I Examine not the impediments of R. C. his undertaking this survey . Sect. 1. Only I cannot but observe his complaint of extreme want of necessary Books , having all his own notes by him , and such store of excellent Libraries in Paris at his command , then which no City in the World affords more , few so good , certainly the main disadvantage in this behalf lies on my side .

Neither will I meddle with his motives to undertake it . I have known him long to have been a Person of great eminence among our English Roman Catholicks , and doe esteem his undertaking to be an honour to the Treatise . Bos lassus fortiùs pedem figit , ( said a great Father ) The weary Oxe treadeth deeper . Yet there is one thing which I cannot reconcile , namely a fear least if the answer were longer deferred , the poison of the said Treatise might spread further , and become more incurable . Yet with the same breath he tels us , that I bring nothing new worth answering . And in his answer to the first Chapter , that no other English Minister ( for ought he knows ) hath hitherto dared to defend the Church of England from Schisme in any especiall Treatise . Yes diverse , he may be pleased to inform himself better at his leisure . What , is the Treatise so dangerous and infectious ? Is the way so unbeaten ? And yet nothing in it but what is triviall ? Nothing new that deserves an answer ? I hope to let him see the contrary . He who disparageth the work which he intends to confute , woundeth his own credit through his adversaries sides . But it seemeth that by surveying over hastily , he did quite oversee all our principall evidence , and the chiefest firmaments of our cause . I am sure he hath quite omitted them , I shall make bold now & then to put him in mind of it .

Hence he proceedeth to five observable points , which he esteemeth so highly , that he beleeveth they alone may serve for a full refutation of my Book . Then he must have very favourable Judges . His first point to be noted is this , that Schisme is a substantiall division , or a division in some substantiall part of the Church . And that the substantiall parts of the Church are these three , Profession of Faith , Communion in Sacraments and Lawfull Ministery . I confesse I am not acquainted with this language , to make Profession of Faith , Communion in Sacraments and lawfull Ministery which are no substances ▪ to be substantiall parts of any thing , either Physicall or Metaphysicall . He defineth the Church to be a Society : can these be substantiall parts of a Society ? as much as rationability being but a faculty or specificall quality is a substantiall part of a man , because it is a part of his definition , or his essentiall difference .

But I suppose that by substantiall parts he means essentialls , Three Essentials of a true Church . as we use to say the same Church in substance , or the same religion in substance , that is in essence . And if so , then he might have spared the labour of proving it , and pressing it over and over . For we maintain that an entire profession of saving truth , a right use of the Word and Sacraments , and an union under lawfull Pastors , being taken joyntly , doe distinguish the Church essentially from all other Societies in the World . We have been told heretofore of other notes of the Church which did not please us so well , as Antiquity , and Universality , and Splendour , &c. which may be present or absent , with the Church or without the Church . As if a man should describe money by the weight and colour and sound , or describe a King by his Crown and Scepter , or describe a man as Plato did , to be a living creature with two leggs without feathers , which Diogenes easily confuted by putting a naked Cock into his School , saying , behold Plato's man . Such separable communicable accidents are not notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , absolutely and at all times , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accidentally and at sometimes , whereas these three doe belong unto the Catholick Church and to all true particular Churches inseparably , incommunicably , and reciprocally , and are proper to the Church quarto modo , to every true Church , only to a true Church , and alwaies to a true Church . Yet I foretell him , that this liberall concession will not promote his cause one hairs breadth : As will appear in the sequell of this discourse .

