Schism dispach't or A rejoynder to the replies of Dr. Hammond and the Ld of Derry.

THE CONCLVSION.

The Controuersy between us is rationally and plainly summ'd up in these few Aphorisms.

1. THat (whatsoever the Extent of the Pope's Autho∣rity bee or bee not, yet) 'tis cl ar that all Roman-Catholikes, that is, all Communicants with the Church of Rome or Papists (as they call them) hold the substance of the Pope's Authority; that is, hold the Pope to bee Supreme Ecclesiasticall Governour in God's Church. This is euident out of the very terms, since to acknowledge the Papall Authority is to bee a Papist or a Communicant with the Church of Rome.

2. The holding or acknowledging this Authority is to all that hold it, that is to the whole Church of Rome, or to all those particular Churches united with Rome, a Principle of Vnity of Government. This is plain likewise out of the

terms; since an acknowledgment of one Supreme Go∣vernour either in Secular, or Spirituall affairs is the Ground which establishes those acknowledgers in sub∣mission to that one Government; that is, 'tis to them a Principle of Vnity in Government.

3. 'Tis euident and acknowledg'd that (whateuer some Catholikes hold besides, or not hold, yet) all those Churches in Communion with the Churches of Rome hold firmly that whatsoever the living voice of the present Church, that is, of Pastours and Fathers of Fam••lies, shall unanimously conspire to teach and deliuer Learners and Children to have been recieued from their immediate fa∣thers as taught by Christ and his Apostles, is to bee undoub∣tedly held as indeed taught by them, that is, is to bee held as a point of faith; and that the voice of the present Church thus deliuering is infallible, that is, that this deliuery from immediate forefathers as from theirs, as from Christ, is an infallible and certain Rule of faith, that is, is a Principle of Vnity in faith. This to bee the tenet of all these Chur∣ches in Communion with Rome both sides acknowled∣ge, and is Evident hence that the Body made up of the∣se Churches ever cast out from themselves all that did innouate against this tenure.

4. 'Tis manifest that all the Churches in Communion with Rome equally held at the time of the Protestant Reforma∣tion in K. Henry's dayes these two Principles as they do now, that is, the substance of the Pope's Authority or that hee is Supreme in God's Church, and that the living voice of the present Church delivering as aboue said is the infalli∣ble Rule of faith This is manifested by our Aduersaries impugning the former Churches as holding Tradition and the Pope's Headship; nor was it ever pretended by Friend or Foe that either those Churches held not those tenets then, or that they have renounc't them since.

5. The Church of England immediately before the Refor∣mation

was one of those Churches which held Communion with Rome, (as all the world grants) and consequently held with the rest these two former tenets prou'd to have been the Principles of Vnity both in faith and Government.

6. That Body of Christians or that Christian Common∣wealth consisting of the then-Church of England and other Churches in Communion with Rome, holding Christ's law upon the sayd tenure of immediate Tradition and submitting to the Ecclesiasticall Supremacy of the Pope, was a true and reall Church. This is manifest by our very Adversaries acknowledgment, who grant the now Church of Ro∣me, even without their Church, to bee a true and reall one, though holding the same Principles of Vnity both in faith and Government.

7. That Body consisting of the then Church of England and her other fellow communicants with Rome, was united or made one by means of these two Principles of Vnity. For the undoubted acknowledgment of one common Rule of faith to bee certain is in it's own nature apt to unite those acknowledger's in faith, that is, to unite them as faithfull and consequently in all other actions springing from faith And the undoubted acknowledgment of one Supreme Ecclesiasticall Governour gave these acknow∣ledgers an Ecclesiasticall Vnity or Church-communion under the notion of Governed or subjects of an Eccle∣siasticall Commonwealth. Now nothing can more neer∣ly touch a Church, than the Rules of faith and Govern∣ment, especially if the Government bee of faith and re∣cieved upon it's Rule. Seeing then these principles gave them some Vnity, and Communion as Faithfull, and as belonging to an Ecclesiasticall Commonwealth, it must necessarily bee Church Vnity, and Comunion which it gave them.

8. The Protestant Reformers renoun'ct both these Prin∣ciples. This is undeniably evident since they left of to

hold the Popes Supreme power to act in Ecclesiasticall affairs, and also to hold diverse points, which the former Church immediately before the breach, had recieved from immediate Pastours & fathers, as from Christ.

