But besides this allegation , which hath been mentioned , ( of the truth whereof , the Reader , as I said before , may be able to judge by what we have to say ; ) I will acknowledge , and it may give some satisfaction to them that have not observed it , that the Roman Church may be called the Catholick Church , ( it is so by some ancients : ) in another sense , or respect , by a Catachresis or Homonymia of the word Roman . Anciently , Romanus Orbis , or Romanum Imperium , because of its great extent , and generality , was used by many in ordinary language as including an Absolute universality . Passages of ancient Heathen Authors , are obvious to this purpose , which by learned Philologists , though upon another occasion , have been observed . Nay the very word Romania , or Romanitas , hath been used for the whole World ; that only , which they called Barbaria , or Barbaricum , excepted . Romana dominatio , id est , humani generis , saith the Epitomizer of the Roman storie , Florus . Why not then Romana fides , or Ecclesia , in this sense , for Catholica . Now as it would be impertinent , to inferre that all Gentiles , or Heathens , were Greeks properly , and none but they , because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Graeci , is so used in the New Testament , and elsewhere ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Hellenismus likewise : or that all Europeans are French-men , or Franci properly , and none but they , because so called anciently by the Turks ; as is well known , and hath been observed by divers : so if in this sense Romana fides , or Ecclesia , be used by some ancients for Catholica fides , or Ecclesia ; to inferre upon it , that therefore he that is a true Catholick , must of necessity be of the Roman Communion , how can it be less than a gross and absurd mistake ?

The next thing which we shall ground upon , and will be granted on all hands , is , That one particular Church may have just cause of separation , in external Communion from another particular Church , and not be guilty of any Schism . The chief cause generally acknowledged , is , false Doctrine , in matters of Faith , not absolutely fundamental ; for that would make it no Church : but material in point of truth and soundness of doctrine , and not of an indifferent nature . But there may be other just causes too ; as , unjust usurpation upon rights and liberties : As also corrupted discipline and a scandalous life publickly maintained , and allowed by authority .

And here I desire to propose a Case to the Intelligent Reader . In the year of the Lord 795. Constantine the VII . Son of Leo the IV. Emperour of Constantinople , having unhappily settled his affections upon one of the Ladies of the Court , was divorced from his lawful wife , and shut her up in a Monastery . He pretended , that his Wife had attempted to poyson him , and otherwise too laid plots , to put him besides the government . This he pretended , but nothing of it was believed ; Neither indeed was there any thing of probability in the pretence . However , he did what he could to get some of the Church on his side . He attempted the Patriarch , and others in dignity , but could not prevail . Yet , one Josephus a Priest , an Oeconomus of the great Cathedral in Constantinople was found , who performed all solemnities and countenanced the business with such credit as he had . All good men were much scandalized at the business . Tharasius the Patriarch ( though a man that had been promoted to that dignity contrary to the Canons of the Church , per saltum ) particularly . But among the rest , or indeed above the rest , Theodorus Studita ( a man of great fame in those days , for his piety and learning ; whom therefore the Emperour did endeavour to win to him , by all possible means ; ) appeared so zealous , that he made bold , being no more in dignity then Guardian of a Covent , barely , to excommunicate the Emperour , and all that should adhere to him in this cause . Baronius saith , it was not a direct excommunication , neither indeed was it at that time : but afterward it came to a direct excommunication : it was upon the same occasion , though not of the same Emperour . But Baronius , who would have it the Popes peculiar priviledge , takes no notice of it ; there were others that joyned in that action ; as particularly one Plato of great fame , and piety , he also Guardian of another Monastery . Theodorus his own brother also , Josephus Arch-bishop of Thessalonica , held with him ; But by the progress of the story , from the beginning to the end , it doth clearly appear that Theodorus was the principal actor and author who gave