AN ANSWER TO SOME QUERIES CONCERNING SCHISM TOLERATION c. IN A LETTER To a Friend It was not long since that the Sins of Rebellion and Sacrilege were so Successful that they did not only cast off their old Names but commenc'd Vertues and it was dangerous to discourse whether there were such Sins or no Prosperous Wickedness has never wanted its Apologists who know how to call Evil Good and Good Evil. The case is almost the same concerning the Sin of Schism and Separation Long 's Epist to the Brethren before the Character of a Separatist An Vniversal Toleration is that Trojan Horse which brings in our Enemies without being seen and which after a long Seige they hope to bring in at last under the pretence of setting our Gates wide enough open to let in all our Friends Still Misch of Separation p. 58. I beseech you Brethren mark them who cause Divisions and Offences contrary to the Doctrine which ye have learned and avoid them Rom. 16. 17. London Printed in the Year MDCC AN ANSWER TO SOME QUERIES CONCERNING SCHISM TOLERATION c. In a LETTER to a Friend SIR I Receiv'd your Letter with some Queries but I cannot imagine what made you pitch upon me when you are acquainted with so many Learned men to Answer ' em But to let you see how willing I am to give you the best Satisfaction that I can I have here sent you the Opinions of some of our most Celebrated Episcopal Divines that out of them you may frame Answers to all your Queries And if you are not Satisfied with what I have Collected out of 'em you may have recourse to their Books your self If you say that the Authors I have quoted are but Private men and their Writings of no Authority I must Answer that most of their Books have past an Imprimatur or which by some is look'd upon as Tantamont The Approbation of the London Divines If you say further That their Practices have in some Cases contradicted their Principles I must say that that is nothing to me Let them look to that If their Principles be Sound and Orthodox that 's all that I desire let them Answer for their Practices As for the Preliminary Questions I have likewise taken the Answers to them out of the same Writers as you 'll find upon the perusal The first Question that you propose is this What is meant by the Church But before a distinct Answer can be given you must know that the word Church has various significations Sometimes 't is taken for the Place where people Assemble and sometimes for the People assembled Sometimes for the Whole Church including the Church Triumphant which is in Heaven as well as the Church Art 19. Militant or the Visible Church here on Earth Sometimes for the Catholick Church Representative or a General Council Sometimes for the Catholick Church Diffusive or the Whole Body of Christians Sometimes for the Church Vniversal Sometimes for a Particular Church c. Q. What is meant by the Church in General or the Catholick Church A. The Church Ecclesia among Christians in the largest use Dr. Loyd ' s Serm. on Acts 2. 42. of the word is the whole Multitude of Believers joyn'd together in One Body or Society under One Head Jesus Christ Or The Catholick Church is the Whole Church of Christ spread Bramhal's Just Vind. p. 23. abroad thro' the whole World Or The Vniversal Church is the Company of Christians Knit together Id. by the Profession of the same Faith and the Communion of the same Sacraments under the Government of Lawful Pastors By Catholick Church is meant the whole number of Christians Disc concerning the Cath. Ch. p. 2. in all Ages and Places admitted into the Church by Baptism and gather'd into Particular Churches under their respective Pastors and Bishops United to one another and to Christ their Head by the Profession of one Faith or Religion Q. What is meant by a Particular Church A. By a Particular Church is meant a Number of Men professing Vindic. of Ch. Eng. from Sch. p. 10. Christianity form'd into a Society under Lawful Governours and govern'd by such Laws and Rules as are not different from but Agreable to the Laws of the Catholick Church Q. What is meant by a National Church A. The whole Body of Christians in a Nation consisting of Stil unreason of Separ p. 299. the Pastors and People agreeing in that Faith Government and Worship which are Establisht by the Law of the Realm Q. What is meant by a Representative National Church A. The Representative Church of a Nation is the Bishops and Id. p. 300. Presbyters of the Church meeting together according to the Laws of the Realm to consult and advise about Matters of Religion Q. What is meant by the Church of England A. The Church of England is a Society of People which in Stil Misc of Separ p. 19. this Nation are united under the same Profession of Faith the same Laws of Government and Rules of Divine worship Or By the Church of England I understand that Body of Men Faith and Prac. of Ch. Eng. man c. 1. who as to Church Affairs are united together under the same Principal Church Officers the Bishops Priests and Deacons and Communicate with them and with one another in all Religious Offices according to the Liturgy and Orders of our Church Profess the Christian Faith according to the Ancient Creeds and the 39 Articles and are govern'd according to the Canons and Laws of this Church Or The Church of England is a Community consisting of profess'd Doct. of Sch. p. 42. Christians united in the same Government Doctrin and Worship according to the 39 Articles and Homilies Her Liturgy Canons and Laws and divided into Parochial Assemblies for the more Convenient worshipping of God Q. What is meant by a Diocesan Church A. The Notion of a Church by the ancient Canons was Stil Misch of Separ p. 29. the same with that of a Diocess or such a number of Christians as were under the Inspection of a Bishop Or A Church is the Body of Christians contain'd in a City and Thorndike's Weights and Measures p. 39. the Territory of it for the Government of such a one the respective Authority of the Apostles convey'd by the Overt Act of their Ordination was visibly vested in a Bishop in a number of Presbyters for his advice and assistance and in Deacons attending upon them and upon the executing their Orders Q. What is meant by a Parochial Church A. A Parochial Church is a Company of Christians united under the care of a Pastor in subordination to the Bishop of the Diocess Q. Wherein consists the Unity of the Church A. Ecclesiastical Unity consists in preserving all those Relations Ham. of Schism p. 508. wherein each member of the whole Church of Christ is concern'd one towards another and this Unity is either of
