Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	church_n	pope_n	vicar_n	3,197	5	10.9896	5	false

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

the rising of the Sunne vnto the setting thereof professing the faith of Christ and offering cleane sacrifices doe especially at this time fulfill that which our Lord spake by the mouth of Malachie saying chap. 1. ver 11. From the rising of the Sunne vnto the goinng downe thereof great is my name amongst the Gentiles and in euery place it is sanctified and a pure oblation is offered vnto my name Neither was it a lesse iniury and slaunder when I said that I clearly saw innumerable nouelties errors in the Court of Rome which nouelties errors I doe neither see nor yet did euer see and I acknowledge and confesse that it was most false that at Rome there was then or now are any errours by which any destruction of soules may follow or the peace of the Church be disturbed or publique scandalls committed For in truth all the peace all the tranquility of the Catholique Church and the eternall saluation of Soules after God is to be attributed to the care and trauell of the Church of Rome I said that the mightier Bishops vnder the Pope were Bishops onely in name and this saying containeth in it both falshood and wrong and therefore I doe condemne it as euill spoken for they be true and lawfull Bishops made by lawfull ordination I said that the others who were not great men and Princes in temporall things had lost the proper dignity and power of Bishops and this truly is a slaunder for the Hierarchicall subordination was alwayes necessarie in the Church much more I condemne as an heresie those words where I said that vnder the Pope was no more a true Church for as I said and seriously affirmed before onely the Church of Rome with her adherents is the true Church of Christ and the others are not Churches And in fewe words to comprehend much I perceiued that in my former intention I chiefly indeauoured to weaken the supremacie of the Pope and in so doing I confesse that I haue spoken against the faith of the whole Catholique Church and haue erred greeuously For it is euident both by the very institution in the Gospell and by the Apostolicke tradition and the dcfinitions of holy Synods and generall Councels and very many decrees of the Pope and also the common testimony of the Fathers and Ecclesiasticall Histories that the Bishop of Rome was instituted chiefe head of the whole Church immediatly by Christ our Lord as a singular Oracle vnto whom both the East and West Churches in all doubts of Faith should haue recourse for instructions definitions and other sound doctrine in matters of Faith as vnto a Master giuen them from heauen who by his office should teach the Church And any one that is but meanly read may easily finde out very many examples where the Popes of Rome established remooued corrected taught condemned absolued deposed restored and reprehended according to ther office euen the Patriarchs and Prymats of the East And thus reprehended they humbly heard and simply obayed the Popes without resistance or repugnance And to be short it is manifest by the confession of the whole Church that all the spirit of Christ for so much as doth belong vnto the decision of matters of faith doth rest vpon one Supreame visible head of the Church which is onely the Pope and chiefe Bishop St. Peters successour 5 I doe ingenuously confesse that the booke which I called The Rockes of Christian shipwracke did much displease me presently after it was set forth for I wrote it in hast without either study or examining what I did The intent which I had in writing of it was onely to flatter allure the English by all meanes possible to conceiue a good opinion of me at my first comming and so I had no regard whither that I writ and printed were true or no But my desire was to say that which might please the Enemies of the Catholicke Church and especially the ignorant common people And when the doctrine contained in this little booke was by the King and some of the Nobility objected against me at my preparing to depart from England I did euen then in expresse words detest it and afterwards prepared my selfe with all my force to resist the greater part of the heresies which were in it All which heresies I doe now againe reject detest and abhorre and they are these That the Pope of Rome is not the Vicar of Christ vpon earth nor visible head of the whole visible Church of Christ That hee hath no power in temporall thinges That an implicit faith profiteth nothing but much hurteth the faithfull That the Excommunications of the Law are vaine threats That the precepts of the Church binde not vpon paine of mortall sinne That the vnity of the Church is not to be sought for from one onely visible head That the Pope is a deadly Enemy of vniuersall Church That the Masse is not a true sacrifice That the Ceremonies of the Masse are Apish toyes That there is no Transubstantiation That Auricular confession with absolution is not a true Sacrament That there is no Purgatory That Satisfaction after the fault forgiuen is not necessary for the remission of the punishment That there be no Indulgences but of things enjoyned for penance That Saints are not to be prayed vnto That the worship of Images and Reliques are not lawfull That there is no merrit of eternall life by workes These and the like errours and manifest heresies not so much mine or newly inuented by me as by