the same which you suppose Victor 's to have been you say was the Case of St. Chrysostom and Epiphanius and some other Bishops in those Days who separated from each other as Mr. Chillingworth has it of them Divers times it hath happen'd as in the Case of St. Chrysostom and Epiphanius that particular Men and particular Churches have upon an overvalued Difference either renounced Communion mutually or one of them separated from the other Herein you agree with that great Champion that however they maintained Communion with the Catholick Church Yet how that is possible upon your grounds I cannot imagine But it seems poor Tertullian and his Followers were not worth your Pity and you would not vouchsafe them a taste of your Skill I should think upon your own Principles since two Churches which are not in Communion with each other cannot both belong to the same Body or the one Catholick Church that the Bishops with their Followers on the one side or other were extra Ecclesiam foris The Contradiction which I charged you with about occasional and constant Communion you would avoid by affirming that you no-where assert that the Communion of the Church does not make us Members of any particular Church you having added as such These Words I find elsewhere explained by as distinguish'd from the Vniversal Church And a little before you had said that this Membership may extend to the remotest Part of the World if the Body whereof we are Members reach so far This I think comes up to what I urg'd which I find no reason to retract I had produced Mr. Chillingworth to prove that it may happen that one is not obliged so much as sometimes to communicate with a sound Part of the Catholick Church because you live where there is such an one And this because such a sound Church may impose upon you the Belief of some Error not destructive of the Faith or some unnecessary Conditions of Communion if not unlawful And you Sarcastically call me a subtil Arguer for calling such a Church sound as if it might not however be sound in its Vitals and such an one as our Homilies would call a true Church Surely you do not consider what Advantage you give Dissenters in this But however a Man of your Parts knows how to bring himself off in any case And methinks 't is a wonderful Instance of your Art that what Mr. Chillingworth says in opposition to the Necessity of communicating with a corrupt Church having all the Face of Authority and that however Christ may have a visible true Church on Earth a Company of Men professing so much as was necessary to Salvation should be turned into his meaning a formed and visible Church-Society and pleading for the corrupt Church when he was justifying the Separation of private Christians When I had said that if our Church required Conformity to its Rites and Ceremonies as necessary to Salvation it could not blame Men for dividing from it you say The Church could and would blame Men in such case and whether you do not put the Church in Christ's stead may be worth a Thought The last Passage in my Letters which you thought worth your Notice was this He who tells us or he says nothing that the Divine Spirit confines his Influences to the Vnity of the Church in such Conformity not only makes such Conformity necessary to Salvation but imputes to the Church the Damnation of many thousands of Souls who might expect to be saved upon other Terms I am persuaded that there are very few of our Orthodox Clergy that will not concur with me in this and think that whoever makes such Conformity necessary to Salvation and will affirm that our Church warrants him in so doing brings the greatest Reproach upon it and gives the greatest Advantage to Separation imaginable and therefore will be far from thinking that he encourages the Dissenters in their Non-communion with us who removes so great a Bar to an entire Communion Before the Book of Common-Prayer there is a Declaration the Authority of which I hope you will not dispute which is That some Ceremonies are retained in our Church for a Discipline and Order which upon just Causes may be altered and changed and therefore are not to be esteemed equal with God's Laws Where I take it the Reason why they are not to be esteemed equal with God's Laws is not meerly because of their Mutability for God's own positive Laws have been changed but because they are enjoined only for Discipline and Order some Determination of which may be necessary to Government tho not to Christianity This I conceive may be a good Warrant for the above-mentioned Remark To serve which as you did that of the Divine Covenant you would have it spoke in relation to those that live elsewhere in any part of the World But as to them who live here to whom the Subject Matter related you do own that Subjection to Church-Authority in all lawful Things that is such Conformity is necessary to the Vnity of the Church and necessary to Salvation Tho some may not know what Idea to form of the Church of England distinct from other sound Churches but as incorporated with the State and relying on a Civil Sanction you cautiously confine this Question to church-Church-Authority Wherefore admitting that our Bishops have possession of the Churches by a Right antecedent to any Humane Authority and consequently may exercise Episcopal Jurisdiction within their respective Diocesses without any such Authority What will you say to that Statute which enacts That all Archbishops and Bishops of this Realm or any of the King's Dominions consecrated and at this present time taken and reputed for Archbishops and Bishops may by Authority of this present Parliament and not by virtue of any Provision or other Foreign Authority c. keep enjoy and retain their Archbishopricks and Bishopricks in as large and ample manner as if they had been promoted elected confirmed and consecrated according to the due Course of the Laws of this Realm Was this impertinent or presumptuous But as that very Act permits them to minister use and exercise all and every Thing and Things pertaining to 〈◊〉 Office or Order of an Archbishop and Bishop Quere Whether our Saviour himself did not set the utmost Bounds of their Power when having commissioned his Apostles to teach all Nations baptizing them he adds as it were by way of necessary Caution teaching them to observe whatsoever I have commanded you How extensive soever the Civil Power is it may be a Question from hence What Right they who claim to be lawful Successors to the Apostles have to command Things not forbid by Christ without being tied up to his positive Institutions And how comes it to pass that they who are entred into Christ's Church by Baptism and continue in the Profession of his pure Religion
