perpetual stile of the Church yea the very Councel of England convince in Spelman 'T is true those Churches which were out of the Roman Empire were subject to no Patriarch as much as can be gathered out of the Canon of the Councel of Ephesus except they put themselves under any one or I think rather that by law they ought to be subject to that Patriarch from whom by his Apostolical Missionaries they first received the feith of Christ ob similitudinem casus Bulgarorum Nam secundum Juristas similium similis est ratio As we argue of the Indies and others lately converted Japonians and those of China It is true de facto some Provinces against all Law have revolted from the Patriarch of Rome to the Patriarch of Constantinople after the division of the Empire and others from him to others as Russia to the Bishop of Moscovia but these are done against all lawes and government of the Church The shift which our Country-men fly to saying they were compelled unto it for the too much cruelty of the Pope with the same facility it is rejected for it ought to have been examined by a general Councel and parts on both sides be heard as in the Councel of Trent an excellent occasion was given but ours appeared not because if it be lawfull for subjects to withdraw themselves from the obedience of their superiours as often as they pretend tyranny or what oppression soever so that themselves be actors and judges in their own causes it is to be feared that subjects of Princes or whatsoever soeveraignties by this occasion will lay hold on easie pretences of Rebellion for if the reason be good it is every-where in force and so any province out of apprehension of tyranny c. may justly and lawfully withdraw it self from their Prince or the Soveraign Magistracy Therefore it remains firm that seeing England by the most antient and strong right was subordinate to the Bishop of Rome neither hath that subordination been hitherto abrogated by any lawful and sufficient Councel yea neither the cause heard therefore they ought to remain under obedience of the same sea until a full discussion of the matter otherwise she can be no wayes free from the crime of Schism and rebellion according to that of St Nazianzen ep 1. We desire to know what this great lust of bringing novations about the Church is that every one that will c. For if they who now make the stir had any thing that they might disprove or condemn in us about faith not so truly we not being admonished was it meet to commit such a wickedness For you ought to be willing either to perswade or be perswaded if so be also we are in any place or number that who fear God and for the defence of the faith have undergone great labours and have well deserved of the Church and then if also then we machinate new things but notwithstanding by this reason these petulant and contumelious men might peradventure have some sufficient excuse Behold how this great Saint and Doctor of the Church maketh any recess from the Church impossible and unlawful The pestilent poyson of Schism covered over with an ill plaister may be judged sound by impudent men but truly except it be purged and wiped to the very bottome of the soar with the plaister of Christian peace it will be Schism still and consequently bring death to those that are infected with it Some labour to cloak their Schism and pretence of reformation under the fact of Ezechias Reg. 4.18 The business is this The Jewes had fallen into an inveterate custome of erecting altars and offering incense upon the mountains to the brazen Serpent c. contrary to Gods command The kings his predecessors were often reprehended for their neglect herein and Ezechiah much commended for his zeal and fortitude in breaking this ill custom Hence they argue it lawful for kings to reform abuses in the Church as in England All which is nothing to the purpose For first he did it with consent of the high priest as Josias also did in compleating the work begun by Ezekias as appears c. 23. Secondly there is no doubt but Princes are obliged by their office as being nurses of Gods Church to labour especially with the Prelates of the Church to suppress all emergent insolencies or innovations Thirdly Which is the main point Ezechias did not erect any new altar of division against the mother Church Jerusalem but took away the breach or division which be found made by others In the case of England it is just contrary King Henry the eighth began the rest have increased the Schism and erected new altars of division against Gods ordinances in the old and new law as Jeroboam did Reg. 11.29 which God so severely punished So that I cannot see at all with what modestie this fact of Ezechias or Josias could be alledged to warrant the dissection of our Country from the Church since it plainly inferreth the contrary namely that abuses though never so much authorized by wicked Princes or long customs are to be abolished by succeeding Princes to redintegrate the primary union and conformity with the mother Church which is the case of England A main Objection which they use