Article of the Trent Religion Yea even at this day it is not received in divers parts that beare the name of the Church of Rome much lesse in Greece Armenia Syria Ethiopia most of which either know not or acknowledge not this Councell nor the Popes Supremacie All these therefore refusing any of these Articles must be torne in pieces from the body of Christ and cast into Hell fire Thus the Scarlet Whore drunke with the bloud of the Saints speaks in the right voice of the Harlot If she may not have the whole childe let it bee cut in pieces Let the Church be distracted and damned if the Pope may not be her Lord and her Tyrant And so whereas Christ was a head that gave himselfe to death to save his body from damnation is not hee an Antichrist that throwes the body of Christ into hell and damnation to make himselfe the head But in a third place hee objecteth not an use of ours but an abuse of his owne For hee abuseth his Reader in saying to him That the making of this distinction betweene Fundamentall and not Fundamentall points of Faith and the resolving not to declare which is which doth save them with a great part of the ignorant world from the imputation of rigour in their proceeding with us For how could they persecute as they doe without extreme note of cruelty But neither the making nor hiding of Fundamentalls is the cause of prosecuting Romists in this Kingdome but the cause of their punishment hath been their owne making of Treasons miraculously revealed by Gods goodnesse notwithstanding their hiding even in the vaults and depths of the earth And though there were no Fundamentalls of Religion but only Fundamentalls of State the Fundamentalls of State are very plain and cannot well be hidden which justifie the execution of Rebells and Traitours But of this some proofe hath been given in the beginning of this Booke and the Authour will call for more towards the end As for that which followes Yea or even how could they dissent without apparent impiety from our beliefe and practice of those Doctrines wherein wee have had and still have prescription of so many ages if the contrary thereof should be confessed by themselves not to be Fundamentall It is so weak that I wish that some childe and not the Cavalier had spoken it to save his reputation For will any man say that it is impiety to dissent from others in ancient errours though these errours be not Fundamentall Tertullian might have taught our Authour much more wisdome who upon the custome of an errour not very Fundamentall thus saith They that have received the holy Ghost preferre truth before custome SECT IIII. Sheweth the differences amongst Popish Divines about their

and that with a vehemencie for hee injoynes them not barely to follow but as it were to persecute even with a swift and eager prosecution to run after the things of peace yea he adjures the Philippians by all consolation in Christ and by the fellowship of the Spirit and by the bowels of mercy that they be of one accord Finally the Sonne of God our Saviour of whom Melchisedech was a type is the King of peace as well as the King of righteousnesse and his subjects who will partake of his righteousnesse must also partake of his peace Christ hath made peace betweene God and us even peace between heaven and earth not that men being at peace above with God should have discord below among themselves but the peace which is begun in heaven must come downe and dwell among his members on earth wee must be one as he and his Father are one the peace which wee receive from God by Christ wee must impart each to other yea it must rule in our hearts being called to it in one body Accordingly as wee expect peace from God through Christ so let us heare and obey Christ commanding peace amongst our selves Have peace one with another and then let us not doubt but if the Peace of God bee among us the God of peace is also with us Deus semper in pace est Where spirituall and true peace is there ever God is SECT III. That this love and peace are catholick and universall extended to all the members of Christ and that our Church by professing this Catholick love declares her selfe to be a truly Catholick Church THe two excellent and powerfull Graces Love and Peace may not be bounded by us but by God himselfe the Author and Commander of it Him must we follow in the inlarging or straitning of it and not goe from his leading to the right