should be Schismaticks and cut off from his Body meerly for disobeying Additions the Authority of which they soberly dispute You say in one part of your Answer to me That whatever Variety and Difference in the Rules of Worship is consistent with one Communion may be granted when the Prudence of Governours sees it fit and expedient Where as you condemn such Indulgence as is inconsistent with one Communion it may be thought to be equally conclusive against the Imposition of any Thing inconsistent with one Communion or the great Law of Catholick Communion And when you confess that the Government of the Church since the Apostles Days was never so entirely in the Bishop's Breast that what he did should be thought the Act of the Church any further than he complied with those Laws by which the Church was to be governed You having likewise set aside the Civil Authority and admitted that Dissenters have sufficient Church-Power amongst them I again ask How they can be Schismaticks for dividing from the Bishops upon the account of suspected Rites and Ceremonies which they believe not to agree with those Laws by which the Charch was to be governed as being greatly prejudicial to if not inconsistent with one Communion And I would willingly be satisfied how you can bring within the foregoing Rules what you assert but within three Pages where having held that there was no Schism between the Latin and Asian Churches yet you will have it that private Christians at Rome could not receive the Asians into the Communion of the Church without the Bishop's Authority But to word this Matter according to your Hypothesis Tho Conformity to the Church of England that is Obedience to the Church-Governours the Bishops is not essential to the Vnity of the Catholick Church yet it is for all that live here I should have been contented to have the Controversy confin'd to Persons living here but that you tempt me further You say indeed That Christians who live under the Government and Jurisdiction of other Churches may and do preserve the Vnity of the Church without Conformity to the Church of England But pray can they preserve the Unity of the Church without Catholick Communion to which as you have told us a Compliance with the Order Government Discipline and Worship as well as the Doctrine of the Catholick Church is absolutely necessary And then All the Churches of the World are but one Church or one Society and have the same Right or Obligation of them to communicate with each other as Opportunity serves in all those Duties for the sake of which Christian Churches are instituted as the Members of a particular Church are There are some other Passages in my third Letter which perhaps might want to have something said to them but I shall only refer the Whole with what I have here wrote to your second and cooler Thoughts But I must confess I wonder how I escap'd unrebuk'd when I observ'd that you your self made a sufficient Excuse for some even causless Separation And if the Sinfulness of Separation lies in not observing your Terms of Catholick Communion the Dissenters would think themselves pretty sake under Mr. Chillingworth's Defence against the Papists not only when he affirms That the Gospel of Christ is the whole Covenant between God and Man nor when he blames the Papists for making Salvation depend on Things casual and in the Power of Man to confer or not to confer But if it were only because of the Obscurity and Doubtfulness if not Inconsistency of the Grounds whence the Obligation to constant Communion with the Church is inferr'd for he thought it Demonstration that nothing is necessary to be believed but what is plainly revealed Now Sir I take leave to tell you that I have faithfully followed you in all your subtil Windings I am sure I have nowhere perverted your Discourses how much soever I may have mistaken them And 't is no easy matter to take his Sence rightly who is inconsistent with himself It has not been the least nor perhaps the least pertinent part of my Task to fix your own Principles upon you some of which need no other Exposure but to be set in their proper Light where like the Cadmoean Issue they may be left to destroy each other If you forget in one place what serv'd your purpose in another or go to prove too little or too much for what possibly might be your general Scope and Design I hope you will for the future be more cautious of condemning Men for Dishonesty in arguing upon what they find By this time 't is likely I may in a double Sence have tir'd your Patience which you value your self upon I must confess the Substance of what lies in Dispute between us might be brought into a much narrower Compass But perhaps it was no more than requisite to put several Questions to you to prevent all colourable Evasion that one might take up what might be artfully slipt over upon another And certainly any one that observes what Skill you use in the management of this Controversy will think that many Things which might have seem'd superfluous were but necessary to oblige you to speak out Thus when I had ask'd Whether a Man has a Right to be of a particular Church as he is a Christian that is as I then thought and still do a true Member of the Catholick Church I should not have added Or becomes a Christian only as received into a particular Church were it not that I wrote to one who seems to think no Man can be a true Member of the Catholick Church before he has been actually receiv'd into some particular Church But you taking no notice of the last Branch of the Question wonder I should ask you Whether a Man has a Right to be of a particular Church as he is a Christian when you say The whole Design of your Tract is to prove that every Christian by being so is a Member of the Catholick Church and has a Right to communicate with all sound Parts of the Catholick Church and bound to communicate with that Part of it in which he lives Now 't is odds but it may be as evident upon this your whole Design that every particular Church is bound to receive every Christian as such into its Communion without imposing any Terms but meer Christianity as that a Christian must communicate with that sound Part where he lives even in other Terms Yet here you speak not one Word to the Question how a Man becomes a Christian whether it be only as received into a particular Church Indeed you had said in your Resolutions which I thought you might have either justified or retracted That no Man can be in Covenant with God or a Member of his Church who is not at least visibly admitted which must be by some particular Church and surely no Man can be
