A Brief Confutation of a Popish Discourse, Part 1 · Reason 4
The fourth Reason.
THE fourth cause, why a Catholike may not goe to the Churche, is4. …. … because it is Schisme, and breaking of the vnitie of the Catholicke Churche, the which howe perrillous and dreadsul a thing it is, all catholikes doe sufficiently knowe. For as they firmely beleeue, that to oppugneVide Aug. tom. de Fi. & simb. ca. 10. the visible knowne Churche of Christe (as all Heretikes tontinually doe) is a verie wicked and damnable sinne: Euen so in like manner they beleeue that to breake the vnitie of the same Churche, and to make any rent or disuion in the same (whiche is the proper faulte of schismatikes,) is also damnable. For the whiche cause Saint Paule doeth so diligently request the Corinthians too auoide Schismes, saying. ( beseeche 1. Cor. 1.you brethren by the name of our Lorde Iesus Christe, that you al say one thing and that there bee no schismes amongest you, And to the Ephesians, Bee you careful to ke…pe vnit…e of spirite in the Ephes. 4.bonde of peace. The which vnitie, Christe himselfe expresseth more particularly, and more distinctly, when hee requesteth of his Father, That his Christians might bee one, as he and his father were one: that is toIoan. 17. say, that as hee, and his father, did agree in al their actions: and whatsoeuer the one did, the other also did: So in his church there shoulde bee one only forme of beliefe, one fourme of seruice, one fourme of Sacramentes,Ephes. 2. 4. 1. Cor. 10. 12. 1. Timo. 2. and the like: euen as there is (according to Paule) one Baptisme one bread, one faith, one churche, one Christe, one Lorde, one body, one heauen, one hope of rewarde, the breaking of which vnitie of the church of God, hath beene alwayes accounted a most greeuous, and damnable offence. For as Irenaeus a most auncient & godly father saith, They which cut and disseuer the vnitie of the Church, shal hauehave the same punishment Irene. li. 4. ca. 43.that … had. This punishment, wee knowe to hauehave beene the vtter destruction and ex…yrpation of him and all his name. But other Fathers doe exaggerate this sinne farther: For Sainte Augustine in his3. Reg 4. booke whiche hee made of the vnitie of the Churche, sayth thus. Whosoeuer doe agree, to all the holy Scriptures touching the head of the August. de Vnit. Eccle. cap 4.Churche ( …hiche is Christe) and yet doe not communicate with the vnitie of the Churche, they are not in the Churche. And a little after, hee expoundeth what hee meaneth by communicating with theHovv grieuous the sin of … is vnitie of the churche, whiche is. That theyr communion bee with the whole bodie of Christe his Churche, dispearsed ouer the whole world, and not with any one part separate, or els it is manifest, that they are not (sai…h he) in the catholike churche.
Nowe S. Cyprian in his booke of the simplicitie of Prelates, or vnitieCyp. de. simpli. Prel. of the churche, goeth further, for he proueth that if a man did liue neuer so vertuously otherwise, nay, if hee shoulde giuegive his life, and shedde his blood, for Christe: yet if he were out of the vnitie of the church, he coulde not bee saued: for that as he saith. This spot or sinne (the breaking of the vnitie of the churche) cannot be washed away with any blood. The which saying of S. Cyprian, the learned father Chrisostome after CypriansChris. ho. II. in epist ad. Ephes. death, doth repeate and confirme. Adding these words.
