require answer I will take up in order as they lie in the Paper And first I find one phrase of speech which is very predominant and runs almost through the veins of the Discourse it is this That Christians loath Christians abhor men women and children cry out against such kind of Marriages But who are those Christians of whom he speaks If he means the better sort of Learned and Iudicious Divines he is certainly deceived for I have shewed already the contrary and let him for any information if he can produce for himself some one Protestant Learned Divine If he mean some of the ordinary sort I answer 't is the fault of their Guides who ought better to have informed them And whereas toward the latter end of the Discourse we are told of a dying woman afflicted in conscience because she had married her Cousin First I ask of what weight the judgment of a silly woman is Secondly I answer that this proves not the thing to be unlawful Now let our Acts be what they will good or bad yet if we do them supposing them to be unlawful we sin It is a Ruled Case amongst the Canonists Conscientia erronea ligat habentem He that doth a good action taking it to be unlawful to him it is unlawful If therefore against her conscience though peradventure mis-informed she married her Cousin she deserved the torment of mind and yet Marriage between Cousin-germans may be lawful enough Wherefore I pray you advise those concerning whom this question is proposed that if they find in themselves any doubt concerning the lawfulness of the action they forbear to attempt it until all scruple be removed But I see that the main foundation of this discourse is laid in these words of Moses You shall not approach to any that is near of kin to uncover her nakedness where by near of kin First and Second Cousins amongst the rest are thought to be meant For answer to which we say That the enumeration of particulars which Moses in that place maketh is a sufficient comment upon those words and those who are reckon'd up expresly together with all others in whom the same reason is found are to be esteemed for near of Kin and besides them no other I say those in whom the same reason is found Because some Degrees there are which are not mentioned by Moses and yet are confessed to be prohibited It is not forbidden a woman to marry her mother's sister's husband yet it is not lawful for the man is forbidden to marry his father's brother's widow Now the samo reason is there betwixt a man his father's brother's widow which is betwixt a woman and her mother's sister's husband and therefore both are understood as alike forbidden though both be not alike expressed But for a full answer to these words I refer the Authour of this Discourse to Francisc. Hottoman a learned Civilian and an earnest Protestant who in his disputation de jure Nuptiarum cap. 6. hath these words Qui vero propinquorum numero sint non cujusque hominis nati sed solius dei judicium est qua de causa eadem lege illos ordine nominatim enumerat ut facile intelligatur quos non enumerat propinquorum numero habendos non esse quoniam ut dici solet quod le ge prohibitoria vetitum non est per missum intelligitur Now the better to work us to a conceit that such marriages are unlawful the examples of the Gentiles are called to help and we are informed that Plutarch a grave Writer tells us of one who was greatly endangered by marrying his Cousin-german certainly it was great want of examples which moved the Gentleman to make choice of this A worse for his purpose he could not easily have found For indeed it is true that Plutarch tells us that some one who or when he tells not was publickly question'd for it but withall he tells us that he was absolved and a Law made that for ever after no man should be question'd for so doing More of these examples were not likely much to prejudice our cause For certainly they that absolved the party and made a Law that no man ever after should be molested on the like occasion in likelihood could do it upon no reason but upon conceit that the accusation was founded upon an errour But what the authority of Plutarch cannot do that peradventure the judgment of St. Ambrose St. Augustine St. Gregory and no less then Ten Councils will effect for all these are brought and urged to discountenance all marriage betwixt near Cousins First for St. Ambrose and St. Austine no marvel if they speak suspiciously concerning this kind of Marriages since they lived at the time when the Law made by Theodosius in prejudice of them was as yet unrepealed Indeed St. Ambrose would make us believe that such Marriages are against the Law of God but in that point he was deceived St. Austine speaks more cautelously concerning this kind of marriages and acknowledging that by the Law of God they were permitted observes that they had been but lately prohibited by humane Authority And as for St. Gregory it is well known that the Bishops of Rome had already began to enlarge their Phylacteries and taken upon them to make Laws faâ— more then they needed and now looking bigger then their Fellows All Councils especially in the West were made with some respect to what they had decreed No marvel therefore if so many Councils are brought to cry down Marriages with First and Second Cousins which the Popes had already discountenanced we should rather much have marvelled if any Council had appeared in favour of them All therefore that these Councils have said in this point is in a sort to pass for nothing else but the will of the Bishop of Rome to which how much