justify the Pertinency of my Questions to you and shew II. What Cause I had to put you upon explaining your self concerning the Notions of Church-Communion My apparent Design being to do this you have no reason to blame me for not giving you your own Words with that dependance and connection in which the whole Strength of the Discourse consists for had that been never so well laid together I ought to believe it to proceed upon some false Ground as being contrary to those Notions which must be antecedent to the Belief of all revealed Religion You know one who thinks himself not concern'd what Consequences are charged upon his Hypothesis so that he prove it positively true Perhaps you may may be as confident of yours as he was of his 'T was enough for me to oblige you to speak plainly what your Notion was I must confess I did suspect it of D lism which indeed you overthrow in that Book to which you refer me for my Satisfaction but would establish one much weaker and with less shew of Reason That which made me suspect your Principle to be that way was Your asserting the absolute Necessity for every Man who lives here as he would be a Member of Christ's Body to communicate with the National Church because of its being a sound part of the Catholick Church To which end you held 1. That 't is as necessary for every Man to communicate with some particular visible sound Church as to be a Christian 2. That the only visible way God has of forming a Church is by granting a Church-Covenant which is the Divine Charter whereon the Church is founded and investing some Persons with Power and Authority to receive others according to the Terms and Conditions of the Covenant and by such Covenant-Rites and Forms of Admission as he is pleased to institute which under the Gospel is Baptism is under the Law it was Circumcision 3. That no Man can be a Member of the Church or in Covenant with God who is not visibly admitted into God's Covenant by Bapptism 4. That which makes any thing in a strict Sence an Act of Church-Communion is that it is performed in the Fellowship of the Apostles or in Communion with the Bishops and Ministers of the Church supposes that we ought to communicate with a sound Church whether it has Authority over us or no which wants no more to expose it than to retort some of your own Words For your way of arguing is as if a Man should say there is a divine Law to obey Civil Magistrates Therefore into whatever Government you come whether as Ambassador from a Foreign Prince or otherwise you are bound to live according to the Laws of that Government in every respect as much as a Native And for Foreigners to enjoy several Immunities from Taxes and the like is contrary to the Fundamental Laws of Government But you are positive that Obedience to the Church of England is a Duty incumbent on those which are or ought to live in Obedience to this particular Church That is they who ought to live in Obedience ought to live in Obedience which is a greater Blunder surely than my speaking only of Power and Censures when I was talking of Communion For surely the submitting to the Churches Terms of Communion is submitting to its Power Well however this Submission you say may be called a Part of the Divine Covenant Which gives me occasion to mind you of what our Homilies say about Obedience to Human Laws God hath appointed his Laws whereby his Pleasure is to be honoured His pleasure is also that all Mens Laws not being contrary unto his Laws shall be obeyed and kept as good and necessary for every Common-Weal but not as Things wherein principally his Honour resteth And all Civil and Man's Laws either be or should be made to bring Men the better to keep God's Laws that consequently or following God should be the better honoured by them Howbeit the Scribes and Pharisees were not content that their Laws should be no higher esteemed than other positive and Civil Laws nor would not have them called by the Name of Temporal Laws but Holy Traditions and would have them esteemed not only for a right and true worshipping of God as God's Laws be indeed but also for the most high honouring of God to which the Commandments of God should give place St. Paul speaking of those who scrupled eating some Meats upon their apprehension that they were unclean which he tells them was a causless Scruple in the Nature of the Thing tho not as to their Consciences assures them that He that doubteth is damned if he eat because he eateth not of Faith for whatsoever is not of Faith is Sin If you will say this was spoke where there was no humane Law to determine its Indifference I desire you to consider whether such an Answer savours not of that Pharisaism which our Church condemns But certain it is if active Obedience in the Matter which one scruples which is Submission to the Power of the Church be or may be called Part of the Divine Covenant which unites us to God and to each other there can be no Suspension of Communion because of doubt but he is out of God's Covenant and must be damn'd continuing so who does not actually conform to those very Things which he conscienciously scruples nay and the Church may excommunicate him while he is under this Doubt For you know who teaches us that it is impossible that a Church which is not Schismatical in its Terms that is as seems there meant which imposes nothing in it self contrary to God's Law can excommunicate schismatically Indeed the Excommunication according to that Notion does but declare the State he was in before for by not actually obeying that part of the Divine Covenant the Man was depriv'd of all other possible Means of Salvation agreeably to which the Defender of Dr. Stillingfleet says When our Saviour so expresly asserts Whatsoever thou shalt bind on Earth shall be bound in Heaven and whatsoever thou shalt loose on Earth shall be loosed in Heaven If by binding and loosing we will understand putting out or receiving into the Church which that Author plainly doth but immediatly before it makes the Communion of the Church absolutely necessary to Salvation This shews that my Consequence was rightly inferr'd when I argued That if Submission to the Power and Censures of the Church be part of the Divine Covenant then as he who is not admitted into this Church is no Member of the Catholick and has no Right to any of the Benefits of being a Member of Christ's Body so it is with every one who is excluded by Church-Censures tho excommunicated for a slight Contempt or Neglect nay for a wrongful Cause Your Answer to this is of one who lives in England and renounces Communion