for their Schism is because as they say we forbid a discussion of our tenents by the light of reason which they esteem to be against reason which should be our guide in all things and especially in matters of religion CHAP. 5. Of what use Reason is in disoussing of Faith PHilosophy and Faith go upon contrary principles and hence peradventure they lay hold of occasion of error the antiquity of opinion in Philosophy if it be any thing it must be fortified with new reasons otherwise in process of time it vanisheth but in Christian faith reason it self that it may be efficatious springeth from antiquity otherwise in that it is new it vanisheth away according to that of St. Augustine against two Epistles of the Pelagiuns c. 6. The antiquity of our doctrine declares the truth of it as the novelty of the other shews it to be Heresie In Philosophy reason raigneth here it serveth and consequently is captivated according to the Apostle It is not quite rejected neither is it admitted out of the bounds of a servant for as Roger Bacon excellently speaketh in his fourth part of his greater work We do not seek reason before faith but after it Here was Chillingworth's error in objecting that Catholicks as well as they recur to reason in faith we do indeed use reason as a servant not as a mistris We put it as Frier Bacon notes after faith not before it but these new pretenders to divinity prefer their reason before faith Turn the cat in the pan and make faith subservient to their reason as Teriullian against Hermogenes They descend from the Church to the School of Aristotle they appeal as to the supremest court to the seat of common
Schism is not properly a seperation for Heresie or Error in point of doctrin or Faith but in point of disobedience which is not a trivial matter as all common-wealths will easily conceive being that nerve upon which all order de pends and therefore the Quarta-decimans being rebellious to the mandatory decree of Nice all Catholicks had reason to decline their communion I know Theodoret in l. 1. c. 13. of his Ecclesiastical History and other learned men with St. Athanasius in his tract of Synods do esteem that the question of Easter was not defined as a point of faith but commanded to be observed as a custome derived from the Apostles and in confirmation of this they observe that the Councel varieth the form of speech in a migitatory way from the accustomary stile in declaring points of faith saying Visum est ut omnes obtemper arent in question of faith they did not write visum est But credit Ecclesia Catholica Thus the Catholick Church beleeved c. And therefore if his undervaluing the cause of this Schism grew from this gross misprison of the state of the controversie he should do well to resume his better diligence in examining it He might with greater appearance have brought that folemn word combat touching person hypostasis betwixt the eastern western Churches which great Athaenasius more clearly opened and closed up again Many contested ignorantly after the manner of those who fight with their eyes shut and beat the air Some held three hypostasis other but one in the diety from whence great contentions arose But as Athanasius relates When we asked out of what reason they speak these things or why all do use three kinde of words They made answer that they beleeved in the Trinity c. Approving therefore this interpretation and excuse we examined those who asserted that there was but one hypostasis c. Who affirmed that they understood Hypostasis that is person to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is essence c. To conclude all by the grace of God after this interpretation of the words did approve of the best and exactest rules of faith which the Fathers of Nice had instituted Some indeed for their material errors did deny communion but as yet there was no formal Schism betwixt the Churches but perticular persons perhaps it might have grown to a greater head had not great Athanasius interposed or rather had not Christ Jesus hindred it But among us the altar of division is erected against the altar of union with Christ out of which it is impious to celebrate Christs misteries the difference is not of words but substance not against the letter but the life and sense of the holy Soripture If these things be trifles why do you separate your selves Why do you punish Priests with death who are followers and ministers of our communion Against all meekness and clemency of the ancients To conclude Why have you built a new altar framed the stones of scandal and division At leastwise ye have broken down and demolished all the old ones insomuch that ye abhor the very name of tar as these later times in your dâ—inâ— stick yet fiery contention in pulpits and pamphlets about 12. years past sussiciently testifie to what end is all this if the difference betwixt you and us be nothing else but about a Cock and Bull And that the same Author affirmeth it to be lawful to communicate with the Arians and Eutychians Nestorians Photians Sabessians because it is not certain that