the olde and new hereticks whose fancies and madnesse haue beene from time to time by the Church in generall Counsels condemned for they are miserable Rockes vnto which if any approach they are assured to suffer a lamentable shipwracke of faith and eternall saluation And therefore I departed from them as farre as I might and least I should be vtterly destroyed by them in England it was necessary for me to depart from thence and to returne to the Church of Rome the true port of Catholickes with the which Church I reject detest and accurse all the afore said errours and all others opinions whatsoeuer if there be any more in those bookes which doe not agree with the faith expressed in the Church of Rome and in the sacred Counsels especially in the Counsell of Trent and I doe constantly affirme and embrace the contrary verities viz. That the Pope is by the institution of Christ his Vicar vpon earth and the visible head of the whole militant Church which hath alwayes beene visible with full power receiued from God to rule and gouerne her That he hath also indirect power in temporall matters for the better aduancement of spiritual That an implicit faith is profitable and many times necessary viz. when the explicit faith of some articles is not required vnder penalty That the excommunications according to the Law or de facto pronounced are of force and ought to be feared as brought into the Church with great

reason and by lawfull authority that the Pope may excommunicate the faithfull wheresoeuer they are That the precepts of the Church binde vnder paine of mortall sinne That the vnity of the Church dependeth chiefely of one onely visible head of the same Church That the Pope is the true and lawfull Pastor of the whole Church and according vnto his obligation is zealous of the good of Christs flocke by daily thirsting after and most carefully procuring their eternall saluation That in the Masse is offered a true proper and propitiatory sacrifice vnto God That the ceremonies of the Masse instituted by the holy Fathers and Pastors of the Church by the inspiration of the holy Ghost are holy mysticall profitable and ought to be obserued and kept That in the Sacrament of the Alter there is transnbstantiation that is to say a conuersion of all the substance of bread into the body and of wine into the blood of our Lord Iesus Christ That in the sacramentall absolution which the Priest vseth in absoluting from sins is exercised the true and proper power of binding loosing sins which our Lord hath deliuered or giuen to the Ministers of his Sacraments in the Church That there is a Purgatory after that manner and sort which the holy Romane and Apostolicke Church doth affirme it to be That satisfaction is of great power after the fault remitted for the remission of the punishment also That the vse of Indulgences in the Catholicke Church vnto whom Christ hath giuen authority to bestowe them is very auncient very profitable and approued by the authority of holy Councels That we may not onely lawfully pray vnto Saints but also that it is a good and profitable thing to flye for helpe vnto their prayers and ayde That the worship of Images and Reliques is good lawfull and profitable and cannot be rejected without the blot of heresie That the merrit of eternall life dependeth vpon good workes Also I often times loathed and despised the later generall Councels which be of high authority in the Church especially the Councels of Florence and Trent and sometimes that of Constance And by my meanes it came to passe that a certaine History of the Councell of Trent was published whereof I could haue no certaine knowledge for that it was iustly suspected of forgerie and in these things also I confesse that I haue maliciously erred and now affirme that all the most wholsome decrees of these Councels are worthy of credit and ought to be embraced 6 In a certaine Sermon of mine on the first Sonday of Aduent made at London in the Italian tongue and printed I published almost the same errours which I repeated after in the booke of the Rockes all which I doe now deepely detest In that Sermon I faigned a certaine darke night of Popish errours and of the Church of Rome when in very deede in the onely Church of Rome and in the Churches connexed vnto her is a true and cleare Sunne-shining day and out of her especially in England there is a perpetuall night and most obscure darknesse The light of truth and the true and right vnderstanding of the Scriptures which is in the Church of Rome driueth farre from her the mistes of all these errours wherewith wretched England being ouer-clowded walketh as a blinde man groping for the wall at mid-day I said in the same Sermon and I repeated the same in the little booke of the Rockes that Peter was neuer at Rome yet notwithstanding I know that this is a grosse and an ignorantlye and therefore I doe ingenuously confesse that it ought to be rejected of all men I made the Apostles equall in founding and ruling the Church when yet euen out of the very Gospels and Apostolicall tradition the Supremacie of Peter aboue them is apparant I said that the Bishops succeeded the Apostles with equall power and that they were Bishops of the vniuersall Church in grosse when as they are but Pastors of perticular Churches in their sole particular cares or charges the generall Primacie belonging vnto him who succeeded Peter which is the Pope I said that holy water graynes crosses holy Images