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A29201 A replication to the Bishop of Chalcedon his Survey of the Vindication of the Church of England from criminous schism clearing the English laws from the aspertion of cruelty : with an appendix in answer to the exceptions of S.W. / by the Right Reverend John Bramhall ... Bramhall, John, 1594-1663. 1656 (1656) Wing B4228; ESTC R8982 229,419 463

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produce no Schism whilest one Church did not condemn another and all did submit themselves to the determination of a generall Councell as the highest Judge of controversies upon Earth The reason of their agreement was plainly this because all Churches received the primitive Creed and no Church exacted more in point of Faith then the primitive Creed It would better become the Church of Rome to repent of their rash temerarious censure in excluding above three parts of the Christian World from the communion of Saints out of passion and self interest because they will not acknowledge the supremacy of the Roman Bishop no more then their predecessors did before them from the beginning If these dispersed and despised multitudes of Christians would but submit to the Roman yoke their religion would be found orthodox enough and they would no longer be held a masse of Monsters and a Hydra of many Heads but passe muster for good Catholicks Take an instance or two Of all these multitudes of Christians the Assyrians or the Nestorians have not the best repute Yet when Elias a pety Patriarch of Muzall submitted to the Bishop of Rome and sent the confession of his Faith it was found to be Orthodox Of later daies about the yeer 1595. when part of the Russians subject to the Crown of Poland submitted themselves to the Papacy because they could not have free accesse to the Patriarch of Constantinople in their submission they articled for the free exercise of the Greek Religion To come neerer home This is certain that Pius the 4 th sent Vincentio with Letters of Credence to Queen Elizabeth with secret instructions for he intreated her in his Letter to give the same credit to his Agent which she would doe to himselfe If these instructions were not written we need not wonder Such instructions are not to be seen publickly unlesse they take effect But some of our Authours of great note in these daies write positively others probably upon common report that he offered the Popes confirmation of the English Liturgy and the free use of the Sacrament in both kindes c. so she would join with the Romish Church and acknowledge the primacy of the Chair of Rome It is interest not Religion that makes Catholicks and Hereticks or Schismaticks with the Court of Rome Lastly all these famous Churches or the most of them which he calls multitudes of Christians have a perfect concord both among themselves with the primitive Church in all essentials How should it be otherwise whilest they hold the same Creed without addition or subtraction They agree in most lesser truths They hold their old Liturgies and forms of administration of the Sacraments with lesse variation then the Church of Rome If there be some differences among them the Romanists have as great among themselves One of these Churches alone the Church of Constantinople hath as many dependents and adherents as all the Churches of the Roman communion put together And I believe a greater harmony within it self in Doctrine Sacraments and Discipline Whereas he chargeth me that I professe to communicate with the Catholick Church only in fundamentals not in any other thing he wrongs me much but himself more For I professe my self ready to adhere to the united communion of the true Catholick Church in all things whether they be fundamentals or no fundamentals whether they be credenda or agenda things to be believed or to be practised He saith the Church of Rome is not homogenall with the Protestant Church This is true qua tales as they are Roman and Protestant The Roman Church is not a Protestant Church nor the Protestant Church a Roman Church Yet both the one and the other may be homogeneous Members of the Catholick Church Their difference in essentials is but imaginary Yet he goes about to prove it by three arguments First An Indolatrous Church differs essentially from a true Church But he saith I charge the Church of Rome with Idolatry in the adoration of the Sacrament Judge Reader if this be not like the envious man in the Fable who was contented to have one of his own Eies put out that his fellow might lose both his Eies He had rather his own Church should be questioned of Idolatry then that the Protestant Church should be a coheire with her of Salvation Because the Eare is not the Eie is it therefore not of the Body In the places alleged by him I doe not charge the Church of Rome with Idolatry In the one place I speak of the adoration of the Sacrament as an abuse but not one word of Idolatry In the other place I speak of the peril of Idolatry but not a word of the adoration of the Sacrament If he cite his Authors after this manner he may prove what he list Again The Sacrament is to be adored said the Councel of Trent That is formally the body and blood of Christ say some of your Authors we say the same The Sacrament that is the species of Bread and Wine say others That we deny and esteem it to be Idolatrous Should we charge the whole Church with Idolatry for the error of a party Lastly I answer that a true Church out of invincible ignorance may fall into material Idolatry He himself confesseth that it may fall in materiall Heresie and Schism And Schism with him is worse then Idolatry Though the Church of Rome doe give divine worsh●p to the Creature or at least a party among them yet I am so charitable as to hope that they intend it to the Creator From the adoration of Sacrament he passeth to justification by speciall Faith only and from thence to the propitiatory Sacrifice in the Masse As if two Churches could not differ about any questions nay not in the forms of expression but presently the one of them must cease to be a true Church I dare say that when I have declared my Faith in these two particulars he dare not step one step beyond me Or if he doe he steps into a manifest errour I doe acknowledge t●ne inherent righteousnesse in this life though imperfect by which a Christian is rendred truly just as Gold is true Gold though it be mixed with some drosse But if justification be opposed to condemnation and signify a legall acquittall from guilt formerly contracted as It is God that justifieth who is he that condemneth Then it is the free Grace of God that justifieth us for the merits of Christ by the new evangelicall Covenant of believing But where doth the Church of England teach that man is justified by speciall Faith Now here He that believeth and is baptized shall be saved that is a part of the Catholick Faith But I believe and am Baptized that is justifying Faith Therefore I shall be saved that is speciall Faith There may be Catholick Faith without justifying Faith and justifying Faith without speciall Faith because a man