Subordination or Equality Q. Wherein consists the Vnity of Subordination A. The Unity of those Members that are Subordinate one to Id. the other consists in the constant due subjection and Obedience of all Inferiors to their Lawful Superiors and in due exercise of Authority in the Superiors towards all committed to their Charge Heb. 13. 17. 1 Pet. 5. 2. Q. Wherein consists the Vnity of Equality or fellow Members A. Unity of fellow Brethren consists in the preformance of all Id. ibid. Mutual duties of Justice and Charity towards one another Q. What is meant by Communion A. Communion superadds nothing to Unity but the Relation Id. ibid. of external Association whether by Assembling for the worship of God in the same place where the matter is capable of it or whether by Letters Communicatory by which we maintain external Communion with those who are far distant from us Or Communion with a Church is joyning with a Church as a Stil Vnreason of Sep. p. 107. member of that Church Q. What destroys the Unity of the Church A. Schism Q. What is Schism A. Schism is a Division in or from a Church Doct. of Sch. p. 40. Or Schism is a Voluntary dividing or a Separating or receding Ham. of Schism of any Member from the Unity of the Body i. e. the Church of Christ Or Schism is a Causeless Separation from a true Church Doct. of Sch. p. 58. Q. What is meant by Schism from the Church of England Doct. of Schism p. 45. A. Schism from the Church of England is a sinful dividing from or dissolving our Union and Communion with her in her Governours Members Worship or Assemblies This is the least we can mean by Schism from the Church of England and is called Separation Negative which is made Positive and more formally such when those that have separated set up their Altars against Hers and erect other Congregations in Opposition to Hers. Q. What is meant by Negative Separation or Schism A. Negative Schism is when men do peaceably and quietly withdraw their Communion from the Church in part or in whole to enjoy their Consciences in a private way Q. What is meant by Positive Separation A. Positive Separation is when persons thus withdrawn do Id. p. 60. gather into a Distinct and Opposite Body setting up a Church against a Church to worship God in a separated way themselves which St. Austin calls setting up Altar against Altar Q. What is a Schismatick A. A Schismatick is he that divides himself from the Church Ham. of Schism of God he that goes out or withdraws or recedes of his own accord Q. What is an Excommunicate person A. An Excommunicate person is one that is cut off or separated Ham. of Schism p. 508. and cast out of the Church by the Governours of the Church From the Definitions I think these Conclusions or Propositions will naturally follow viz. 1. That the Christian Church is a Society 2. That the Church is but one Body ' tho it consists of many particular Churches and Diocesses as Members of it 3. That the Church is govern'd by one Supreme Head 4. That the Supreme Head of the Church is Christ 5. That under this Supreme Head there have been always subordinate Governors 6. That those Subordinate Governors were first the Apostles constituted immediately by Christ himself over the whole Church and after them the Bishops as Successors to them in particular Churches or Diocesses 7. That all Bishops in their several Districts or Diocesses have full power as to Spirituals over the whole Flock 8. That all the Members of the Church within such Districts owe subjection to their Lawful Bishops as to those Commission'd by Christ 9. That as Christ did ordain the Apostles and the Apostles Bishops for the Government of the Church so the Bishops have ever since ordain'd Priests and Deacons to take care of and instruct the Church in subordination to them 10. That all Christians are oblig'd to become Members of some particular Church where the Sacraments are administred and Communion enjoy'd under the Authority of some Canonical Bishop or in Communion with some Priest owning and submitting to some Bishop of the Catholick Church 11. That all those who break the Vnity of the Church by actual Separation from the Communion of their Lawful Bishop and fellow Christians are Schismaticks 12. That all those that are united to and in Communion with Canonical Bishops and adhere to the Doctrin and worship establisht in the Church of England as contain'd in the 39 Articles Homilies Liturgy Canons and Laws are the true Church of England and their Assemblies are true Churches 13. That all those who separate themselves as Schismaticks and all those that are Separated as Excommunicate persons by the Governors of the Church are out of the Communion of the Church Q. Is all Separation Schismatical Still unreas of separ p. 209. A. Tho' Schism be always a Sin yet there may be such Circumstances which may make a Separation not to be a Schism That you may know when Separation is Schismatical and when Vindic. of the Ch. of Eng. from Schism p. 16. not you must understand that there are three great Bonds of Communion viz. Faith Worship and Government and whosoever shall separate from any Church whereof he is a member in any of these he or they so doing cannot be acquitted from the guilt of Schism unless the Corruption in some one or more of these be so great as to render the Communion sinful to him who knows it Q. What is meant by the first Bond Faith A. If a Church hold the Catholick Faith tho' her Members Id. may differ in some controverted Points pure and undefil'd and impose no new Articles of Faith as terms of her Communion 't is Schism to break Communion with that Church but if she does impose new Articles of Faith a Separation from such a Church is not only justifiable but a Duty Q. What is meant by the second Bond Worship A. If a Church have a pure Worship as to its substance tho' Id. cloath'd with some accidental Modes Rites and Ceremonies to Separate from such a Church is downright Schism and the reason is because all Ceremonies and Modes of Worship being in their own nature Indifferent cannot by being impos'd become sinful and if not sinful can never justify a Separation But if on the other side the Worship be polluted by Idolatry or profane and immoral mixtures or any other way be made such as that the Members of the Church cannot Communicate without sin Separation from such a Church is not only warrantable but absolutely necessary and the Schism must lie at the door of the Imposers Q. What is meant by the third Bond Government A. If the Church of which we are Members be governed by Lawful and Canonical Bishops and they act according to the Rules of the Catholick Church then to