There is nothing doeth so prouoke GOD as the diuision of the Churche. And albeit we shoulde doe innumerable good deedes, yet notwithstanding we shall be punished as greeuously as they were which dyd rende Chri…te his owne flesh and body, if wee disseuer in peeces the full … and vnitie of the Churche. And finally he concludeth thus. I doe heere, say, and protest, that it is no lesse sinne to cut and breake the See more of … greatne… of … sinne.vnitie of the Churche, then it is to fall into heresie. And thus muche I thought good too say, (leauing infinite other thinges that might beeAug. ep. 50. 152. Ser. 181. de Tem. in Psal. 88. Fulg. li. de, F…. ca. 3… 38. 39. Greg. lib. 14. Mor. saide) touching the greenousnesse of this sinne of schisme, whereby many of our bad catholikes in Englande, may see in some part, the miserable dangerous case wherein they stand, by sleeping so carelesse as they doe, in this sinne,
But now that this act of going to the Protestants churches and prayers, is a schismaticall act, and suche a one, as diuideth from the vnitie of the churche: it is easie too bee prooued for that schisme is accordingThat going to church is …. too Sainte Augustine, A separation of them that thinke the same thing. That is, a different kinde of seruice of God in thoseLib. 2. cont. Cresco. ca. 3. men that do not differ in opinion in religion. The which thing, he expresseth more plainely in an other place, putting the difference betwixt heretikesThe definition of Scisme. & sehismatikes, saying. Schismatikes are made, not by difference in Aug. q. 11. in Mat.faith, or beliefe, but by the breaking of the societie, or vnitie of Communion. Nowe the Communion or vnitie of the churche, consisteth in theseThe difference betvvixt an her… tike and a s…smatike. Vnitie of the Church stander… in thre things especially. three thinges: to wit, that al Christians hauehave one sacrifice: one and the selfe same Sacraments: also one and the selfe same seruice of God. But they which goe to the Protestantes churches, hauehave no sacrifice at al: neither hauehave they any more then two of seuen sacraments: and those two also so mang…d, that of the two, scarse one is a sacrament, as they vse them. And as for their seruice, it hath no part of the catholike seruice, as I will shewe heereafter. He therfore that goeth to this seruice, and willingly separateth himselfe from the catholike seruice and Communion breaketh the vnitie of Communion of the churche, and consequently, committeth schisme,
But some man perhaps will say, I doe it not willingly, but I goe toAn obiection of cold Catholikes, vvith the ansvvere Churche by constrainte of the publiquela wes of my Realme? I answere, that heere is some kinde of constraint external, but not so mucheAristo. lib. 3. Ethico. as may take away the libertie of thy will, whiche is internal, as the Philosopher wisely discourseth. For, this constraint, is but conditinall, That is, either to doe that which is commaunded: (for example, to goe to the Churche) or els to abide this or that punishmente that the Lawe appointeth. The which penaltie. if thou wilt suffer, thy wil is free, to doe what thou wilt. Neither can any …ortall power constraine it further. So that suche an action as I hauehave talked of (for example, goingActions extor ted by feare are simplie free actions, & only violent in part. to the churche for the auoiding of temporall losse) is called both the Philosophers and Diuines. Inuoluntaria secundum quid, simpliciter autem voluntaria. That is: in part or in some respect, vnuoluntarie. But absolutely, and simplie it is to bee accounted voluntarie. And therefore, they are to bee esteemed good or bad, punishable or rewardable, euen as other free actions are: for otherwise, no sinne shoulde bee punishable. Seeing eueryevery naughtie action commonly hath some kindMarke "these absurdities. of compulsion in it, but yet it may not bee excused thereby. As for example, the murtherer may say that hee did it not willingly, for that hee was compelled thereunto by rage of anger. And the Lecherer may say, his fleshe compelled him to sinne: and to take fitter example for our purpose: all those that denied Christe in time of persecution for feare of tormentes, mighte by your obiection, say that they did it not willingly but by compulsion of torments, and therefore were not to bee damned for it. But yet Christe saide, that hee woulde take it as doone voluntarily, and therefore damne them for it, by deniyng them openly before his Father, and his Angelles, at the day of iudgement.Mat. 10. Luc. 12. lo. 12. And yet to giuegive an other example neerer to oure matter: Sainte Iohn saieth of the noble men and Gentlemen of Iurie in his time. Many of the principall men did beleeue in Christe, but they did not confesse him outwardly for feare of the Pharisees least they shoulde bee caste out of the Sinagogue, for they did louelove more the glory of men then the glory of God.
