And in another place he saith,It is wont to be demanded how schismatics be distinguished from heretics; and this difference is found, that not a diverse faith, but the divided society of communion doth make schismatics.' It is then evident that schism is different from heresy. Nevertheless,' saith St. Thomas,† 'as he who is deprived of faith must needs want charity, so every heretic is a schismatic, but not conversively every schismatic is an heretic; though because want of charity disposes and makes way to the destruction of faith, (according to those words of the apostle, which [a good conscience] some casting off, have suffered shipwreck in their faith,) schism speedily degenerates to heresy. St. Hierom, after the rehearsed words, teacheth, saying, 'Though schism in the beginning may in some sort be understood different from heresy; yet there is no schism which doth not feign some heresy to itself, that so it may seem to have departed from the church upon good reason.' Nevertheless when schism proceeds originally from heresy, heresy, as being in that case the predominant quality in these two peccant humours, giveth the denomination of an heretic; as on the other side we are wont, especially in the beginning, or for a while, to call schismatics those men who first began with only schism, though in process of time they fell into some heresy, and by that means are indeed both schismatics and heretics. 4. "The reason why both heresy and schism are repugnant to the being of a good catholic, is, because the catholic or universal church signifies one congregation or company of faithful people, and therefore implies not only faith, to make them faithful believers, but also communion, or common union, to make them one in charity, which excludes separation and division; and therefore in the Apostles' Creed 'communion of saints' is immediately joined to the catholic church.' 5. "From this definition of schism may be inferred, that the guilt thereof is contracted, not only by division from the universal church, but also by a separation from a particular church or diocese which agrees with the universal. In this manner Meletius was a schismatic, but not an heretic, because, as we read in St. Epiphanius, he was 'of the right faith, for his faith was not altered at any time from the holy catholic church,' &c. 'He made a sect, but departed not from faith.' Yet because he made to himself a particular congregation against St. Peter, archbishop of Alexandria, his lawful superior, and by that means brought in a division in that particular church, he was a schismatic. And it is well worth the noting, that the Meletians building new churches put this title upon them, The Church of Martyrs; and upon the ancient churches of those who succeeded Peter was inscribed, The Catholic Church. For so it is. A new sect must have a new name, which though it be never so gay and specious, as, the Church of Martyrs, the reformed Church, &c., yet the novelty showeth that it is not the catholic, nor a true church. And that schism may be committed by division from a particular church, * Qu. Evang. ex Matth. q. 11. + Ubi supra. Hæres. 68, we read in Optatus Milevitanus* these remarkable words, (which do well declare who be schismatics,) brought by him to prove that not Cæcilianus but Parmenianus was a schismatic: for Cæcilianus 'went not out from Majorinus thy grandfather,' (he means his next predecessor but one in the bishopric,) 'but Majorinus from Cæcilianus; neither did Cæcilianus depart from the chair of Peter, or of Cyprian,' (who was but a particular bishop) ‘but Majorinus, in whose chair thou sittest, which had no beginning before Majorinus himself. Seeing it is manifestly known that those things were so done, it evidently appeareth that you are heirs both of traditors,' (that is, of those who delivered up the holy Bible to be burned,) 'and of schismatics.' And it seemeth that this kind of schism must principally be admitted by protestants, who acknowledge no one visible head of the whole church, but hold that every particular diocese, church, or country is governed by itself, indepently of any one person, or general council, to which all Christians have obligation to submit their judgments and wills. 6. "As for the grievousness or quantity of schism, (which was the second point proposed,) St. Thomas teacheth,† that amongst sins against our neighbour, schism is the most grievous; because it is against the spiritual good of the multitude or community. And therefore, as in a kingdom or commonwealth there is as great difference between the crime of rebellion or sedition and debates among private men, as there is inequality betwixt one man and a whole kingdom; so in the church, schism is as much more grievous than sedition in a kingdom, as the spiritual good of souls surpasseth the civil and political weal. And St. Thomas adds further, that they lose the spiritual power of jurisdiction; and if they go about to absolve from sin, or to excommunicate, their actions are invalid; which he proves out of the canon Novatianus, causa 7. quæst. 