beleeving and doing what she propounds and prescribes shall attain unto eternal salvation which sufficiently followeth out of what hath been said in the first Chapter if well attended much more also might be produced from Christian discoursing upon principles of holy Scripture and consent of old and modern Doctors But to bring our Doctors here is superfluous labour seeing Protestants with whom I have dealt sincerely acknowledge and ingeniously confess so much and many of them of no small account have delivered in books that the Church of Rome is the Church of God and that the errors in her are not so much as do overthrow the foundation of Salvation and therefore with them many have and may now be saved So Morton Regn. Jer. page 94. the Papists are to be thought of the Church of God because they hold the foundation of the Gospel which is faith in Christ Jesus the Son of God Hooker Eccles Polit. page 140. we willingly acknowledge Papists to be of the family of Christ Covel Apol. ad Archep Cant. we affirm those who are of the Churh of Rome to be part of the Church of Christ and those who live and die in the Church of Rome may notwithstanding be saved and he accuseth the Puritans of ignorance that think the contrary Soame Apol. p. 146. if you think that all Papists that die in the Papistical Church are damned you think absurdly and you dissent from the judgment of learned Protestants D. Burlo in his 3. Sermon ad Clerum saith I dare not deny c. D. Laud late Arch-Bishop of Canterbury in his great volume against the Jesuite doubteth not of ordinary Papists salvations and of late Doctor Taylour in his liberty of Prophecying out of his principles necessarily concludes so much in his twentieth Paragraph and number the 3 d. he speaks thus They keep the foundation c. and therefore all the wisest personages of the adverse party allowed to them possibility of Salvation whilest their errors are not faults of their will but weaknesses and deceptions of the understanding c. The foundation of faith stands secure enough for all these vain and unhandsome superstructures c. Chillingworth hath both the same tenents frequently and as you may gather by his maner of expression he grants them yet very plainly though unwillingly somtimes he saith that they are not damnable othertimes that they are damnable in themselves but not to Catholicks except they stick to them out of affection of error It was well he added this else he had in one stroke broken the whole phantastick fabrick of his verbal not rational volume flashy no way substantial as any sober man will judge The whole result of his work is that every man beleeving Scriptures and feriously labouring to deduce a probable sence out of them is sufficiently provided for in order to his salvation which is to exclude a necessity of communion with any in point of Religion as every man seeth against all Scripture and the Creed This is by the way There are indeed some amongst them as Field Usher and others who seem somtimes to speak more rigidly touching Catholiks Salvation But they observe not how repugnant this is to a generally admitted and cried up principle amongst them which is this namely that they differ not from us in fuundamentals or necessaries By this they labour hard to make their breach from from us not to be damnable being they differ not in points of necessary belief Which if it hath force doth it not inevitably and with more strength conclude a security for us We must therefore conclude that whether they will or no they do all conclude a possibility of salvation for us adhereing to our faith delivered from our forefathers and to omit innumerable others King James shall serve for all for he speaks in the name of all in his speech to the Parliament Novemb. 9. 1605. we rightly saith he confess that many Papists especially our progenitors putting their onely trust in Jesus Christ and his merits may and are frequently saved detesting according to that and judging the cruelty of the Puritans worthy of fire who will grant no salvation to any Papists Yea D. Potter in his book set forth by the command of King Charles pag. 76. 77. confesseth that those things which Protestants think erroneous in the Roman Church are not in themselves damnable to those who beleeve as they profess and that all may be saved with them who bona fide beleeve and profess the Roman Religion as long as they finde no motives sufficient whereby their judgment is convinced that they be in error To conclude all Protestants of any moderation who are not poysoned with the tincture of rigid Calvinisme freely confess that Catholicks in their religion may be faved and do accuse them of want of Charity that they do not think so of them So our adversaries are our judges as appears by their own confession that we may attain unto salvation in the Church of Rome I could give you a longer list but it were superfluous in a confessed doctrine CHAP. 3. Schism is an enormous Crime SChism if we look upon the force of the word it signifieth division if it be in the civil common wealth it is called Sedition if in the Church Schism