it is not the Duty of every one tho a licensed Stranger to communicate with this Church Now to avoid the Question here you have a pretty Notion whereby you would make French Protestants to have no Church calling them an Ecclesiastical Colony belonging to the Church abroad But all Church-Power being exercised amongst themselves here you have no more ground to call them an Ecclesiastical Colony in respect of the French Church than you may call ours so in respect of any other to which we might have formerly belonged especially since they cannot meet with the Mother-Church in France for Acts of Worship and therefore have your own allowed Distinction from that But if these refuse to communicate with our Church you make Schismaticks of them only excuse them as being exempted from the Jurisdiction of this Church But this you condemn as being contrary to the Practice of the Primitive Church and besides consider not what you said to Mr. Humphreys his Project nor your charging the Dissenters with Schism for not communicating with each other notwithstanding that one cannot pretend Jurisdiction over the other and so must be in the same case with those that are priviledged or exempted Wherefore the French Protestants are beholden to you for a good Lift. But taking it for granted that 't is the Duty of these French Protestants to communicate with our Church when ever they are required you take no notice of the Consequence from your Tenent which is that they ought notwithstanding an Exemption for else it follows that our Church is too streight in its Terms of Communion And you cannot surely but remember where we are taught That Vnion to the Body consists in Vnion to that Part which is next 2. But I ask'd you further Whether it does not follow from the Obligation to communicate or to be ready to communicate with any true Church where Distance does not hinder that a Member of the Church of England is not obliged to constant Communion with that Church but may occasionally communicate with the French Church nay with Dissenters too if he believes that any of their Congregations is a true Member of the Catholick Church Here I lie under your sore displeasure for turning your own Artillery upon you And you think No Man in his Wits ever understood this Question in any other Sence than that whatever Church I can occasionally communicate with I am also bound to communicate constantly with whenever such Reasons as are necessary to determine my Communion to a particular Church make it my Duty so to do And a very doughty Question this is for surely 't is beyond dispute that whatever necessarily determines my Communion to a particular sound Church makes constant Communion with it my Duty and is no more than that what makes it my Duty makes it my Duty But the Question is Whether any thing necessarily determines my Communion to a particular Church and what it is And thus I might leave you upon your Mistake of the Question But I think 't is demonstrable from what you your self say that the Place does not determine my Communion with a sound Church no not so much as ordinarily You distinguish between a State of Communion and Acts of Communion But unless a Man tho he has sufficient Opportunities may be in a State of Communion without any actual Communion I know not what is meant by saying No Act of Communion more peculiarly unites us to any particular Church than to the whole Christian Church and that 't is no Interruption of our Communion with the Church of England to communicate actually with any Church that is in Communion with it And yet a Member as a Member is in constant Communion Perhaps indeed if the Communion of Churches is suppos'd to be upon the Catholick essential Terms actual Communion with a Church which is in Communion with this is no Interruption or Suspension of Communion with this But admit now that the French Church which you say is in Communion with ours would be ready if required to hold communion with us in every Point wherein we may seem to differ but yet should keep up their separate Meetings or Assemblies and an English Protestant believing that he may receive most Benefit from their Preachers should never actually communicate with our Church but always with that would he be in a State of Communion with our Church or no And tho the Civil Power has made a Distinction of Parishes and some other Places appointed or allowed by its Laws in one of which it requires the Sacraments to be received at such and such times If they receive not in any of these Places will the receiving with the French Church justify them and free them from the danger of being excommunicated as Schismaticks If it will not as you must acknowledg then either the French Church is not in communion with us whereas you say they are in communion with us or else communicating with a Church in communion with ours is not a Communion with our Church Nay and you say that according to the Laws of Catholick Communion nothing but Distance of Place can suspend our Obligation to actual Communion But if I may communicate with the French Church as being in communion with us then the Place does not determine even my ordinary presential or actual Communion to ours nor does it yet appear what does But you offer at it when you tell us 't is separate Power and Jurisdiction which determines this Matter but separate Communion would be Schismatical But still what Jurisdiction can there be to oblige me contrary to the Terms of Catholick Communion which according to your own concession will suffer me to wander Is it the Civil Power as it unites us under a National Church Pray remember how you run Mr. Humphreys down upon the Supposition that the Civil Power should take off the Obligation to Episcopal Communion Is it the Divine Right Pray consider Mr. D. again and then you may think your self beholden to me for bringing your Notions under the Protection of so ingenious a Person In the mean while be pleased to shew wherein you differ from him when you suppose you have found a National Church antecedent to any Human Authority For this is either as you make the Union of the Bishops to be the National Church or the Union of the Clergy and Laity together If you make it to consist in the Union of the Bishops then certainly to make that antecedent to Human Authority you must betake your self to D lism at least you have not yet invented any other way who a working Head may do Wonders If the Union be of Clergy and Laity together then it is by Consent which is Humane Contract or Agreement and is the same with Humane Law by you exploded And Consent you say is all that is necessary to unite a Body or Society in one Communion But then this
