Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	england_n	king_n	lord_n	4,602	5	4.1139	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20602	The second manifesto of Marcus Antonius de Dominis, Archbishop of Spalatio [sic] wherein for his better satisfaction, and the satisfaction of others, he publikely repenteth, and recanteth his former errors, and setteth downe the cause of his leauing England, and all Protestant countries, to returne vnto the Catholicke Romane Church: written by himselfe in Latine, and translated into English by M. G.K.	De Dominis, Marco Antonio, 1560-1624.; G. K., fl. 1623.	1616 (1616)	STC 7001; ESTC S109786	30,635	70

Apoc. 5. 8. and 8. 3. And it is likewise recorded in holy Scriptures that God doth grant many things in lauour of his Saints deceased Gen. 26. 45. 24. Exod. 32. 13. 3. Reg. 18. 36. 1. Paral. 29. 18. 3 Reg. 11. 12. 32. 34. 15. 4. and 4. Reg. 8. 19. 19. 34. 20. 6. and Isa 37. 35. Looke vpon the Comentaries which are called Chrisostomes hom 2. psalm 50. Christ admonisheth vs to make friends of the Mammon of iniquitie Luc. 16. 9. That when you shall fasle they may receiue you into the eternall tabernacles and by vertue of this place S. Augustine de cuutate dei lib. 21. ca. 27. doth attribute much vnto the intercession of Saints 15 This intercession of Saints the Fathers acknowledge admit and confirme and of Angels the Ladder of Iacob is knowne Gen. 28. 12. other mysteries of Angels are knowne Heb. 1. 14. See Origen against Celsus lib. 8. of the Angels attending on vs and Augustine cpist 122. and of the Angell-keeper the Scriptures speake very plainly Gen. 48. 16. Exod. 23. 20. Psal 33. 8. Math. 18. 10. Act. 12. 15. and the Fathers most manifestly Greg. Wissen de vita Moysis Basil vpon the psal 33. Hierom in Math. ca. 18. c. And if euery one haue by him the Angel of our Lord why should he not call vpon him for helpe I my selfe heard in England with great pleasure one of my Chanons of Windsor preaching before the King and expressely affirming that there was no cause why euery faithfull man should not turne himselfe vnto his Angel-keeper and say O holy Angel-keeper pray for me Of the intercession and Ministeries of Angels for our benefit you may also see other Fathers as Anthony the father of Monckes epist 2. ad Arsenoitas Anastatius of Synay in Herem lib. 5. Antiorhus the Abbot hom 61. Chrysostome de incomprehons des Nat. hom 3. and hom in Martyres agiptios Hierom epist 1. Cirill Alex. apud Anastasium Nicenum quest 91. Theodoret in the same place Damoscen lib. 1. Paralel ca. 7. c. 16 But of the intercession of the other Saints we haue the common consent of the Fathers See Cyprian lib. de mortalitate Hierom against Vigilantius Aug. de baptismo lib. 5. ca. 17. lib. 7. ca. 1. and de verbis Apostoli Serm. 47. and Serm. 46. of the Saints and lib. 9. of his confessions cap. 3. lib. de cura pro mortuis cap. 16. and against Fanstus lib 20. ca. 21. and in his Meditations cap. 20-Leo the great Serm. of St. Laurence Gandentius Brix serm 17. Greg. the great lib. 7. indict 2. epist 53. Bernard vpon Cant. Cantic serm 77. I omit innumerable others that be later Seeing the Scriptures the Fathers and the vniuersall consent of the Church doe certainly affirme that the Angels and soules of holy men deceased doe pray for the liuing and in particular why then should not euery faithfull man be incouraged to pray vnto them whom he knoweth for certaine to pray for vs in heauen 17 Wherefore it is most certaine that this inuocation of Angels and Saints desiting them to pray for vs and to ioyne prayer with vs as St. Chrysost speaketh Serm. in Sanctum Meletium cannot be denyed And we haue very notable examples for vs to pray vnto the blessed Virgin the Mother of God that she would make intercession for vs vnto her Sonne Ireneum lib. 5. 19. Athan. in Euang. de Deipara Nazaanzen orat in Cyprian Basil Selenciae Orat. 1. de verbo incarnat Aug. serm 1. de Anunciat Cosmam Hierosolymi Sophronium item Hyerofalymi orat 6. de Angelom excellencia 18 And likewise the most ancient practise of the Church doth confirme the imsocation of other Saints besides the blessed Virgine so that the inuocation of Saints may be derined from an Apostolicall Tradition for the inuocation of Saints was alwayes in vse and neuer reprehended of any one who was not accounted an hereticke It would be too long here to rehearse the Fathers who prayed vnto Saints or them that affirme they are to be prayed vnto I haue performed it at large in another place and this perpetuall custome of calling vpon the Saints to pray for vs and to helpe vs with their prayers was neuer reprehended but rather the contrary errour was condemned by St. Hierome against Vigilantius which condemnation the whole Church approued Therefore by the iudgement of all the holy Church our new Vigilantians are to be condemned whose rashnesse is very great whilest they