9. Hence follows unavoidably, that those Reformers in renouncing those two Principles did the fact of breaking Church Communion, or Schismatizing. This is demon∣strably consequent from the two last Paragraphs, where 'tis proved that those two Principles made Church Communion, that is, caused Vnity in that Body which themselves acknowledge a true Church; as also that they renounced or broke those Principles; therefore they broke that which united the Church, therefore they broke the Vnity of the Church or Schismatiz'd.

10. This renouncing those two Principles of Ecclesiasticall Communion, prou'd to have been an actuall breach of Church Vnity, was antecedent to the Pope's excommunica∣ting the Protestants, and his commanding Catholikes to ab∣stain from their Communion. This is known, and acknow∣ledg'd by all the world; nor till they were Protestants by renouncing those Principles could they bee excommu∣nicated as Protestants.

11. This actuall breach of Church Vnity in K. Henry's, E^d the 6th's and the beginning of Q. Elizabeth's reign, could not bee imputable to the subsequent Excommunication, as to it's cause. 'Tis plain, since the effect cannot bee befo∣re the cause.

12. Those subsequent Excommunications, caused not the actuall breach or Schism between us. For the antecedent renouncing those two points, shown to have been the Principles of Ecclesiasticall Vnity, had already caused the breach, disvnion or diuision between us; But, tho∣se between whom an actuall diuision is made are not still diuisible, that is, they who are already diuided are not now to bee diuided: Whefore, however it may bee pre∣tended,

that those Excommunications made those Con∣gregations, who were antecedently thus diuided, stand at farther distance from one another; yet 'tis most senceles and unworthy a man of reason to affirm that they diui∣ded those who were already diuided ere those Excom∣munications came. Especially, since the Rule of faith, and the substance of the Pope's Authority consist in an indiuisible, and are points of that nature, that the renouncing these is a Principle of renouncing all faith and Government: For, who so renounces a y Ru∣le may, nay ought, if hee go to work consequently, renounce all hee holds upon that Rule, whether points of faith, or of Government, nay even the letter of God's written word it self; that is, all that Christ left us, or that can concern a Church.

13. The renouncing those two Principles of the former Church Vnity, as it evidently disv••ited mens minds in or∣der to faith and Government; so, if reduced into practice, it must necessarily disvnite or diuide them likewise in exter∣nall Church carriage. This is clear, since our tenets are the Principles of our actions, and so contrary tenets of con∣trary carriage.

14. Those tenets contrary to the two Principles of Church Vnity were de facto put in practice, by the Reforming party; and consequently, they diuided the Church, both internal∣ly and externally. This is most undeniably evident; since they preach't, writ and acted against the Tradition, or delivery of the immediately foregoing Church as erro∣neous in many points, which shee deliver'd to them as from immediate. fathers and so upwards as from Christ; and proceeded now to interpret Scripture, by another Rule than by the tenets, and practice of the immediate∣ly foregoing faithfull. And, as for the former Govern∣ment, they absolutely renounc't it's influence in En∣gland, preach't, and writ against it: Nay kept Congre∣gations

apart before they had the power in their hands; and, after they had the power in their hands, punish't and put to death (and that vpon the score of Religion) many of the maintainers of those two Principles of Church Vnity.

15. Hence follows that the Protestants breach was a per∣fect and compleat fact of Schism. For, it diuided the for∣mer Ecclesiasticall Body both internally and externally, and that, as it was an Ecclesiasticall Body, since those two said Principles concern'd Ecclesiasticall Vnity.

16. The subsequent Excommunication, of our Church was therefore due, fitting and necessary. Due; for it is as due a carriage towards those who have actually renounced the Principles of Vnity both in faith and Government, and so broken Church Vnity, to bee excommunicated by that Body from which those Renouncers thus broke, as it is towards rebells, who have renounc't both Supre∣me Government and fundamentall laws of a Common∣wealth, and so, diuided the Temporall Body, to bee de∣nounced and proclaimed Rebells by the same Common∣wealth. Fitting, since the effect of it they most resent, which was to keep the true faithfull apart in Ecclesiasti∣call actions from them, signify'd no more than this, that they who had broken both internally and externally from the former Body should not bee treated with, in Ecclesiasticall carriages, as still of it, nor bee owned for parts of that Commonwealth of which already they had made, themselves no parts. Lastly, necessary; all Go∣vernment and good order going to wrack if opposite parties bee allow'd to treat together commonly in such actions in which their opposition must necessarily, and frequently burst out and discover it self; which will ineuitably disgust the more prudent sort, hazzard to peruert the weaker, and breed disquiet on both sides.