Great difference between a true Church , and a perfect Church . But yet this essentiality must not be pressed too farre , for fear least we draw out blood in the place of milk . I like Stapletons distinction well , of the nature and essence of a Church , from the integrity and perfection thereof . These three essentials doe constitute both the one and the other , both the essence and the perfection of a Church . Being perfect they consummate the integrity of a Church , being imperfect they doe yet contribute a being to a Church . It doth not follow that because Faith is essentiall , therefore every point of true Faith is essentiall ; or because discipline is essentiall , therefore every part of right discipline is essentiall ; or because the Sacraments are essentiall , therefore every lawfull rite is essentiall . Many things may be lawfull , many things may be laudable , yea many things may be necessary necessitate praecepti , commanded by God , of divine institution , that are not essentiall nor necessary necessitate medii . The want of them may be a great defect , it may be a great sinne , and yet if it proceed from invincible necessity or invincible ignorance , it doth not absolutely exclude from Heaven . The essences of things are unalterable , and therefore the lowest degree of saving Faith , of Ecclesiasticall discipline , of Sacramentall Communion that ever was in the Catholick Church , is sufficient to preserve the true being of a Church . A reasonable Soul and an humane Body are the essentiall parts of a man . Yet this body may be greater or lesser , weaker or stronger , yea it may lose a legg or an arm , which before they were lost , were subordinate parts of an essentiall part , and yet continue a true humane body though imperfect and maimed , without destroying the essence of that individuall man . Sensibility and a locomotive faculty are essentiall to every living creature . Yet some living creatures doe want one sense , some another , as sight , or hearing . Some flie , some runne , some swimme , some creep , some scarcely creep : And yet still the essence is preserved . Naturalists doe write of the Serpent that if there be but two inches of the body left with the head , Actuall want of essentials not conclusive to God . the Serpent will live , a true Serpent , but much maimed and very imperfect .

Much lesse may we conclude from hence that the want of true essentialls in cases of invincible necessity doth utterly exclude from Heaven , or hinder the extraordinary influence of divine Grace : No more then the actuall want of circumcision in the Wildernesse did prejudice the Jews . God acts with means , without means , against means . And where the ordinary means are desired and cannot be had , he supplies that defect by extraordinary Grace . So he fed the Israelites in a barren Wildernesse where they could neither sow nor plant , with Manna from Heaven . True Faith is an essentiall , yet Infants want actuall Faith . Baptism the laver of regeneration is an essentiall , yet there may be the baptism of the Spirit , or the baptism of Blood , where there is not the Baptism of water . He that desires Baptism and cannot have it , doth not therefore want it . So likewise Ecclesiasticall discipline is an essentiall of a true Church , yet R. C. himself will not conclude from thence that actuall subordination to every link in the chain of the hierarchy is so essentially necessary , that without it there can be no salvation . Thus he saith , We professe that it is necessary to salvation to be under the Pope as Vicar of Christ . Ch 8. Sect. 3. But we say not that it is necessary necessitate medii , so as none can be saved who doe not actually beleeve it , unlesse it be sufficiently proposed to them . What he confesseth , we lay hold on , that subjection to the Pope , is not essentially necessary . What he affirmeth further , that it is preceptively necessary or commanded by Christ , we doe altogether deny . I urge this only for this purpose , that though Ecclesiasticall discipline be an essentiall of the Church ; yet ( by his own confession ) every particular branch of it may not be essentiall , though otherwise lawfull and necessary by the commandment of God .

But if by profession of faith he understand particular formes of confession , Particular Rites , Formes , Opinions , no Essentials . often differing in points of an inferiour nature , not comprehended either actually or virtually in the Apostles Creed , or perhaps erroneous opinons : If by communion in Sacraments he understand the necessary use of the same rites , and the same forms of Administration , whereof some may be lawfull , but not necessary to be used ; others unlawfull , and necessary to be refused : Lastly if by lawfull ministery he understand those links of the Hierarchy , which have either been lawfully established by the church , as Patriarchall authority ; or unlawfully usurped , as Monarchicall power ; we are so farre from thinking that these are essentiall to the Church , that we beleeve that some of them are intollerable in the Church .