these invented their heresies out of malice but it is otherwise concerning the Manichees Valentineans Macedonians and Mahometans because it is manifest to all that they taught these blasphemies against their own judgements I wonder at this assertion from a person of his eminency for abstracting from the intention of the former against whom notwithstanding there was sufficient presumption as among the ancients is clearer then the Sun no less then against the other but to grant I say what is not to be granted what is that to me whether they have vomitted out their heresie to the eternal destruction of souls with a formal or onely interpretive intention to deceive As long as I communicate with them and leave the truth taught from the beginning and delivered by the hands of the Fathers unto posterity We must look here upon the heresie not the minde or intention of the heretick that not this damneth the souls of those that communicate or pertinatiously adhere unto it as St. August often argueth in the the errors of St. Cyprian and the Donatists whom this Author also derideth But to come home to him Who knoweth not but that Luther against his own judgement began this Schism Who knoweth not that Henry the eighth framed it out of a fained and adulterate conscience Who of us doth not know that Queen Elizabeth out of no Religion but politick ends perverted the Schism into Heresie If therefore for this reason Communon with such are not lawfull as he affirmed of the last Apostates neither certainly is it lawful here Neither will it help them what the others are wont to object that England did enjoy a priviledg which they call Cyprium indeed Tomakas Câ—drenas and many were that the Bishop of Cyyprus was declared exempt from the jurisdiction of the Bishop of Antioch The consequencâ— most not be drawn to England in respect of the Sea of Rome except an express priviledge can be sheweth which hither to was never dreamed of yea besides other common titles of obedience the case of the Bulgars may and ought to be drawn unto us to wit for the title of conversion as the decision of the cause is in the law Indeed there is extant a decree in Con. Consta c. 2. That Bishops must not confound and intermingle their Churches but stand to the appointed rules and their certain limits are affigned to the Patriarchs In the first Councel of Ephesus also it is decreed that no Bishop invade the province of another which was not first and from the beginning under his or his ancestors jurisdiction Hence it was that the cause of the Church of Cyprus was heard which the Bishop of Antioch would have subject unto him but it was judged that that yoak should be shaken off upon another title The Country was converted unto Christ by St. Barnabe whose relicks being found there with St. Mathew's Gospel upon his brest written by St. Barnabe this gave occasion to commence a sute of exemption that they might enjoy the priviledge of a Metropolitan which was granted so that afterwards they were onely subject to Constantinople The general Councel it self in the eighth Canon speaks home of it and checks the Bishop of Antioch for having transgressed Ecclesiastical and Apostolical rules in this pretence namely because he did ordain in Cyprus which was alwayes an act of jurisdiction to which he had no just title because these Churches were never put under him
offended with the Popes Tertullian though persecuted for Montanism by that sea yet acknowledges the power 1. de pudicitia Audio edictum esse propositum et quidem peremptorium Pontifer scilicet maximus c. I understand that the Pope hath made a peremptory decree c. where he is angry at it because against his heresie but doubteth not of his power St. Cyprian as Erasmus in his notes confesseth everywhere acknowledgeth it even St. Stephen and Cornelius his adversaries Usher who boggles at all things because St. Cyprian calls Cornclius brother would seem to doubt but Erasmus less squintsighted will teach him that it is in respect of his conjunction in faith not equality of person St. Ireneus is so vulgarly known that all confess it Nay even Usher who seems to have sworn to corrupt the clearest passages of antiquity yet confesseth in the business of Easter that St. Victor Pope did then pretend his supremacy over the rest of the Churches as appears in his Catologue as he calls it in the second Century So that it is no new title of the Popes even according to Usher The full sway of this great Bugbear in every age according to the enlargment of Christian bounds appears still more gloriously in the Oeconomy of the Church before in after the four Councels to St. Gregory Therefore I touch this no more every Abodary controvertist forceth them to confess it to be truth Mr. Hobbs indeed c. 17. in the end of n. 26. denieth that there is or can be a Rector of the universal Church by whose authority the whole Church may be convocated He ventures also to prove it thus because to be a rector in that sense over the Church is to be rector and lord of all Christians in the whole world which is not granted to