Thus far to evidence demonstrably that the Extern

Fact of Schism was truly theirs; Which done, though it bee needless to adde any more to prove them formall Schismaticks, themselves confessing that such a fact can∣not bee iustifiable, by any reasons or motives whatsoe∣ver, of Schism, c. 1. Yet I shall not build upon their stan∣ding to their own words, knowing how easy a thing it is, for men who talk loosely and not with strict rigour of Discourse to shuffle of their own sayings; I shall there∣fore prosecute mine own intended method, and alledge that,

17. The very doing an Extern fact, of so hainous a Na∣ture, as is breaking Church Vnity concludes a guilt in the Acters, unles they render reasons truly sufficient to excuse their fact. This is evident, a fortiori, by parallelling this to facts of far more inferiour malice. For, who so rises against a long settled, and acknowledg'd Temporall po∣wer, is concluded by that very fact of rising to bee a Re∣bell, unles hee render sufficient reasons, why hee rose. Otherwise, till those reasons appear, the Good of Pea∣ce, settlement, order and Vnity, which hee evidently violates by his rising conclude him most irrationall, that is, sinfull, who shall go about to destroy them. The like wee experience, to bee granted by all Mankind in case a son disobey or disacknowledge one for his father, who was held so formerly, nay if a schoolboy disobey a petty schoolmaster; for, unles they give sufficient reasons of this disobedience, the order of the world, which consists in such submission of inferiours, to formerly-acknow∣ledg'd Superiours gives them for faulty for having bro∣ken, and inverted that order. How much more then the fact of breaking Church Vnity, since this entrenches upon an order infinitely higher, to wit Mankind's order to Beatitude, and in it's own nature dissolves, that is, de∣stroyes Christ's Church by destroying it's Vnity; and, by consequence, his law too; since there remaining no

means to make particular Churches interpret Scripture the same way, each of them would follow the fancy of some man it esteems learned, and so there would bee as many faiths as particular Congregations; as wee see pra∣ctic't in Luther's pretended Reformation, and this last amongst us.

18. No reasons can bee sufficient to excuse such a fact, but such as are able to conuince that 'twas better to do that fact, than not to do it. This is most Evident; since, as when reason convinces mee 'tis worse, to do such a thing I am beyond all excuse irrationall, that is, faulty in doing it; so, if I bee conuinc't that 'tis, onely-equally good, I can have no reason to go about it; for, in regard I cannot act in this case without making choice of the one parti∣cular before the other, and in this supposed case there, is no reason of making such a choice, since I am convinc't of the equality of their Goodnesses, 'tis clear my action in this case cannot spring from reason. 'Tis left then that none can act rationally nor by consequence excusably, unles convinc't that the fact is better to bee done, than not to bee done.

19. In this case, where the point is demonstrable, and of highest concern, no reason meerly probable, how strongly so∣ever it bee such, can convince the understanding, that the Contrary was better to bee done, but onely a manifest, and rigorous demonstration. For, though in the commoner sort of humane actions an high Probability, that the thing is in it self better, bee sufficient for action, yet there are some things of a nature, so manifest to all Mankind to bee universally good, that nothing, but rigorous Evi∣dence, can bee pretended a Ground sufficient to oppose them. For example, that Parents are to bee honored, that Government is to bee in the world, that Vnity of Govern∣ment is to bee kept up in God's Church, that there ought to bee certain Grounds for faith, and such like. Which, since

on the one side they are such as are in their own nature demonstrable, and indeed self evident; on the other so universally beneficiall, and consequently an universall harm, or rather a deluge of inconveniences, and mischief break in if the Acter against these should hap to bee in the wrong; hee is, therefore, bound in these cases not to act till hee sees the utmost that is to bee seen concer∣ning such affairs; but affairs of this nature are demon∣strable, or rather self evident (as is said) on the one si∣de, therefore hee ought not to act, unles hee could see perfect demonstration, that 'tis better to do the other: Wherefore, it being evidenced most manifestly in the 6th Section of this, Vindication of my Appendix, that this fact of theirs left neither, Certain Ground of faith, nor Ʋnity of Government in God's Church, nothing but a perfect and rigorous demonstration, could bee able to con∣vince, the understanding that 'twas better to ••ct.