straggle into a Church which is not in Communion with our Bishops This Confinement to one Bishop you must say upon your grounds would be contrary to the Nature of Catholick Communion but we have your Authority for it that the other is not Yet it seems if Presbytery should have the Advantage of Authority they who refuse Communion with the National Church upon pretence of purer Ordinances and the Belief that Episcopacy is the Ordinance of God must be as bad as Murderers and Adulterers that is very Schismaticks And judg you whether 't would not be a barbarous Thing to make any Laws which shall ensnare Men in so great a Guilt But here you take notice of a Passage or two in my Preface The one That perhaps it is no Absurdity to suppose that Men may as well continue Members of the National Church notwithstanding their breaking many positive Laws made for the outward management and ordering of it tho not fundamental and necessary to its Being as he who incurs the Penalty of any Statute of the Realm about Civil Affairs may however be a sound Member of the State if he keep from Treason or other Capital Crimes This you answer by a begging and indeed mistaking the Question and will have it of a Schismatical Separation which you elswhere express by renouncing Communion And this you may compare to Treason and Rebellion in the State if you think fit But the Church is not much beholden to you for making that in which Conformity is expected fundamental and necessary to its Being And when you compare a Man that communicates sometimes with one true Church sometimes with another to a Man that joins sometimes with his Prince's Forces and sometimes with his Enemies the Comparison is either very impertinent or very uncharitable in supposing that a Church which differs from this in what is really accidental how essential soever you make it is Antichristian or an Enemy to Christ which surely no true Church is yet I must confess herein you agree with your self when you say There may be a true Church which is no Catholick Church that is no true part of the Catholick Church I add Nay possibly that there should be several Religious Assemblies living by different Customs and Rules and yet continuing Members of the National Church is not more inconsistent than that particular Places should have their particular Customs and By-Laws distinct from the Common-Law of the Land without making a distinct Government This you condemn without vouchsafing it a fair Hearing as nibling at that Healing Project for which you think you have sufficiently exposed Mr. Humphreys But I shall chuse the Protection of the great Protestant Champion Mr. Chillingworth and if you are resolved to wound him through my Side I will bear the Brunt of it as well as I can To reduce Christians to Unity there are but two Ways that may be conceived probable The one by taking away Diversity of Opinions touching Matters of Religion the other by shewing that the Diversity of Opinions which is among the several Sects of Christians ought to be no Hinderance to their Unity in Communion The first he looks on as not likely without a Miracle What then remains says he but that the other way must be taken and Christians must be taught to set an higher value upon those high Points of Faith and Obedience wherein they agree than upon Matters of less moment wherein they differ and understand that Agreement in those ought to be more effectual to join them in one Communion than their Difference in other Things of less moment to divide them When I say One Communion I mean in a common Profession of those Articles of Faith wherein all consent a joint Worship of God after such a way as all esteem lawful and a mutual Performance of all those Works of Charity which Christians owe one unto another And to such a Communion what better Inducement could be thought of than to demonstrate that what was universally believed of all Christians if it were joined with a Love of Truth and holy Obedience was sufficient to bring Men to Heaven For why should Men be more rigid than God Why should any Error exclude any Man from the Churches Communion which will not deprive him of eternal Salvation To the same Sence is the Passage I had in that Preface cited out of Dr. Tillotson's Sermon and you may as well ask him as me Is the Catholick Church then and Communion of Saints no part of our Creed Your Notion of Communion is a new Article But to re-assert what I had observed of your managing the Charge of Schism I had said People might not well understand what it is unless it be taken to lie wholly in want of Charity And in the Errata to avoid the Cavil of its being common such as we have for all Mankind I had added the Epithete of Christian I say further to my thinking as St. Paul speaks of it He supposes a continuance still of the same Body and ascribes it to Christians continuing such nay and communicating with each other And this you were not able to deny nay you well know that not only the Thing but the very Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had by that Apostle been applied to such Hence you would argue That I will not allow causless Separation from a sound Part of the Catholick Church to be Schism but place Schism wholly in want of Charity But 't is obvious that I do it no more than the Apostle himself does But besides it induces the Belief that Schism is not such a Crime as you imagine For if the Corinthians were Schismaticks whilst they continued in Communion with each other and yet were particular Members of Christ's Body then Schism does not cut off from Christ's Body nor do you rightly apply the Addition of Apostate Christian Further by what Authority do you apply that to a refusing Communion with any sound Church whatever upon your supposed Notion of Catholick Communion from a Text which mentions no other Schism but what was between them who liv'd in the same Communion And still beyond all this it seems demonstrable from the Text that the Causa formalis or that which constitutes Schism is not Separation tho it be causless unless it be accompanied with want of Charity For since there may be Schism where there is no Separation of Communion then it must be something which consists with joint Communion and find out something besides Want of Charity if you can The Apostle's Notion of Schism we have seen but I wonder by what Authority you affirm'd That Schism is nothing else but a Breach of Christian Communion and that where the Vnity of the Church is broken by distinct and opposite Communions there is the full Nature of Schism and where this is not there is either no Schism or only a partial Schism which is like a great