The other Branch of this first note , that Schisme is a division in som substantiall parts of the Church of God , is true , but not in his sense . All Schisme is either between Patriarchall Churches , or Provinciall Churches , or Diocesan Churches , or some of these respectively , or some of their respective parts . But his sense is , that all Schism is about the essence of Religion . Schism is not always about esentials . A strange paradox ! Many Schisms have arisen in the Church about Rites and Ceremonies , about Precedency , about Jurisdiction , about the Rites and Liberties of particular Churches , about matter of Fact . Obstinacy in a small error is enough to make a Schism . Saint Paul tel's us of Divisions and Factions and Schisms that were in the Church of Corinth ; yet these were not about the essentialls of Religion , but about a right-handed error , even too much admiration of their Pastors . The Schism between the Roman and Asiatick Churches , about the observation of Easter , was farre enough from the heart of Religion . How manny bitter Schisms have been in the Church of Rome it selfe , when two or three Popes at a time have challenged Saint Peters Chaire , and involved all Europe in their Schismatical contentions ? Yet was there no manner of dispute about Faith or Sacrements , or holy Oders , or the Hierarchy of the Church , but meerly about matter of Fact , whose election to the Papacy was right .

From the former ground , R. C. makes two collections , First that Schism is a most grievous crime , and a greater sinne than Idolatry , because it tendeth to the destruction of the whole Church , whose essence consisteth in the union of all her substantiall parts , and her destruction in the division of them . What doth this note concern the Church of England , which is altogether guiltles both of Schism and Idolatry ? I wish the Church and Court of Rome may be as able to clear themselves . I am no Advocate for Schism , Yet this seemeth strange paradoxicall doctrine to Christian eares . Schism is not a greater sin than Idolatry . What is all Schism a more grievious sin than formall Idolatry ? who can beleeve it ? Schism is a defect of Charity , Idolatry is the height of impiety , and a publick affront put upon Almighty God . Schism is immediately against men , Idolatry is directly against God . And the Fathers hold that Iudas sinned more in despairing and hanging himself , than in betraying his Master , because the later was against the humanity , the former against the Divinity of Chriist . Idolatry is a spirituall Adultery , and so stiled every where in holy Scriptures . A scolding contentious Wife is not so ill as an Adulteress ; neither is that Souldier who straggles from his Camp , or deserts his Generall out of passion , so ill as a professed Rebel , who attempts to thrust some base Groom into his Soveraigns Throne . 1. Cor. 10.10.21 . Saint Paul calls Idols Devils , and their Altars the tables of Divels . Can any sinne be more grievous than to give divine honour to the Divel ?

It is true that some Schism in respect of some circumstance is worse than some Idolatry , as when the Schism is against the light of a mans knowledge , and the Idolatry proceeds out of ignorance : But the learned Surveior knoweth very well , that it is a gross fallacy to argue à dicto secundum quid ad dictum simpliciser , to applie that which is spoken respectively , to some one circumstance , as if it were spoken absolutely to all intents and purposes : as if one should say that many men were worse than beasts , because each kinde of beasts hath but one peculiar fault , and that by naturall necessitation , as the Lion cruelty , the Fox subtilty , the Swine obscenity , the Wolf robbery , the Ape flattery , whereas one may finde an epitome of all these in one man , and that by free election ; yet he were a bad disputant who should argue from hence that the nature of man is absolutely worse than the nature of brute beasts .

Aust. l. 1. de bapt. c. 8. Saint Austin faith indeed that Schismaticks baptising Idolaters doe cure them of the wound of their Idolatry and infidelity , but wound them more grievously with the wound of Schism . The deepest wound is not alwaies the most deadly . For the Sword killed the Idolaters , but the Earth swallowed up the Schismaticks . And Optatus addes , Opt l. 1. that Schisme is summum malum , the greatest evill . That is , not absolutely , but respectively , in some persons , at some times . No man can be so stupid as to imagine that Schism is a greater evil than the sin against the Holy Ghost , or Atheism , or Idolatry . The reason of Optatus his assertion followeth , the same in effect with Saint Austines , for the Idolatrous Ninevites upon their fasting and prayer obtained pardon , but the earth swallowed up Korah and his company . All that can be collected from Saint Austin or Optatus , is this , that God doth sometimes punish wilfull Schismaticks more grievously and exemplarily in this life , than ignorant Idolaters ; which proveth not that Schisme is a greater sinne than Idolatry . Ieroboam made Gods people Schismaticks , but his hand was dried up then , when he stretched it out against the Prophet , yet the former was the greater sinne . The judgements of God in this life are more exemplary for the amendment of others , than vindictive to the delinquents themselves . And for the most part in the whole historie of the Bible , God seemeth to be more sensible of the injuries done unto his church and to his servants , then of the dishonor done unto himself . In the Isle of Man it is death to steal an Hen , not to steal an Horse , because there is more danger of the one than of the other , in respect of the situation of the Country . Penall lawes are imposed , and punishments inflicted , according to the exigence of places , the dispositions of persons , and necessities of times .