Heere wee see the act of these noble men and Gentlemen: also the compulsion to the act, the cause of their compulsion, & lastly Saint Iohns iudgement vponupon the act. The act wherof they are accused is only holding their peace, & not confessing Christ openly, according as they did inward ly beleeue of him: The cause or excuse that they had to lay for themselues, was the feare of the Pharises or Magistrates which cōpelled them agaynst their will so to doe. Now, what punishement they feared at the PharisesVVhat a great matter it is amongst the … to be cast out of the …. handes S. Iohn expresseth, saying, that it was. Least they should bee cast out of their Synagogue. The which punishment was then, and is nowe at this day, amongst the Iewes, the greatest punyshment, besides death, that can be deuised. For he looseth therby al offices, dignities, and credit whatsoeuer: no man maye buye or sell with him: noe man may visit him, or talke with him, or salute him in the streates. Fynallye, it is a death vppon earth (a great and suffycient excuse a man would thinke) to answere for a mans silence onelyonly. For I see many a one in England, not onelye to conceale theyr owne consciences, but also to speake againste the same for a lesse cause. But what is Saynt Iohns iudgement vponupon the matter? for sooth hee excepteth not the excuse, but condemneth them in a damnable mortal sinne, agaynst the first commaundement, for doing the same, saying: That by this silence of theirs they did put the glory of God behynde the glory of men, and thereby shewed, that they loued men better then God, Noe doubt but to their euerlasting damnation, except theyA … giuen by S. Iohn against dissembles… for the time. hartely repented them. The which I would hauehave those vnwise and fonde noble men and gentle men in Englande to consider, which perswade both themselues and other men that in these troublesome tymes, a man maye without offence keepe his conscience to him selfe: but especially those that doe not onelyonly holde their peace, but also doe against theyr conscience, what soeuer is commaunded them, sayinge, that all which isA bad shift of dissemblers. done amisse shall not belayde vponupon them, at the day of iudgement, but vponupon the Prince and the Magistrates, which compell the… to doe the same against their owne willes. But what compulsion this is, and how furre it shall excuse their doinges, I hauehave now declared. Wherefore hereafter let no man say, that he goeth to church against his wil, thinking therby to excuse him selfe from schisme.
Besides this, to proue it schisme, yea and that obstinate and rebellyous schisme, it were sufficiente to knowe that the meaning, wil, and commaundement, of the generall and vniuersall Catholyke Churche at this daye, is, that catholyke men shoulde not presente them selues to Protestantes churches, or conuenticles, seeing they are denounced open enemies to the aforsayd church, and their relygion hath beene as orderly condēned in the lastgeneral counsell of Trent, As the doctrine of Arrius was, in the first generall counsell of Nyce. And albeit the councell of Trent made no perticuler decree of this matter, yet is there no cause, why anyCan. Apost. 63. 44 45. apud Eus li. 7. cap. 9. man shoulde take any holde thereat: seeing the reason thereof was because suche a decree was needelesse: for the church hauing alreadie condemned from the beginning all praying with Heretikes, or repayring to their conuenticles: it was sufficient for the counsell onelyonly to condemne the Protestantes for such men, without any further particular prohibiting of others to come to their churches, and seru…ce, seeing their conuenticles being once pronounced to bee hereticall, the other was to bee presupposed. And this is the true meaning of the counsell, whatsoeuerVVhat the councell of Tr…t determined against going to Church. other saye, to shadowe their imperfections.