being Traiterous and paying Homage to an Usurper doth annul the Right and Title of the Lawful Prince The Church of England Bishops are guilty of no Schism from the Church of Rome their order is undoubted and their Succession Reform Justify'd p. 29. uninterrupted and so their Title and Authority is as firm and unquestionable as any upon earth and they must be Schismaticks before God and the Catholick Church that do not submit to them and joyn in their Communion in all Lawful things If we look over the ancient Canons of the Church we shall find two things very plain in them 1 That the Notion of a Church was the same with that of a Mischief Separ p. 29. Can. Nic. Can. 6. 15. 16. Constan c. 6. Chalced. 17 20 26. Antioch c. 2. Codex Eccl. Affric c. 53. c. 55. Conc. Gang. c. 6. Conc. Constan c. 6. Conc. Carthag c. 10 11. St. Cypri Ep. 40. 42. Theod. Eccl. Hist l. 1. c. 22. 1. 2. c. 24. c. 17. Vincent c. 16. Diocess or such a Number of Christians as were under the Inspection of a Bishop Or 2ly That those Presbyters who rejected the Authority of their Bishop or affected Separate Meetings where no fault could be found with the Doctrine of a Church were condemn'd of Schism So the followers of Eustathius Sebastenus who withdrew from the publick Congregations on pretence of greater Sanctity and Purity in Paphlagonia were condemn'd by the Council at Gangrae So were those who Separated from their Bishops tho' otherwise never so Orthodox by the Council at Constantinople and the Council at Carthage wherein before S. Cyprian had so justly Complain'd of the Schism of Felicissimus and his Brethren who on pretence of some disorders in the Church of Carthage had withdrawn to the Mountains and there laid the foundation of the Novatian Schism But when false Doctrine was imposed on Churches as by the Arian Bishops at Antioch then the people were excused in their Separation So at Rome when Felix was made Bishop and at Sirmium when Photinus publish'd his Heresie but I do not remember one instance in Antiquity wherein Separation from Orthodox Bishops and setting up Meetings without their Authority and against their consent was acquitted from the Sin of Schism The substance of what is contain'd in the Answer to this Query amounts to this viz. 1. That K. Edward's Bishops were True and Canonical Bishops And the Popish Bishops in Q. Mary's days Intruders 2. That those that adhered to K. Edward's Bishops in Queen Mary's days altho' depriv'd were the True Church and Consequently those that forsook their Communion were the Schismaticks Q. Whether a Particular Church suppose the Roman being Schismatical yet keeping possession of all the Churches may be said to Separate A. Yes For Private Meetings in such a case commence Churches Hales and the Churches become Conventicles according to the Definition given of a Conventicle above viz. That a Conventicle is nothing else but a Congregation of Schismaticks If Rome has by the many Additions c. err'd she may be said Ans to Reason and Authority p. 66. to have left and gone from or be separated from that First Holy Catholick and Apostolick Church without making an open Schism or Schismatical Separation So far then as any Church now in being shall depart from the Doctrine of the Ancient Catholick Church and profess great and many errors and broach new Doctrines unknown to the Primitive Churches and lay mighty stresses upon them so as to make them necessary for Communion here and to Salvation hereafter such a Church may be said to Depart or Separate it self from that Ancient One Holy Catholick and Apostolick Church It is true That they who first desert and forsake the Communion Bramhal Just Vind. p. 10. of their Christian Brethren are Schismaticks but there is a Moral Defection as well as a Local In a word he that forsakes the Assemblies of Catholick Christians is a Schismatick not he that goes not to a Church for where-ever Christians tho' in a Den or Cave of the Earth worship God in the Unity of the Church there is the Church of God Q. Are the Dissenters Schismaticks A. Yes doubtless For they not only set up separate Meetings in opposition to Bishops but renounce all Episcopal Authority and Usurp the Power of Ordination which did always belong to the Order of Bishops As for the Government of the Church we are assur'd partly Letter concerning the necessity of Regulat the Press p. 18. from Scripture and partly from the Earliest Antiquity That the Order of Bishops and Metropolitans rests upon Apostolical Institution Both Timothy and Titus in the judgment of the most Learned Presbyterians were Superiour to the rest of the Clergy within their Districts at least in Jurisdiction if not Order The Bishop presided over a City and the adjacent Villages Id. p. 19 and Territories where a Temporal Magistrate was likewise plac'd As the Metropolis of every Province had its Proconsul in the State so it had its Archbishop or Metropolitan in the Church And when the Government of Patriarchs prevail'd it was form'd after the same Model either in Imitation of the Vicars or Lieutenants that presided over a Diocess composed of several Provinces or at least in Imitation of the Praetorian Prefects that had several Dioceses under their Jurisdiction All those that set up Altar against Altar and hold Separate Saywel of Vnity p. 318. Congregations contrary to the Law of this Church are to be held as Schismaticks and were condemn'd for such by the ancient General and Particular Councils and all the Catholick Fathers and Martyrs and thought not sit to be receiv'd into Christian Communion or accounted lively members of the Catholick Church As 't is a high crime to Affront a Judge duly Commissionated Id. 395. so it is no less than Rebellion for an able Lawyer without a Commission to assume to himself the Office and Authority of a Judge And why it should be in Temporal Judges and not in Spiritual appointed by God as the Bishops are in the opinion of this Lord Chief Justice Hales I cannot see I am sure 't was ever thought so by all sober Christians till our unhappy Rebellion nurs'd People up in Schism and Disobedience Were it Episcopacy but an Human Ordinance of yesterday Thorndike prim Gov. of Chs. p. 197. establish'd by due course of right let me be bold to say that if Aerius withdrew his Submission to it he must come within Epiphanius's list of Hereticks not understanding an Heretick in St. Augustin's sense to be none but he that will not believe some point of Doctrine necessary as the means of Salvation to be believ'd but according to the latitude of the Word taking all to be Hereticks that make Sects and Assemble themselves a part besides the Church of God Lawfully Settled As for Episcopal Ordination that was accounted as necessary in the primitive Church to