hand or to the left where God commands love and peace we may not forbid them neither whom God by sanctifying hath made fit for our peace must wee accompt common or uncleane and fit for separation Now the extent and bound which God appoints for our love and peace is no lesse then all the Saints even the whole body of Christ the bond of peace is not one jot shorter then the unitie of the spirit If then God have not disdained to bestow on any man his sanctifying Spirit let not man scorne on such a one to bestow his love and peace for hee that denyeth his love and peace to that man in whom is the Spirit hee denyeth his love and peace to the spirit which is in that man Therefore if God have gone before with his saving grace and sanctifying spirit let us not doubt to follow God with our love and peace Now we know that God according to his promise to Abraham hath an holy seed out of all Nations which is the catholick and universall Church if then the Church bee catholick and universall let our love and peace bee also catholick and universall And to this end our affections must be enlarged and made capable of the whole world For hee that will love a catholick Church with a catholick love must not have a narrow love contracted and confined to the measure of one City Kingdome or Nation but extended and enlarged to the measure of all Cities Kingdomes and Nations even of the whole world If that which is to bee loved bee universall the affection which loveth must not be partiall For if the love be but to a part when it should bee to the whole this is not that catholick love which belongs to the Catholick Church and whatsoever title such men may take to themselves they are not true but counterfeit Catholicks for they have not that catholick spirit of love which is in the true catholick Church and by which the catholick Church doth love it selfe with a catholick love But such men by likelihood have a private spirit by which they love a private part and faction and are short of that universall spirit which loveth the universall Church with an universall love for there is a private spirit of love aswell as of faith and it is that kind of spirit which Saint Iames mentioneth a spirit that lusteth after envie after sects and divisions But let us never rest untill wee get that catholick spirit by which we may embrace the catholick Church with a catholick love and then we may bee assured we are not titular but true and reall Catholicks Hereby wee know that wee are of the truth saith Saint Iohn and wee shall assure our hearts before God And wee know that we have passed from death to life because we love the brethren even the brethren without exception and reservation and hee that dwelleth in this generall and unreserved love God who is love dwelleth in him and he in God And we know that we dwell in him and hee in us because he hath given us his spirit even the spirit of this catholick and universall love Let no man therefore say of another He is of such a Nation with which my Nation is at enmity or of such a Church which professeth some differences with the Church in which I live and therefore I will by no meanes have love and peace with him but remember that in every Nation hee that feareth God and worketh righteousnesse is accepted of God and therefore doe thou enquire whether this spirit of feare and holinesse be in him which those that have are accepted of God if he be accepted of God take heed hee be not rejected of thee It were a madnesse in thee for Gods sake to hate one whom God loves and for Christs sake to hate a member of Christ. Indeed if he be of a Church infected with errors thou must be wary of him that hee infect thee not with those errors but bee also wary of not hating the spirit of Christ in a member of Christ It is an Apostolicall and so an undenyable Inference If yee have put on the New-man in which is neither Greeke nor Jew Circumcision nor Uncircumcision Barbarian Scythian bond nor free but Christ is all in all Put on therefore there is a binding force in this therefore as the elect of God holy and beloved bowels of mercy kindnesse c. And above all these things put on charity which is the bond of perfectnesse and let the peace of God rule in your hearts to which ye are called in one body Let us then have love and peace with a beleeving Muscovite Grecian AEthiopian Indian if hee be of that one body wherein Christ is all in all and by the unity whereof we are called to love and peace yea from this universall peace and love may not bee excluded any remnant according to the election of grace pertaining to the body of Christ though sojourning in the tents and territories of Rome we may not