Howbeit, some doubt being at that time, moued by certaine of the Nobilitie of England: whether they might not lawfully without offence goe to church to doe some meere temporall acte (as, to beare the sworde before her Maiestie or the like) it was debated by xij. learned men there, at the counselles appoyntement▪ and determination then giuen, that onlye for such a cause, they might goe to church. As for example, if her Maiestie should appoynt certaine catholiks, to meete at Poules, to intrea… of matters of the state, and that at such time as seruice were sayd there:4. Reg. 5. and this was Naaman Syrus his case flatte: who was permitted (as mostThe case of Noaman Sirus. men take it) for a time, to goe with his Kinge and holde him vppon his shoulder, when hee went to the temples of the Idolles. Now, that thereCan. Apost. 63. hath beene a generall custome, rule, and canon of the church, prohibiting to goe to the churches and conuenticles of heretikes, it is plaine, by the testimonie of all antiquitie. The Apostles themselues in their threescore and thirde canon, say thus. If any man eyther of the clergie, or lai…e, doe goe into the Synagoge of the Iewes or into conuenticles of heretiques The old Canon for bidding to goe to heretical churchesto pray, let him be deposed, and excomunicated. This canon of the church, was exactly afterwardes kept, and is mentioned very often, by the Fathers and counselles, by occasion of the like matter. As forThe example of Origen. example, when Origen was by a certaine necessitie, compelled to dwell in house together with one Paule, an heretique, to whome there resorted often, not onelyonly heretiques, but some simple Catholiques also for the fame of his excellent eloquence: yet they write of O…igen. That h… Euseb. li. 6. hist. cap. 3. Niceph. li. 5. cap. 4.coulde neuer be induced, by any meanes to bee present at prayers where Paule was. And the reason is put downe by them to be this. For that Orygen euen from his youth had kept and obserued most diligently the Canon of the Church.
Heere wee see what account was made in those dayes, of this Canon of the church.
Furthermore S. Dionysius Alexandrinus a learned Father, talkingeThe … H…. of one Heraclas Byshoppe of Alexandria, and scholer of the aforesayde Origen, and shewing howe the saide Heraclas, had excommunicated and cast out of the church certaine christians, for that they were accusedEuseb. …. 6. cap. 12. & … cap. 9. to hauehave vsed much company of a certaine heretique: he addeth this sayinge, This Canon, and this example hauehave I re…aued of our holy Father Heraclas. The lyke obseruation of this Canon is noted in Athanasius: who comming to Antioche, fledde the common and publique Churches which were vsurped then, by one Leontius, an Arian Byshoppe, and his clergye: and seeking out the Catholyques that were in the citie, which then by contempte were called Eusta…hians, because they helde of the communion of their catholike deposed Bishoppe, named Eustathius (as catholyques now in Englande are contemptiouslyeSozo. li. 3▪ cap. 9. Theol. li. 1. cap. 14. called Papistes, for holding of the communion of the Byshop of Rome) and finding them out, did secreetelye communicate with them, as saieth the historie. Conuen…uin aedibus priuatis peracto. That is. Making their assembly or Chnrche, in their priuate houses. Howelyke is this case, to our state now adayes in England? The lyke respecte to this canonThe example of …. of the churche, had Alexander by shoppe of Constantinople, who wished rather to die, then to remayne in the churche, when Arius the heretique, should come to the same. To this canon had also respecte, the people of Alexandria, so much commended by Athanasius him selfe, whoThe example of the …ople of Alexandria. would rather praye together by them selues in the churche yarde without co…r, th… enter into the church to praye, where George the AryanTheo. li. 2. cap. 14. byshoppe was. The lyke consideration had also the people of Samosatum, who after the depriuation of theyr vertuous and catho…keThe p…ople of … mosatum. byshop Eusebius, and the thrusting into his place, by the Aryans of an heretical byshop called Ennomius: they would no more come at the church of whome … writeth thus. None of the inhabitants there poore Theo. li. …. cap. 14.or rich, seruant or artificer, husbandman or grafter man or woman, younge or olde, woulde come to the Church, but the Byshoppe was there alone, for no man woulde eyther come to his sight, or talke with him, albeit he was reported to hauehave vsed him self very modestlye, amongst The example of the people of Rome.them. Nay yet further then this, the people of Rome hauing their true catholike byshop deposed by the Aryans, and an other called Felix, thruste vppon them, not an heretique, but a schismatique, (for the historie saith, that he was sounde in fayth and held soundlye the relygion set downe inTheo. li. 2. capit. 17. the counsel of Nyce,) yet because he was a schismatique, and was content to take holy orders of the Arian Byshoppes, and to communicate with them: the whole people (as I sayde) did flye him, and as the historie saieth. None of the inhabytants of Rome, would enter into the church, so longe, as hee was within. Thus wee see, the scrupulositie of chrystian Catholykes in those dayes, and that, (as they thought) vppon good cause, for the auoyding of schysme. If anye man can shewe mee a warrant since that tyme, for the enlarging of our consciences now a dayes, I woulde gladly see it.