But because he hath appealed to Saint Austin , to Saint Austin let him goe : I desire no better Expositor of Saint Austin than Saint Austin himself . Exceptis illis duntaxat quicunque in vobis sunt scientes quid verum sit , & pro animositate suae perver itatis contra veritatem etiam sibi notissimam dimicantes . Horum quippe impietas etiam I. dololatriam forsitan superat , Aust. Ep. 48. Excepting only those [ Donatists ] ▪ whosoever among you know what is true , and out of a perverse animosity doe contend against the Truth , being most evidently known to themselves : For these mens impiety doth peradventure exceed even Idolatry itself . The case is cleare , Saint Austin and Optatus did only undestand wilfull perverse Schismaticks , who upheld a separation against the evident light of their own conscience , comparing these with poor ignorant Idolaters ; and even then it was but a peradventure , peradventure they are worse than Idolaters . But I wish R. C. and his party would attend diligently to what followes in Saint Austin , to make them leave their uncharitable censuring of others . ibidem . Sed quia non facile convinci possunt , in animo namque latet hoc malum , omnes tanquam à nobis minùs alieni leviori severitate coercemini . But because these can not be easily convicted , for this evill ( obstinacy ) lies hid in the heart , we do use more gentle coertion to you all , as being not so much alienated from us . I wish all men were as moderate as St. Austin was , even where he professeth that he had learned by experience the advantage of severity . St. Austin and the primitive Church ( in the person of which he speaks ) spared the whole sect of the Donatists , and looked upon them as no such great strangers to them , because they did not know who were obstinate , and who were not ; who erred for want of light , and who erred contrary to the light of their own consciences . The like Spirit did possess Optatus , who in the treatise cited by R. C. doth continually call the Donatists Brethren , not by chance or inanimadvertence , but upon premeditation ; he justifieth the title , and professeth himself to be obliged to use it ; he would not have done so to Idolaters . And a little before in the same Book , he wonders why his Brother Parmenian ( being only a Schismatick ) would rank himself with Hereticks , who were falsifiers of the Creed , that is the old primitive Creed which the Councel of Trent it self placed in the front of their Acts , as their North-star to direct them . I wish they had steered their course according to their compass .

To cut off a lim from a man , or a branch from a tree ( saith he ) is to destroy them : most true . But the case may be such that it is necessary to cut off a limb to save the whole body , as in a gangreen . The word of errour is a canker or gangreen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tivi 2.17 . not cancer a crabfish , because it is retrograde , which was Anselmes mistake . So when superfluous branches are lopped away , it makes the tree thrive and prosper the better .