any but God If he had been a stranger in Christian principles it had been no wonder to have misunderstood so solemn and publick a Tenet The Supreme Pastor of the Church hath an acknowledged power for preservation of the Church in integrity of faith to convocate Bishops to a general deliberation and determination of things necessary to salvation and to this end he hath coactive power in the exercise of his spititual sword and no otherwise What connexion this hath with a Dominion over the world I know not which by God himself is denied him in holy Scripture and in this his power is distinguished from temporal principality His power is spiritual his weapons are spiritual the objects to which he tends are spiritual in this confinement he commands without prejudice to temporal rights wherein Princes are simply supreme and onely have the coactive sword of justice independently in respect of him and this onely is dominion He thinks this too much and therefore will not acknowledge that there is any subordination in Christianity out of each city or county but every city is supreme to it self in Spiritual and Ecclesastical matters and therefore no Prince or city or particular Church can be excommunicated or interdicted Supposing the antecedent the consequence would without much difficulty be proved for if the Prince is supreme in all things he cannot be excommunicated which is an act of superiority neither the common-wealth by it self for it were to dissolve it self into no city if it should deprive it self of mutual commerce which he acknowledgeth to be an effect of excommunication But he leapes over the proof of the Antecedent which had been indeed worth his doing by Topicks fit for him taken out of Scripture antiquity or reason subordinate to these principles At least he should have shewed an inconsistency of the publick welfare of a common-wealth with the spiritual subordination of particular Churches to a supreame seated out of the temporal confines Surely if there were not a most ordinate subordination all religion would turn to a Hidraes confusion which were to destroy Christs acquired spiritual kingdom on earth and is evidenlty against the light of reason and one main article of the Creed which he accepteth of communion of Saints The excellency of Christs kingdom is that though universal yet it troubleth not but much conserveth each kingdom in their particular Oeconomy though much different betwixt themselves St. Augustine in his city of God Orostus in his History and many others against the Gentiles demonstratively shew the benefits all places receive by this spiritual subjection to Christian principles Amongst which this was alwayes judged one of the most capital as St. Denise St. Ignatius and the rest shew of this Hierarchy instituted by God He would tell us not perswade us c. 17. n. 22. that all power which anciently the Church of Rome exercised over particular Churches or Cities was derived from the Soveraignty of the Emperors and was shaken off when their Empire was abdicated and in pursuit of this he saith that the Roman Church was indeed very large anciently but always confined within the limits of the Empire How false this is no man can be ignorant that hath perused antiquity Prosper assures us that Rome is made greater by the faith of Christ then by the civil Empire and so the rest of the Fathers but especially he de vacatione Gentium l. 2. c. 16. Roma per Apostolici Sacerdotij Principatum amplior facta est arce religionis quam solen Potestatis St. Ireneus indeed tells us that the reason why Rome was chosen for the head was because it had been the head of the Empire but none will say that it was confined by it or measured her spiritual territories by it Who knows not that even in the Apostles time and ever since vast Empires were reduced to this spiritual Empire of Rome which never had to do with the Romane Empire Our own countries ever acknowledged subjection to the Church of Rome under this title Scotland also and Ireland were most oxthodoxly subject to the mitre though not to the Scepter This is onely by the by to Mr. Hobbs But besides this the Patriarchal right which he hath over this our nation cannot be deposited by them for by the same causes authority should be destroyed by which it was set up as the Jurists agree seeing therefore that the Bishop of Rome hath had his Patriarchal power granted unto him by general Councels to wit by those four first which St. Gregory received as four Gospels and especially here by the Parlimentary lawes are esteemed sacred it followeth manifestly that by less power then a general Councel it cannot be abolished for our Britany is one of the seven provinces of the western Church which are the ancient bounds of the Roman Patriarchate as all know In times past I grant that the Arch-Bishop of Canterbury was called Patriarch by Pope Urbane the second with Anselme and Malmes and the Glosse c. Clero d. 21. as also the Bishop of Algar in the districts of Venice but this was for honors sake not for exemption as the thing it self speaketh and the