imagine a crime of Idolatry in our inuocatiō of Saints Neither haue these Vigilantians any sollid argument or obiection to make against this inuocation All their obiections I haue answered fully in another place as also I thinke that I haue sufficiently defended the veneration of holy Reliques in another place which Reliques God hath confirmed to be gratefull vnto him by manifest myracles 19 But our aduersaries doe constantly affirme that in the worship of holy Images we commit Idolatry and for this cause they pretend that their departure from vs is iust but this their pretext is most vaine neither can they by this free themselues from the foule brand of filthy Schisme for if we reuerence holy Images with any proper honour besides the honour and worship which is due to the first patterne that is not the honour and worship of Latria nor that true adoration which is due to God alone Therefore when wee most clearely professe that godly honour and the worship of Latria is due neither to Saints nor to their Reliques or Images why doe they obiect vnto vs Idolatry the vse of Images doth belong vnto Ecclesiasticall ceremonies but as much as concerneth these things the safe certaine and infallible rule to know whither they be lawfull or no is the practise and vse of the primitiue Church so that all those rites be lawfull and good which either the Apostles themselues or Apostolicall men haue instiuted or else haue allowed with silence or expresse leaue But it is most certaine that the Christian Church yea the most auncient and vniuersall with a full consent without any opposition or any contradiction hath worshipped and reuerenced pictures and holy Images Iohn Damascenus hath collected great store of testimonies in the three Orations which he wrote for Images and so did the Fathers of the seauenth generall Synod and after-them many learned Catholicks of later times Therefore what vpstart Nouice dare condemne that which the most holy and learned Fathers haue commended taught and practised that which the Catholick Church it selfe taught by the Apostles and hath kept in all times that which God himselfe hath also diuers times confirmed with myracles Are not they then according to the saying of St. Augustine most insolent and mad who doe not Epist 118. retaine and keepe deuoutly but cast away and reiect the vse of Images together with their due honor when neither the worship of Latria which is due to God nor of Dulia which is due vnto the

THE SECOND MANIFESTO OF MARCVS ANTONIVS DE DOMINIS Archbishop of Spalatto wherein for his better satisfaction and the satisfaction of others he publikely repenteth and recanteth his former errors and setteth downe the cause of his leauing ENGLAND and all Protestant Countries to returne vnto the Catholicke Romane Church Written by himselfe in Latine and translated into English by M. G. K. LVKE 22. 26. Egressus foras fleuit amare LIEGE By Guilliaume Houius with permission of Superiours 1623. Marcus Antonius de Dominis Archbishop of Spalatto declareth the cause why he left England MOst excellently as he doth all other things hath the holy Ghost by the mouth of St. Paul numbred vp amongst the works of the flesh contentions emulations anger quarrels discentions and Gal. 5. 20. sects for I haue had too much triall in my selfe of the vnhappy fruit of this vnluckie tree And now hauing receiued a potion of Diuine grace for my recouery must vomit out that filthinesse which before through the sicknesse of my minde and corruption of my taste I had greedily deuoured which that I might the more safely and speedily performe and correct my selfe in publicke before all the world and condemne to the pit of hell my infinite errours sprung from the wicked intention of my first going into England I haue taken that good counsell first to leaue the Schoole of errours lyes and heresies and then of mine owne free will to returne to the holy Romane Church the one and onely piller and excellent ground of Catholicke truth and the Mother of all Catholickes from whom I had most wickedly departed First therefore I will prosecute this my correction condemnation and detestation of my errours and afterwards I will declare the other causes why I left England and all other hereticall Countries whatsoeuer and returned to the holy Catholick Romane Church 2 It is the most auncient disease of our corrupt humane nature descended from our first Father vnto all his posterity that when we fall into any errour or slide into any vice we doe either finde out filthy excuses as the woman which thou gauest me to be my fellow Deu 3. 2. companion gaue me of the tree and I did eate or else we defend our faults and endeuour to couer them with a counterfait cloake of Iustice and honesty and I confesse that this was my case for which I am very sorrie The disease of my minde in which before my departure from the Romane Church I languished was that contrary to the wholesome counsell of the wise man I trusted too much to mine owne prudence and Pro. 3. 