life and countenance to all that was done . This act gave great offence to divers ; who otherwise had sufficiently declared their dislike of the Emperors unlawful marriage . So that even among those that were of one opinion in the main business , there became great division , and indeed apparent , if not Schism , yet separation . Great arguing there was ( all which may be read in Baronius : ) whether it were lawful to separate but for matters of Faith and Doctrine : how far number was considerable to the constitution of a true Church ( the paucity of them that adhered to Theodorus in this act , being that which gave most offence ) and other like matters . But Theodorus , though he suffered very much in his body for it , as imprisonment , and stripes , and the like : yet he stood with an invincible courage to what he had done ; and did not suffer in his body more constantly , than he did plead for himself with his pen , stoutly and resolutely . I will not take upon me to justify , neither his proceeding , nor all his reasons , though much advantage may be made of some of his words : but that is not my aim , at this time . My observation is ( and I shall make some use of it by and by : ) that Baronius finds fault with nothing , neither proceedings , nor proofs ; nay commends all , but that he would not have it a right excommunication , by no means , as I said before ; and that he is somewhat angry at those words of Theodorus in a place , Baron . a. d. 808. §. 219. De papa autem quid ad nos , hoc agat an illud ? But much more angry he would have been , had not the same Theodorus afterwards in his great distress , and deplorable condition , with great humility , applyed himself to the Pope for succour .

This was the Case : upon which I have this consideration : If the Pope and the Church of Rome , by their own undeniable records , are convicted to have maintained among the Clergy , who should be examples of holiness unto others , the practice of lewdness and fornication , such as no heathenish Common-wealth can parallel , and such as must in all probabillity tend to the confusion of Christianism , the advancing , and countenancing of Atheism and Heathenisme , more effectually by far then any thing that can be done or devised to the contrary for the advancing of the one , and suppressing of the other : whether in that case all men or Churches , truly zealous of Gods glory , and of his truth , were not bound in conscience to separate from the said Church , ( and the head of it , ) as the mother of Harlots and abominations of the Earth , &c. Apoc. xvii . 11 .

About the year of the Lord 1058. or 59. The cry of these fornications and abominations of the Church , which had filled all the world , was so loud in the ears of Pope Nicolas the II. ( who certainly intended well , but took a very contrary course : ) that he imployed one Petrus Damianus , a man wholly devoted to the Pope , and his authority , but otherwise not unfit for such an imployment , to inquire and to apply some remedy . The account that Damianus returned unto the Pope was , that he found the evil gone so far , and so predominant , that he could do no good . Tentavi ( saith he : ) genitalibus sacerdotum ( Bishops , he doth call them so at the beginning : ) fibulas continentiae adhibere , sed quia haec secta est ( continentia scil. ) cui ab omnibus contradicitur , &c. As for all other commands and injunctions that come from your Majesty ( for so he writes ) we may hope to give you a good account : But in this particular , all that we could extort , was but a bare promise made , ( or uttered ) with trembling lips . Si malum hoc esset occultum ( saith he to the Pope : ) fuerat fortasse utcunque ferendum : sed heu scelus ! omni pudore postposito , pestis haec in tantam prorupit audaciam , ut per ora populi , volitent loca scortantium , nomina concubinarum , Socerum quoque vocabula , & socruum ; fratrum denique & quorum libet propinquorum . Et ne quid his assertionibus deesse videatur , testimonio sunt discursio nuntiorum , effusio munerum , cachinnantium joca , secreta colloquia . Postremo vero omnis dubietas tollitur : uteri tumentes , & pueri vagientes . So he in that account , for the matter of fact , whereby it doth clearly appear that fornication among the Clergy in those days was as publick and ordinary almost as eating and drinking . Now what was the reason ? Two are there given by the said Author ; One is , because they dispaired that they could attain to fastigium Castitatis : not perfection of Chastity ( they were far enough from it : ) but to live chastly ; which they reckoned to be a fastigium , or great perfection , not to be expected ; Another is , because they feared no punishment . Will you know the reason of that security ? Damianus will informe you : Because , saith he , ( Nostris quidem temporibus gemina quaedam Ecclesiae Romanae consuetudo servatur , ut de caeteris quidem , &c. ) In those times , it was the use or custome of the Roman Church , in other parts or heads of discipline to require performance : but in those things that concern the incontinency of the Clergy , for fear of the insultation of the Laicks and Seculars , dispensativè conticescere : he doth not say , absolutely to dispence ; but ( what is the difference ? ) by way of dispensation to take no notice at all . And how much less is this , then that they might do it by law ? And can we think that where the Rulers gave such examples , greater licentiousness among the vulgar can be imagined , in a Commonwealth of miscreants ? But it will be said , The Pope was sensible of it , and did endeavour to remedy it . But how to remedy it except he had taken the right course , 1 Cor. 7.9 . Hebr. 13.4 . which was ( commended by the Apostle , Better to marry then then to burn : and , Marriage is honourable in all : ) to suffer Clergy men to marry , as in former times . Which he was so far from , that at the very same time , whereas the Clergy of the Church of Milan , were allowed wives ( ever since Ambrose his time , certainly and before : ) he never left until by his agents he had brought an alteration ; though all he could do , could not bring it to any perfection or settlement in his time .

Now , if it were no better , in and before Luthers time , as there is occasion enough to suspect , because besides the complaint of many of those times , and of that side too : ( not to speak of Petrus Aloisius , Paul the third , Pope of Rome his bastard ; what things , not to be named , were laid to his charge ; nor of Joannes Casa , Arch-bishop of Benovento in Italy , which things cannot be spoken without horror , though both continued , as is affirmed by good authors , in great favour ; nor yet to speak of the state of Monasteries in England in King Henry the 8th's time ; if we may believe publick Records : ) the cause still continued , as it doth yet : I think it will be granted , there was very just cause , had there been no other , for separation from such a Church , where such things to the great scandal and detriment of Christianity , are tolerated ; and the remedy lawful marriage , ( which to forbid , the Apostle saith , is doctrine of Devils ; ) so severely interdicted . But be it so , that there is great amendment , ( as I make no question , some Popes since that time , have indeavoured it very really : ) if it were so then with Rome ; and that separation from it , upon that account , was lawful ; I have what I aim at , that in some cases , besides errors in doctrine , it may be lawful to separate even from the Church of Rome , without any peril of schism . But of this matter , forbidding of marriage , how lawfully done , and what mischef it hath occasioned ; and what may be said of later times more , for the Readers further satisfaction , since we have had occasion to say so much of it here , will be said afterward ; Before I pass to other matter , because Constantine the Emperour his divorce from his wife , and what ensued upon it , hath given us the occasion of this confideration , it will be worth the while to take notice of some passages in Baronius in reference to the said Constantine . It so fell out , that after some seven or eight years this Emperour , by the barbarous cruelty and treacherous rebellion of his own mother Irene , was craftily surprised , his eyes put out , and he soon after made away . Scelus plane execrandum , saith Baronius ; so he begins : Baron . a. d. 796.8 . he thought it necessary to make some shew of dislike , or execration since , that the heavens themselves did so abhor the act , that immediately upon it , there ensued a long darkness ( of many dayes continuance ) in the land , that men could not see their way , and all men interp●eted it , that it was Heavens resentment . But notwithstanding this judgment both of God and men ; Baronius immediately after these words , Scelus plana execrandum , with a nisi , &c. turnes it into an act of great piety , and worthy of all commendation : warranted by Moses and by Christ : for which in very deed , he deserves the detestation of all true Christians : Nisi , saith he , ( quod multi excusant ) justitiae zelus ad id faciendum excitasset : that is , An execrable act , had not ( as many do excuse it ) a zeal of justice moved her , to do what she did . And then again , Plurimum interest , quo