is hurt in their fancies as I have observed some though otherwise able to make unbroken discourses in other matters of less concernment which is easily possible according to Philosophy or else God for other sins blindeth their understandings as he did Pharoah's which obstacle they must labour to remove that they may learn to obey God in his Church else their condition will be every way most miserable if they obey not for want of Christian humility they are in evident danger of hell if they do obey they are in danger because they do against Conscience but the remedy of this is at hand if they relinquish their own judgments not by satisfying which they pretend they cannot do but by captivating to a sure Authority Certainly wicked fury hath made and increased this Schism for granting which is my second answer to the former objection that when unity cannot be kept without detriment of eternal Salvation it may and ought to be broken without sin but when by the conservation of unity no detriment of salvation is incurred and that if this also may be obtained by persevering in unity then at least there shall be no lawful cause to break unity and those who break it do incur certain damnation for sacrilegious Schism But now Protestants remaining in union with the Church of Rome should have suffered no detriment of their eternal Salvation but had been in a certain way to arrive unto it As we have shewed before by their own confession that Catholicks persevering in the same unity may attain unto salvation wherefore it manifestly followeth that they without any cause went out of the Church wherein they might have been saved and cast themselves and their followers into the state of damnation according to that of St. Augustine De unit Eccl. c. 19. None come unto Salvation and life everlasting except he hath Christ for his head and none can have Christ for his head except he he in his body which is the Church Again which is chiefly to be pondered and always to be repeated those damnable doctrins as they call them taught in the Church of Rome ought to have been declared by a general Councel and not by themselves who are the least if any part of the Church Otherwise if it should be lawful for every one to accuse the Church his mother of Heresie and to leave her without any other discussing of the cause a gate should be open to all Heresies the Church of God would be trodden under foot yea all Christianity fall to ruine this hath been the plea of all separatists which they thought sufficiently proved if onely accusing of error be proving as in the cause of England D. Bilson and Covell teach the necessities of Synods in these things the first part p. 374. the other p. 110. And that which another replied first that England might sufficiently judge of heresies newly brought in seeing it is matter of fact to wit whether this or the other doctrin came down from our Fathers Grandfathers c. or whether it were heard of but yesterday or the day before for this even children may perceive The second point also which he not onely by mouth but by pen now frequent in other hands so much urged saying that it is not needful to call a general Councel since by your confessions as Cressy fol. 443. seemeth to insinuate that there is no infallable power in them A doctrin which I was glad to finde amongst you yet I wondred at it being already repugnant to what I had read in your former authors as D. Stapleton and D. Stratford of the Church and of late in a book made by a Country-man of ours in Latine called Systema Fidei Cressie's words are these No man will endeavour to oblige them further then c. to beleeve an obliging authority in the Catholick Church let is be limitted and confined as straitly and with as many provises as any Catholick or indeed any resonable man shall think good I say according to this power of defining and establishing faith it is to no purpose to call a general Councel to declare heresies when every ignorant fellow can do as much in order to the verity of declaring though perhaps not in order to the coercive manner of declaring yea in the very power it self for asmuch as according to this position of Cressy the power of the Church in this particular may be restrained by any silly fellow c. Thus far this Author To these I answer For asmuch as concerneth matter of fact every nation may witness what they have recived but they cannot make infallable discernment of matters of Faith without the supreme judgment of the whole Church in whose onely mouth there can be no errors which is our principal question Many things are conveyed to posterity which are not matters of Faith sometimes not of truth this the Church onely suerly determines To the second objection out of Gressy I answer that his words though very harsh yet in my judgment they may receive a more favourable gloss upon connexion with the other parts of his discourse He doth indeed to much even suspiciously savour of his old friendship with that vertiginous and flashy Apostata Chillingworth a man whom few examples have paralel'd in often turning