His second conclusion from hence is , There may be just cause of separation , no just cause of Sch●sm . that there can be no just or sufficient cause given for Schism , because there can be no just cause of committing so great a sinne , And because there is no salvation out of the Church , which he proveth out of St. Cyprian and St. Austin , to little purpose , whilest no man doubts of it or denies it . And hence he inferres this corollary , that I say untruely that the Church of Rome is the cause of this Schism and all other Schisms in the Church , because there ean be no just cause of Schism . My words were these , that [ the Church of Rome , or rather the Pope and Court of Rome , are causally guilty both of this Schism and almost all other Schisms in the Church . ] There is a great difference between these two . But to dispell umbrages and to clear the truth from these mists of words : We must distinguish between the Catholick oecumenicall Church , and particular Churches how eminent soever . As likewise between criminous Schism and lawfull separation . First , I did never say that the Catholick or universall Church either did give or could give any just cause of separation from it , yea I ever said the contrary expresly . And therefore he might well have spared his labour of citing St. Austin and St. Cyprian , who never understood the Catholick Church in his sense . His Catholick Church was but a particular Church with them . And their Catholick Church is a masse of Monsters and an Hydra of many Heads with him . C. 2. S 6 Particular Churches may give just cause of separation .

But I did say , and I doe say ; that any particular Church without exception whatsoever , may give just cause of separation from it by heresy , or Schism , or abuse of their authority , in obtruding errours . And to save my self the labour of proving this by evidence of reason , and by authentick testimonies , C. 2 Sect. 4. I produce R. C. himself in the point in this very Survey . Neither can there be any substantiall division from any particular Church , unlesse she be really hereticall or schismaticall , I say really , because she may be really hereticall or schismaticall , and yet morally a true particular Church , because she is invincibly ignorant of her heresy or schism , and so may require profession of her heresy , as a condition of communicating with her . In which case division from her is no schism or sinne , but virtue , and necessary . And when I urge that a man may leave the communion of an erroneous Church , as he may leave his Fathers house when it is infected with some contagious sicknesse , with a purpose to returne to it again when it is cleansed , he answers , Pref p. 20. that this may be true of a particular Church , but cannot be true of the universall Church . Such a particular Church is the Church of Rome .

Secondly I never said that a particular Church did give , or could give sufficient cause to another Church of criminous Schism . The most wicked society in the world cannot give just cause or provocation to sinne ; Their damnation is just , Rom. 3.8 who say , let us doe evil that good may come of it . Whensoever any Church shall give sufficient cause to another Church to separate from her ; the guilt of the Schisme lies not upon that Church which makes the separation , but upon that Church from which the separation is made . This is a truth undenyable , and is confessed plainly by Mr. Knott . Inf. unmask ch. 7. sect. 112 p. 534. They who first separated themselves from the primitive pure Church , and brought in corruptions in faith , practise , liturgy , and use of Sacraments , may truely be said to have bene Hereticks by departing from the pure faith , and Schismaticks by dividing themselves from the externall communion of the true uncorrupted Church . We maintain that the Church of Rome brought in these corruptions in Faith , Practise , Liturgie and use of the Sacraments , and which is more , did require the profession of her errors , as a condition of communicating with her . And if so , then by the judgement of her own Doctors , the Schism is justly laid at her own door , and it was no sinne in us , but virtue and necessary to separate from her . Lib. 2. cont. ep. Parmen. e. 11. I acknowledge that St. Austin saith praescindendae unitatis nulla est justa necessitas , there is no sufficient cause of dividing the unity of the Church . But he speaks not of false doctrines or sinful abuses in the place alledged , as if these were not a sufficient cause of separation . He proves the express contrary out of the words of the Apostle Gal 1.8 . and 1. Tim. 1.3 . He speaks of bad manners and vitious humors and sinister affections , especially in the preachers , as envy , contention , contumacy , incontinency . This was his case then with the Donatists , and is now the case of the Anabaptists . That these are no sufficient cause of dividing unity , he proveth out of Phil. 1. v. 15.16.17.18 . He saith that in these cases there is no sufficient cause , cum disciplinae severitatem consideratio custodiendae pacis refraenat aut differt , when the consideration of preserving peace doth restrain or delay the severity of Ecclesiastica●ll discipline . He saith not that in other cases there can be no sufficient cause , what doth this concern us who beleeve the same ?