or the same word may be used for both and be distinguished by Epithites in the one case it is civil Sedition in the other Ecclesiastical Division The Church may be divided two wayes first by revolting from faith which doth not only make Schism but heresie hence it is that they who fall from the faith and doctrin of the Church setting up their contrary opinions as Arrians Macedonians and the like are not onely termed Scismaticks but Hereticks Secondly the Church is divided by revolting from the chief Pastor or general Councels by disobedience or from communion with the other members although faith be conserved intire and this makes pure Schism as it is distinguished from heresie So the Donatists and Meletians at first keeping the faith of the Church but abstaining from communion with the other members in divine worship prayer and other holy rites or when they erected altar against altar then and not before they were properly accounted Schismaticks from whence it is gathered that although Schism continuing is wont to degenerate into heresie because as St. Hierom saith in Tit. 3. There is no Schim which doth not frame to it self some heresie that they may seem to have just cause to revolt from the Church Hence St. Augustine l. 2. contra Cresconium c. 7. Schism is a new revolt Heresie is an inveterate Schism yet speaking in rigour heresie violating the faith of the Church Schism breaking her charity they are both grevious sins seeing they seperate from the Church and consequently from the head which is Christ But now we will onely treat of the greviousness of Schism There are a sort of people who cannot conceive that a Christian Common-wealth
rather of Luther the whole Catholick Church consisting of divers Kingdoms in which England is comprised did obey divers Princes were governed by divers civil Lawes and Statutes yet they worshiped God but in one faith and in one sacrifice were sanctified with the same Sacraments did acknowledge the same spiritual Rector the Bishop of Rome Then arose Luther Henry the eighth Queen Elizabeth c. Who brake Communion with the whole world to take away the sacrifice of the whole Church and the greater part of the Sacraments and the holy rites to revolt from the Bishop of Rome all the Church besides persevering in the same unity worship and obedience which before it did profess Who therefore doth not see that they have revolted from the Church and erected altar against altar if they have any and have been the sole Authors of the divided unity of the Church I add that Schism is alwayes a dividing of an united body or a separation of a part from the whole preexistent or fore being now the Catholick Church was an united body existent before Luther from which the Protestants might go out and divide themselves but the Protesants seeing they were no where could make no body from whence the Catholicks could recede therefore the Protestants could onely first make the division and blow up the Rebellion The other often heard phantastick refuge wherewith when these are branded with novelty like men in a desperate naufrage they catch at any broken reed namely that they always were of us and amongst us and so continued till they were cast out of us To the first part I answer That till Henry the eighth they were indeed amongst us that is all their progenitors were Catholicks this every man in the testaments and records of each family can witness for the world till then knew no other all publick profession of Religion was that To fly to interiours that is to say that they were in their hearts Protestants were to recur to divination which were more then childish in things of this nature when all exteriour acts contradict any such dreams and yet to this clear non-sense they are put being compelled to assert their Church for above a Thousand yeers to have been invisible as it is understood under the notion of a body separated from the Roman you will see it in Whittaker in his 2. and 3. Controversie p. 479. Field seeing how destructive this Tenent would be in his 10. C. Accounts it foolish to say that a Church should not have always known professors and White in his defence of the way c. 4. p. 790. Saith positively that Religion is false if it cannot shew a continual descent yet p. 520. he is not ashamed to say that their Church hath had indeed always succession but not visible so that being pressed to shew the real svccession he is constrained to recur to this ridiculous divination of mens interiour Protestancie though they professed otherwise Which contradictory shist of their's were enough to destroy their pretended Church Prideaux in his ninth Lesson of the invisibility of the Church after many braggs comes to this poor refuge and beats about like a man desperate to save his case upon a broken reed or distracted sentence in any obsolute or forlorn Author But sa I noted They will say that they divided not the Church neither did they recede from it but were cast out of it by excommunication of the Pope and therefore not they but the Pope was the Author of this division but this helpeth them nothing For to