religion But Cressy wrote this book in Neophitism not being yet fully instructed in the mysteries of our holy faith as St. Hierome noteth of Arnobius which therefore is more excusable in him though he should express his not throughly digested conceits hardly endugh consistent with the verities of the Catholick faith I do not beleeve that his intention was so soon to play the master in teaching what he had not perfectly learned which had been too preposterous 〈◊〉 this whole books 〈◊〉 to give the History or gradation of his conversion how he did reach from one degree to another and how he gathereth the sence of our doctrin and Doctors in his passage wherein as I said it is no wonder if being a Neophite he should boggle in his manner of explication as his expression seemeth to do in this but where he now is he will better and more fully inform himself and I doubt not but wil rectifie those passages which savour of mistakes Neither doth it avail much though many here stumble at these and other of his passages for St. Hier saith ep 76. I think Origen to be read So sometimes for application as Tertullian Novatus Apollinaris Cressy and many more Ecclesiastical writers both Greek and Latin that we may choose what is good in them and avoid the contrary There are some very good things in that book though intermixt with other passages more harsh as he seems to express them which a prudent reader may pick out and discern to his profit It remaineth therefore firm and certain that our Country men are bound under the pain of Schism and rebellion to reunite themselves unto the Church of Rome their mother as
Hobbs acknowledgeth indeed in Pastours a power to execute a spiritual sentence in case the Church that is the city judgeth of the offence and in like manner Priests may absolve if the city judgeth it fit else not St. Athan. in the place cited Quando ab avo condito auditum est Mark M. Hobbs Quando judicium Ecclesiae authoritatem suam ab Imperatore accepit It was never heard from the beginning of the world that the Church hath her power from temporal power In earnest I wish he had taken the sence of Christians along with him in his expounding holy Scriptures he should have read the old Councels in making Ecclesiastical lawes which power Christian Emperors submitted unto as from God Constantine in the Nicen Martian Leo and all others whom the Christian world esteemed not Antichristian as they did Constantius for intrenching St. Nazianzen in his oration concerning moderation in disputations tells us that Praelates have power to make lawes c. in order to the soul St. Damascen in his second oration of Images saith Kings have no power to prescribe lawes unto the Church and proves it out of St. Paul and therefore he shews that in framing the Church of God that is in declaring Christs model of his Church St. Paul never at all mentioneth Kings In fine I finde all Christianity from the infancy to these daies growth to have conveyed to us this sence as delivered from Christ without contradiction Which Topicks I insist upon by reason Mr. Hobbs will not be thought to reject them neither doth he use any other considerable principles though sometimes he glanceth at heavie inconveniences to a civil common-wealth if this be granted But I am not willing to take too much notice of it least any might fear his aim to be to destroy Christian Religion for surely the Romans insisted most upon that as the Roman Histories shew and it is clear in Julian the Apostate All which the very great Turk admits as a truth namely a spiritual power of governing among Praelats most consistent with his supreme rights over Christians and therefore stumbleth not at the spiritual power of the Patriarch of Constantinople which he exerciseth over Christians and corresponds with them in this kinde though not subject to the Turk and therefore Mr. Hobbs needs not fear in Christians what the Turk doubteth not Out of all this it followeth that there may be Schism in defect of obedience in order to the Church without breach of duty to the Prince Sacriledge of Schisms saith St. August l. 1. cont ep Far. c. 4. exceedeth all other crimes and St. Jerom gives the reason because they cut and divide the great and glorious body of Christ and as much as in them lieth kill it and therefore as he who should tear in peices the body or members of a man should be thought to do the greatest injury and damage So he who divideth the Church which is the body of Christ which he so loved that he gave himself for it doth commit a grievious fin against him Therefore we finde in holy scripture no crime more grievously punished or revenged with a more dreadful torment then Schism For when Core Dathan and Abiron by whom what other things is signified saith St. Ambrose l. de 42. mansi mans 15. then those who bring Schism Heresie into the Church had separated themselves by wicked Schism from Moses and Aaron not onely they but their wives and children with all their substance were swallowed up into the earth and descended alive into hell Numb 16. this truly happened to them