His second note is this , Sect. 2. Pro●●stans have forsaken no ancient Churches . that Protestants have forsaken the Pope , the Papacy , the universal Roman Church , and all the ancient Christian Churches , Grecian , Armenian , Ethiopian , in their communion of Sacraments ; and to clear themselves from Schism , must bring just cause of separation from every one of these . I answer that we are separated indeed from the Pope and Papacy , that is , from his primacy of power , from his universality of jurisdiction by divine right , which two are already established from his superiority above general Councels and infallibility of judgment , which are the most received Opinions and near establish●ng in the Roman Church . We have renounced their Patriarchall power over us , because they never exercised it in Britain for the fi●st six hundred years , nor could exercise it in after ages without manifest usurpation , by reason of the Canon of the Oecumenicall Councell of Ephesus . Yea because they themselves waved it , and implicitely quitted it , presently after the six hundreth year . Disuse in law forfeits an office as well as abuse . But we have not separated from the Pope or Papacy , as they were regulated by the Canons of the Fathers . We look upon their universal Roman Church as an upstart innovation , and a contradiction in adjecto . We finde no footsteps of any such thing throughout the primitive times . Indeed the Bishops of Rome have somtimes been called Oecumenicall Bishops ; so have the other Patriarchs , for their universal care and presidency in general Councels , who never pretended to any such universality of power . But for all ancient Churches , Grecian , Armenian , Ethiopian , &c. none excluded , not the Roman it self ; we are so farre from forsaking them , that we make the Scriptures interpreted by their joint beleef , and practice , to be the rule of our reformation . And wherin their Successors have not swerved from the examples of their Predecessors , we maintain a strict Communion with them : Only in Rites and Ceremonies and such indifferent things , we use the the liberty of a free Church , to chuse out such as are most proper for our selves , and most conducible to those ends for which they were first instituted , that is , to be advancements of order , modesty , decency , gravity , in the service of God , to be adjuments to attention and devotion , furtherances of edification , helpes of memory , exercises of Faith , the the leaves that preserve the fruit , the sh●ll that preserves the kernell of Religion from contempt . And all this with due moderation , so as neither to render Religion sordid and sluttish , nor yet light and garish , but comely and venerable .

Lastly , in Sacraments . for communion in Sacraments , we have forsaken no Sacraments either instituted by Christ , or received by the primitive Christians . We refuse no Communion with any catholick Christians at this day , and particularly with those ancient Churches which he mentions , though we may be , and have been misrepresented one unto another : yea though the Sacraments may be administred in some of them not without manifest imperfection , whilst sinfull duties are not obtruded upon us as conditions of communion . Under this caution we still retein communion in Sacraments with Roman Catholicks . If any person be baptized or admitted into holy Orders in their Church , we baptize them not , we ordain them not again . Wherein then have we forsaken the Communion of the Roman Church in Sacraments ? not in their ancient Communion of genuine Sacraments , but in their septinary number , and suppositious Sacraments , which yet we retein for the most part as usefull and religious Rites , but not under the notion of Sacraments : not in their Sacraments , but in their abuses and sinfull injunctions in the use of the Sacrament . As their administration of them in a tongue unknown , where the people cannot say Amen to the prayers and thanksgivings of the Church , contrary to Saint Paul . As their deteining the Cup from the Laity , contrary to the institution of Christ , 1. Cor. 19 Math. 26.27 drink ye all of this , that is , not all the Apostles only ; for the Apostles did not consecrate in the presence of Christ , and ( according to the doctrine of their Schools , and practise of their Church ) as to the participation of the Sacrament at that time , were but in the condition of Laymen . As their injunction to all Communicants to adore , not only Christ in the use of the Sacrament , to which we doe readily assent , but to adore the Sacrament it self . And lastly , as their double matter and form in the ordination of a Priest , never known in the Church for above a thousand years after Christ . These and such like abuses were the only things which we did forsake : so as I may truly say , non tellus Cymbam , tellurem Cymba , reliquit : It was not we that did forsake them in the Communion of their Sacraments , but it was their Sacraments that did forsake us : And yet we doe not censure them for these innovations in the use of the Sacraments or the like , nor thrust them out of the communion of the Catholick Church , but provide for our selves , advise them as Brethren , and so leave them to stand or fall to their own Master . So on our parts there is a reformation , but no separation .