omit that excommunication is a punishment which is inflicted upon such as go out of the Church not so much casting them out of the Church as depriving them of the participation of common benefits thereof to omit this it is notoriously known to all that Henry the eighth Luther and Queen Elizabeth went out of the Church before they were excommunicated as being condemned by their own proper judgments and so they separated themselves and before any excommunication made the Schism in punishment whereof they were excommunicated touching Henry the eighth it is manifest that he was excommunicated for his disobedience and contumacy in grievous crimes and Queen Elizabeth by and by when she had gotten the Crown upon her she seeing the Pope difficult in declaring her lawful title unto it not for her religion for then she had not changed it but for illegitemacy even according to Acts of our Parliaments under her Father broke off all Communion with the Church of God So Camden in Elizabeth The English also compiled a book of Canons wherein they also confess they went out of the Church of Rome therefore it is a frivolous thing that they pretend they went not out but were driven out of the Church They may perchance reply that they were as amongst us so of us before this division and so are yet because it is sufficient to incorporate any body into the true Church of Christ if he beleeveth the Creed of the Apostles as here Protestants do To this I answer First that in some cases this may be enough yes even to beleeve Jesus Christ to be the Son of God is sufficient as in the case of the Eunuch and such like that is an implicite faith may suffice till other necessary truths are sufficiently propounded For the Gospel had and hath a time of growth in every new Christian In these and such like cases it is sufficient not to mis beleeve formerly other truths to constitute a man a member of Chirst's Church I answer Secondly That the same God who trusted his Church with this hath as well entrusted her with all other necessary truths The Holy Ghost hath taught her omnem veritatem all and every necessary truth as our blessed Saviour promised which she pro re nata as heresies pullulate declares to her children that they may be able to avoid the danger of swallowing stones insteed of bread These truths thus by supreme power propounded to the faithful they are obliged to receive by obeying their Prelats who have a charge over their souls according to that of the Apostle obedite praepesitis vestris c. Hence the Nicene Fathers declared as a most fundamental truth Christ Jesus to be Deum de Deo et consubstantialem Patri c. to be God of God consubstantial to the Father c. which is not in the Apostles Creed neither is it there that the Holy Ghost is God nor the Fathers of Nice did declare that great truth because yet heresies touched not that point as St. Basile and St. Gregory Nariane teach yet I beleeve that every true Christian will esteem it necessary to beleeve these truths it is easie to descend to many more particulars which all Christians admit to be necessary though not expressed in the Apostles Creed as concerning the Sacraments of Baptism and the Eucharist c. The Church hath therefore always from the beginning to this day beleeved and practised
A TREATISE OF THE SCHISM OF ENGLAND Wherein particularly Mr. HALES and Mr. HOBBS are modestly accosted By PHILIP SCOT Permissu Superiorum AMSTERDAM Printed Anno Dom. 1650 THE EPISTLE DEDICATORY The Author Superviving intended to both the Universities as a Theam to be discussed in their next Scholastick Olimpicks WHen Fabius was asked who was a good Orator he said he would give the same answer which the Stoicks would give if this question were propounded to them concerning Zeno Cleanthes or Chrisippus whom they esteemed great and worthy men but not such as had obtained the height of which human nature is capable The same I confess of you ye have made large progresses in the school of wisdom and many of you have almost reached the topp of human capacity but yet ye have not obtained pure wisdom And truly I fear as the old Platonists confessed of themselves yee will never reach it till your souls final separation when she will to her loss finde where she mist her footing except yee would which were a noble design maugre the injuries of the time and place where ye live life up your eyes and conclude with Epictetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our aim shall be to seek God with a pure Soul This cannot be done unless without any limitation ye submit to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those commanding Oracles as the Ancients call them which God by his holy Spouse propoundeth to our obedience to this end it is first necessary to know which is the only Church whence all wisdom as from a pure source flowes to this the ensuing discourse will inable the Reader Witten by your Servant PHILIP SCOT A TREATISE OF THE Schism of England CHAP. I. The Church of Rome taken in the latitude of her Communion is God's onely Church THis titular Thesis will seem a Paradox by reason of the