we are to attribute I leave to the Authour of the Discourse to judge And should we attribute any thing to St. Gregory his greatest Authority makes nothing against our cause For he in his Answer to Austin our English Prelate forbids the Laws onely against First Cousins against Second and Third he hath no quarrel nay his words sound quite contrary Vnde necesse est saith he ut in tertia which is the case vel in quarta generatione Fideles sibi licite Conjungantur So that this Authority of St. Gregory may well enough return to the place where it was taken for any harm it is likely to do The same may be said to St. Ambrose and St. Austine that in the case they may be admitted without any danger For what they say concerns onely First Cousins which falls a Degree short of the case There is yet one reason of some consequence remains For we are informed that it must needs be that Marriage betwixt First Cousins is forbidden because a Degree farther off is forbidden For this purpose we are ask'd Is not thy Father's Brother's Widow farther off then thy
accordingly was the practise of God's own people for so we read that the daughters of Zelophehad were married to their Vncle's Sons and Caleb gives his Daughter Achsah in marriage to his Brother's Son and sundry instances more in this kind might be given Now that those things should be done by dispensation and permission onely which I see is pleaded by some men I know no warrant nor reason for it so that what may be done in this case by the Law of God I think is out of question Let us see a little what the light of Nature taught the Gentiles Amongst them the wisest and most potent were the Romans whose Laws have long been esteemed for the soundest and best by the general approbation of the most and greatest Kingdoms and Common-wealths in Europe Now amongst these the Romans both by their Law and practise did warrant Marriages between First Cousins their Law is plain and thus we read it in their Pandects about the beginning of the 23. 6. Si nepotem ex filio nepta ex altero filio in potestate habeam nuptias inter cas me solo authore contrahi posse Pomponius scribit verum est This one Text is sufficient though I could quote many other Testimonies out of their Law concerning this kind of Marriage What their practise was these instances which ensue will be sufficient to shew Anciently under the first Kings Dionysius Halycarnasseus tells us that two daughters of Servius Tullius were married to Lucius and Arnus their Cousin-germans Nephews to Tarquinius Priscus Livie in his 42. 6. brings in one Spurius Ligustinus reporting that his father had given him for wife his Vncle's daughter and thus he speaks to his own praise and commendation as it will appear if you please to peruse the place Tully in his Orat. pro Cluentio tells us that Cluentia was married to Melius her Cousin-german erant hae Nuptiae saith he plaenae dignitatis plaenae concordiae which I think he would never have said had their lien upon such marriages any note of infamy Augustus the Emperour gave his daughter Iulia in marriage to Marcellus nephew to Augustus by his sister Octavia And Quintilian tells us that his son whose immature death he doth bewail was designed when he came to age to marry his Uncle's daughter and Marcus Brutus was married to his Cousin-german as Plutarch relates Out of this heap of instances it appeareth that in the Roman Common-wealth throughout all Ages and amongst all sorts of people Marriages between First-Cousins ran uncontrolled The first that gave restraint unto them was Theodosius the Great which Law of his is yet to be seen in that Book of his Laws called Codex Theodosianus But this Law continued not long for his own sons Arcadius and Honorius quickly revers'd it and in leiu of it made this Law which is extant in the Book called Iustinian's Code and stands for good Law amongst the Civilians at this day Celebrandis inter consobrinos matrimoniis licentia legis hujus salubritate indulta est ut rovocata prisci juris authoritate restrictisque calumniarum fomentis matrimonium inter consobrinos habeatur legitimum sive ex duobus fratribus sive ex dual us sororibus sive ex fratre sorore nati sunt ex eo matrimonio editi legitimi suis patribus successores habeantur Thus stood the case concerning those Marriages until the Bishops of Rome began to grow great and took upon them to make Laws For then whether to make way for Dispensations whereby to get money or for what other By-respects I know not not only First and Second cousins but all Cousins until the seventh Generation were expresly prohibited to marry mutually till at length the Bishop of Rome freed the three latter Degrees and prohibited marriage onely to Cousins in four Descents and so till this day among those that acknowledge the superiority of that See all marrying within four Degrees except it be by Dispensation is utterly forbidden And if it be lawful for me to speak what I think I verily suppose that not from any reason but onely by reason of the long prevailing of the Common Law Marriages betwixt near Cousins were generally forborn And from hence arose a scruple in the minds of many men concerning the lawfulness of such Marriages But all cause of such scruple amongst us is long since taken away For at what time we cast off the yoke of the Bishop of Rome in the 33 year of King Hen. 8. a Statute was Enacted in Parliament which was again confirmed in the first of Queen Elizabeth that no degrees of kindred should be forbidden Marriage but onely such as were set down in the