quis animo agat , &c. So that let an act be never so horrid in it self , never so contrary to the revealed will of God , and rules of his holy word : yet if may be said it was done zelo justitiae , and out of a good mind ( and certainly it is that that most assassinats of princes especially pretend unto : ) by this rule it will become not only warrantable but laudable , and a worthy act . This Baronius had learned from Pope Urban the ii . who upon the very same ground Decr. II. c. 2 , 3 , 4 , 5. doth acquit assassinats . But see how Baronius his zeal ( if it must be so called ) made him forget and contradict himself in his account of this sad Tragedy ! For whereas he saith here without any author , that Irene did not give any order for the putting out of her sons eyes , or death ; but onely that he should be made fast or secured : his own author whom he doth produce ( who also was present , as he professeth ) saith directly , Et circa horam nonam , crudeliter & insatiabiliter , oculos ejus evellunt , ita ut mors subsequens confestim extingueret , consilio matris suae , & consiliariorum ejus . Then followeth that memorable change of the skies , which no story can parallel : Bar. a. d. 797. Sect. 2 That the sun for the time of seventeen days , was darkened and did not give its light ( or did not put forth his beams ) so that ships for want of light wandered upon the sea , and all men sayd the sun did withdraw his rayes , because of this execution upon the Emperour . And again the same author quoted by Baronius in the same place : Die Sabbathi , Ba. ibid. orbatus est oculis à propria matre idem Constantinus . So far was Baronius transported with his blind zeal , that he knew not what he said . But now for a further confirmation of Baronius his perfidious false dealing in this business , and to the end the Reader may the better know him , I shall oppose to this disciple of Nereus , and a Cardinal , one of Loyolas disciples , a very Jesuit , even Petavius , whose account is very different , the more he to be commended for his love of truth and ingenuity . For first he tells us that Constantine was forced by his mother much against his will to marry that wife which afterwards he put away , whereas she had made him sure to another before ; then concerning that abominable act , Effossis oculis Constantinus paulo post expirasse dicitur . Quod parricidium in Irenes laudem traxerunt Graeculi quidam . Dion . Pet. in Ratio tom. Paris . A D. 1632. Sed quam invisum Deo fuerit , Septendecim dierum horrenda caligo testata est , quae mortem illius consequnta est : That is : His eyes being put out , Constantine is said to have dyed soon after . This parricide some Graeculi would draw to the praise of Irene . But how hateful it was unto God , seventeen days horrible darkness which insued upon it , did witness . So Petavius . Graeculi quidam : a notable and true censure : wherein Baronius , though not a Graeculus himself personally , is equally involved : For the matter is : those Graeculi would perswade the world , that this had happened unto Constantine justly at the hands of God ; and that his mother did the act of a pious and religious woman in it , because her son had cruelly intreated some Uncles of his and other kindred , which , some in power , had attempted to set in the throne , in his stead : put out the eyes of some , and cut off the tongues of others : which indeed was cruel , and abominable ; but done , partly by the Counsel of his mother Irene , as Baronius his own Authors testify : which Irene had executed little less her self , upon others , who as loyal subjects did , or were ready to do their parts , to free her son from that bondage and subjection , against all law and equity ; in favour of her self and her dear favourite ( Stauratius by name ) even after perfect maturity , She kept him in . Her son therefore what he had done cruelly , he did it partly by her advice , and partly by her example : but her unnatural disloyalty to him , even before this last act , ( in favour of her self and her favourite , as I said before ; ) was without example . What then should make Baronius and those Graeculi to speak of her with such respect ? The true reason is , because she had been before , and was after this horrid parricid , a fierce promoter ( or promotrix ) of Image worship . Such friends that goodly cause hath had : and for being such a friend to the cause ( a Mystery or Maxime our late Rebells and Regicides learned of Popish zealots ) Baronius is not willing to believe she could be so wicked or cruel , though she so cruelly killed her own natural Son ; and which is more , her lawful King and Soveraign .