5. out of the confidence of my owne wit being no body I would giue very rash iudgement in matters of faith vnto which also was ioyned a certaine frenzie of anger Not that which some weake Schollers at my going out of England imputed vnto me because I was denied vaine pretended dignities but it proceeded altogether out of mine owne vnreasonable impatience by taking in euill part to be made subiect to others of whom I did vndeseruedly complaine in my booke of the cause of my departing These things draue me vpon the quicke sands and shallowes these cast me vpon the Rockes these sharpened my wit to inuent pestiferous cogitations these made me vainely to pittie the errours of the Romane Church thereby to excuse my departure from it these made me to transcend all limits And that I might seeme to haue done well in leauing the Church of Rome and auoide by some meanes the brand of impudencie rashnesse and heresie in defence of my departure I set forth first an exposition of mine intent and afterwards certaine volumes and little bookes into which I thrust what the Art of counterfaiting and dissimulation had inuented and aduice of the flesh suggested And so as long as the inward disease increased and the spurres of anger pricked my exulcerated minde the itching of my tongue and pen brake forth into madnesse and now my vnderstanding being darkened many things which the Enemies of the Apostolicall sea transported with heresie did beleeue affirme and professe seemed vnto me credible and some-things also true as long as I did not try the Doctrine in controuersie by the touchstone of true Diuinity nor perfectly discusse them for at that time I had neither finished nor yet begun some of the parts of the Ecclesiasticall Common-wealth in which I had purposed to treat of the decrees and rules of faith howsoeuer in the booke of my intent of leauing the Romane Church I affirmed that I had them all ready for the Presse and being thus blinded and relying rashly more vpon the false accusations of the heretickes then vpon the truth of the Catholick faith I wrote the little bookes of the intent of my depaerture from the Romane Church and the Rockes of Christian shipwracke and a certaine Sermon stuffed with errours and heresie and out of my then conceiued hatred which for the most part I bare to the holy Romane Church the Apostolicall sea and the Pope I affirmed these things and many more to be true which before I writ them I knew to be false and hereticall and afterwards in some part corrected them and with my whole heart detested them euen when I writ them and now also I abhorre and detest these little bookes because they containe manifest heresies against Catholicke truthes and are repugnant to sound Doctrine that is to say to the Doctrine which the holy Catholicke Romane Church doth and hath alwayes maintained against which Doctrine whatsoeuer I haue spoken or written that I doe wholy condemne and detest and by the grace of God I will more amply and largely condemne and detest it in the confutation of my bookes of the Ecclesiasticall Common-wealth and of the other bookes which I haue written for I doe wholly submit my selfe and all my bookes to the most holy iudgement and censure of the holy Romane and Apostolicke sea the chiefe of all Churches whatsoeuer 3 In the meane space it is necessary in this my second and truly sound determination to detest that intention of my vnhappy departing from the Romane Church and the infamous Rockes shipwracks chiefly to my selfe and heretiques and not of Catholicks and also that Sermon Neither will I be ashamed by pulling off my garments which I had forged to my selfe to lay open my nakednesse because I haue not beene ashamed against all right and honesty to breake forth into vaine lyes manifest slaunders and silthy heresies The stinging and venome of the Scorpion is cured by the bruising of the same Scorpion which pricked and if the voluntary contrition and bruising of my selfe Diascor lib. cap. 44. may heale the venomous wounds of others if any be wounded by me I will esteeme this my bruising humiliation and mortification most happy Let the glory of the Catholicke Church and of the Apostolicall sea remaine vnmoueable although it be with the losse of whatsoeuer I haue in this life seeing I