Levitical Law and amongst the degrees specified in that Act as lawful if my memory fail me not Cousin-germans are expresly mentioned To sum up all then what hitherto hath been said What reason have we to doubt of the lawfulness of that which the Law of God permits the people of God practised the best and learnedest Divines have acknowledged the wisest amongst the Gentiles in their Laws and Practises have approved and our own Municipal Laws under which we live expresly allow This had been enough to satisfie any gain-sayer whatsoever And indeed I had ended here but that when your letters came to my hands there was delivered with them a Schedule containing reasons perswading all such kind of Marriages to be utterly unlawful Concerning the authority of which Discourse to profess what I think I take him for a very pious and zealous man and I earnestly desire of him if ever he chance to be acquainted with what I write to conceive of me as one who delights not in opposition except it be for the Truth at least in opinion My advise to him is to adde Knowledge to his Zeal and to call again to account his reasons and more diligently to examine them The strength of his discourse is not so much his Reason as his Passion a thing very prevalent with the common sort who as they are seldom capable of strength of reason so are they easily carried away with passionate discourse This thing ought to be a warning to us of the Clergy to take heed how we deal with the people by way of passion except it be there where our proofs are sound Passion is a good Dog but an ill Shepherd Tortum digna sequi potius quam ducere funem it may perchance follow well but it can never lead well I was much amazed to read his resolution of preaching in this case so earnestly as to break her's or his heart who desire to marry or his own or all He that suffered himself thus far to be transported with affection ought to have furnish'd himself with stronger reasons then any I here can find But I will let his passion go for to contend with it were infinite for Passion hath Tongue and clamour enough but no Ears The Reasons so many as I think
was much affected to this course when I heard it and I thought that doubtless it was a speedy way to make all young persons excepting my self and two or three more that mean not overhastily to marry to be skilful in their Catechism The Synod shall be ill advised if they make no use of it Mr. Dean this day is to make a Latin Sermon in the Synod-house and after that there are certain Supplications exhibited to the Synod to be considered of What they are and what they contain I will inform your Honour by the next convenient Messenger I have suffered Daniel to come home and supply himself of some necessaries but to return to me again upon Saturday except your Honour shall otherwise appoint His lodging and diet are provided and he will be serviceable to me this ill weather to be sent in business my self not being so well able in dirt and snow to trace the streets But this I leave to your Lordships consideration and for this present I humbly take my leave From Dort this 19 29 of Novemb. 1618. Your Lordships Chaplain and bounden in all Duty Jo. Hales Right Honourable my very good Lord UPon Thursday 19 29 of this present the Synod being met together Mr. Dean of Worcester made in the Synod-house a polite and pathetical Latin Sermon the portion of Scripture he chose for his Theme was the 17th verse of the 6th of Ecclesiastes Nâ—li esse justus nimium neque esto sapiens nimis After a witty coming upon his test how it should come that Righteousness and Wisdom which are every where commended unto us should here seem to receive a check he shewed how men might seem to be too just First the Seculars when sitting in place of Justice they stood too strictly in keeping the Letter of the Law and then by inflicting too heavy punishments when in equity lighter would serve next in the second word sapiens nimis he taxt the Divines for presuming too far in prying into the Judgements of God and so came to reprove the curious Disputes which our age hath made concerning Predestination that this Dispute for its endlesness was like the Mathematical line divisibilis in semper divisibilia that it was in Divinity as the Rule of Cos is in Arithmetick For the ending of these Disputes his advice unto the Synod was that both parts contending should well consider of S. Pauls discourse in the ninth to the Romans and for their final determination both should exhibit unto the Synod a plain perspicuous and familiar paraphrase on that Chapter For if the meaning of that Discourse were once perfectly opened the question were at an end From hence he came to exhort them to stand to the former determinations which had hitherto most generally past in the Reformed Churches in these points and told them that it was an especial part of his Majesties Commission to exhort them to keep unalter'd the former Confessions How fit it was to open so much of their Commission and thus to express themselves for a party against the Remonstrants your Honour can best judge After this he brought a very pathetical conclusion consisting of a vehement exhortation to peace and union and so he ended The Praeses gave him thanks for his good pains and then told us whereas it was once purposed to lay open before the Synod certain Libelli supplices which I mentioned to your Honour in my last Letters he might not now do it for some reasons which he then concealed And so he dismist the Synod without doing any thing farther What these Libelli