Without this the Great ends and Proposals of so pure and holy a Religion cannot be accomplisht and therefore whatever Indulgences or Exemptions the Christian Magistrate may rightfully grant to Erroneous Judgments or Consciences acted with simplicity and a pious Disposition he cannot upon the Laws and Oeconomy of the Gospel or any Authority deriv'd to him from thence rightfully give a Positive establishment within the Districts of the same Government to two Opposite Communions or Altars of worship especially when one of them is founded in a Revolt from a Pure and Orthodox National Church This is the very reverse to a Protector and Defender of the True Religion So great a Sin did the Ancient Fathers account Schism before Apologet Vind. of Ch. Eng. p. 92. the happy Union of the Church and Empire when the Meetings of the Schismaticks were as much Tolerated by the State as the Meetings of the Catholicks and upon the same principle Donatism and Arianism were accounted as damnable sins every jot under the Reigns of those Emperours who granted Toleration to them as under the Reigns of those who made Laws against them Nay all the Laws which Constantius and Valens made in favour of Arianism and for the Establishment of it did not alter its damnable nature in the judgment of the Catholicks neither indeed is the obliquity of Schism alterable by Humane Laws and Constitutions as being a Transgression of a Divine Positive Law which God hath made for the preservation of the Body Politick of his Church to which Schism is as destructive in its Nature as Rebellion is to the State Q. Whether Persecution or Force will Excuse from Schism A. If the Church of England be a truely Catholick Church Id. p. 91. as the Divines of all Reformed Churches abroad will tell them the Dissenters She is then they must be guilty of Schism which is a Separation without a just Cause from the Church as a Church without any regard to the State For Schism or Separation without a just Cause is a pure Spiritual Crime and was reckon'd a Damnable sin before the Church Christian was united to the Empire as also in those unhappy Intervals of Persecution when the Church and Empire were disunited again For Example it was a damnable sin when St. Paul charg'd the Ephesians to keep the Unity of the Spirit c. It was a damnable Sin when he told the Corinthians That they were all Baptiz'd by one Spirit into one Body and that as the Natural Body was made one by the Union of many Members in it so also was the Body meaning the Body Politick of Christ It was a damnable Sin when St. Ignatius taught the Churches that nothing should be done without the leave of â—â—e Bishop or in opposition to him and that that was only a valid Eucharist which was administred by him or by one licens'd and appointed by him And that Makers of Schism could not inherit the Kingdom of God It was a damnable sin when St. Cyprian call'd private Meetings in Opposition to the publick Conventicles of the Devil and said that private Altars were no Altars and that if a Schismatick should die for Christ he could be no Martyr nor have any right to the Crown of Martyrdom for which he alledges the words of the Apostles Tho I give my Body to be burnt and have not Charity it profits Nothing c. When great Exigencies force men to do any thing which otherwise Id. p. 51. they would not do they are said to do it unwillingly and to act against their Judgments and Inclinations and particularly when for fear of ruining and Exterminating Penalties which humanly speaking are intolerable men conform to any Religion which otherwise they would disown tho as to outward Conformity and Communion they are of it yet they are not for it in their hearts I Confess men ought to endure any thing rather than to conform to any Religion which they believe to be false or subscribe to any Confession which they believe not to be true but yet we see the Frailty of humane Nature is such that extream severity will make them comply against their Wills with a Religion they certainly know and firmly believe to be false No humane Law can make that Lawful which God has forbidden Vind. Ans to the Kgs. Papers p. 98. Id. p. 106. nor that Vnlawful which he has Commanded No Church in the World can lay an obligation upon a Man to be dishonest that is to profess one thing and do another which is Dissimulation and Hypocrisie And no Church can oblige a Man to believe what is False or do what is Vnlawful rather than do either he must forsake the Communion of that Church Touching the Worship of God since the Divine Establishment of Falkner's Christian Loyalty p. 40. the publick Christian Service is contain'd in the Gospel no Authority upon earth hath any right to prohibit this And those Christians who rightly Worship God in the true Catholick Communion according to the Apostolical and Primitive Church have a right to hold such Assemblies for the Christian Worship as appear useful for the Churches good tho this should be against the Interdict of the Civil Power Seeing Church Communion is a Duty laid upon us by God it plainly Blackall Serm. p. 17. follows That no Humane Authority can release us from our Obligation to it Sometimes Persecution it self is the most prolifick Soil for the Letter about Regulating the Press p. 14. Thorndi Rt. Ch. 1. 5. True Religion to shoot forth and flourish in Christianity had not only its first Foundation in it but we are assur'd received great Increases from it The primitive Christians frequented the service of God when they were in danger of the Laws because that which the Laws forbad was their Assemblies The main point of that Charter which makes the Church a Id. p. 6. Society is the Right of Assembling and holding such Assemblies without warrant against all Law of the world that forbids it The Christian indeed is obnoxious to the power of the Prince Reflections on the Hist pt of Church-Governt p. 50. Id. ibid. Thorndi Rt. of the Ch. p. 233. but Christianity is without the reach of his Sword Passive Obedience is our principle and if this renders the Legal Establishment of our Religion more obnoxious to the pleasure of the Civil Magistrate yet it better secures our Common Christianity The Head of every State is so absolute over the Persons that make the Church that the Independent power thereof in Church matters will enable it to do nothing against but suffer all things from the Sovereign And yet so absolute and depending on God alone is the Church in Church Matters that if a Sovereign professing Christianity should not only forbid the profession of that Faith or the exercise of those Ordinances which God has requir'd to be serv'd with but even the Exercise of that Ecclesiastical Power
