â—hristiaâ—s in the Profession of the Faith and Duties it Requires So that Heresy seems to be opposed to the Verity and Soundness of Religion Schism to the Union of Persons amongst themselves professing â—eligion Now because the Acts of this Unity consist in Christian Communion and it cannot be otherwise expressed and manifested but by such Communion therefore a Departure or Separation from that Communion must be that which we call Schism Hence Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Signifies a Secession or Separation And hence it appears That every Heat Quarrel or Brabble how faulty soever it may otherwise be doth not Amount to Schism unless it so influence the Communion as to make a breach in that And therefore neither that Contention between Paul and Barnabas nor that Contest between Polycarp and Aâ—icetus nor that Difference between Chrysostom and some who had been his Auditors nor that sharp Conflict between the same Chrysostom and Epiphanius nor that long debate between Stephen and Cyprian were any of them to be Accounted or brought under the Notion of Schism because the Communion of the Church was still kept up and Maintained by all the Parties But when this Communion is violated and broken then it comes to a direct and open Schism And this may be done several wayes all of them I pretend not to reach and those I shall mention I shall not dwell on VII Some there are who forsake the Communion of the Charch but go not so far as to set up any opposite Communion not that they have any honour for or regard to Church Communion but that they think it unnecessary if not prejudicial These though they seem not to Fly so high as others in that they Vex not the Church with opposite Communions yet they really overthrow all Communion and destroy the whole publick Worship of God wherein his People are United for his glory and their own-benefit And therefore these are nothing such harmless Creatures as some think them Amongst these we may Reckon those Rank Enthusiasts who have overgrown Ordinances and account themselves far above all such weak Helps and beggerly Elements VIII I shall further propose it as a Question whether some Men by their particular Opinions or Declarations may not make themselves Schismaticks even whilest they continue in the Communion of a Church that is truly of Catholick Communion for though the Pastor and Officers of the Church walk never so Canonically and Perform all Services with relation to and dependance upon the Catholick Church yet if any Member shall so awkwardly adhere to this particular Church as to oppose it to all others and condemn all others and refuse Communion with any other he seems to Me to make himself a Schismatick For though the Church be of Catholick Communion yet he communicates in it upon Schismatical Principles and makes it Schismatical to him The Church indeed is in Communion with other Churches but he communicates in it in opposition to other Churches And this seems in some Measure to have been the Case of the Church of Corinth Paul and Apollos and Cephas were all Ministers of the same Christ great Master-Builders in his Church and zealous Maintainers of its Communions and yet several in the Communion of this Church seems to have communicated upon narrower termes then the Constitution of it Required For some were for Paul and some for Apollos and some for Cephas and they that were for one were against the other two and against all others who did not joyn with them in the same quarrel I will not say but that it might go higher and that there might be opposite Communions That St. Paul there Planting the Gospel might leave so many Congregations in that Church as the Number of Converts required That Apollos coming after upon the increase of Converts might leave them more Church-Officers and increase the Number of their Congregations And the first might stand stiffly for Paul and the other for Apollos However the first is not improbable and indeed both might be true successively They might first clash in the same Communion and then break into opposite Communions But this I leave to the further Consideration and Censure of Others IX Where there is such a Renunciation of Communion as to set up opposite Communions it may be Effected several Ways Sometimes the Layety have forsaken their Pastors Congregated into Bodies and of their own Authority Raised distinct Communions I will not here dispute whether they deserve that Name but certainly this is the Height of Presumption and Madness for though it be true which Corah said Numb 16. 3. That all the Congregation are holy yet the sad Story that follows assures us That they are not therefore all Priests and Levites and that they may not presume to enter upon and promiscuously discharge that Sacred Office and Function Sometimes Subject Presbyters and other Church-Officers have forsaken their Bishop carried away many of the Members of his Church and gathered Sheep from all Quarters out of the true Fold And this is the more Mischievous as carrying along with it some Shew of Authority Sometimes Bishops and their Churches have Rejected the Communion of other Bishops and their Churches Sometimes in like manner Metropolitans have opposed Metropâ—litans National Churches National and Patriarchal Patriarchal And the Sehism is ever the more Mischievous according to the Considerableness of the Persons concerned in it or the Extent of their Jurisdiction or the Cause they