supplices contain is unknown Some imagine it to be from the Remonstrant party others more probably think that the subject of them were certain Gravamina of the Countrey Ministers Mr. Deans Sermon was taken well for any thing I can yet learn to the contrary but your Lordship shall understandâ— there was a little doubt made concerning these Latin Sermons Mr. Praeses when the Letters were directed to the Arminian party requested the Forreigners that they would be pleased to bestow in their Courses some Latin Sermons to entertain the Synod till the Arminians made their appearance And first commended this unto the English My Lord Bishop refused it because of the suddain warning but Mr. Dean would needs undertake it But certain of the Exteri came to the Bishop and shewed him how dangerous this might be For it was as they thought a very hard matter so to walk as not to touch upon some points that are in controversy which could not be without the offence of one party My Lord Bishop and the other two for this reason thought the motion very inconvenient but Mr. Dean would by no means apprehend of it but as of a business very fit to be done It seems this was the general conceit of the Forreigners which was the cause that there was in this kind nothing done till now notwithstanding that the motion was made a pretty while before my coming to Dort But how well this example is approved it will appear if others of the Forreigners do follow it Here is a rumour of a certain Jesuitical book lately set forth in disgrace of our Synod I have not yet seen it but I understand it is in the hands of the Praeses unto whom I had repaired to have looked into it but that I conceive him to be exceeding full of business As soon as I can learn what it is I will acquaint your honour with it We have much speech of a strange Comet of an unusual length seen this morning I saw it not and peradventure it is no Newes unto your Lordship if it have appeared in the Horizon of the Hague My Lord Bishop and his Company remember their Love and Service to your Honour and thank you for your Letter of English newes which they here return I have sent according to your Lordships Will six Catalogues of the Synod printed with us in Latin And so for this time I humbly take my leave From Dort this 19 1â— of Novemb. 1618. Your Honours Chaplain and bounden in all Duty Jo. Hales Right Honourable my very good Lord UPon Friday the 20 â—â— of November the Deputies met in the Morning where first of all there were recited the Judgements of some concerning the manner of Catechising which was yet depending who had not delivered their minds in writing the day before In this was there nothing extraordinary save only the advice of the Remonstrants of Vtrecht For the Deputies of that Province gave their Judgements severally the Contra-Remonstrants by themselves and the Remonstrants by themselves These first blamed the common Catechism passant amonst them as being too obscure for the Simple and too long for the Memory Secondly they thought it not necessary that there should be a threefold Catechism for one well learnt might serve for all the rest Thirdly they would have a Catechism so made that the Answers might be nothing else but bare Texts of Holy
90. Christian Omnipotency Philip. 4.13 I can do all things through Christ that enableth or that strengthneth me p. 114. Luke 18. 1. And he spake a Parable unto them to this end that men ought always to pray and not to faint p. 131. My kingdom is not of this World John 18.36 Iesus answered my kingdom is not of this world If my kingdom were of this world then would my servants fight that I should not be delivered to the Iews c. p. 146. 1 Sam. 24.5 And it came to pass afterward that Davids heart smote him because he had cut off Sauls Skirt p. 161. John 14.27 Peace I leave unto you My peace I give unto you p. 177. The profit of godliness 1 Tim. 14.8 But Godliness is profitable unto all things p. 193. A Second Sermon on the same Text. p. 214. Iacobs Vow Gen. 28.20 And Iacob vowed a vow saying If God will be with me and keep me in this way that I go and give me bread to eat and rayment to put on c. p. 228. Dixi Custodiam Psal. 36.1 I said or resolved I will take heed to my ways p. 244. MISCELLANIES p. 257. Letters concerning the Synod of Dort A Catalogue of some Books Printed for and sold by Robert Pawlet at the Bible in Chancery-Lane near Fleetstreet EPiscopacy as established by Law in England not prejudicial to Regal Power written by the special command of the late King by R. Sanderson late Lord Bishop of Lincolne The Whole Duty of Man laid down in a plain and familiar way for the use of All but especially the meanest Reader Necessary for all Families with private Devotions for several Occasions The Gentleman 's Calling Written by the Author of The Whole Duty of Man The Causes of the Decay of Christian Piety Or an Impartial Survey of the Ruines of Christian Religion Undermin'd by Unchristian Practice By the Author of The Whole Duty of Man A Scholastical History of the Canon of the Holy Scripture Or the Certain and Indubitate books thereof as they are received in the Church of England By Dr. Cosin Lord Bishop of Durham Divine Breathings or a Pious Soul thirsting after Christ in an hundred excellent Meditations Hugo Grotius de Robus Belgicis Or the Annals and History of the Low-Countrey Wars in English wherein is manifested that the United Netherlands are indebted for the glory of their Conquests to the Valour of the English A Treatise of the English Particles shewing much of