strong prejudice our Country is infected with against an apparent truth but the succeeding discourse will demonstrate by lineary deduction the most assured certainty of it Paucis opus est ad bonam mentem litteris Sen. ep 106. I shall be brief yet I hope sufficiently large because as St. Cyprian tract 3. de simplicitate Prelatorum Tractatu longò atque argumentis non est opus Probatio est ad fidem facilis compendio veritatis Our holy faith needs no tedious proofs but onely compendious declarations That the Church of Rome did hold and openly profess the true faith of Christ in the Apostles time St. Paul Rom. 1.8 is an abundant witness That also the other Churches through the world did in faith communicate with her is there manifest and that she kept the same faith sure and untouched for the first six hundred years from Christ to Gregory the great not onely the learnedst Protestants for the most part confess but by this even to the blind is apparent that all Councels assembled in those times and especially the first four general ones as is most evident in the Acts or actions as they call them of each Councel agreed in the same profession of faith held very strict communication against all heresies as in the condemnation of Arrius in the Nicen of Macedonius in the first Constantinopolitan of Nestorius in the first Ephesian of Eutiches and Diostorus in the Chalcedon Councels So that thus far we are secured of the integrity of the Church of Rome that is till St. Leo the Pope who was contemporary with the Chalcedon whence is concluded also that all Churches then dispersed through the whole world and their Doctors except such as have been branded with some heresie or other did alwayes communicate in faith with the Church of Rome The forenamed general Councels witnessed the faith of all Churches therefore if the erred it is necessary that all the other Churches erred also and consequently that Christ had no true Church upon earth He who desires to look into these things in a most compendious way let him onely read the Epistles of S. Leo and the Register of St. Gregory and there he shall see most evidently as in a mirrour the connexion and agreeing of things together with the former and succeeding ages I speak to those that know the Law therefore to have given but a hint is sufficient Now Gregory the great who is not noted to have innovated any thing in the faith which he received from his Ancestors especially of St. Leo who as we declared was contemporary to Chalcedon and held by all the world intire in his faith this needs no other proof then the confession of the Greeks who alwayes reverenced him and intitled him a Saint and therefore numbred him among the Fathers as appeareth even by the Schismatick Greeks in the dispute of Purgatory in the Councel of Florence St. Damasene who was contemporary to St. Bede and a little above one hundred years after St. Gregory gives so much credit to his writings that he confesseth all the East and West to adhere to them even in some smaller things which are not generally received amongst us whence it is most evident that he was Universally esteemed a follower of his and their forefathers in faith To bring this evidence more home we will stay in the 4 first general Counsels They did before secure us of the integrity of the Roman Church and they will do as much for St. Gregory for no man is ignorant that he taught all the world to reverence their faith next to the four Evangelists whence is concluded that he was of the same faith with them now St. Gregory sent over the same faith to England then involved with the darkness of infidelity by St. Austin the Monk and other holy and learned men who devoutly received it and constantly and faithfully kept it until the revolt of Henry the eighth But that the Christian faith which we received from St. Gregory by St. Austin may to every body appear to be the same which not onely the westerne but the Easterne Church did profess that is what the whole universal Church did profess besides what I have said before it is demonstrable by the Epistles of St. Gregory directed to the East in which he signifieth that England was converted to the faith of Rome as appears more particularly in his thirtieth Epistle which is to Eulogius the Patriarch of Alexandria and by reciprocal congratulatories received from them for so great a gain of souls c. whence it followeth manifestly that the Greeks and the East were of the same communion of faith with the Church of Rome otherwise there had been no mutual entercourse of congratulatory letters in things of this nature this is clearer then can be controverted Moreover that England never erred from the faith first received or left in any thing that faith is manifest even to children if they cannot read in looking upon the pictures in glass-windows graves in seeing the altars still in some places extant in seeing the very