the Popes or Bishops benediction Stations habites girdles belts the visitations of Churches Altars Beades Processions and the like were meere toyes when yet it is certaine that the vse of almost all these things is well approued and very auncient in the Catholique Church and ought to be preserued together with the vse of other things of later times added as prouokements to piety aad deuotion I affirmed that there were onely two Sacraments Baptisme and the Supper when yet the Catholicke Church illuminated by the holy Ghost plainely teacheth and defineth that there are seuen true Sacraments All which and whatsoeuer other heresies condemned by the Catholicke Romane Church I also condemne and the things contrary to them being defined by the same I also with a firme faith beleeue holde and professe For most certaine it is that in the decrees of the holy Romane Church reason is not seperated from authority and that the Doctrine of the Schoolemen is altogether consonant vnto the sence of the holy Fathers especially in articles of faith I also confesse that I did vndeseruedly in these little Pamphlets complaine of the Court of Rome as if she had vsurped other mens rights for except she preserue by her lawfull authority ouer them the Bishops and Archbishops in their duties there would presently follow a generall violation of her lawes by them And the Church is then very happy when all her perticular Pastors vnder the most vigilant and highest Pastor doe readily receiue and execute both reformation in manners and the custody of sound and sincere Doctrine from him who hath the soueraigne authority And verily except the benigne and paternall care of the holy Inquisition had watched seriously ouer our Lords flocke the scabbed cattell should not receiue any cure but the filthy Canker would daily encrease The ordinary Armour of that Tribunall is found Doctrine and charitable instructions and not those instruments which out of a minde corrupted with malice in my Pamphlets I haue exagerated by lyes and slaunders and yet sometimes when rotten vlcers cannot be cured with gentle medicines it is both fit and necessary that the Physitians should vse more forceable remedies 7 But when the inward burning of the infirmities of my minde was alayed almost by a miracle about the beginning of the Popedome of the most holy Gregory the 15. whose rare piety singular prudence and continuall holinesse of life was such as that I doe not doubt but that it was cause of his aduancement to that high dignity the holy Ghost illuminating me with a certaine diuine light my minde began to thinke vpon wholsome courses And then the dangers into which I had cast my soule began also euery day more clearely to muster themselues in troupes before me and I did wonder how I had fallen into so great madnesse and errour as to

be that Babtlon spoken of in the Apocalips for it is the opinon of many Catholicke Interpreters that in the persecution of Antichrist the Ethnick Idolaters and the Enemies of the Christian name shall perhaps subdue it and of such that prophesie not yet fulfilled may be fitly verified yet in such sort as the faith of the Catholicke Church may continue safe and found Whereby now you see that my applying it to Christian Rome is but a meere calumniation for I know that Christian Rome is not Babylon neither can it be so called without great iniurie and God forbid that by this Prohesie we should vnderstand the same Romane Church which is the Mother and the head of all either to haue beene or hereafter to become Babylon for those things which are spoken of the Citie are not to be transferred vnto the Church I denied that there is a Church at Rome but I did not proue it therefore that negation must be layed vp amongst my euill speeches reproaches and heresies and conuincing my selfe within my selfe being ouercome by reason euen in the same Treatises I constantly affirmed that the Romane Church with her adherents was the only Church of Christ and now I doe most earnestly professe and affirme it I said it made a Schisme when I had not yet exact consideration what a Schisme was and in this I erred grosly this being a manifest falsehood and the proofe which I brought in confirmation is of no force For he who is lawfully appointed head of a Body and calleth and publisheth himselfe for head of the same body doth not seperate himselfe from the body neither casteth away the body from him but ioyneth himselfe vnto the body which hath no coherence with a Schisme yet I will handle this matter more at large in the correction of that worke Now I proceede to declare how it is euident to me that the English Sectaries and much more all the other Sectaries of our age are truly and properly Schismaticks because they haue seperated themselues without any lawfull cause from the true Church of Christ which is the Catholick Romane Church and her adherents 10 There can be onely two causes of a lawfull separation why one or more Churches of Christ and yet not commit Schisme should abandon one or more other Churches from their communion The one is heresie and the other is Schisme it selfe This is well knowne vnto all the faithfull that the hereticall Churches which are incorrigible are to be auoyded by Catholickes and that with such they ought not to haue any Ecclesiasticall communion I enquired often times of the English why they seperated themselues frō the church of Rome her adherents whither for any heresie And truly not none of