1. which saith, He that keepeth neither the unity of spirit nor the peace of agreement, and separates himself from the bond of the church and the college of priests, can neither have the power nor dignity of a bishop.' The power also of order (for example, to consecrate the eucharist, to ordain priests, &c.) they cannot lawfully exercise. 7. "In the judgment of the holy fathers, schism is a most grievous offence. St. Chrysostom compares these schismatical dividers of Christ's mystical body to those who sacrilegiously pierced his natural body, saying, 'Nothing doth so much incense God, as that the church should be divided. Although we should do innumerable good works, if we divide the full ecclesiastical congregation, we shall be punished no less than they who tore his [natural] body. For that was done to the gain of the whole world, although not with that intention; but this hath no profit at all, but there ariseth from it most great harm. These things Lib. 1. cont. Parmen. † Supra, art. 2. ad 3. Hom. 11. in Ep. ad Eph. are spoken, not only to those who bear office, but also to those who are governed by them.' Behold how neither a moral good life, (which conceit deceiveth many,) nor authority of magistrates, nor any necessity of obeying superiors, can excuse schism from being a most heinous offence. Optatus Milevitanus* calls schism ingens flagitium, 'a huge crime.' And speaking to the Donatists, saith, that schism is evil in the highest degree, even you are not able to deny.' No less pathetical is St. Augustin upon this subject. He reckons schismatics amongst pagans, heretics, and Jews, saying,t Religion is to be sought, neither in the confusion of pagans, nor in the filth of heretics, nor in the languishing of schismatics, nor in the age of the Jews, but amongst these alone who are called Christian catholics or orthodox, that is lovers of unity in the whole body, and followers of truth.' Nay, he esteems them worse than infidels and idolaters, saying, 'those whom the Donatists heal from the wound of infidelity and idolatry, they hurt more grievously with the wound of schism.' Let here those men who are pleased untruly to call us idolaters, reflect upon themselves, and consider that this holy father judgeth schismatics (as they are) to be worse than idolaters, which they absurdly call us. And this he proveth by the example of Corah, Dathan, and Abiram, and other rebellious schismatics of the Old Testament, who where conveyed alive down into hell, and punished more openly than idolaters. 'No doubt,' saith this holy father, but that was committed most wickedly, which was punished most severely.' In another place he yoketh schism with heresy, saying upon the eighth beatitude,|| 'many heretics, under the name of Christians, deceiving men's souls,' do suffer many such things; but therefore they are excluded from this reward, because it is not only said, Happy are they who suffer persecution, but there is added, for justice. But where there is not sound faith, there cannot be justice. Neither can schismatics promise to themselves, any part of this reward, because likewise where there is no charity there cannot be justice. And in another place, yet more effectually he saith, being out of the church, and divided from the heap of unity, and the bond of charity, thou shouldst be punished with eternal death, though thou shouldst be burned alive for the name of Chirst.' And in another place he hath these words,** If he hear not the church, let him be to thee as an heathen or publican; which is more grievous than if he were smitten with the sword, consumed with flames, or cast to wild beasts.' And elsewhere, 'out of the catholic church,' saith he,tt 'one may have faith, sacraments, order, and, in sum, all things except salvation.' With St. Augustin, his countryman and second self in sympathy of spirit, St. Fulgentius, agreeth, saying,‡‡ 'Believe this stedfastly without doubting, that every heretic or schismatic, baptized in the name Lib. 1 cont. Parmen. Cont. Donatist. 1. 1. cap 8. + Lib. de vera Relig. cap. 6. De Serm. Dom. in Monte. cap. 5. tt De Fide at Pet. of the Father, the Son, and the Holy Ghost, if before the end of his life he be not reconciled to the catholic church, what alms soever he give, yea, though he should shed his blood for the name of Christ, he cannot obtain salvation.' Mark again, how no moral honesty of life, no good deeds, no martyrdom, can without repentance avail any schismatic for salvation. Let us also add that Dr. Potter saith, 'schism is no less damnable than heresy.* 8. "But O you holy, learned, zealous fathers and doctors of God's church, out of these premises, of the grievousness of schism, and of the certain damnation which it bringeth, (if unrepented,) what conclusion draw you for the instruction of Christians? St. Augustin maketh this wholesome inference :† 'There is no just necessity to divide unity.' St. Irenæus concludeth, They cannot make any so important reformation, as the evil of the schism is pernicious.' St. Dennis of Alexandria saith,§ Certainly, all things should rather be endured, than to consent to the division of the church of God; those martyrs being no less glorious that expose themselves to hinder the dismembering of the church, than those that suffer rather than they will offer sacrifice to idols.' Would to God all those who divided themselves from that visible church of Christ, which was upon earth when Luther appeared, would rightly consider of these things! And thus much of the second point. III. Point. Perpetual visibility of the church. 