the variety of their significations and uses in English and how to render them into Latin according to the propriety and elegancy of that language with a Praxis upon the same By William Walker B. D. School-master of Grantburn with a Table newly added The Royal Grammar commonly called Lillies Grammar explained opening the meaning of the Rules with great plainness to the understanding of Children of the meanest capacity with choice observations on the same from the best Authors By W. Walker B. D. Author of the Treatise of English Particles A Catalogue of the names of all the Parliaments or reputed Parliaments from the year 1640. A Narrative of some Passages in or relating to the Long Parliament by a person of Honour Sober Inspections into the Long Parliament By Iames Howel Esquire Dr. Sprackling against the Chymists Nemâ—sius's Nature of Man in English By G. Withers Gent. Inconveniences of Toleration A Letter about Comprehension A Collection of Canons Articles and Injunctions of the Church of England By Anthony Sparrow Lord Bishop of Exon. The Bishop of Exons Caution to his Diocese against false doctrines delivered in a Sermon at his Primary Visitation The form of Consecration of a Church or Chappel and of the place of Christian Burial by Bishop Andrews A Thanksgiving Sermon preach'd before the King by I. Dolhen D. D. Dean of Westminster and Clerk of the Closet Bishop Brownrigs Sermon on the Gunpowder Treason A Letter to a Person of Quality concerning the Fines received by the Church at its Restauration wherein by the Instance of one the richest Cathedrals a fair guess may be made at the receits and disbursments of all the rest A Narrative or Journal of the Proceedings of the Lord Holles and the Lord Coventry Ambassadors Plenipotentiaries for the Treaty at Breda Written by a person of Quality concerned in that Ambassie A Narrative of the Burning of London 1666 with an account of the losses and a most remarkable Parallel between it and MOSCO both as to the Plague and Fire Lluellyns three Sermons on the Kings Murder A Collection of the Rules and Orders now used in Chancery Iter Lucitanicum Or the Portugal Voyage with what memorable passages interven'd at the Shipping and in the Transportation of her Sacred Majesty Katherine Queen of Great Britain from Lisbon to England By Dr. Samuel Hynde All sorts of Law Books A TRACT CONCERNING SCHISME AND SCHISMATICKS WHEREIN Is briefly discovered The Original Causes of all Schism HEresie and Schism as they are commonly used are two Theological scar-crows with which they who use to uphold a party in Religion use to fright away such as making inquiry into it are ready to relinquish and oppose it if it appear either erroneous or suspitious for as Plutarch reports a Painter who having unskilfully painted a Cock chased away all Cocks and Hens that so the imperfection of his Art might appear by comparison with Nature so men willing for ends to admit of no fancy but their own endeavour to hinder an inquiry into it by way of comparison of somewhat with it peradventure truer that so the deformity of their own might not appear but howsoever in the common manage Heresie and Schisme are but ridiculous terms yet the things in themselves are of very considerable moment the one offending against Truth the other against Charity and therefore both deadly when they are not by imputation but indeed It is then a matter of no small importance truly to descry the nature of them and they on the contrary strengthen themselves who through the iniquity of men and times are injuriously charged with them Schisme for of Heresie we shall not now treat except it be by accident and that by occasion of a general mistake spread through all the writings of the Ancients in which their names are familiarly confounded Schisme I say upon the very sound of the word imports Division Division is not but where Communion is or ought to be Now Communion is the strength and ground of all Society whether Sacred or Civil whosoever therefore they be that offend against the common society and friendliness of men if it be in civil occasions are guilty of Sedition and Rebellion if it be by reason of Ecclesiastical difference they are guilty of Schisme So that Schisme is an Ecclesiastical Sedition as Sedition is a lay Schism yet the great benefits of Communion notwithstanding in regard of divers distempers men are subject to Dissention and Dis-union are often necessary For when either false
or uncertain Conclusions are obtruded for truth and Acts either unlawful or ministring just scruple are required of us to be perform'd in these cases consent were conspiracy and open contestation is not faction or Schisme but due Christian animosity For the opening therefore of the nature of Schisme something may be added by way of difference to distinguish it from necessary Separation and that is that the cause upon which Division is attempted proceed not from Passion or from Distemper or from Ambition or Avarice or such other ends as humane folly is apt to pursue but from well weighed and necessary reasons and that when all other means having been tryed nothing will serve to save us from guilt of Conscience but open separation so that Schisme if we would define it is nothing else but an unnecessary separation of Christians from that part of the visible Church of which they were once members Now As in Mutinies and civil Dissentions there are two Attendants in ordinary belonging unto them one the choice of one Elector or Guide in place of the general or ordinary Governor to rule