be in sundry places at one time at least sacramentally neither can that be impugned but out of humane philosophie and apparently only And to conclude we doe not say that bread is made a body which was not before but we say that the bread is transubstantiated into the body of Christ which body was before the consecration of the bread so likewise the body of Christ borne of the Virgin Mary was before this transubstantiation and by conlecration the Bread is transubstantiated into it Truly they deuise out of their owne heads these heresies something grossely for he is an hereticke who maintaineth heresie directly But if they aske of vs what we thinke of the verity of the body of Christ of his ascention of his Incarnation they shall receiue from vs a true beliefe in all these things although we affirme some things whereon they thinke errours may follow which we truly denie and they will neuer be able to proue Theologically the contrary Wherefore as for heresie they cannot make or alleage any pretext from hence why they haue iustly and rightfully seperated themselues from our Church 11. The milder sort of English Protestants who are not infected with Puritanisme doe not much charge the Roman Church with heresie and yet thereby they doe not free themselues from the crime of Schisme but they talke much of Idolatrie and the pressing of new articles of faith vpon them wherein they contend that the Roman Church and her adherents that is to say the very Catholicke Church hath reuolted from the true faith And by this they doe principally defend the equitie of their seperation They esteeme that it is manifest Idolatry to worship and pray vnto Saints and to reuerence Reliques and Images but most of all to adore the blessed Sacrament They say likewise there is a secret Idolatry in the confidence we put in the salt water and oyle and other things exercised and blessed They complaine that the Catholicks thrust vpon them new articles in so many definitions made in the councell of Trent about Iustification workes merits purgatory Indulgences c. But these are vaine words if wee Catholicks were truly Idolaters we should not only be hereticks but much worse also then many hereticks and then we were worthily to be auoyded and to be cast out from the socyetie of all faithfull people But I maruell how he that is well in his wits can impute Idolatry vnto them who daily professe themselues to beleeue in one God and are ready to shed their blood for this foundation of faith who continually preach that Gods worship is not to be giuen to any pure ereature So this is but a vaine Calumniation If for the inuocation of Saints the worship of Images the adoring of the blessed Sacrament they suspect vs to become guilty of Idolatry let them but seeke search and know what we thinke of the vnity of the true God and what of the not giuing diuine honour vnto creatures and then they shall easily finde themselues to be notorious fooles who thinke that we be Idolaters that is adorers of creatures with diuine worship neither should they breake out into schisme vntill they first finde in vs true Idolatry 12. None of vs at any time said that holy men already dead or Angels were to be worshipped with diuine worship we are not yet become such fooles Vigilantius obiected this against the Catholicks in old time but slanderously as S. Hierome writing against him doth declare As in other things so in this wee haue approued masters viz. the old Fathers we doe not dissent we donot depart we do not disagree from them we willingly embrace and diligently put in practise whatsoeuer wholsome catholick precepts the Fathers haue left conferning the Saints as Origen lib. 8. contra Celsum Epiphanias heres 79. Augustm epist 44. Et lib. de quantitate auimae ca. 34. Et lib. de vera relig ca. 55. Et contra faustum lib. 20. ca. 21. C●rit● Alex. lib. 6. contra Iulian. Theodoret in hist Sanctorum Patrum ca. 24. whose words I cice not at large because this little booke doth not beare it From whence therefore haue these blinde masters receiued new eies seeing that long before they were the holy Catholike Church was perfectly adorned with most bright and glorious lights 13 Vnto the honour of Saints belong the Feasts which are celebrated in memory of them praising God and giuing him thankes that he hath preferted mortall men to that high degree of Sanctitie neither is it a new thing in the Catholicke Church to celebrate festiuall daies yeerely in the honour of Saints It is an ancient thing which may worthily be referred vnto an Apostolike tradition besides the Lords day to celebrate the birth-dayes of the Saints with festiuall solemnities for I see it is approued by the ancient custome of the Catholicke Church I finde Cyprian lib. 3. cpist 6. to haue vsed diligence that the dayes on which the Martyrs lost their liues for the faith should be carefully set downe that on such dayes saith he we may make oblations and sacrifices for their commemorations S. Iohanes Chrysostome serm in Martyrem Pelagiam and S. August psalm 88. part 2. in the end doe exhort the people to celebrate deuoutly the solemnities of the Saints wherefore I cannot but much wonder at the new scruples of the Protestants who will seeme to know more then is true whilest they esteeme that the feasts of all the Saints and also of the blessed Virgin Mary Mother of God and of the Apostles and most famous Martyrs ought to be abrogated although