divide upon Too much of all this is in the present Divisions of the Christian World which are managed with that Bitterness and Height and have torn the Church so all-to pieces that it is a Subject fitter for our Lamentation then Discourse X. And yet after all it must be Acknowledged that all Separation is not sinful for then wherever there was a Separation they would be faulty on both Sides as well they that made as they that suffer by the Separation Nay if that should be granted a Man might be necessitated to Sin which he never is or can be For if unsufferable Corruptions or sinful Usages be brought into a Church whereof any Person is a Member and set up as termes of Communion He cannot Communicate without Sin nor can he Depart without Sin but unavoidably must Split upon one of these two Rocks if all Separation be sinful And therefore to discover that Schism which is Sinful or Criminal we mast bring it not only a Physical but a Moral Consideration Such the Case may be that the Separation may not only be lawful but necessary It was Gods Command to the Israelites concerning Babylon Jerem. 5. 45. My People Go ye out of thae midst of her and deliver ye every Man his Soul from the fierce Anger of the Lord. And St. Paul having described a Sort of ill Men which in the latter times should infest the Churcâ— he gives this Charge to Tsmothy concerning them 2 Tim. 3. 5. From
every little Argument that seems to favour their Cause as if there were some great thing in it I shâ—â—ld not think it worth my while to mention the Plea from the Conversion of the Saxons by Augustine For first if it were good that would give them but little Ground for his Preaching seems not to have taken any Effect beyond Kent the East-Saxons and perhaps some small Matter in the East-Aâ—gles As for the Kingdoms of the Northumbrians and Mercians which were of greatest Extent they were apparently of Scotch or Irish Conversion Nor will this Claim in the least touch the Britons Irish Scots or Picts But Seâ—ondly if there be any thing in this then such Zealous Christians as have gone out from any of thâ—se Isles and Converted Pagans would obtain a Jurisdiction for the Metropolitans of such Places from whence they went in those Countreys But if any of our Bishops should on that score Challâ—nge a Jurisdiction in Germany or other places I am apt to think that they would be well Laught at for their pains and be esteemed very idle impertinent persons if not worse used We are therefore ready Gratefully to Acknowledge all those good Offices which any of the Popes Predecessors have heretofore done for us or he at any time shall do for us But if for Others merits or his own good Turns he conclude he has gained us to be his Slaves I think he Sells Kindnesses the dearest of any Man living and we shall beg his Pardon that we are not in Haste to agree to so hard a Bargain XXVII As for these Isles they having been truly and rightâ—ully possessed of such Ecclesiastical Liberties they cannot be lawfully deprived of them by any fraud or force If another Man take away my Goods and keep them never so long yet if I can prove them to have been my Goods and that thâ—â— were fraudulently and forcibly taken and detained from Me no Possâ—ssion or Prescription can Create a Right to him who by unlawful means is possessed of that which Apparently belongs to another de facto indeed it may be otherwise but de jure it never ought or can And therefore it was a Sanction of the Twelve Tables Adversus Furem aeterna Lex esto But the Canons of the primitive Church sâ—em more carefully to have secured the Rights of pâ—rticular Churches then the Secular Laws have done the possessions of particular Men. The Bishops of those overgrown Cities Rome Antioch and Alexandria bâ—gâ—n â—ery early to make Use of their Reputation and Interest to Augment their Power and Jurisdiction But as none other had the like Advantages so none Traded with such Success as the Bishop of Rome These were the Occasion of the 6th Canon of that truly Venerâ—ble and so much Celebrated Councel of Nice where in Relation to the Right of Metropolitans it is thus determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the latter part of the Canon seems to Confirm to them something extraordinary i. e. all that Custom could then fairly and clearly entitle them to yet notwithstanding this Complement to Men then great and pious it seems to have been made on set purpose that it might be a Barr to their future Usurpations XXVIII This will more plainly Appear if we Consider the Eighth Canon of the General Councel at Ephesus which was Composed with a Design both to Explain and Strengthen the Nicene Canon For overmuch Greatness is hardly to be Consined within Rules And their Topping Bishops had been at Work again The Bishop of Antioch had made fair Attempts to Seize the Isle of Cyprus and the Bishop of Rome not only took his part but by his Letters Condemned the Cyprian Bishops as not wise in the Faith for opposing and plainly gave the Cause on his Side which had been enough in all Conscience if he had been near so infallible or powerful then as he is now But when the Matter came before the Councel the Fathers without any Regard to the Authority of the Roman See are quite of another Mind This Act of the Bishop of Antioch which was the Ordaining Bishops in Cyprus they stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Innovation contrary to the Lawes of the Church