His third point is , Sect. 3. that Protestants vary in giving the pretended just cause , of their separation from the Roman Church . For at the first their only cause was the abuse of some that preached Indulgences . Since some others give the adoration of the blessed Sacrament , or communion in one kind ; others give the Oath made by Pius the 4th , which they call a new creed ; others other causes . Which variety is a certain sign of their uncertainty of any true just cause of their separation . That the Pardoners and Preachers of Indulgences , and the envy of other Orders , and the passionate heat of the Court of Rome , ( tange montes & fumigabunt , touch the high mountains and they will smoak , ) did contribute much to the breach of this part of Christendome , is conf●ssedly true .

But it is not only the abuse of some Preachers of Indulgences , The true cause of the separation of some Protestants . but much more the abuse of Indulgences themselves which we complain of , that a treasury should be composed of the blood of Christ , and the sufferings and supererogatory works of the Saints , to be disposed by the Pope for money . What is this , but to mingle Heaven and Earth together , the imperfect works of man , with the sacrified blood of Christ ? Neither was it the Doctrine and abuse of Indulgences alone , but the injunction to adore the Sacrament also and Communion in one kind and the new Creed of Pius the 4th , or the new Articles since comprised in that Creed , and the Monarchy of the Pope by divine right , and sundry other abuses and innovations all put together , which gave just cause to some Protestants to separate themselves , so far as they were active in the separation . But we in England were first chased away by the Popes Buls . If these abuses were perhaps not discovered , or at least not pleaded all at once , what wonder is it . Dies diei eructat verbum , & nox nocti indicat scientiam , Psal. 19. day unto day uttereth speech , and night unto night sheweth knowledge .

His fourth point , which he saith is much to be noted , is reduced by himself to a Syllogism , Whosoever separate themselves in substance ( that is in essentials ) from the substance of a Catholick and true Church in substance , are true Schismaticks . But Protestants have separated themselves in substance from the Roman Church , which is a Catholick and true Church in substance , therefore Prostants are true Schismaticks . His proposition is proved by him , because the substances of things doe consist in indivisibili and the changing of them either by addition or by subtraction is not a reformation but a destruction of them . And therefore it is a contradiction to say that a Church which hath the substance or the essence of a Church , can give just cause to depart from her in her essentials , and not only a contradiction but plain blasphemy , to say that the true Church of Christ in essence , his mysticall body , his Kingdome , can give just cause to forsake it in essentials . The assumption is proved by him , because we confesse that the Roman Church is a true Church in substance , and yet have forsaken it in the essentials of a true Church , namely the Sacraments , and the publick worship of God .

His proposition admits little dispute . I doe acknowledge that no Church true or fals , no society of Men or Ang●●s , good or bad , can give just or sufficient cause , to forsake the essentials of Christian Religion , or any of them , and that whosoever do so , are either heriticks , or schismaticks , or both , or which is worse then both , down right Infidels and Apostates . For in forsaking ▪ any essential of Christian Religion they forsake Christ and their hopes of Salvation in an ordinary way . But here is one thing which it behoveth R. C. himself to take notice of , That if the essences of all things be indivisible , Essences of things are indivisible , & destroied by addition as well as subtraction . and are destroied as well by the addition as by the subtraction of any essential part , how will the Roman Church or Court make answer to Christ for their addition of so many ( not explications of old Articles but ) new pretended necessary essentiall Arricles of Faith , under pain of damnation , ( which by his own rule is to destroy the Christian Faith , ) who have coined new Sacraments , and added new matter and form , that is , essentials to old Sacraments , who have multiplied sacred O●ders , and added new lincks to the chain of the Hierarchy . This will concern him and his Chu●ch more neerly , then all his notes and points doe concern us .