in England they haue left somewhat in this kinde yet very little 14 They say it is all one to pray vnto Saints that be dead and to haue many Gods and that the inuocation of Saints and worshipping of Images doth not differ from the customes of the heathen for which cause they hate vs very much But it were easie for vs if this place would beare a longer disputation about the inuocation of Saints to refell all the slaunders of these hereticks for first they are compelled if they will giue credit vnto the holy Scriptures to grant that the soules of the Saints doe make intercession vnto God for vs mortall men euen in particular and it is very well knowne that the faithfull in this life doe finde helpe before God by the prayers of the just men here vpon earth for Moyses many times auerted the anger of God from the people of Israel and God perswadeth the friends of Iob ca. 42. 18. to procure Iob to pray for them that they might obtaine remission of their folly Paul many times commendeth himselfe to the prayers of the faithfull Ephes 6. 19. Colos 4. 3. 1 Thess 5. 23. 2 Thess 3. 1. Heb. 13. 18. c. and they may learne if they will that the Saints deceased whose soules liue before God and raigne with Christ make intercession for the liuing of the millitant Church Hierom. 15. 1. Ezechiol 14. 14.

foundation they haue forsaken the foundation it selfe and the gold and siluer and pretious stones which they vainely brag of and vaunt to be theirs are more base then the filth and mire in the streets vnlesse they be built vpon the true foundation which is Christ There is one foundation not two foundations one Church not two one Christ not two If Christ be our foundation which they cannot deny then he is not theirs They haue made another Church deuided and seperated from ours and that cannot be the Church for that the Church is one and not two He that will be a member of that Church must needs be without the true Church of Christ 26 I confesse that the English Protestants deceiued me before that I had exactly considered the nature of a schisme for when I obiected schisme vnto them some answered that it was not their fault that they did not communicate with the Church of Rome they were ready to be in vnion but the Pope would not receiue them into his communion but reiected them with an anathema This excuse seemed to me for a time to be iust and reasonable but after I begun out of this ground in my priuate arguments and publike Sermons to vrge an vnion which vpon their words seemed to me somewhat easily to be concluded and so thrust my finger further into the wound then I perceiued that in England they did not vse the English confession or authorised articles for a rule of their faith which as they affirmed were very modest But the Confession of Caluin and many grosse errours of Luther And this I perceiued more euidently when I looked into the counterfeit Sinod of the Protestants at Dort in which the puritanicall articles of Caluine by consent of the English Agents were confirmed with the good liking of the English sect And if the English confession which is deuided into certaine articles doth not include in them those puritanicall articles of Dort why did they giue their consent and voyces vnto the Caluinian excesses in the name of the English sect Moreouer how can they which professe themselues mortall Enemyes to the Church of Rome be thought to desire an vnion with the Church of Rome and that the defect of agreement is not on their parts How can they cast the causes of schisme vpon the curses of Rome and Councell of Trident when before the said curses they had deuided themselues by schisme from the Catholicke Church and by such a schisme as in some respect was farre worse and more foule then was the schisme which was first raised by Luther and increased by Caluine For that England at the beginning abstained from the opinions of Luther and Caluine neither did they charge the Church of Rome either with heresie or Idolatry which the Lutherans and Caluinists made the pretext of their schisme and yet neuerthelesse without any apparent cause long after they yealded vnto the common schisme of these hereticks And now at this time the Englishmen for the most part doe not onely commend and defend the deuision and seperation made but striue by all force to maintaine it for they flye backe from vnion cast away charity and doe all they can to hinder peace and brotherly Loue in such sort as that many of them say they will sooner and more willingly enter into allyance or league with the Turks then with the Papists Call you this a minde ready to agree or to make an attonement is it likely to be true that the fault is not theirs why they doe not communicate with the Romane Church No it cannot possibly be that the vnion whereof I had some hope should take effect except they doe first detest all heresies and heretickes and beleeue aright with the