slight as not worth your Notice And therefore 't is not likely that the Homiles should be any more regarded Yet however it may not be amiss to mind you of what our Homilies teach us of a sound or true Church The Passage before cited proves that a particular Company or Congregation of God's People is the Church in proper speaking And then for the Catholick visible Church we have its Definition or Description in these words The true Church is an Universal Congregation or Fellowship of God's Faithful elect People built upon the Foundation of the Apostles and Prophets Jesus himself being the Head Corner-Stone And it has always three Rules or Marks whereby it is known 1. Pure and sound Doctrine 2. The Sacraments ministred according to Christ's Holy Institution And 3. The right use of Ecclesiastical Discipline These Notes tho ascribed to all in general are manifestly to be applied respectively to select Congregations or Fellowships of Christians For 't is not possible that all can be joyned in actual Communion But in these things they are to be ready to communicate with each other as if they were one entire Body in the first without any Limitation in the two last as the Church says of the Sacraments in all those things that of necessity are requisite to the same And to prevent all affected Ignorance of our Churches Sense in this particular it assures us that Christ makes Intercession not only for himself and his Apostles but indifferently for all them that believe in him through their Words that is to wit for his whole Church I leave it to you run to the Parallel between what the Church teaches and what you would impose on us in this matter I shall not repeat the Particulars but shall only observe upon your Notion of Discipline 1. That according to you the Power of the Keys is absolute in Church-men's Hands from whose Power of binding and loosing you infer that Church-Communion is absolutely necessary to Salvation Whereas our Church says Christ ordained the Authority of the Keys to excommunicate notorious Sinners and to absolve them that are truly penitent 2. And secondly Whereas you affirm That every profess'd Christian who is received into the Church by Baptism is a Church-Member and all Church-Members have a common Right to Church-Priviledges That teaches otherwise Why says it cryed the Deacon in the Primitive Church if any be holy let him draw near Why did they celebrate these Mysteries the Quire-door being shut Why were the publick Penitents and Learners in Religion commanded to avoid Was it not because this Table received no unholy unclean or sinful Guests And this it enforces from the Example of our Blessed Saviour and the conforming Practice of the Primitive Church in these words According to this Example of our Saviour Christ in the Primitive Church which was most holy and godly and in the which due Discipline with Severity was used against the wicked open Offenders were not suffered once to enter into the House of the Lord nor admitted to Common-Prayer and the use of the holy Sacraments with other true Christians untill they had done open Penance before the whole Church Here I might well leave you to bethink your self of returning into the Bosom of our Church after you have divided from the Unity of its Doctrine And I might advise you to have a care of contending too eagerly in the maintaining your own Opinions for fear of running into the Formality of that which you take such pains to fright others from Tho it may be a good way to convert Schismaticks to convince them of the Errour of their Ways yet even that may be done schismatically at least the causless Imputation of it may return upon the forward Censurer But lest you should think I say this to avoid the notice of my shameful Baffle in the Story of Pope Victor which you will have to be a feigned Case told me by some body Be it known to you that the Authority which I had next at hand was a late learned Chronologist who has these words Romanae Ecclesiae Episcopus fuit Victor qui ab Anno Christi 192 sedit Annos 10 in Concilio statuit ut Pascha semper die Dominicâ celebrarètur atque adèo èxcommunicavit omnes Episcopos Ecclesias in Asiâ quae eâdem die Pascha non celebrabant Here I might as well think that the Bishop pronounc'd the Sentence of Excommunication in Council as he alone is said statuere what was done by common Consent and so we know Rex statuit is often used The Excommunication you contend to have been only his own Act not the Act of the Council And you cite Eusebius which calls that which I should take for an Exemplification of the Act of the Council his Letter I am sure Socrates his Expression of this favours me when he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent them the Sentence of Excommunication And the matter having been agreed on in a Council at Rome where he presided 't is certainly most probable that this was not of his own Head Nor is it in the least any Argument against me that other Bishops in Communion with him resented it ill Being those other Bishops Irenaeus particularly were not at that Council For as Eusebius himself shews as Victor presided at Rome Irenaeus did in France So that those of the same Communion were only such as agreed in that Doctrine of the account of time about which I shall not dispute whether Arithmetick was concern'd or no Yet I find it a long while since by an old Emperour called Questio temporis non Fidei But I find not in Eusebius that Irenaeus prevented this from taking effect as you affirm for the Sentence was actually pronounc'd as both Eusebius and Socrates inform us But when retracted or whether at all appears not But be it as you contend that this was only the Act of a Schismatical Bishop how comes it to pass that his Church was not concerned in this St. Cyprian says Qui cum Episcopo non sunt in Ecclesiâ non sunt And St. Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both agree that there 's no being in the Church or in Christ unless they side with their Bishop And a Gentleman whose Authority I hope you will not except against says of St. Cyprian He makes all Bishops equal to have the whole Power in Solidum to be absolute Judges of their own Acts and be accountable to none but God Nay you your self have told us that it is essential to the Communion of particular Churches that their Governours should be in Communion with each other Wherefore the Asian and Latine Churches were in a State of Separation and the Laity of one side or other were necessitated to communicate in a Schism This Sir may supersede my enquiry into your Niceties upon a Case of your own making But