visibly to be an argument to future ages how enormous the crime of Schism is before God to deter men from plotting or following the same Neither are present Schismaticks punish'd with lesser paines though they appear not to our eyes By the aforesaid example St. Augustine ep 164. writing to Emiritus the Schismatick gathereth how much this crime of Schism is esteemed in the divine judgment Read which I make no doubt you have read you shall finde Dathan and Abiron devoured by opening of the earth the rest who consented to them consumed with fire being in the midst of them Therefore our Lord God brandeth that sin with present punishment as an example to be avoided that whom he patiently spareth such he sheweth to reserve to the last punishment For as the same St. Augustine elsewhere saith whosoever is separated from the Gatholick Church although he thinketh he liveth laudably for this onely fin that he is disjoynted from the unity of Christ he shall not have life but the anger of God remains upon him and after him St. Fulgentius de fide ad Pet. c. 39. Hold certainly doubt not that what Schismatick or Heretick soever is baptised in the name of the Father Son and Holy Ghost if he be not joyned to the Catholick Church what alms soever he shall do though also he shall spill his blood for Christ can never be saved In fine we need not go further then to blessed St. Paul to learn the horror of Schism who in the 1 Cor. 13. If I should speak with the tongues of men and Angels and not have Charity I am but as brass sounding or a Cymbal gingling and if I have the gift of prophesie and shall know all misteries and all sciences and if I have so great faith as to remove mountains yet if I have not Charity I am nothing If I shall distribute all I have amongst the poor if I deliver my body up to the fire if I have not Charity that is if I shall adhere to Schism all is worth nothing A heavy sentence if deeply considered Alas what will follow out of this St. Pauls doctrin touching all those whom we have known and of others whom yet we do know who have been of untouched lives liberal to the poor of pious inclinations or what you will all is lost according to St. Paul being they were members of this Scismatical body Contrariwise who do not onely in themselves avoid Schism and keep inviolated the Church union but where they perceive any danger of breach each man in his rank and degree indeavouring with all his possible diligence to preserve it they piously and laudably bestow themselves and their endeavours and truly merit much of God and man Of such it may be truly said that the Charity of their neighbour doth urge them and the love of God as St. Augustine saith l. 15. de Trinit doth divide betwixt the children of the eternal kingdom and the children of eternal perdition thinking and worthily that they have not the charity of God who do not love his Church as much as in them do not procure her unity It is all one from what head insolent disobedience springeth from whence floweth Schism or I would say the reason of Schism is not altered in it self for the diverse motive of rebellion for whether from the ambition of Bishops as too often it happneth
of which we have sad examples in Histories or whether from emulation of equals or to conclude for what cause soever of the pride of subjects it ariseth if it maketh separation it is Schism and divorceth the souls of all those that formally knowingly adhere unto it as from the union of the Church so from the love of Christ I am not ignorant what the school men teach in a speculative sense touching the extent and effects of invincible ignorance in order not onely to Schism but Heresie but we abstract now from speculations or from cases which are accidental or onely immaginary and therefore considering Schism as it is understood in the common and practical notion which the word gives in the sence of Christians I have universally concluded that it separateth us from the love of Christ and consequently from heaven CHAP. 4. Catholicks and Protestants divided by Schism VVE said before that Schism was sometime taken for Separation from the Catholick faith sometimes taken for separation from communion onely although faith be kept entire Now whatsoever may be said of Schism of the first kind of which for the present I do not treat we say that Protestants are divided and separated from Catholicks whom they terme Papists at least by Schism of the latter kinde and that appears so manifestly that it needeth no proof for not onely Catholicks and Protestants do so abhor mutual communion in divine worship Sacraments prayer and holy rites that no Protestant will frequent Catholick service especially the holy sacrifice of Mass and every Catholick will avoid whatsoever is esteemed religious among Protestants as the bread of sorrow and esteem all that shall but touch them contaminate and defiled Moreover Catholicks excommunicate Protestants every year and Protestants Catholicks frequently in England yea they exhaust such as in law shall be convicted with pecuniary mulcts and by the