them could either by words or writing shew me that the Romane Catholicks either of our time or in the time of our auncestors in their generall publi ke profession were at any time stayned with any heresie The Kings Maiestie himselfe of great Eritanie granted to me publickly and plainely and so did the wiser sort of their Ministers of all sorts and not a fewe of their learned men that the Church of Rome did not erre in fundamentall poynts of Faith wherefore the Church of Rome is not hereticall if we will take but that which they graunt Perhaps they will say the Church of Rome doth not erre in fundamentall poynts of faith which thing I also seemed to teach especially in the causes of my departing and in the Sermon I preached at London yet they erre and are fallen into heresie in other articles of faith which be not fundamentall But first I know not what article it may be of true faith which is not fundamentall for neither could I vnderstand nor they explicate vnto me how there may be such a distinction made or admitted that some be fundamentall and some not I haue alwayes thought that all and the sole articles which are truly articles of faith were fundamentall yet I errred when I excluded many true articles from the fundamentall which being true were also fundamentall articles and without heresie could not be denied although they be not of those principall articles of the Trinity incarnation necessity of grace Baptisme in the name of the Trinity c. such as are the Sacraments iustification necessity of workes merrits indulgences and the rest which I haue before rehearsed as already limitted in the Church because those things relye no lesse vpon the reuelation of God then the former and for that cause appertaine no lesse vnto faith then those For he that thinketh God to be a deceiuer in any one article whatsoeuer it be must of necessity also acknowledge him to be a deceiuer in all the rest Then I enquired often times of them who dealt seriously in the businesse to shew some article of faith in which the Church of Rome thought taught erroniously They vse to bring the article of Transubstantion of the bread into the body of Christ frō which they gather as they think some heresies viz. That Christ hath not a true body but a phantasticall if that in the least crum of the bread we put that whole body so that a body should not be a body Item that Christ is not in heauen if he be vpō the Altar on earth which is contrary to the article of the ascension of our Lord. Itē that Christ is not borne of the virgin Mary if that we do make him of bread In these men it is most true that which St. Hierome saith vpon the Epistle vnto Titus cap. 3. There is no Schisme that doth not inuent some heresie vnto it selfe that it may seeme to haue departed frō the Church vpon a iust cause But transubstantiation which the Catholicks professe is very far distant frō those heresies for all the properties of a body in thēselues are safe although they be put in a crum of bread but the same proprieties in order vnto the place which is externall to the body be seperable from it by the diuine omnipotencie which our Schoolmen explicate sufficiently But what heresie can they find in vs if we all doe constantly confesse that we beleeue as an article of faith that Christ had hath a true body with all his naturall proprieties in himself which we beleeue confesse may be kept by the same omnipotencie euen whē the body is brought into the least externall place neither can any impugne this Theologically and humane Philosophy neither can nor ought to measure the diuine power Let naturall Philosophy iudge what may be done by nature but let her reuerence and not iudge those things that be aboue nature Neither doth it follow that the body of Christ is not in heauen if it be vpon the Altar we all confesse that we beleeue by a diuine faith that Christ ascended into heauen and there sitteth continually at the right hand of the Father But yet we say that by dinine power one and the same body may

from Apostolicall Tradition and succession from the most ancient Church which who so followeth cannot erre and he who contemneth and reiecteth such things is to be cast out as an haire-brained enemy of the Church Tertullian lib. de Baptismo setteth downe the vse of hallowed oyle August epist 119. numbereth also oyle amongst holy things The consecration of water for baptisme hath beene kept time out of minde in the Church for Cyprian lib. 1. epist vlt. maketh mention of the water and oyle of consecration and anoynting We haue in Optatus Miliuitanus That the holy Lib. 2. c●●e Par ent Temples if they were polluted by any meanes were wont to be hallowed againe with exorcismes and washing of the walls St. Basil deduceth from tradition Lib. de Spirita Sanct. ca. 27. the vsuall rite of annointing the baptized with oyle Antiquity teacheth that the signe of the crosse was wont to be vsed in the hallowings and consecrations of all things Iustin quest 118. Nazianzen Orat 1. against Iulian and in the Orat. at the Funerall of his Father Chrysost 55. in Matheum August tract 118. in Ioan. and serm 3. of the Annunciation and serm de tempore 181. cap. 3. Areopagita and others There are perhaps amongst vs some Rytes not so ancient in which we vse hallowed and consecrated things but seeing the Primatiue Church instructed by the Apostles feared no danger of secret Idolatry when she vsed consecrated oyle and the like why should we now feare who attribute