the Execution of which they abridge themselves is such as has Influence on the Civil Rights of the Subject and therefore necessarily requir'd the Concurrence of the Supreme Civil Power It is confest that the extream of Raising the Ecclesiastical Id. p. 31. Power too high in the times of Popery had now produc'd another of Depressing it too much But this was the Infelicity of the Clergy not their Crime It is certain that before the Empire was Christian the Church Burscough Episc p. 12. Saywel of Vnity p. 138. was govern'd by its proper officers as a Society distinct from the State and Independent on it Who ever did account it Schism in the Gospel sense and as the word is now used amongst Christians to disobey the unjust Commands of the Civil Magistrate Were Christ and his Apostles Schismaticks Were all the Primitive Christians Schismaticks till Constantine's time Nay were there not Schismaticks all that while the Church was a Society that had Laws and Government contrary to the Laws of the Secular Princes For does not St. Paul tell the Corinthians that there were Schisms among them and do we not find the Novatians accounted Schismaticks and many others long before Constantine's time Nay moreover were not the Arians Schismaticks under the Reign of Constantius and Valens tho they had the Edicts of the Emperour to favour them which were then of as good Authority as our Acts of Parliament are now with us Or if we should ever have a Popish Parliament that should command us to go to Mass and abolish our present Constitutions should we be Schismaticks for not obeying them I hope not there 's no such matter Christ has Pastors and Teachers in his Church and has promis'd to be with them to the end of the World and commanded all good Christians to obey them The Church did subsist before the Magistrates favour'd it and may continue again tho Kings and Parliaments should leave of to protect it We only are the Poor Tame Dispirited Drowsy Body that Municip Eccles p. 119. are in love with our Fetters and this is the only Scandalous part of our Passive Obedience to be not only Silent but Content with an Oc n of our P rs which are not Forfeited nor forfeitable to any Worldly Power whatsoever The Sovereign Power of the Church consisting in the Sword Thornd Rt. of the Ch. p. 40. of Excommunication upon which the Society thereof is founded it is Necessarily manifest that this power is not lost to the Church nor Forfeit to the State that Professeth Christianity and undertakes the Protection of the Church For the Church and Civil Societies must needs remain Distinct Bodies when the Church is ingrafted into the State and the same Christian Members of both in regard of the Relations Rights and Obligations which is the same Persons remain Distinct according to the Distinct Societies and Qualities of several Persons in the same Therefore as no Christian as a Christian can challenge any Temporal Right by his Christianity which the State wherein he is call'd to be a Christian gives him not So on the other side no Man by his Rank in any State is invested with any Power proceeding from the foundation of the Church as it is the Church So far as Excommunication concerns barely the Society of the Id. p. 237. Vid. Falkner's Chr. Loyal p. 319. Church any Person Capable of Sovereign Power is liable to it upon the same terms as other Christians are because coming into the Communion of the Church upon the same Condition as other Christians the failing of this Condition must needs render the Effect void But if we consider either the Temporal force by which it Vid. Cath. Bal. p. 110 c. comes to Effect or the Temporal Penalties which attend on it to These which cannot proceed but by the will of the Sovereign it is not possible that he should be liable Princes as well as any other Persons must Submit themselves to Falkner's Chr. Loyal p. 321. the Power of the Keys in the Undertaking the Rules of Repentance so far as they are needful for procuring the favour of God and obtaining the benefit of the Keys by Absolution The Pastoral Office of the Guides of the Church doth extend Id. 225. Vid. Cath. Bal. p. 118. it self even to Kings with respect to the conduct of their Souls but yet this doth not exempt them from being under the Regal Sovereignty The Habitual Jurisdiction of Bishops flows we confess from Animadv on 8 Thes p. 41. their Ordination but the Actual Exercise thereof in publick Courts after a Coercive manner is from the gracious Concessions of Sovereign Princes As for Causes purely Ecclesiastical the Bishop being Supreme in Vind. of some Prot. prin p. 88. and Vind. Def. p. 183. his own Diocess there can be no Original Right of appeal from him for there is no appeal from the Supreme He has a free power in the Government of his own Diocess and must render an account of his Actions to Christ who is the supreme Lord of the Church as St. Cyprian tells us While the Clergy Faithfully discharge their office the Prince Animadv on 8 Thes p. 52. ought to Protect them and if for this they suffer no doubt but they are Martyrs When the Civil Power will not own the Church The Ecclesiastical Falkner Chr. Loyal p. 45. Governors by their own Authority may establish necessary Rules for Order as in the Primitive times Bishop Taylor tells us from Fulgentius that when Frazamund King of Bisac in Africa had made an Edict under pain of Death that no more Bishops should be Consecrated designing by that device to have the Catholick Faith rooted out of his Dominions the Bishops of the Province no way affrighted at the Edict met together and Consecrated as many as were wanting considering that those who were worthy of a Mitre need not fear to do their Duty when by so doing they are sure to receive a Crown of Martyrdom If any such Heretical or Infidel Prince should design to dissolve Hill's Cath Ballance p. 127. our Succession we have a Canonical right to preserve our Orders and can but suffer Penalties which may Oppress but not Null or Vacate the Validity of our Ordination No Temporal Christian Powers have any Authority in themselves Id. p. 121. to Vsurp Extinguish Pervert Alter or Retard but only to Inspect and Assist the regular operations of the Powers Hierarchical within its own bounds So that whatsoever Offices thereof are Fundamental to the Catholick Faith Charity Union and Government of the Universal and each particular Church and were receiv'd and practised for such in all Ages before the Empire became Christian are not to be violated by any Acts of State For if such violations were accounted Persecutions in Heathen Emperours and Princes what can they be accounted in Christian ones Of these Fundamental Rights therefore I shall subjoyn some