20. The Protestants produce no such demonstration, that ••was better to act in this case. For, they never clos'd with severe demonstration, in any of their writings I have yet seen to Evidence rigorously either, that the Rule of im∣mediate delivery was not certain, or that the Pope had no Supreme Authority in Ecclesiasticall affairs, or, last∣ly, that, though hee were such, yet the Authority was to bee abolish't for the Abuses sake; Which were neces∣sary to bee done ere they could demonstrate it better to break Church Vnity. Nor, indeed, does their manner of writing bear the slenderest resemblance, of rigorous demonstration: since demonstration, is not a connecting of Ayre and words, but of Notions and sence, and this from self evident Principles even to the very intended conclusion. Whereas their way of writing is onely to find out the sence of words by a Dictionary kind of manner; which sort of Discourse, is the most fallible, most sleight and most subject to Equivocation, that can

bee imagin'd. To omit that rigorous demonstration, is pretended by our party for our Rule of faith, imme∣diate Tradition, which they renounc't; and, conse∣quently, for whatsoever was recieved upon it (as was the Pope's Authority) as yet unanswer'd by their side. Nay their own side sometimes acknowledge, our said Rule of faith infallible. See Schism Dispatch't. p. 104. & p. 123.

21. 'Tis the most absurd, and impious folly imaginable to bring for their excuse, that they were fully persuaded the thing was to bee done or is to bee continued. For, since a full persuasion, can spring from Passion or Vice aswell, as from reason and virtue (as all the world sees, and grants) it signifies nothing in order to an excuse to say one was fully persuaded hee was to do such a thing till hee show whence hee became thus persuaded; otherwi∣se his persuasion, might bee a fault it self, and the occa∣sion of his other fault in thus acting. 'Tis not therefore his persuasion, but the Ground of his persuasion, which is to bee alledged and look't into. Which, if it were rea∣son, whence hee became thus persuaded, and that hee knew how hee came to bee persuaded (without knowing which 'twas irrational to bee persuaded at all) then hee can render us this reason, which persuaded him; and rea∣son telling us evidently that no reason, less than demon∣stration, is in our case able to breed full persuasion, or conviction, that it was, better to act (as hath been pro∣ved Aph. 19.) it follows they must give us a demonstra∣tive reason, why 'twas better to bee done, otherwise they can never iustify that persuasion, much less the fact which issued from it: But, the fact being evidently enor∣mous, and against a present order of highest concern, and no truly Evident reason appearing, why 'twas bet∣ter, to do that fact, 'tis from it self convinc't, and con∣cluded irrationall, precipitate and vicious. If they com∣plain of this doctrine, as too rigorous in leaving no ex∣cuse

for weak, and ignorant persons who act out of sim∣plicity; I reply: Either their first Reformers, and them∣selves the continuers of the Breach, thought themselves ignorant in those things they went about to reform, or no. If they thought themselves ignorant, and yet at∣tempted to make themselves iudges, 'tis a plain self-Condemnation, and irrationall. If they were ignorant, or in some degree ignorant and yet either thought them∣selves not ignorant, or in some degree less ignorant, then I ask what made them think themselves wiser than they were except their own Pride: So that which way soever they turn, their fault and guilt pursve them. But, if they were indeed knowing in those things, then 'tis apparent there are no truly sufficient, convincing or demonstrati∣ve reasons to bee given why they acted, since they were never able to produce any such, though urged and obli∣ged there unto by the highest motives imaginable. When∣ce they remain still criminall as in the former cases, and indeed much more, leaving it manifest, that neither per∣suasion, nor their fact which was originiz'd from it, sprung from reason in their understanding, but from Passion and Affection in their Wills.

THEREFORE THE PROTESTANTS ARE GVILTY BOTH OF MATERIALL, AND FORMALL SCHISM; SINCE 'TIS EVI∣DENT THEY HAVE DONE BOTH A SCHISMATICALL FACT, AND OVT OF A SCHISMATICALL AFFECTION.

FINIS.