uncharitable But to bring Compurgators of such whose Friendships as they are dulce decus meum so they are praesidium too against such fatal Miscarriages would but expose their venerable Names to such Usage as I have met with But be that never so hard for once I will set an Example to a Clergy-man and shew that I can contain my self after all these causeless Calumnies tho you cannot bear to be told of the Truth Wherefore I shall calmly shew I. How groundless both your open and imply'd Accusations are against me II. What cause I had to put you upon explaining your self III. How unsatisfactory your Explanation is in its own Nature So much of your Charge as I am concern'd to answer particularly resolves it self into these general Heads 1. My Want of Love to the Church of England and taking part with Dissenters out of Zeal for their Cause or Vain-Glory 2. That I have a Spite at the whole Order of Clergy-men and disown part of the Power of Bishops 3. That I designed to affront Dr. Stillingfleet and Dr. Tillotson 4. That I discover a Contempt of all church-Church-Authority and think the Church it self an insignificant Thing 5. And lastly That I am guilty of Deism and Socinianism And That my Principles tend to undermine Christianity and to the Contempt of all revealed Religion First Article In the first Article you would argue me guilty of Hypocrisy in pretending to be in constant Communion with the Church of England when I want that Love for it which is essential to Union and Communion with it or of a great deal of Vanity in labouring to shew my Wit in the Defence of a Cause which I my self know to stand in need of Wit and Artifice But if it happen that the Church of England is no more concerned in your Censures than perhaps you may think your self to be in the Doctrine of its Articles or Homiles And that it gives you no warrant to call the Dissenters Schismaticks and such as are deprived of the Influences of the Divine Spirit while they scruple Conformity My taxing you with want of Charity towards Dissenters will be as far from the suspicion of such a Zeal for them as implies a Dis-esteem of our Church or such a Defence of their Cause as may be imputed to Wantonness or Vanity that it may be more like the Act of that Samaritan who took care of the poor Man who had been most barbarously used by Thieves and could meet with no pity from the Priest and the Levite who past by on the other side Whatever you think of this Matter I am bold to affirm that our Church no-where warrants your Assertions either in its Articles Homilies or Canons Indeed in the Canons of King James the Authority of which as to us Lay-men I need not here enquire into I find Schismatici mentioned in some of the Titles but not in any of the Canons to be sure by no means applied in your manner But then you tell me No Man who had any kindness for the Church with which he pretends to hold Communion would make such a vile Insinuation as if profest Atheists were admitted to Communion But certainly there may be a profest Atheist tho he doth not profess himself so at the time of his communicating for want of that Euphemia which one cannot greatly offend against by one single Word of no ill signification I am sure you of all Men have no reason to press hard upon me in this Particular Third Article That I may be depriv'd of the Patronage of two such great Luminaries of our Church as Dr. Stillingfleet and Dr. Tillotson you tax me with a Design of affronting Dr. S. and dealing with the other great Man at the same rate Secret Things belong to God but I am sure you could have no Revelation from above of any such Design nor can any thing that I have said look that way Assure your self I cited the Words against the absolute Necessity of Church-Communion whence you ground your Reflection in the same Sence as I receive them which is in their utmost Latitude but by no means as if they would set aside all Government in the Church But you are certainly guilty of the Affront against them if you think there is any harm in the Quotations or as if I expose their Failings thereby I will not here return upon you That you never spare any Man's Reputation to serve your Design c. which would come as properly from me as it did from you But when you were upon such Authorities you would have done well to have reconciled your self to Dr. Stillingfleet's Sence of Schism which if his Judgment be valuable in competition with Dr. Sherlock's lies not in a voluntary Departure out of any particular Church but the true Catholick Church And the Reason which he gives for it is the Ground which I go upon If you will teach me my Catechism better in this Point I am very ready to learn Fourth Article The fourth Article has many in the Belly of it for under the supposed Contempt of Church-Authority are in your Sence contained 1. The thinking the Church it self an insignificant Thing and that no causeless Separation from it can be a Schism 2. A despising the Evangelical Priesthood as you call it 3. The looking upon the Sacraments as very indifferent Ceremonies 1. In the first you as is usual with you would take advantage of your own Confusion in blending together the Notion of the Catholick and of a particular Church For tho one may think that it signifies not much or is not one's Duty to communicate with every particular sound Church yet it is no doubt always his Duty to communicate actually or in Inclination with the Church of Christ in that which essentially constitutes it his Church Nay and there may be a Schismatical Separation even upon the account of lesser Matters But my Question is Whether there may not be a Separation causeless in the Nature of the Thing occasioning it tho not in relation to the Party's Conscience who scruples it and that without Schism But as Dr. Stillingfleet rightly distinguishes between what is necessary to Salvation and what is necessary to the Government of the Church my receiving his Sence has sufficiently anticipated and removed this Imputation unless you will fix it upon him too 2. But for the second If by an Evangelical Priesthood you mean such as is necessary to offer up Sacrifices for us I know of no such upon Earth by the Gospel-Institution 3. For the third which may take in what may seem omitted on the foregoing Head I desire to be inform'd what one Passage has faln from me which looks like an excusing the Contempt or Neglect of the Sacraments or of them to whom ordinarily it belongs to administer them Yet methinks you do not duly consider that a Thing may be one's Duty by virtue of a positive Command and