publick statutes and lawes of the Land any one who shall convert a a Protestant to the Catholick faith is guilty of death but a Priest who shall celebrate Mass is made guilty of high treason How therefore can one Church grow up together of such different members Or who will deny that here is manifest Schism and division if ever any Schism was or can be made O how far is this from the spirit of old Christians they gloried in that which the ancient called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet humane or neighbourly tenderness to delinquents of this kinde Spiritual sins the old Christian Church cured by spiritual Cataplasms at most proportioned to them when they contained not themselves within the compass of spirituallity but made eruptions into sedition and disturbance of the publick peace then their Authors justly lost the benefit of Ecclesiastical mildness and tasted sometimes the imperial severity but without death for many ages If our persecutors would limit their cruelties within this verge it would be less execrable they complain of the severity of Q. Maries daies and yet far exceed what they condemn in her Mr. Hobb's will put a difference in these cases for Chap. 13. n. 5. he tels us that Princes do against conscience who permit their subjects to practice a religion which they judge to be damnable to them This was Q. Maries case as all know but the case is far otherwise with us for it is evident that our Princes have professed with their Doctors that Salvation may be had in our Church and therefore according to Mr. Hobbs they should not disquiet their subjects in using their liberty in their Religion But to let Mr. Hobbs pass and come a little neerer to the business I will say one thing though not taking upon me to discuss or excuse her proceedings in every particular that the state of the question is wholy changed She punished for innovation in religion which even amongst Jewes Turks and the very Romans was reckoned a most enormous crime These punish us because we will not innovate but stick close to the religion of our and their forefathers a crime unheard of amongst all who have had any taste of God but most especially among true Christians Many indeed have for some years cryed out for immunitie in order to tender consciences and yet they themselves who were the heads of those Tenderlings did not endure to have Recusants accounted such who have title to it above all all things considered as being best able to manifest to the world their reluctancie in matter of conformity to all Changeable religions Indeed to be grounded upon true tenderness of conscience that is upon religious fear of offence of God and yet for this they are most strictly treated Is it not an unparalel'd exorbitancy with such high cruelties as quartering hanging and setting up the disserted quarters upon gates and cittadels for fouls to tear and devour of persons most innocent in their lives towards God and mens lawes most quiet in order to the weal publick onely for imbracing or teaching that religion of Christ which our and their forefathers in this nation followed for almost a thousand years a crime most horridly opposite to the first principles of nature Is it not parricide thus to profane the urnes of their forefathers Is it not to the uttermost of their power to exercise the forenamed cruelties upon them their own progenitors in doing them upon those who are guilty of no other crime then what they knowingly professed and endeavoured to transfuse to their posterity Their sanguinary proceedings against these clearly maketh known to the world their hearts venemous and bloudy rancor even against their Parents They commonly say that they do not punish us for religion but for acts of treason or fellony c. but it is not so common as impertinent Thus all persecutors of Christians did palliate their cruelties The Roman Historiographers will tell us it was for sedition that those cruel persecutions were against us the Jewes thus laboured to baptise their false accusations against our blessed Saviour and after against St. Paul Minutius Felix and other antient writers as Eusebius Theodoret c. will tell you of Christians accused of confederate conventicles against all their lawes when they had their religious solemnities Thus Julian to take the glory of Martyrdom from our constant religious progenitors laboured to deceive the vulgar The Roman Emperors made many edicts and some capital against all Christian conventions Julian against Christians children frequenting their Schooles against Bishops residing in their Seas c. For this point of debarring Chistians from their schools he had a specious prenence which he shrewdly urged that is because the Authors who taught in Schools Christians being not yet so commonly masters of Sciences were Ethnicks and therefore we had no title to them but this is far otherwise with you for all your learning is ours examine all your Schools fee the prefection of your studies of Philosophy Theolgie Can on or civil law Phisick are they not all ours Nay are not the founders