and the Canons of the Holy Fathers And though the Complaint was particular as to the Province of Cyprus yet they make it a Common Cause saying that it was a Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which concerned the Liberties of all Churches They Compare it to a Common Disease which needs a stronger Medicine or Cure And then having Restored the Cyprians to their Rights lest they should seem negligent of other Churches and leave them open to Usurpeâ—s they make their Decree General against all other Persons who should invade the Rights of any other Church whatsoever and that twice in the same Canon so jealous and tender were they in this point First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the same thing should be Observed in all other Diocesses and Provinces whatsoever that none of the most Holy Bishops should invade any other Province which of old time and from the beginning had not been under the Government of him or his Predecessors But lest this should not be enough they Back it again with another Sanction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It hath seemed good to the Holy and Universal Synod that the Rights of every Province which Confirmed by old Custom have been Held formerly even from the Beginning shall be preserved pure and inviolable and that every Metropolitan have free Liberty to take a Copy of their Transactions for his own Security And here we have the Nicene Canon not only Confirmed but we are informed what are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Ancient Customes which they would have take place They were such which were not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only of some time backward but from the Beginning And if these be they which must carry the Cause I think the Churches of these Isles are or ought to be as safe as ever were the Cyprian For these had not then so much as been Attempted when the other were but a small Matter from being quite Ravished and had undoubtedly been swallowed up had a General Councel been kept off but some few yeares longer But that they might more effectually prevent the Mischiefs which Attend such Encroachments and the Detriment and Dishonour done to Religion by them the Holy Fathers give no less then three Reasons for this their Constitution First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Canons of the Fathers may not be transgressed it seems the Laws of the Church had been all along against it But what of that What are Canons to the Pope who is subject to none 'T is pity he was not excepted But the true Reason is because the Fathers thought he ought not The Plenitudo Potestatis now so much boasted of was not then thought of Or if it was durst not
must observe that this did not take in all places For in some Cities where the Vicars of the Empire Resided were not of Strength Interest and Power sufficient to Mount their Bishops into Patriarchs Besides the Bishops of the Church were exceeding jealous of this new start-up Power as savouring more of Worldly Pride then Episcopal Care and therefore kept it out wherever they could And the wary African Bishops made a Decree against so much as the Use of the Name And great Reason they had for it for it would be no hard Matter to prove that by this means crept in those Abuses and Corruptions into the Church which are now Maintained with a Pretence of Authority and therefore the more Remediless Moreover as this new Honour was dangerous so it was needless for the Diocesses though they seemed to swallow up yet they did not destroy the Provinces So that the Metropolitical Authority remained still Suited to the Government of the State and was much more safe and botter Fitted to keep out Secular Pride Vanity and Worldly Pomp out of the Church And though it was thought requisite that the Ecclesiastical should Comply with the Civil Government so far as to be useful in the State yet it was never thought needful to run oâ—t into all Divisions of Civil Government so as to be prejudicial to the Church But however if those Laws of the Church which Erected or Confirmed Metropolitical or Patriarchal Power proceed upon this Grand Reason That the Government of the Church might be Agreeable to the State then it is Apparent that they never did immoveably Fix such Authority to any particular places for Alteratioâ—s often happening in States that might be clear contrary to their deâ—â—gnes Bùt the End Sense and Meaning of those Laws must be this that the Governours of the Church should always be careful that the Limits of Church mens Jurisdiction should be made to Comply with the Divisions and Limits of the Civil Government under which they live that both may Sit easie and be useful to each other And doubtless the God of Order never intâ—nded that his Church should Fill the World with Disturbance and Confusion which will be unavoidable if those two Powers be always Clashing If then such Civil Divisions are abolishâ—d and the Government ceased or altered for whose sake such Metropolitical or Patriarchal Power was Erected then those very Laws themselves which first Erected it do in their professed Design Reason and Intention not only disannul it but direct the Governours of the Church to establish or procure the Establishment of such other Limits of Jurisdiction as may be more satisfactory to the State and beneficial to the Church Indeed all these Supereminent dignities whereby one Bishop was raised