a Church by refusing to communicate with any Church in her Liturgies and Worship What tho according to Mr. Chillingworth's Rule 't is possible to be a Member of the Church without actual Communion You say 'T is as necessary actually to communicate with some Church or other as 't is to be a Christian Wherefore it seems those Protestants in Popish Countries who did actually communicate with no Church had not what essentially constituted them Christians You will say that you make allowance for Cases of Necessity when Communion cannot be had but upon sinful Terms But surely 't is absolutely necessary to be a Christian Nay in that very Book which you refer me to for your Thoughts at large you assert from your own and the Popish Notion of the Power of the Keys that the Communion of the Church is absolutely necessary to Salvation Wherefore methinks many of your Expressions would make no improper Sound out of a Papist's Mouth We are the Visible or National Church your Division from us is Schism and Separation from the Church and every Separation is a Schism on one side or other Nay you renounce our Communion for to withdraw your selves from ordinary Communion with the Church in which you live into distinct and separate Societies for Worship is to renounce their Communion And he who disputes the Authority or destroys the Vnity of the Church renounces his Membership and Communion with it Besides 't is enough that 't is a Separation and gathering a Church out of a Church which did before consist of baptized Christians Ye are Schismaticks in dividing your selves from the Body of Christians and all your Prayers and Sacraments are not Acts of Christian Communion but a Schismatical Combination You may pretend that if you do not divide upon the account of sinful Terms yet you do it for greater Edification and purer Ordinances And that at least 't is very doubtful whether the Church on Earth has power of clogging God's Ordinances with such Rites as shall be made Terms and Conditions of receiving them Well 't is no matter for all this Doubt and divide from us and be damn'd It 's pleasant that you should pretend Edification to break the Vnity of the Church Be assured that the Influences of the Divine Spirit are confined to this Vnity What Allowances Christ will make for the Mistakes of well-meaning Men who divide the Communion of the Church I cannot determine but his Mercies in such a Case are uncovenanted and such an one is no Member of the Invisible Church that we do or can know of And if he separate from the Visible Church tho upon the account of sinful Terms the Thread of this Reasoning affords him no Clue to lead him to the Gate of Life For having no visible Church that he knows of with which to communicate or by Misfortune being depriv'd of the Opportunity he was thereby denied the ordinary Means of Salvation And it may be said in your Words I do not now speak of the invisible Operations of the Divine Spirit Truly Sir to my thinking either I have rightly represented your Agreement here or Words are to be governed by some Authority which you have not yet produced The half Answer which you suppose already given to the Question with which I closed my second Letter had I doubt not its due Consideration where-ever 't was met with But the Question was this Whether if the Nature of Catholick Communion requires a readiness to communicate with any sound Church and yet a Church obliges us to communicate with that alone exclusive of other sound Churches while Distance does not hinder the occasional and frequent Communion with others is not that Church guilty of Schism in such an Injunction contrary to the Nature of Catholick Communion Your Answer is That no Church can be supposed to forbid Communion with any Church which is in Communion with her But 't is its Duty to forbid Communion with Schismatical Conventicles Which is as much as to say that the French the Greek Church or any other that is not in Communion with our Church is a Schismatical Conventicle And such you observe that I am pleased to call sound Churches wherein you intimate That no Church which is not in Communion with ours that is not ready actually to communicate in all its Accidentals can be sound and Orthodox But then the frequent Communion with another Church being in the Question what provision does your Answer make for so much as the ordinary Communion which you call constant with the National Church But then you having admitted that Dissenters have proper Church-Officers and Power what Answer will you make to what follows Or at least is it not impossible that he who communicates sometimes with one true Church sometimes with another can be a Schismatick or any more than an Offender against a positive Humane Law You say indeed he is an Offender against the Vnity of the Church and the Evangelical Laws of Catholick Communion but you have not yet been pleased to produce those Evangelical Laws which oblige Men upon the pain of Damnation consequent upon Schism to communicate with the Church-Officers allowed of by the Civil Power rejecting others as Schismatical tho admitted to have the same Evangelical Institution Indeed you look upon it as self-evident That where-ever there is a Church establish'd by Publick Authority if there be nothing sinful in its Constitution and Worship we are bound to communicate with that Church and to reject the Communion of all other Parties and Sects of Christians for the Advantage always lies on the side of Authority But how this is made out by any thing you say I cannot find In my Judgment you afford no other Notion of Catholick Communion but as an Agreement and Readiness to communicate in Accidentals as well as Essentials with any sound Church be it National or otherwise Indeed you suppose Dissenters to have no sound Church for want of a National Establishment but then you make no manner of provision for so much as the ordinary actual Communion in any Episcopal Church where one lives if so be that one communicates actually with any other Church which is in Communion with that But if it should happen that the true Notion of Catholick Communion consists only in a Communion in Essentials and being united by the Christian Bond of Charity notwithstanding Separations for lesser Matters then by the same reason I may communicate with any sound Church and nothing but Humane Law can restrain me which by your own Confession can neither make nor cure a Schism And indeed what should hinder but that Humane Law may as well confine me to the Communion of the Bishop of the Diocess where I live which you know were but according to the old Rule of One Altar one Bishop as well as to give me a Latitude for any Diocess provided I do not