Catholicke Roman Church and be conioyned vnto it in perfect Charitie 27 Henry the 8. made little difference but with the Pope onely whose primacie he denied with an hereticall spirit and moued with some distempered humours violently tooke vnto himselfe onely the Ecclesiasticall supremacie and carried himselfe more modegatly in other things which belonged vnto the faith and diuine seruice and ceremonies of the Catholicke Religion Vnder Edward his sonne a childe and much more vnder Elizabeth they departed not onely from the Pope the Vicar of Christ and supreame Pastor of the whole Christian slocke but also the diuine seruice and worship of God was taken away from the Catholicks by maine force and iniury and forbidden by the publique secular lawes What was there any lawfull Synode first called were the obiections against the Catholicks examined and discussed were their answers heard were they conuicted of any errour or impiety in Religion was the iudgement giuen by any competent Iudge No such matter Doth not the same violence the same iniury the same impietie continue for what labour and paines doe they who haue the chiefe charge of their Religion in England such as it is daily take least that the diuine anncient pious and prescript seruice should be restored vnto Catholicks And are not they then in the fault that the Schisme is not taken away They vrge Reformation yet Reformation although it be iust and necessary if it be done with Schisme is a most foule hatefull deformation That is reformed which continuch the same in substance Therefore the Catholicke Religion and her substantiall exercises ought to haue remained in England and if any thing therein had been to be reformed it should haue beene put vnder a lawfull reformation seruatis seru●●ndes without taking away necessaries And they should not haue brought in another Religion and suppressed the former or thrust it into a corner thereby to make two contrary and repugnant Religions so as the first is not reformed but as much as in them lyeth lestroyed and a new forged Moreouer there cannot be two Religions of Christ but one onely which is ours as I haue shewed because there is but one Church one foundation and one Christ 28. Therefore when amongst other euils I saw my selfe enuironed on euery side with an inuetterate Schisme and that there was no hope of vnion an Altar being erected against an Altar and disioyned from the charity of the Church I neither ought nor could stay with them any longer with a safe conscience Wherefore the remorse of conscience compelled me to returne vnto the Catholicke Church My Agar hearing the voyce of the Angell reprouing her and saying Returne vnto thy Mistris and humble thy selfe vnder Gen. 16. 9 her hand was forced of necessity to returne vnto the most holy Church her Mistris Moreouer my slight could bring me nothing but shame and destruction God commaunded me to be humble vnder the hand of my Mistris and in this thing especially it behooued me to follow God I wish to God that they vnto whom I foolishly fled would acknowledge their most miserable spirituall estate not onely for their heresies but also for their lamentable Schisme from which as I haue shewed them they cannot be

excused because they haue seperated themselues vniustly and without cause from the true Church of Christ which is our Catholicke Romane Church And this thing terrisieth me for Schismaticks exclude themselues from being the sonnes of God as Cyprian affirmeth saying They haue not God Ioh. 11. 52. De●●● ●● 〈◊〉 to their Father who will not haue the true Church for their mother Christ died to gather into one the sonnes of God which were dispersed Therefore the death of Christ did not onely worke and doth worke the redemption of men but also the vnion of the Church Before the death of Christ the children of God were deuided and scattered some vnder the law of Moyses others vnder the law of nature all were deuided one from another into seuerall congregations But now since the comming of Christ the diuine wisedome would that all his faithfull beleeuer and true children by faith should make one onely societie throughout the whole world vnder their Captaine and Emperour Iesus Christ and serue him in his warres vnder the standard of the holy Crosse with the same colours and Ensignes of the Sacraments And this society and vnity is a notable effect of the death of Christ which death hath brought to passe that disagreeing Sects innumerable formes of Rites and Religions amongst themselues opposite should ioyne together into a Christian vnity by him Who is our peace and hath made both one and this by the Ephe. 2. 14. Lib. 3. Hexem Crosse whereupon Anastasius of Mount Sinay saith that these words Let waters be gathered into one place are to be vnderstood of the Church assembled together of diuers people and Nations and Sects vnder the vnity of faith For which cause Christ also said of his Crosse If I be exalted from the earth I will draw all Ioh. 12. 