Concerning his assumption , two questions come to be debated : first , whether the Church of Rome be a true Church , or not : secondly , How the Church of Rome is and is not a true Church . whether we have departed from it in essentials . Touching the former point , a Church may be said to be a true Church two waies , metaphysically and morally . Every Church which hath the essentials of a Church , how tainted or corrupted soever it be in other things , is metaphysically a true Church , for ens & verum convertuntur . So we say a theef is a true man , that is a reasonable creature , consistng of an humane body and reasonable soul. But speaking morally he is a faulty filching vitious person and so no true man . So the Church of Rome is metaphysically a true Church , that is to say , hath all the essentials of a Christian Church , but morally it is no true Church , because erroneous ; contraries , as truth and errour may be predicated of the same subject , so it be not ad idem , secundum idem , & codem tempore . Truth in fundamentalls and errour in superstructures may consist together . 1 Cor. 13.12 . The foundation is right but they have builded much hay and stuble upon it : And in respect of this foundation she may , and doubtless doth bring forth many true Members of Christ , Children of God , and Inheritors of the Kingdome of Heaven . The Church of the Jews was most erroneous and corrupted in the dayes of our Saviour ; yet he doubted not so say Salvation is of the Iews . Iohn 4.22 . Eph. 5.26 . I know it is said , that Christ hath given himself for his Church to sanctifie it , and cleanse it , and present it to himself a glorious Church , without spot or wrinkle : But that is to be understood inchoactively in this life ; the perfection and consummation thereof is to be expected in the life to come .

To the second question , whether the Church of England in the Reformation have forsaken the essentials of the Roman Church ? I answer negatively , we have not . If weeds be of the essence of a Garden , We have not left the Roman Church in essentialls . or rupt Humors , or Botches , or Wennes , and Excrescences be of the essence of man : If Errors , and Innovations , and Superstitions and sperfluous Rites , and pecuniary Arts be of the essence of a Church , then indeed we have forsaken the Roman Church in its essentials : otherwise not . We retein the same Creed to a word , and in the same sense by which all the primitive Fathers were saved ; which they held to be so sufficient , that in a general Councell they did forbid all persons , Con. eph. p. 2. Act 6 c 7. under pain of deposition , to Bishops and Clerks , and anathematisation to Laymen , to compose or obtrude any other upon any Persons converted from Paganisme or Judaisme . We retein the same Sacraments and Discipline which they reteined ; we derive our holy Orders by lineall succession from them , we make their doctrine and their practise ( under the holy Scriptures , and as best Expositors thereof ) a Standard and Seal of truth between the Romanists and us . It is not we who have forsaken the essence of the modern Roman Church by substraction , But they who have forsaken the essence of the ancient Romau Church by addition . Can we not forsake their new Creed unless we forsake their old faith ? Can we not reduce the Liturgy into a known tongue , but presently we forsake the publick worship of God ? Can we not take away their tradition of the Patine and Chalice and reform their new matter and form in Presbyterian ordination ; which antiquity did never know , which no Church in the World besides themselves did ever use , but presently we forsake holy Orders ? The truth is , their errours are in the excesse , and these excesses they themselves have determined to be essentials of true Religion : And so upon pretence of interpreting , they intrude into the Legislative office of Christ ; and being but a Patriarchall Church , doe usurpe a power which the universal Church did never own , that is , to Constitute new essentials of Christian Religion . Before the determination their excesses might have past for probable Opinions or indifferent Practises , but after the determination of them as Articles of faith , extra quam non est salus , without which there is no salvation ( they are the words of the Bull ) they became inexcusable errors . So both the pretended contradiction & the pretended blasphemy are vanished in an instant . It is no contradiction to say , that a true humane body in substance may require purgation , nor blasphemy to say , that a particular Church ( as the Church of Rome is ) may erre , and ( which is more than we charge them withall ) may apostate from Christ . In the mean time we preserve all due respect to the universal Church , and doubt not to say with St. Austin that to dispute against the sense thereof , Aust ep. 118. is most insolent madness .