above another were Erected either for he better Management of Affaires in the Roman Empire or for the Grandeur of it Or else sprang up by degrees for the benefit of those Cities which were of greatest Power and Interest in which thing Rome had the most advantage as being the Imperial City and giving Denomination to the whole Empire But now that Empire being broken and Resolved into several absolute and independent Principalities other Measures ought to be taken and for the same Reason that such Authority was set up it ought now to be taken down or Restrained And the Limits of Ecclesiastical Jurisdiction Confined within the Extent of the Civil Power and Exercised for its Ease Safety and Benefit And it seems to Me to be a Matter not to be despised that though the Holy Scriptures of the New Testament were written under the Government of the Roman Empire and in the time of its greatest Height and Glory yet the word Emperour so far as I can Call to mind is no where to be found there Indeed there is a Precept Relating to Caesar by Reason of a particular Question which determined it to that Name and the word Augustus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Answers it are Historically mentioned But these what use soever After-times made of them were then Gentilitial or Honourary Titles But the Name Emperour was that by which they then Ruled and which Held all along whatever other Titles or Distinctions were devised And that I think is no where to be found in the New Testament at least not in that sense Perhaps the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which mostly Answers it was thought too presumptuous However it is the Security the New Testament gives them is only by Commanding Obedience to the Higher Powers or in the like Phrases never mentioning their distinct Title But though the Name of Kings was odious to the Romans yet most of the Evangelical Precepts which Require Obedience to the Civil Power expressly direct it to Kings so that they seem to be given not only with a Spirit of Prophesie that that great unweldy Body should fall in pieces and be divided into several Kingdomes but also with a special design to secure and oblige all Christians to Obedience and Submission to such Kings And if we further consider that our Blessed Saviour hath told us That his Kingdom is not of this World And that the Christian Religion teacheth Self denial and Renunciation of the World and Requires all Christians especially the Governours of the Church to be of a most Humble peaceable and exemplary Behaviour This kind of Proceedings in its Covernment will seem most agreeable and natural to it For the Business of Church-Governours is to promote the Interest and Power of the Gospel not pertinaciously to strive for Jurisdiction to its prejudice and dishonour If each Changes happen in Mundane Affairs that by Alteration of the Bounds of Temporal Principalities one Bishop gain and another lose yet the Church of God loseth nothing but hereby gains its Peace and a good opinion amongst the Princes of the Earth And Church-Governours have the greater freedom and more Advantage to do good But the insisting upon Jurisdiction in another Christian Princes Dominion is to take his Subjects from him It ever causeth Disturbances Creates Jealousies in Princes and makes them think those who should be the best Christians to be the worst Subjects And for that cause to have the meaner opinion of Religion it self It would therefore certainly be best with the Church of God and most conduce to its happy Government if this Rule were observed in all Christian Kingdoms that the Jurisdictions of Bishops should Comply with and Conform to the Divisions Boundaries of the Civil Power This was the true primitive Practice and this the Bishops have ever been inclinable to when they have been able to withstand that everlasting Encroacher the Bishop of Rome Of which take this one Instance Immediately after the Synod at Constantinople against Photius a Controversie arose to whose Diocess the Bulgarians then newly Converted to the Faith should belong The Bishop of Rome who never lost any thing for want of demanding it made strong Claim by his Legats Upon this
in detaining the Peter-pence or setting up his own power it seems he was Catholick enough in his Proceedings upon the Six Articles Any thing they imagine to be ill must be Ours But make Enquiry after the Authors and they are all their own Methinks it should concern them to Acquit themselves before they fall foul upon us Nay if we proceed forward so far as to the Reign of Queen Mary the Persons who had the greatest Influence on those Revolutions will be found Men of their own Persuasion for except some few whose Proceedings were more easily Answered with Fagots then Arguments thofe on our part will not be very Considerable throughout the Reigns of Henry the Eighth and Edward the Sixth Scarce any two Persons seem to be deeper dipt in Sacrilege then the Vicar-General Cromwell and Dudley Duke of Northumberland yet how profound Hypocrites soever they might live our Oxford Church-Governour will have them both Roman-Catholicks at their Death Others if they think it worth their while may Contest it with him But for Me he may take them both and make his best of them Only I think it a Reasonable Request that since he will needs have their Persons he would be pleased to take their faults along with them and not accuse us for the Crimes of his