have despis'd this little Flock because it wanted one or two of his goodliest Marks of the True Church Vniversality and Splendor And what think we of the Christian Church in the Height of Arianism and Pelagianism when a great part of Christendom was over-run with these Errors and the Number of the Orthodox was inconsiderable in comparison of Hereticks But what need I urge these instances As if the truth of Religion were to be estimated and carry'd by the Major Vote which as it can be an Argument to none but Fools So I dare say no Honest and Wise man ever made use of it c. The Revolt to Donatism in all parts of Africa was so general Apologet. Vind. p. 20 that the Catholick Communions look'd more like Conventicles than the Catholick Church It is not bare Vnion but the things in which a Church is united Id. p. 45. that must truly recommend and justifie it to the Christian world and prove it to be the Church of God I believe there never was a more perfect Union and Agreement Id. p. 46. in the Church of Rome or in any other Church than among the Israelites which worshiped the Golden Calf nevertheless it was no Schism to divide from them because they United in a Sin Their Vnion was their Crime The Corahites were as firmly United under Corah as the True Id. p. 47. Church was under Moses and Aaron The ten Tribes were as firmly united at Bethel as the two were at Hierusalem they had Number as well as Vnion to plead but notwithstanding both their Number and Union they were but a great Schism because they united in Innovations contrary to the will of God There hath been at several times as strict an Union among Id. 47. Hereticks and Schismaticks as among the Catholicks The Novatians in particular were remarkable for their Concord Unity and Unanimity So were the Arians generally all of one Communion and very Unanimous against the Homousian Doctrine and yet they were but a great prevailing Schism when they were at the highest and had almost gain'd the whole Christian World From these examples 't is plain that in passing Judgment upon ibid. Churches we are not to look at the Vnion so much as the Cause in which they are united We are to Consider if their Doctrine and Discipline be Apostolical and their Terms of Communion truly Catholick and if they be so then their Union in them is Holy and Laudable and such as makes them the true Churches of God A Concurrence of these things is the genuine Badge of a truly Catholick and Apostolical Church The worst Fraternities have sometimes the firmest Union as Id. p. 55. we of this Nation very well remember the Time when those of the Great Rebellion boasted that God had united the Hearts of his People in his Cause as one Man nevertheless those pretended People of God whose Hearts and Hands were so United that we could not break their Bonds of Union asunder were no better than a Band of Rebels and their Cause downright Rebellion against God and the best of Princes tho they acted in it as if they had been all inform'd with one Common Soul The like hath often happen'd in Ecclesiastical Societies The Samaritans who had neither Sadduces nor Phraisees nor Essens nor Herodians nor Cabalists nor Carraites among them for that reason had a firmer Union among themselves than the Church of the Jews had and yet they were not the True Church So among the Ancient Christians The Novatians liv'd in perfect Peace and Unity among themselves when there were many Feuds and Contentions among the Catholicks which shews that bare Vnity is not a good Test whereby to try Churches The Sum of what is said upon this Query is That 't is Soundness in Doctrine Discipline and Worship that makes a True Church and not Number and Vnion Q. Whether a well-meaning Christian may not now and then or Occasionally Communicate with a Schismatical Church A. We must not give countenance to the Church Assemblies Sanderson's Case of the Liturgy p. 190. Vind. Def. of D. St. p. 5. of Schismaticks by our presence among them if we can avoid it Now if there be but one Catholick Church all the World over then every Separation is a Schism on one side or other for where there are two Separate Churches one if not both must be Schismatical because there is but one Church And if the Unity of this Church consists in one Communion which exacts a joynt discharge of all the Duties of a Church-relation in Hearing and Praying and Receiving the Lord's Supper c. together then to forsake the Church and meet in private Conventicles in Distinct and Opposite Communions for Religious Worship is Separation and when it is Causeless is a Schism You cannot be in Communion with two Churches which are in Sherl Resol of some Cases a State of Separation from each other for to be in Communion with a Church is to be a Member of it and to be a Member of two Separate and Opposite Churches is to be as contrary to our selves as those Separate Churches are to each other Wherever there are distinct and Separate Communions and Def. of Dr. Stil p. 235. Churches which do not own Church-membership with each other but tho they live in the same place yet divide into several distinct Congregations under different Governors and Opposite Orders and Rules there is certainly a Schism on one side or other where there are two distinct and opposite Communions one of them must be Schismatical because there ought to be but One. To assert that there are more True Churches than one how large Def. of Still p. 63. or narrow soever the bounds of it be which were not very large in the first Institution of a Church and may be reduc'd again to a narrow Compass by a general Apostacy is to justify Schism by a Law for then there may be Distinct Churches and Distinct Opposite Communions without Schism which is the most Schismatical Principle in the World if Christ have but One Church and One Body It is impossible to joyn in Communion with such men without Ans to Protest Recon p. 332. Judging and Censuring those whom I believe in those very Acts of Worship in which I joyn with them to be either Superstitious or profane and therefore tho' such men should worship in the same Church or Religious Assemblies yet they do not worship in One Communion It is hard to understand if occasional Communion be Lawful that Mischief of Separ p. 56. constant Communion should not be a Duty Q. Whether Salvation may be had out of the Church A. It is Universally agreed that there is no Salvation to be had Sherl disc of Nat. Vn and Communion c. p. 41. Lowth's Catechism out of the Catholick Church Infidels Jews Turks c. that never were in the Church Hereticks that