and Guide the other the appointing of some publick place or Randezvous where publick Meetings must be celebrated So in Church-dissentions and quarrels two appurtenances there are which serve to make Schisme compleat First in the choice of a Bishop in opposition to the former a thing very frequent amongst the Ancients and which many times was the cause and effect of Schisme Secondly the erecting of a new Church and Oratory for the dividing parts to meet-in publickly For till this be done the Schisme is but yet in the womb In that late famous Controversie in Holland De Praedestinatione auxiliis as long as the disagreeing parties went no further than Disputes and Pen-combates the Schisme was all that while unhatch'd but as soon as one party swept an old Cloyster and by a pretty Art suddenly made it a Church by putting a new Pulpit in it for the separating party there to meet now what before was a Controversie became a formal Schisme To know no more than this if you take it to be true had been enough to direct how you are to judge and what to think of Schisme and Schismaticks yet because of the Ancients by whom many are more affrighted than hurt much is said and many fearful dooms pronounced in this case We will descend a little to consider of Schism as it were by way of Story and that partly further to open that which we have said in general by instancing in particulars and partly to disabuse those who reverencing Antiquity more then needs have suffered themselves to be scared with imputation of Schisme above due measure for what the Ancients spake by way of censure of Schisme in general is most true for they saw and it is no great matter to see so much that unadvised and open fancy to break the knot of union betwixt man and man especially amongst Christians upon whom above all other kind of men the tye of love and Communion doth most especially rest was a crime hardly pardonable and that nothing absolves men from the guilt of it but true and unpretended conscience yet when they came to pronounce of Schisme in particular whether it was because of their own interest or that they saw not the Truth or for what other cause God only doth know their judgements many times to speak most gently were justly to be suspected Which that you may see we will range all Schisme into two ranks First is a Schisme in which only one party is the Schismatick for where cause of Schisme is necessary there not he that separates but he that is the cause of seperation is the Schismaticks Secondly there is a Schisme in which both parties are the Schismaticks for where the occasion of separation is unncessary neither side can be excused from the guilt of Schisme But you will ask Who shall be the judge what is necessary Indeed it is a question which hath been often made but I think scarcely ever truly answered not because it is a point of great depth or difficulty truly to assoil it but because the true solution of it carries fire in the tail of it for it bringeth with it a piece of Doctrine which is seldom pleasing to Superiors to you for the present this shall suffice If so be you be animo defaecato if you have cleared your self from â—roath and growns if neither sloth nor fear nor ambition nor any tempting spirit of that nature abuse you for these and such as these are the true impediments why both that and other questions of the like danger are not truly answer'd if all this be and yet you know not how to frame your resolution and settle your self for that doubt I will say no more of you than was said of Papias St. Iohn's own Scholar Your abilities are not so good as I presumed But to go on with what I intended and from that that diverted me that you may the better judg of the nature of Schisms by their occasions you shall find that all Schisms have crept into the Church by one of these three wayes either upon matter of Fact or upon matter of Opinion or point of Ambition for the first I call that matter of fact when something is required to be done by us which either we know or strongly suspect to be unlawful so the first notable Schisme of which we read in the Church contained in it matter of fact for it being upon error taken for necessary that an Easter must be kept and upon worse than error if I may so speak for it was no less than a point of Judaism forced upon the Church upon worse than error I say thought further necessary that the ground of the time for keeping of that Feast must be the rule left by Moses to the Iews there arose a stout question Whether we were to celebrate with the Iews on the fourteenth Moon or the Sunday following This matter though most unnecessary most vain yet caused as great a combustion as ever was in the Church the West separating and refusing Communion with the East for many years together In this fantastical hurry I cannot see but all the world were Schismaticks neither can any thing excuse them from that imputation excepting only this that we charitably suppose that all parties did what they did out of conscience a thing which befel them through the ignorance of their Guides for I will not say through their malice and that through the just judgment of God because through sloth and blind obedience men examined not the things which they were taught but like beasts of burthen patiently couch'd down indifferently underwent whatsoever their Superiors laid upon them By the way by this we may plainly see the danger of our appeal to Antiquity for resolution in controverted points of Faith and how small relief we are to expect from thence for if the