32. things vnto my selfe Athanasius in his Treatise of the Incarnation of the word of God sayeth Our Lord exalted in the Crosse stretcheth forth both his armes to invite vnto himselfe onely both the Nations of the Iewes and Gentiles that by embracing them he might gather them both into his bosome but there is but one onely bosome betweene the armes of our Sauiour 29 And Athanasius in the same place thinketh that it is not without mysterie that Christ did choose the death of the Crosse and not the cutting off his head by which his precursor St. Iohn Baptist lost his life nor the deuiding of his body into parts which I saie suffered that in his death he might without dismembring keepe his body whole and intire and take away all excuses from Schismaticks who desire to deuide the Church into parts And Christ our Lord was so pleased with this vnity that with a most seruent prayer in the very last night of his life he required of his Father that he would not suffer his Disciples and the other beleeuers to depart from this vnity and said twice that the cause why he Ioan. 17. 11. 20. 21. prayed for the preseruation of this vnity was That the world may beleeue that thou hast sent me But our Aduersaries nothing considering these things as much as lyeth in them would haue the death and crosse of Christ to be without this most excellent fruit of vnity and by deuisions and schismes giue vnto the Iewes and Pagans occasion to speake ill of and to blaspheme Christ by saying that he was not the sonne of God nor sent by God seeing the vnion which he ordained did not continue but now and then was broken into parts The Church of Christ is one house and one family he who shall withdraw himselfe from this family or goeth out of this house doth not appertaine vnto the family of Christ but is excluded from saluation euen as they who were without the Arke perished in the flood Gen. 8 The Protestants haue cut off themselues from the body of Christ which is the sole Catholicke Romane Church with her inseperable adherents Therefore there be not members of Christ nor is Christ their head neither are they partakers of his holy spirit or gifts They are rotten members and already cut off for that they haue by their owne free will impiously cut off themselues from the body They are branches cut off from the Vine good for nothing but for the fire Neither can he saith St. Augustine be partaker of Diuine charity who is an enemie of vnity 30 By Schisme they haue inenrred the losse of all spirituall goods if they thinke they possesse any If I speake saith St. Paul with the tongues of men and Angels 1 Cor. 13. 1. and haue not charity I am nothing it doth profit me nothing c. According to these words of St. Paul St. Augustine saith that Schismatickes doe not profit 〈◊〉 1. de Bapt. ●● 〈◊〉 4. 〈◊〉 2. by doing good workes Cyprian affirmeth the same many times saying Although a man be slaine for the name of Christ after he is out of his Church and deuided from vnity and charity he cannot be crowned in his death and repeateth the same lib. 1. epist 1. and vnto Iuba●●num and in his bookes de Simplicitate Praelethrum or de vnitate Ecclesiae and de oratione dommica Chrisostom in epist ad Ephes hom 11. followeth him and saith the same 31 I wish they would consider what a horrible sin they haue committed by making this damnable seperation For that Schisme is the destruction of holy Church according to the words of Christ saying Euery Kingdome euided against it selfe be made desolate Luk. 11. 17. Galat. 5. 15. And S. Paul saith Take heed how you bite one another least you be consumed one with another and St. Lib. depoenit ●● 4. Ambrose proueth that this wickednesse of destroying the Church may be that sinne against the holy Ghost which Christ said is not remitted neither in this Mat. 12. 31. 3 〈◊〉 6. world nor in the world to come So that wicked harlot had rather to haue the childe destroyed then to be restored into the bosome of the owne mother and therefore cryed against her be it neither mine nor thine 〈◊〉 10. ● but let it be deuided So Schismatickes least the faith should be conscrued aliue and whole in the bosome of the true mother the Church doe what they can to deuide it that it may be dead to them both But they labour in vaine to the verifying vpon themselues this saying He that breaketh the hedge a Serpent shall byte him And it is no wonder that in these dayes the English are fallen into many heresies and that Puritanisme doth so much raigne amongst them although at the first seperation they were not polluted with the Lutheran or Caluinian heresies For Ireneus doth excellently Lib. ● cap. 40. li. 4. ca. 43. teach that they who are cut off from the Church doe not drinke of the Fountaine of the spirit of God but digge vnto themselues olde Cisterns and fall into most filthy errours