have forsaken or Corrupted the Faith that was once deliver'd to the Saints Schismaticks that have divided themselves and Excommunicate Persons that are Cut off from the Communion of the Church without Reconciliation cannot be sav'd For most certain is that Rule of St. Cyprian and St. Austin He shall not have God to be his Father that will not have the Church to be his Mother We cannot run our Spiritual Race unless we be in the Church Sherl Dis of Nat. un and com of Cath. Ch. p. 28. for there is no Prize no Crown to run for out of it And therefore those who lose as well as those who win the prize must be in the Church and Members of it Catholick Communion is our Union in one Body and Communicating Vind of Prot. Prin. p. 34. in this one Body is the exercise of Catholick Communion which those who do not if there be not a just and necessary Cause for it are Schismaticks for all that whatever their Faith and Worship be and Schism is a Damning Sin To disobey our Governors the Bishops and Pastors of the Long 's Char. of a sep p. 90. Church c. hath been ever in the Church of God accounted Schism and that Schism Damnable We Church of England and Rome are thus far agreed that Preface to Vind. Ch. E. from Sch. Schism and Heresy are dangerous sins destructive of the Peace and Order the well being at least if not the Being of Gods Church and such sins as without a true and timely Repentance will unavoidably and eternally ruin those that are guilty of them The Being and Well-being of the Church are incompatible Apolog. Vind. c. p. 93. with Schism and it is not only Evil because God hath forbid it but God hath forbid it because he knew it was Evil and pernicious in its Nature to his One Catholick Church Wilful Schism is in all Cases a Damning Sin Vind Def. p. 401. 415. Ans to Prot. Rec. p. 192. Vind. Def. p. 389. Sher. Ans to Anonym Vind. Def. p. 60 Sherl Vind p. 111. Wilful Schism puts men out of the State of Salvation Christ has made Schism a Damning sin to give Authority to the Church Separation from the Church of England is a Schism and Schism is as damning a Sin as Idolatry Drunkenness or Adultery The Church which is the Schismatick according to the language of the Primitive times is out of the Catholick Church Extra Ecclesiam foris All Ministerial Gifts are for the Edification of Christs Body which supposes that their Efficacy and Influence is confin'd to the Communion of the Church and does not reach the Conventicles of Schismaticks The Increase and Edification of Christians is in the Unity of Id. Ibid. the Church and Consists in the increase of Brotherly Love and Christian Charity Virtues which cannot be learn'd in a Schism c. Christ's Church was never inlarg'd yet by the preaching of Schismaticks Ans to Pro. Reconciler p. 419. which divides and lessens the Church but will never inlarge it There is no doubt but the Spirit of God is departed from Long 's Char. Sep. p. 13. Hellier's Treatise of Schis p. 55. him who is departed from the Unity of the Church Schismaticks have not the kind Influences of the H. Spirit whereby the Church is govern'd Whence not only all their Gifts but all their Good works are utterly spoil'd and come to nothing As a part cannot retain its sense and life when it is out off from the Body as the Branch cannot bear fruit except it abide in the vine as a Rivulet is soon dry'd up when separated Jo. 15. 4. from the fountain as a Ray cannot subsist when taken away from the Sun so neither can a Schismatick Reap any profit St. Cyp. de Vnit Eccl. from his Gifts or Good works when separated from the rest of the Church of Christ Some are not sensible that it is any great harm to go amongst them i e Schismaticks to pray with them or to hear the Gospel Id. p. 57. Preach'd But to joyn with them in those otherwise Holy offices is the way to become partakers of their sins Their Sacrifices shall be to them as the Bread of Mourning all that Eat thereof shall be polluted Where two or three are gather'd together in Christ's Name there is He in the mid'st of them not when they are gather'd against his Name and against the other Members of the Church Such mens Prayers are not only ineffectual but execrable Their Prayers and Preaching and other parts of Divine worship Id. p. 58. being perform'd in Opposition to the other Members of the Church are turn'd into sin and They Come together as the Corinthians 1 Cor. 11. 17. in a Division of Theirs not for the Better but for the worse The efficacy of the Prayers of the Church depends upon the Thorndike's Rt. of the Ch. p. 120. Id. Disc of Forbearance p. 27. Unity of the Church It is agreed upon by the whole Church that Baptism in Heresy or Schism that is when a Man gives up himself to the Communion of Hereticks or Schismaticks by receiving Baptism from them tho it may be True Baptism and not to be repeated being given in the Form of the Church yet is not Available to Salvation making him accessary to Heresy or Schism that is so Baptiz'd We being many are one Bread and one Body for we are all partakers Sherl vind p. 109. 1 Cor. 10. 17. of that one Bread and upon this account it is call'd the Communion of the Body of Christ And therefore the Body of Christ cannot be receiv'd in a Schism For where there is a Schism it is no longer one Bread and Body nor the Communion of Christ's Body when it is divided into different and Opposite Communions That which is the Common Bread of all Christians must be receiv'd in Vnity and one Communion for it loseth its Nature Virtue and Efficacy in a Schism If our Saviour would not allow any man to offer any Sacrifice Id. p. 110. to God who had a private quarrel with his Brother till he had reconcil'd himself to him how unlikely is it that God will hear the Prayers of those men who are at variance with the Church of God and divide the Communion of it Schism indeed we do say is a damning sin but there may be Sherlock's Serm. Nov. 4. 1688. p. 22. Divisions where there is not alwaies the Guilt and Formality of Schism and we hope this is the Case of all good men who separate from the Church thro some invincible prejudices and prepossessions If men be sincerely honest and do fall into Schism thro an Ans to Prot. Reconciler p. 153. Innocent mistake God will be merciful to them which secures the final happiness of Good men The substance of what has been said in Answer to these two last Queries is this 1. That if