Yow hauehave heard in the beginning of this reason, the opinions of our forefathers, in the primatiue church, what a great and haynous sinne it is, to breake the vnitie of the church, or to disobey the same. Againe, it is certayne, that the church telleth vsus, (if the voyces of all the Byshops and learned men in christendome and of the supreame Pastour too, bee the voyce of the church) that goeing to Protestantes churches, is forbiddenThe conclusion of this reason. vsus, what excuse then, shall those men hauehave from obstinate schisme, that notwithstanding all this, will yet thinke it lawefull: especially, theMat. 18. Aug. li. 1. con tra aduers. leg, & prophe. ca. 17. Math. 16. thing being nowe in practise, and so manye men suffering for the same? Assuredlye …hey can looke for no other account to be made of them, but as Christ willeth vsus. If hee heare not the Churche, let him bee to thee as an heathen, and as a Publican. The which wordes S. Austen saieth. Are more grieous and terrible, then if he had sayde: let him be strooken with a sworde, let him be consumed with the flames of fire, let The dreadfull … of ….him bee deuoured of wylde beastes.
And a little while after, talking of the bande wherewith the church may… binde a mans sinnes by authoritie giuen vntounto her of Christe, hee saieth. A man is bounde more bitterlye, and more infortunately, by the keyes of the Churche, then by any other most gr…uous and barde bandes, albeit they were of yron, or of adamant stone. Le… colde catholykes in Englandemarke this, and not thinke they are free, when they are in these bandes: nor thinke they are christians, when in deede they are Heathens, and Publycans. It is a naturall infirmitie of ours, to thinke willingly to wel of our owne case: and passion permitteth vsus not to iudge indifferently in these matters. Let vsus therefore consider of other mens cases, and by them conie…ure ofAn … for … ▪ our owne. If in Saint Iohn Chrisostome his time, when there was an Arrian churche, and a catholike Churche, knowen in Constantinople, and both of these churches, calling people vntounto them, and the Emperour fauouring more the Arrians then the catholikes: if (I say) in that case, some catholikes leauing Saint Chrisostomes church, should hauehave gone toNote this … ▪ the Arrians churches to seruice, vponupon obedience to the Emperour: what woulde we thinke of them now? would we esteeme them damned schismatikes or not, If they had dyed so, considering their disobedience to the Bishoppe, and their perfideous betraying of Gods catholike cause in that time of tryall? I thinke yes. Then let vsus not deceaue our selues, for this is our ease nowe. And if in all mens iudgementes, that acte woulde hauehave seemed Schisme (for disobeying one particular & priuate Bishop, and breaking from his commnnion) what shall wee say for disobeying the Generall Pastour of all? and breaking from his communion? Of whom, the noble Martyr of Christ Saint Cyprian, aboue thirteen hundred yeeres agone, saide thus. Heresies and Schismes hauehave sprong of none other …. ep. 55. ad Cornel.cause, then for that men doe not obey Gods Priest, and for that they do not thinke or consider that there is one onelyonly Prieste who is iudge in A notable discourse of S. Cipryan for obeying one generall Pastour.Christes steede for the time. VntoUnto whom if all the vniuersall brotherhood woulde obey in diuine functions, no man woulde moue any thinge against the Colledge of Priestes, neyther after the iudgement of God, the suffrage of the people, the Bishops consent once put downe, in anye matter, woulde any man dare to make himselfe a iudge of the Byshoppe, and consequently of GOD: nor by breaking Vnitie, teare and rent the Churche of Christ.