Brethren XXXVI But let particular Persons whether theirs or ours Answer for their own demerits I can be heartily sorrowful for the Men but never will be an Advocate for their Mis-deeds The only Matters of any moment for which we can be concerned I conceive must be either Doctrine Discipline Worship or Government Now though the Pope might think himself obliged to stickle for his profits and above all for his Supremacy yet the Roman Catholicks themselves did not think the Changes in Religion of such Weight that upon that Account they should make a perfect Schism For till Felton fixed the Bull of Pius the Fifth upon the Bishop of Londons Palace Gate the Roman Catholicks freely frequented our Churches and joyned in Communion with us And this was no small time for this was not done till the eleventh or twelsth year of Queen Elizabeth So that a small matter would have made her Catholick if she could have digested the Roman Supremacy And though the Romanists so far as concerned Religion thought themselves bound to obey the Pope yet the discreeter sort of them were not a little offended that they were thus thrust headlong into so dangerous a Schism For this we have the Testimony of Mr. Cambden a Person beyond Exception not only as he was a Man of Singular Judgement and Learning and a faithful and prudent Historian But as being personally Acquainted with the Transactions of those times His Words are these Caeterùm hanc Bullam Pontificii plerique moderatiores tacitè improbabant quòd nulla ex jure admonitio praecesserit praevidentes molem malorum inde sibi impendere qui priùs privatim sua sacra intra paâ—â—etes Jaâ—is securè â—â—â—â—â—…nt vel recepta in Ecclcsiâ Anglicanâ sacra sine Conscientiae Scrupulo adire non Recusârunt Annal. Eliz. ad Ann Dom ' 1570. So that the Reformation was indeed made on our part for which we wanted neither good Cause nor sufficient Authority But the Separation was made by the Pope For had not He Excommunicated Queen Elizabeth for what Reason the Romanists held Communion with us till such Excommunication for the same it might have continued to this day and no Schism made But if this Excommunication had neither lawful Authority nor just cause then will the Pope be not only the Author but cause of the Schism and draw the whole guilt of it on him and his party The proof of this in particular I will not insist on here because it will be abundantly done in the progress of the Work especially in the second and third part if it shall please God that I live to Finish them Only here I will leave this Choak-pear which I desire my Adversary to swallow before he Attaqae me That whosoever undertakes the Defence of that Bull besides all other Extravagancies which he shall be obliged to maintain must in the first place fairly Confess himself to be a Rebel and a Traytor as to Principles of Civil Government and obliged in Conscience actually to be so as often as the Pope requires and of this the Pope to be the sole and uncontroulable Judge XXXVII Having here slipt into the mention of Queen Elizabeth it may not be altogether impertinent to Acquit Her of one dishonourable Scandal wherewith some foul Mouth'd Romanists endeavour to Blast her Memory If Henry the Eighth belonged to any he was certainly theirs not ours Yet in Handling the Reformation they spare not to charge Him with all the indecencies true or false which they can Rake together But nothing is more exagitated then his two First Marriages and that often in such fulsom and obscene Language as is not a little offensive to chast Eares The Design of all this is that they might invalidate Queen Elizabeths Title to the Crown upon which score some ruder Romanists will at this day as samiliarly and confidently call Her Bastard as if she had been found in the streets laid at some door in a Basket It is well known that she was a Person so excellently qualified for Government that even living she struck Envy dumb and made those who most implacably hated Her to Admire Her It might therefore justly move Indignation in any Generous Spirit to see every Ass spurn at a dead Lion But if this were as rrue as it is false yet if they would deal ingeniously they must confess that this could no way effect the Church as to that Power Conferred on it by God and that Authority which doth always distinctly and entirely remain in it self Only it may leave the Church destitute of any Legal Civil Sanction during her time And if for tbat they will Condemn us they may as well Condemn the Christian Churches of the first three Hundred Yeares and then we shall not be much afraid in so good Company But there is nothing but Malice or Ignorance in the thing it self and the Romanists of all Men ought to be cautious in this Matter because whilest they Fence with this Two-Edged Sword intending to Cut Queen Elizabeth they as deeply Wound Queen Mary Neither will the Sickly Salvo of the Popes Dispensation stand them in any stead for it is not only we who deny that his Power reached to it but the greatest part of their own Universities gave it under their Hands and Seals And indeed this was at that time so generally the Opinion of the Romanists That the Author of Church-Government freely Acknowledgeth though little to the Credit of his Cause that when Mary was Offered in Marriage First to the Emperour Charles the Fifth and after to Francis King of France She was Refused by both on this Account because they doubted of the Lawfulness of