hate the seven thousand that doe not bow their knees to Baal though dispersed among seven millions of Idolaters wee may not hate Israel though in bondage under Pharaoh But to the true Israel even to the pure in heart and those who in Christ Jesus are new creatures and walke according to this rule peace the prayers of peace the true fruits of love doe belong the divine Apostle being herein our guide and example And while thus wee enjoy and imbrace this universall love with the universall body of Christ great is our safety for hereby wee know and may assure our hearts that wee belong to that universall body which alone loveth it selfe with this universall love That is the truly catholick Church which is indued with this catholick love that is a living Church which is a loving Church Our Church therefore imbracing and exercising this catholick love is a Church truly catholick and our Church being a Church of love is a Church of life Let therefore Cassander a Doctor of the Church of Rome conclude for us Qui rectâ sententiâ de Christo capiti injunguntur c. They that by a right beliefe concerning Christ are joyned to the head and by the hand of love and peace are joyned to the bodie of the Church howsoever they may differ in some opinions and rites are by no meanes to bee accounted Schismaticks or separated from the Church though they seeme rejected and excomunicated by some other part of the Church more mighty and possessing the Government CHAP. II. Wherein is declared that Rome wants this catholick love 1. By her separation from other Churches 2. By her hatred to Protestants manifested in the cruell persecutions and massacres practised against them in Popish countries and by the rebellions treasons open hostilitie stirred up against this Kingdome All which prove her to bee uncharitable and un-catholick IT hath been shewed that love and peace must bee catholick and universall that so they may be capable of a catholick and universall Church for as wide and as large as the Church is so large must the love of the Church be The body of Christ is the measure of this love and this love must bee no jot shorter then the body of Christ the body of Christ then extending to all Nations and so being a catholick body must be followed through all Nations with no lesse then a catholick love but love as much as it is short of loving this catholick body of Christ so much is it short of being a catholick love and so much it is indeed uncatholick Now the Romish Church which according to the Church of England is to be understood of the Pope and his adherents doth not make this body of Christ the measure of her love but the body of the Papacie not Christs Kingdome but the Popes Kingdome is the measure of Romish love As much then as the Popes Kingdome is short of the Kingdome of Christ so much is Rome short of a catholick love and so much is shee uncatholick Now wee know that the Kingdome of Christ spreads it selfe much farther then the Kingdome of the Pope yea Christ is known and beleeved where there is neither knowledge nor faith of the Pope Accordingly Cassander thinketh not onely the Westerne Churches of Protestants but the Easterne and Southerne also and by name the Russian Syrian AEthiopian and Armenian that beleeve the Apostles Creed and doe not by schisme divide themselves from the communion of other Churches to bee members of the true and catholick Church of Christ. And these parts of the Church are so great and large that a Countrey-man of ours in his diligent Inquiries gives this judgement of the Greek Church alone If wee should collect and put together all the Christian Regions hitherto intreated of which are all of the Greek Communion and compare them with the parts professing the Roman religion wee should finde the Greek farre to exceed if wee except the Roman new and forraine purchases made in the West and East Indies Now to these if wee shall add the Christians in Syria Cyprus Mesopotamia Babylon and Palestine which are by the least computation 50000. families and by the greatest 60000. And if againe we joine with these the Armenians who are under two Patriarchs of their owne whom