Churches Monasteries old Hospitals and Colledges with the old forms of government and Statutes which without book are conveyed from hand to hand as in fasting keeping such and such holy daies in memory of certain miracles obtained by invocation of particular Saints Annual obsequies and solemn prayers for the dead benefactors institution of certain Masses to that and such other ends if they can read in running over the Chronicles and Histories of our country where you shall observe a constant memory of all these old truths but not any innovation or change of faith was ever noted by any Historiographer for so many ages together insomuch that our countryman Gulielmus Neubrigensis in his History l. 3. c. 3. witnesseth that neither Puritanisme nor any other heresy could fasten upon England though in alijs mundi partibus tot plluluaverint haereses all other parts of the world had been infected with them A great testimony written by so knowing a man in point especially of our Histories And Wicklef's case confirms all for he got grounds a thousand miles hence as in Bohemia but here was decayed before he was well born or what is more brief that the Church of England retained her primitive communion as well with the Roman as with all other Churches dispersed throughout the world except those which for heresie or schism were noted by the Councels besides our own Histories no Councel no Ecclesiastical History ever imposed the contrary upon our nation yea it appears by all monuments holy and profane that England did positively and clearly communicate with all other or what is all one that England conserved her primitive faith untouched and that was as is shewed before the Catholick faith or the faith of the Catholick Church therefore England till Henry the eighth was a member of the true Church of Christ from which he revolting made her Schismatical All this is witnessed by Ball in his Catalogue and Dr. Humfries Jesuitismes p. 2. and B. Usher in his tract of Succession whereunto an infinity of Protestant writers agree Some will say as of late a Protestant Doctor did that England was not therefore noted in this because there was none to note her besides her own in the West but it appears that invocation of Saints and many other doctrines were brought in as a matter of faith against the ancients that is to say that the Church of Rome did bring in those innovations in the Councel of Trent To this I answer First that the Doctor did not well observe into what a precipice this would cast him for if there were no known professions of Christ but such who were ours it 's evident that then the Roman Communion was the onely Church of God even then when it was in his judgment at the worst or else there was no Church This many of their greatest men have acknowledged as Perkins saith that for many hundred years this Communion had possessed the whole world Napier upon the Revelations that for a thousand years Popery had over-swayed the world to the same tenure many more of them speak All which concludes what I said I answer secondly That the first and purest times of the Church taught the same Truths as almost every one of them is confessed by those of Magdeburge in the fourth Century dedicated to Q. Elizabeth where they give us a list of Justification by works merits Sacramental confession Tradition Invocation of Saints Purgatory Transubstantiation the propitiatory sacrifice of the Mass miracles obtained at the reliques of Saints c. This testimony had from Protestants that is from a body of the most learned Protestants who joyntly had studied and examined ex professo the differences betwixt us were enough alone Daneus in his tract of the Church a very fierce Protestant dividing the whole time since Christ into ages giving to the Apostles the first age specifies that even then virginity was introduced as more worthy then marriage The Sacrifice of the body and blood of Christ and there was reverence used to the very symbols Parum importune a great deal to soon Traditionum indigesta moles whole heaps of Traditions were unwisely brought in ordination of Church ministers with anointing them which was also used in baptism extream unction and the like Bishops Primatus ecclesiae Romanae nescio qua credulitate in coelum sublatus est The Roman seats Supremacy I know not by what easie belief was even then cryed up to the very heavens and so began mysterium iniquitatis the great mystery of iniquity A fair confession and in the next age he is more prodigal but here is enough for any ingenious man if you would also read him upon St. Augustine his tract of heresies how he inverts the judgement of the old Church and will have those doctrines which then were esteemed heresies to be true doctrines and in this he shews how Protestants are constrained to turn the Church upside down which is indeed true Protestancy to make all old and first Christians heretiques with us To whom our country-man Perkins in his Problems agreeth bewayling that Gods Church above thirteen hundred years ago was polluted and overspread with these errors Usher in his latine book of Succession of Protestant Religion which in the frontispiece promiseth a deduction from the Apostles downward in the book it self he doth not once make any reall pretence to it as if he had wholly forgotten what