no more vnto these consecrated things then the old Antiquity did vnto theirs Therefore to runne into schisme for these things is great impiety These rites are good seeing most of them are instituted by the Apostles and others sprung forth from the deuotion of Catholicke Churches and all are in no part contrary to faith but rather consonant vnto faith There was in old time diuersity of rytes and ceremonies in diuers Churches and yet they did not therefore depart from a mutuall Communion For as Sozominus saith They esteemed it to be friuolous and that worthily that they who agree together in the principall heads or points of Religion should be seperated one from another for the difference of a Ceremony Therefore the seperation of the English by which they haue deuided themselues from the true Catholicke Church and broken out into a manifest schisme is friuolous rash and impious And to communicate with them in diuine matters is to consent vnto their most wicked and pestiferous schisme 24 I will not here for feare of being too long dispute of the supposed new articles whereupon they ground their complaints and endeuour to excuse their schisme But will reserue this matter to be handled in another place Now I aske them this question Whither they thinke that those which they call new articles be contrary to faith or no if they should be contrary to faith then they should be heresies and should make vs heretickes worthily to be auoyded and to be seperated from the Communion of the catholicke Church But I haue proued already that there is no heresie in the Catholicke Roman Church and the Kings Maiestie of great Britaine and many learned men in that kingdome haue confessed that the Church of Rome doth not faile or erre in fundamentall points of faith and I haue already proued before that there is no true article which is not fundamentall and to be firmely beleeued therefore it maintaineth no articles which are contrary to the Catholicke faith and since they be not contrary to the true faith but containe the true faith they cannot minister a iust cause to begin a schisme But Protestants say the Church of Rome doth seperate and deuide vs from her because we respect those articles But I am sorry and lament that they had made a most foule and grosse schisme before any thing was spoken of concerning these articles which they call new Therefore it is great folly in them to alleage these new articles as a cloake for their schisme for the effect cannot goe before his cause I defend that they haue made a schisme without cause and by this I knew that they were manifest schismatickes and therefore haue departed from them And those same articles which Protestants affirme to be new may be euidently demonstrated out of Scriptures Traditions and Fathers to be true and the contrary articles which they set downe may be conuinced out of them to containe manifest heresies If the sence of the first Authors be retained for some milder Protestants now of late in matters of Controuersie as I haue heard doe vse fauourable explications not much dissonant from Catholicke doctrine by which they seeme to tend to a pious Reconciliation Who without a pernitious errour or rather plaine heresie can put all his saluation in faith only and exclude the necessitie of good workes and absolutely denie our merits and affirme that grace once had cannot be lost and that the iust cannot sinne They who hold with tooth and nayle that these and the like are articles of faith and that the contrary are heresies doe without question erre in matters of faith and declare themselues to be hereticks and by consequence are worthily numbred amongst hereticks by Catholicks in their definitions Therefore not any heresie of the Church of Rome or her manifest or secret Idolatry could giue an occasion vnto the Protestants schisme Neither can they obiect schisme vnto the Roman Church for she made not the schisme but they made it and she endured it for from her Luther and Caluin and the rest seperated themselues first and not she from them When they obstinatly reiected the Iudgement of the Church then they made a schisme Then they deuided the Coate of Christ then they errected one Altar against another then they forsooke the true Church 25 Besides the causes before rehearsed and examined they also pretended for their schisme a necessitie of Reformation in the Church But I could neuer yet see any reformation amongst them but to say the truth I obserued many deformations for the care of conscience is vtterly neglected and cast away amongst them some few accepted the rest haue no scruple of conscience to commit adultery violent extertion treacherie against their neighbours cosenage vsury as people who haue impiously abollished auricular confession fastings penance and such like holy exercises And suppose that they had found amongst vs any thing to be reprehended either in our manners or in our actions or in our gouernment that should not be imputed to the defects of the Church but vnto particular men whose actions are not allowed but reproued by Catholicks neither ought they to haue raised a filthy schisme for those smaller matters when the foundation of faith remained firme stable and vnshaden in the Church of Rome And suppose that we had builded vpon it Wood stubble or Hay as it is said in 1. Cor. 3. 12. Yet we should not be excluded from saluation But the Protestants haue left the

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