they terme Catholickes and are esteemed to exercise jurisdictions over 70000. families And if yet further wee shall increase this number by those innumerable Christians of AEthiopia that are spread far and wide in the vaste Dominions of Prester Iohn And lastly if to these wee adde the no little number of Protestant Christians in the West wee may see that the Kingdome of the Pope is far short of the Kingdome of Christ and consequently that the love of Rome at least so much is short of catholick love But if wee leave those other famous and farre dispersed parts of Christs body whom Rome leaves without true catholick love and more particularly and punctually examine Romes want of love to Protestants whereof especially is our present inquirie all the paper in the world were scarce sufficient to containe the words that might be written for the proofe of it with the bloud of Protestants shed by the Romists So that the ancient parable of Iotham hath been fulfilled in our dayes If indeed yee annoynt mee King over you then come and put your trust in my shadow and if not let fire come out of the bramble and devoure the Cedars of Lebanon The fire and lightning of the Popes excommunications fly out against the denyers of his universall Kingdome and Supremacy and that fire is too often seconded with materiall fire For the maintenance of his pride Christians must bee hated spoyled and butchered of Christians There is a method of cruelty set forth against such who are Romes Hereticks and the true Churches Christians This wee finde thus summed up by Azorius the Jesuite 1. Excommunication 2. Irregularity 3. Confiscation of goods 4. Dissolving of all bands bee they oathes fealty service or any other covenant and promise 5. Deprivation of all dignities and honours 6. Losse of Ecclesiasticall buriall 7. Infamy 8. Uncapacitie of all dignities and offices Ecclesiasticall to themselves their favourers receivers and children to the second generation by the fathers side yea though the children were borne before the heresie 9. Losse of life And even Bellarmine himselfe whom learning which once had a name of emollit mores and seeming devotion should have made somewhat milder drinks deeply if not pleasantly in this cup of bloud and delivers it to his Disciples that they may pledge him Solum remedium est mittere illos maturè in locum suum The onely remedy is to send them betimes to their owne place which place though indeed it be heaven it seems yet the good Fathers charitable meaning was by a first death speedily to send Protestants to hell the place of the second

Matris misce●e volo cum sanguine Nat● Ave salus 〈◊〉 s●cul● Arbor 〈◊〉 Item In Cruce Christi ponimus spem salutis Cantat enim Eccl●●●● O C●u● a●e spes u●ica c. Aquia 3. ●●ast 25. Art 4. 2 Chro. 29.5 Reynolds and Harts conference Chap. 2. dist 2. a It were good that the Cavalier would answer his own great Masters Driedo Castro and Vasquez who say that a Law-maker cannot at his pleasure by his command make a sinne veniall or mortall Materiae quae praecipitur gravitas utilitas tantae considerationis est ut non pendeat ex voluntate Legislatoris ad mortalem aut venialem culpam obligare posito semel praecepto sed ex ipsa majore gravitate levitate respectu finis cujus gratia praecipitur culpa venialis aut mortalis judicanda sit Vasquez ●● 12. Disp. 158. cap. 4. And it seemes it is not for the Popes honour to command points of small importance For Thomas Aquinas saith of the Pope Ad quem majores difficiliores Ecclesiae quaestiones referun●ur 22. quaest 1. A. 10. So it seemes this Eagle should not take Flies But the Councell of Ephesus Decrevit sancta haec Synodus alteram sidem Nemini licere proferre aut scribere aut componere praeter ●am quae de●inita fuit à sanctis Patribus apud Nicaeam urbem in Spiritu sancto congregatis And A●hanasius gives a reason for it Nam fides quae mihi à Patribus secundùm sacras Scripturas Confessionibus confirmata est satis mihi idonea ●●ticaxque videbatur ad omnem imp●●tatem emovendam pi●tatem ejus quae in Christo est fidei 〈…〉 A●hanas ad Epict. epist. Corinth Videte detractores videte canes c. a Superstitionis impietat●m nomine Religionis intitulant In operimentum turpitudinis continentiae se insigniere voto Hi adeo aut bestiales sunt ut non advertant qualiter omni immunditiae laxat habenas qui nuptias damnat aut certè ita pleni nequitiâ diabolicâ malignitate absorpti ut advertentes dissimulent laetentur in perditione hominum Tolle de Ecclesia honorabile Connubium thorum immaculatum nonne reples eam concubina iis incestuosis seminifluis mollibus masculorum concubitoribus omni denique genere immundorum Elige ergo utrumlibet aut sal●a●i universa haec MONSTRA hominum aut numerum salvandorum ad continentium redigi paucitatem Bernard in Cant. serm 66. Revel 6.9 10. Revel 19.1 2. Rom. 14.23 Eccles. 