was promised in the title he turns himself to discover where there is the least shadow the imperfections of our forefathers as if he gloried to see their nakedness which Christian Charity and modesty would cover but to shew the existence of any Protestantisme he doth not once touch it till the Albigenses began 1170. years after Christ wherein it is also most evident that he gaineth little to his purpose though after much strugling All this must needs convince what before in gross was declared from consent of Councels and the constant sense of the whole Church I answer thirdly As Christians have in all ages upon the same pretences replied to sectaries that some of these points were more explicitly declared in the councel of Trent against these new hereticks but they were generally preached every where even by the Greeks beleev'd before as all writers even our adversaries confess Nay Luther's own writings free the councel of Trent from this calumny because he accused the Church of all these things before the Councel of Trent was dreamed of it being convocated to repress his innovations or new condemnations of these general received truths otherwise not Luther but those Catholicks which first opposed him had been noted and accused of novelty by the rest of the body of the Church And further no man is ignorant that before the Councel of Trent England by Henry the eighth by B. Fisher by Sir Thomas Moore in his works as also in his Tindal c. Germany by Eckins Daventrius Vervesius Hofmesterus and others yes the universal Church
by infinite writers of that age of this and the other part of the world did rise against these upstarts and laid novelty to their charge Therefore England and other nations remained in their primitive and Apostolical faith until the aforesaid revolt nay these upstarts themselves never came to that impudency to accuse Catholicks of novelties then rising but referred it to former that is latter preceding ages accusing their forefathers of innovation and this hath always been and is the practise of upstarts Therefore Catholicks who imbrace this faith derived from the Apostles themselves and established by continual succession ought not to be too solicitous of the truth of it seeing they hold it by constant succession and no way interupted possession Neither will the breach which the Greeks have made from the Latins any way help them because they in England are as well broken from the Greeks as they are from the Romans which evidently appears in that they can not give their letters of communication to them no more then to us They hold the propitiatory sacrifice of Mass they hold Transubstantiation seven Sacraments prayer for the dead invocation of Saints veneration of images the Supremacy of a Tope though some of them pretend exemption c. As Balsamon for the patriarch of Constantinople which Zonaras though a Greek Schismatick acknowledgeth to be in the B. of Rome as the rest were accustomed to do nay Nilus after he hath much violented authorities for his pretences against the Popes Supremacy in conclusion yeelds up the bucklers and confesseth that they are bound to obey him in all lawful commands I said that the Greek Church acknowledgeth a Supremacy which I therefore said because that some of those who follow rigidly Photius his heresie touching the procession of the holy Ghost pretend that the Latin Church for that lost the Supremacy and ipso jure et facto it was transferred to Constantinople but the Abettours of this last point are almost vanished as by divers councels especially the great Laterane Linos and last Florence general Councels sufficiently appears where it was not once arrogated neither doth Hieremy their patriarch or any of their posterior writers once say it How ever this fundamental rock of scandal of the sea of Rom's Supremacy if removed according to those few Greeks pretences it would not avail you for you deny any Supremacy they grant this and would onely chalenge it for themselves injuriously which pretence is also ceased These are the stones of scandal betwixt you and us which ye force all to abjure So that the main West and East Churches have nothing to do with you ye are no members of their communion some smal conventicles you may finde here and there in the West in some things agreeing with you though no notable part at all of your communion no not in this very nation But the Roman in her communion over all the world communicates intirely without any dissection of faith we therefore have all security in religion but the reason concerning Protestants is clean otherwise for seeing they have separated themselves from the Roman Church commended by the Apostles the mother from whom they sucked their faith in which their forefathers lived and continued and what is proper to hereticks and schismaticks they went out from us as St. Augustiue used the like argument against the Donatists fusely and frequently out of St. John they I say are bound to make inquiry into the cause of their separation and not so lightly beleeve the masters of their error and as it were one part being onely