9. "We have just and necessary occasion eternally to bless Almighty God, who has vouchsafed to make us members of the catholic Roman church, from which while men fall, they precipitate themselves into so vast absurdities, or rather sacrilegious blasphemies, as is implied in the doctrine of the total deficiency of the visible church, which yet is maintained by divers chief protestants, as may at large be seen in Brerely and others; out of whom I will here name Jewel, saying,|| 'The truth was unkown at the time, and unheard of, when Martin Luther and Ulderic Zwinglius first came unto the knowledge and preaching of the gospel.' Perkins saith,¶ 'We say, that before the days of Luther for the space of many hundred years, an universal apostacy overspread the whole face of the earth, and that our (protestant) church was not then visible to the world.' Napier upon the Revelations teacheth,** 'that from the year of Christ three hundred and sixteen, the antichristian and papistical reign hath begun, reigning universally, and without any debatable contradiction, one thousand two hundred sixty years;' (that is, till Luther's time;tt) and that 'from the year of Christ three hundred and sixteen, God hath withdrawn his visible church from open assemblies, to the hearts of particular godly men, &c.. during the space of one thousand two hundred three score years.' And that, • Page 42. + Cont. Parm. 1. 2. cap. 62. Cont. Hæres. 1. 4. cap. 62. Apud Euseb. Hist. Eccles. lib. 6. Apol. part 4. c. 4. divis. 2. and in his Defence printed ann. 15n1, pɛɛt 426. tt Ibid, cap 12. page 161, col. 3. t Ibid. in cap 11. page 145. the pope and clergy have possessed the outward visible church of Christians even one thousand two hundred and three-score years.' And that,* 'the true church abode latent and invisible.' And Brocard+ upon the Revelations professeth to join in opinion with Napier. Fulk affirmeth, that in the time of Boniface the third,' which was the year six hundred and seven, 'the church was invisible, and fled into the wilderness, there to remain a long season.' Luther saith,§ Primo solus eram: 'At the first I was alone.' Jacob Hailbronnerus, one of the disputants for the protestant party, in the conference at Ratisbon, affirmeth,|| 'that the true church was interrupted by apostacy from the true faith.' Calvin saith,It is absurd in the very beginning to break one from another, after we have been forced to make a separation from the whole world.' It were over-long to allege the words of Joannes Regius, Daniel Chamierus, Beza, Ochinus, Castalio, and others to the same purpose. The reason which cast them upon this wicked doctrine was a desperate voluntary necessity: because they being resolved not to acknowledge the Roman church to be Christ's true church, and yet being convinced by all manner of evidence that for divers ages before Luther there was no other congregation of Christians, which could be the church of Christ, there was no remedy but to affirm, that upon earth Christ had no visible church; which they would never have avouched, if they had known how to avoid the aforesaid inconvenience, (as they apprehended it,) of submitting themselves to the Roman church. 10. " Against these exterminating spirits, Dr. Potter, and other more moderate protestants, profess, that Christ always had, and always will have, upon earth a visible church: otherwise, saith he,* **our Lord's promise of her stable†† edification should be of no value.' And in another place, having affirmed that protestants have not left the church of Rome, but her corruptions, and acknowledging her still to be a member of Christ's body, he seeketh to clear himself and others from schism, because, saith he, the property of schism is' (witness the Donatists and Luciferians) to cut off, from the body of Christ and the hope of salvation, the church from which it separates. And if any zealots amongst us have proceeded to heavier censures, their zeal may be excused, but their charity and wisdom cannot be justified. And elsewhere he acknowledgeth,§§ that the Roman church hath those main and essential truths which give her the name and essence of a church.' 6 11. "It being therefore granted by Dr. Potter, and the chiefest and best learned English protestants, that Christ's visible church cannot perish, it will be needless for me on this occasion to prove it. St. Augustin doubted not to say, 'the prophets spake more obscurely of Christ than of the church: because, as I think, they did foresee in spirit that men were to make parties against the church, and that they were not Propos, page 191. Fol. 110. & 123 Answer to a counterfeit Catholic, page 16. In suo Acatholico, vol. a. 15. c. 9. p. 479. Matt. xvi. 18 # Page 76. (§ Page 83. |