7.1 Psal. 112.6 Page 35 a Tu quid Christo universalis sanctae Ecclesiae capiti in extremi judiciidicturus es examine qui cuncta ejus membra tibimet conaris universalis appellatione supponere Quis rogo in hoc tam perverso vocabulo nisi ille ad incitandum proponitur qui dispectis Angelorū legionibus secum socialiter constitutis ad culmen conatus est singularitatis erumpere ut nulli subesse solus omnibus praeesse videretur Greg. Mag. lib. 4. Epist. 38. b Ego autem fidenter dico quia quisquis se universalem Sacerdotem vocat vel vocari desiderat in elatione sua Antichristum praecurrit quia superbiendo s● caeteris praeponit I● lib. 6. Epist. 30. Mauritio Augusto a Iohn Tankerill a Batchelour of Divinity defended that the Pope Vicar of Christ is Monarch of the Church and may deprive Kings Princes who disobey his commandments of their Kingdomes States and Dignities For which hee being condemned to recant by the French the Court of Rome spake of the French men as of lost sheepe who denyed the Authority given by Christ to Saint Peter Hist. Trent lib. 5. And yet Optatus saith Cùm super Imperatorem non sit nisi solus D●us qui fecit Imperatorem Dixisti Ego sum Deus Ide● quia quam vis non sit usus hâc voce tamen aut facit aut passus est quòd defectum hujus vocis impleret Extulit corsuum ut nullum hominem sibi comparandum arbitraretur tumore mentis suae altior sibi visus est esse quia quicquid est supra homines jam quasi Deus est lib. 3. b Hist. Trent lib. 1. Rom. 10.14 17. It is likely the Pope himselfe was of a contrary opinion to the Cavalier and doubted that uniformity would bring to uni●y and therefore forbad his Disciples this uniformity a It seems Ministers had need to looke carefully to their carriage especially since notice is given of a book written by Papists of the lives of divers with their names and actions Can. 3. Can. ● Ephes. 4. a Sub persecutore Floro Ch●istiani Idol●●um cog●ban●u● ad T●●pla Sub M●ca●io 〈◊〉 Donat●lae compellebantur ad Basil●cam Sub Horo d●●eb●tur ut n●ga●etur Christus Idola ●ogarentu● contra sub Macario commonebantur omnes ut Deus unus pariter in Ecclesia ab omnibus coleretu● Optat. lib. 3. Aliorum autem Imp●●atorum justitiam l●g●sque quae veh●m●nte adversus 〈◊〉 l●●ae sunt qui ignorat In quibus una Generalis advers●● omnes qui Ch●istian●s s● d●ci volunt Ecclesiae Catholicae non communicant s●d in sui● separatim c●nventiculis congregantur id continet ut vel ordinato● Cle●ici vel ipse ordinatus deni● libris auri mulct●tu● Locus verò ipse qu● impia separatio congregatur redigatur in F●●cum 〈◊〉 ●ontra Parm●● lib. 1. b Ecclesia paulatim progressa est ●m●ia rem●dia expe●ta primò solum excommuni●abat deinde addidic P●CUNIARIAM mul●tam B●llar de 〈◊〉 cap. 21. c Tu id sentis de certitudine tollente omnem dubietatem ac si divini●ùs nobis esset certò propositum id esse revelatum à Deo Ego verò credo Cath●lici omnes auscultantes SANCTUM DECRETUM id a●negamus Dom. So●o Apolog d Castro libro 3. contra haereses verbo Baptismus haeres 9. sententiam Cajetani ut haereticam damnare videtur Suarez m. 3. T. 3. disp 27. sect 3. e Quod convocandi Concilii intentio satis sincera non fuit Romanae avaritiae artificiosa provisio patefecit Multi enim evocati quibus iter cundi ad Concilium difficile vel intolerabile videbatur interventu pecuntae turpius exactae quam praestitae relaxari meruerunt Neubridg lib. 3. cap. 2. Quando hactenus aurum Roma refudit Bernard de consider lib. 3. f At nuntius ille Rufi priusquam abeam tecum secretiùs agam Mansit ergo ibi per dies plurimos munera quibus ea cordî esse animadvertebat disperti●ndo p●llicendo Deductus ergo à sententia Romanus Pontifex est Ladmer lib. 2. Nec mirum nam omnes satisfactiones quae poenitentibus imponuntur à Confessore juxta Ecclesiae Romanae statuta possunt commutari in pecuniarias Texeda Hispanus C 5. Execution of Iustice pag. 16 17. a Scripturis iisdem confirmat quibus probat D. Cypr. de exhort Mart. cap. 5. Quod sic Idololatriae indignetur Deus ut praeceperit