which shall be necessary to preserve the Unity of the Church it must needs be necessary for those that are trusted with the Power of the Church not only to Disobey the Commands of the Sovereign but to use that Power which their Quality in the Society of the Church gives them to provide for the Subsistance thereof without the Assistance of Secular Powers A thing manifestly suppos'd by all the Bishops of the Ancient Church in all those actions wherein they refus'd to obey their Emperours seduc'd by Hereticks and to suffer their Churches to be regulated by them to the prejudice of Christianity Particularly in that memorable refusal of Athanasius of Alexandria and Alexander of Constantinople to admit the Heretick Arius to Communion at the instant command of Constantine the Great Which most Christian action whosoever justifies not besides the appearance of favour to such an Heresy he will lay the Church open to the same ruin whensoever the Sovereign power is seduc'd by the like And such a difference falling out so that to particular persons it cannot be clear who is in the Right it will be requisit for Christians in a doubtful Case at their utmost perils to adhere to the Guides of the Church against their Lawful Sovereign tho to â—o other Effect than to suffer for the exercise of Christianity and the maintenance of the Society of the Church in Unity If it be here objected that this seems to strike at the Kings Ob. Supremacy c. It may be answer'd that Min. Tho Kings and Princes are not properly Officers and Governors An. A plain and fam Disc conc the Cath. Ch. p. 6. a distinct Church as a Church it being not a Civil or Secular but of Christ's Spiritual Society yet to them is to be given the external management of this Society a power to settle its outward Policy and to be the Moderators and Governors of it Upon this account the Great Constantine stil'd himself a Civil Bishop as being chiefly concern'd in the guidance and direction of the outward affairs of the Church The Bishops and Pastors of the Church have their Ordination and decree their Commission from an higher Power even Christ but they Act and Exercise it under the Protection of the Supream Magistrate Our Writers divide Ecclesiastical Jurisdiction into Internal the Reflect on Hist pt of Ch. Gov. pt 5. p. 21. inward Government which is in the Court of Conscience or External that which is practis'd in Exteriour Courts That proceeds by Spiritual Censures This by force and Corporal punishments That is appropriated to the Clergy and incommunicable to the Secular power This is Originally inherent in the Civil Supream and from him deriv'd to Ecclesiastical Governors Ecclesiastical Jurisdiction when said to be annex'd to the Crown ought to be understood in the latter sense We of this Church depend upon the King and Parliament for Ans to several Capt. Queries p. 26. Id. p. 32. the Legal Establishment of our Religion but not for the Truth of it the former is changeable because men are so but the latter is not so because God changeth not To destroy the Legal Establishment of a Religion is one thing and to destroy the Religion is another for all the Sacredness that humane Law can give to a Religion is a Legal Sacredness and no more or if you please a Legal Establishment The Church of England thinks no Acts which are Purely Spiritual Reflect on the Hist pt of Ch. Gov. p. 18. want the Kings Concurrence her Sacraments and her Censures she esteems valid Independently on all humane Authority Her Charter she derives immediately from Christ c. The King is our Supreme Governor under God but we know Answ to several Capt. Qu. p. 37. Mason of no Supreme Governor that is to be obey'd absolutely without any limitation whatsoever but God himself The Kings supremacy in Ecclesiastical matters doth not imply the power of the Keys which the King has not By the Supremacy we do not attribute to the King the power Andrews of the Keys or Ecclesiastical Censures We never gave our Kings the power of the Keys or any part Bramhal of either the Key of Order or the Key of Jurisdiction purely Spiritual Tho the Church is not endow'd with any Coactive Power by Thorndike Rt. of the Ch. p. 4. Divine Right yet by Divine Right and by Patent from God it is endow'd with a power of holding Assemblies for the Common service of God before any Grant of the Powers of the World and against any Interdict of them if so it fall out The State is indow'd with no Ecclesiastical Right tho it hath Id. p. 41. great Right in Ecclesiastical Matters As no State stands by the Gospel so no Right settled by the Id. p. 42. Gospel can belong to any State or Person as a Member of any State The Church subsisted 300 years before any State profess'd Id. p. 43. Christianity whatsoever Rights it used during that time manifestly it ought therefore still to use and enjoy The whole Right of Secular Powers in Ecclesiastical Matters is Id. 168. Vid. Letter about Regulating the Press p. 12 20 22 24 29. Reflections on Hist pt of Ch. Gov. p. 24. not Destructive but Cumulative that is That it is not able to defeat or Abolish any part of that Power which by the Constitution of the Church is settl'd upon Ecclesiastical Persons but stands oblig'd to the Maintenance and Protection of it The Power by which the King Visits and Reforms is not Spiritual but Political That a Power is not given him to Declare Errors but to Repress them That the Determination of Heresie is by Act of Parliament limited to the Authority of Scriptures four first General Councils and Assent of the Clergy iâ— Convocation That the King hath not all the Power given him which by any manner of Spiritual Authority may be Lawfully exercised for he has not the Power of the Keys but a Power given him to reform all Heresies by Civil Authority which the Church can do by her Spiritual That it is impossible it should be prov'd that this Power of visiting and Reforming is a necessary Invasion of the Office of Spiritual Pastors because when the Prince doth it by them Commanding them to do the work and exacting of them a discharge of their Duty he doth this without Usurping their Office and yet doth it by a Power distinct from and Independent on their's And Lastly that the See Letter about Regulating the Press p. 12. Prince is oblig'd to take care that all Acts of Reforming be Executed by their Proper Ministers because else he transgresses the Power prescrib'd in this Statute 25. Hen. 8. So to reform Errors as may be most to the pleasure of Almighty God The Clergy did indeed in Hen. 8 time bind themselves not Id. p. 18. to Promulge and Execute any Canons without the Kings leave but