heard to give sense in a matter of so high concernment but they ought diligently to hear the reasons of Catholicks and exactly to weigh all things on which their eternal salvation depends or if they fear any fallacies may be used by us in proof of our Religion let them judiciously read the reasons in Chollingworth which moved him to become Catholick and counterpoise them with those which he puts down for his virtiginous revolt and truly they will be forced to confess that the former are unanswerable and the latter wholy inconsiderable The ground of our hopes of salvation dependeth upon the integrity of our faith and therefore we must look into it for as St. Augustine Cont. Lit. Petil. l. 1. c. 1. It is a dangerous thing to defend the haughty perversness of their forefathers with a more foolish obstinacy neither doth it satisfie as St. Augustine there noteth l. 3. c. 5. if one should say I will follow him because he made me a Christian for none preaching the name of Christ or ministring the Sacrament of Christ is to be followed against the unity of Christ This is often heard from the mouths of many of the wifest amongst them here I wax baptised here I will remain but 't is raw and filly to be born and baptised in this or the other Church except it be in the unity of Christ if from the other we or our forefathers have revolted or been any way seperated we must return from whence we have revoked by schism or heresie That therefore we may proceed in so weighty a matter with more care and solicitude we will shew in the following Chapters in what danger of eternal damnation I speak not of every particular person whom how far invincible ignorance may excuse we leave to Gods secret counsel they have miserably precipitated and cast themselves headlong by separating themselves from the Church of Rome I do not mean here to treate of the infinite subdivisions of schism which are this day risen up within the latitude of Protestantism as in time pasts amongst the Donatists and what sort soever of seperatists have always been among whom they labour sometimes to patch up together but never so much as think to do it with Catholicks but I will consider how piously the Catholick root diligently seeketh the bough that is broken from her if the bough likewise shall labour to close up that breach which is made by it August apud Baron 411. Here therefore with all reason and truth may be averred what Tertullian in his excellent book of praescriptions Chap. 29. religiously incultateth against all sectaries If your state of division is lawful if your souls are secure in this lamentable separation the holy Gospel hath been falsly taught to all the world all Christians have salsly beleeved so many thousand thousands falsly baptized so many acts of faith that is all Sacraments falsly administred so many acts of religion so many miracles adulterously done so many priesthoods so many Sacrifices last of all so many Martyrdoms falsly undergone for the faith of Christ all hath been in vain which in testimony of Christ hath been performed if Christ Church were not the Roman in and with her communion since there was no other acknowledged till ye came CHAP. 2. Catholicks may certainly be saved IT may be convinc'd with irrefragable arguments that Catholicks in the Church of Rome remaining
of all Colledges ours And yet beyond Julian ye debar us of our own Schools The truth is the laws are made against religion and against the propagation of it against the professing of it in frequenting Sacraments onely administred by Priests When a town or castle is besieged convoys stopped all hanged who attempt to bring ammunition viures hath any intercourse with them are not these in this case persecuted for their allegiance if they expose themselves to all these dangers out of duty to their Prince or whatsoever is Supreme Soveraignty This is our case ye hang and quarter all who would bring unto us spiritual ammunition and Sacramental vivers by death ye obstruct all convoys and why all this Is it not to extirpate our religion is it not to force us to render the small holds we have wherewith God almighty hath intrusted us of his holy religion in our Souls There are some who would seem to abolish all persecution from Catholicks in blood and fortunes pretending it to be injustice to persecute for religion and upon this glorious title of Christian liberty and neighbourly tenderness do cover malice beyond all proceedings of Christians even against Jews or of the Turks even against Christians subject to their civil empire and truly what human nature abhors namely to take their children from them and educate them in their own aiery and uncertain wayes The Church of God in her most flourishing times as under Constantine and Theodosius when all Insidels and Jewes were under their power never attempted such a cruelty against the law of nature Nay the Turks never do it except upon faile of their ordinary exactions which truly are nothing to the burthens of Catholicks here If it be unlawful to persecute as they hold in their fortunes for religion its most in consequent to hold it more lawful to persecute in children Lands and goods are appropriated onely jure gentium children jure naturae wherein no power except God himself can dispense To take away goods or land is theft or rapine This must be reduced to Homicide Nature is so little acquainted with it that there is not a proper appellative yet appointed for it Christian Divines out of this principle have judged it unlawful even to baptise Infidels or Jewes children against their parents wills by reason of the high title of the natural law of parents to children hence some have taught that baptism so attempted would not be valid But to let that pass here is a fortiori as Logitians speak concluded That to dispossess parents of their children in all schools of Christ of law of reason is abominable and therefore I cannot beleeve that our laws will admit such acts to be lawful especially since by precedent Sanctions its already felony to take away children upon any pretences There are yet another sort who seem more tender then all the rest and pretend to reduce all to an Henoticon or Unitive namely that we may all in offensively retain our own faith referring the examine of all differences to Gods court to whom alone as the gift of faith so the animadversion or punishment of transgressions in it proportionably and consequently is to belong as they say what real effect will this produce time will discover if they proceed consequently to their principles it must needs take away many unchristian-like animosities which hitherto have been nourished Michael Balbut as Zonaras in his Annals witnesseth promised in the beginning of his Empire that he would not compel any to follow any other opinions of God then what each man would himself but soon after he persecuted Catholicks cruelly permitting all others to do what they listed he was a man indeed full of all wickedness But Josephus l. 2. against Apion saith that it was honorable in the Romans that they would not compel their subjects to violate their ancient lawes and neligion but content themselves with such honors and duties as the giver may with piety and equity give them for they account not of forced honors or duties which come of compulsion A course certainly worth all Princes observing in order to their subjects and the onely way to be secure of their loyalties as the liberty of France in order to Protestants and Holland to Catholicks manifestly shew However it is evident out of these premises that there is a great Schism betwixt us in England Protestants are wont to say that they are not separated from Catholicks or the Catholick Church no not from the Roman but that they do communicate with all the members thereof fearing and worshiping God truly and make one Church with them they onely separate themselves from Papistry which is not say they the Church but an Imposture adhering to the Church or an heap of errors brought into the Church by the tyranny and fraud of the Bishops of Rome That they and Catholicks are not two fields sepatated the one from the other but one whereof one part is covered with nettles and darnel over-sowed by the Pope but the other part is purged by the labour and industry of the Protestants but this if it were true doth not infringe but rather confirm what we have said before for when we see with our eyes Catholicks and Protestants to abhor from mutual communion who in his wits will deny that there is Schism and division betwixt them or who will affirm there is any unity among them requisite to make one Church And that they add that they are separated from Papistry and the errors of the Pope that they are as it were the one part of the field purged and cleansed Catholicks the other part covered with errors Although all this were granted which yet is never to be granted it makes nothing at all to the diminishing but adds much to the augmenting of Schism because according to this Protestants are not onely separated from the communion of Catholicks which is sufficient for Schism but likewise from the doctrin which as I said before maketh heresie So whilest they strive to take away or patch up Schismatical division they bring in heretical confusion which is much more pernitious and more difficultly consistent with Catholicks Therefore it remains for certain that there is a true Schism betwixt Catholicks and Protestants the question will be onely to see which of these made first the breach The other main Achilles which they use that they withdraw themselves from the obedience of the Bishop of Rome without Schism is because he had onely Patriarchall power over them introduced onely by human right and custom is frivolous for to omit that right that he hath from Christ over the whole Church which is Papal I will onely give this touch We indeed are principally accused for adhering to the Popes supremacy as being a novelty But how clearly it was acknowledged in the 4 first councels needs no other proofs then themselves Nay Tertullian St. Cyprian Ireneus the first writers acknowledge it though in some perticulars they were
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