separate from them is a damnable Sin and a pernicious Schism 'T is a denying of Christ himself who appointed them to rule the Church in his stead But if they are either not Lawful Bishops but Intruders or not Orthodox but Heritical then they that Separate are not only not Schismaticks but the true Church and they that cause the Separation the Schismaticks To confirm what is said I have subjoyned some few Testimonies by which it will plainly appear 1st That tho' Seperation he sometimes a duty yet if the Faith be sound and the Worship pure and uncorrupt Separation is sinful 2ly That Separation from the Communion of Lawful and Canonical Bishops is Schismatical 1st That tho' Separation be sometimes a duty yet if the Faith be sound and the Worship pure and uncorrupt Separation is sinful Violation of the Unity of the Church where there is no sufficient Vnreason Separ p. 209. reason to justifie it is a sin as much as Murder is and is as plainly forbidden My Judgment being that a causeless breaking the peace of Pref. to Vnreas of Separ Shâ—rl Vird. of Def. p. 39â— Doct. of Sch. p. 66. Id. p. 1â—2 the Church we live in is really as great and as dangerous a sin as Murder and in some cases aggravated beyond it To Separate where no sinful terms of Communion are impos'd is a causeless Separation Separation is unwarrantable if Communion with the Church may be without Sin Renouncing Communion or denying to Communicate with any Church upon any dislike or for any cause except sin is properly Separation and Schism it is not actually not communicating with a True Chruch but renouncing Communion that we think makes the Schismatick Schism is directly a Breach of Unity as that is a Breach of Id. ibid. Charity Refusing to Communicate with a true Church when I have opportunity especially my own Church is a plain breach of both whatever my reason be short of Sin There may be an Actual Criminous separation of Churches Bramhal Just Vind. p. 10. which formerly did joyn in one and the same Communion and yet the separaters be Innocent and the persons from whom the Separation is made be Nocent and Guilty of Schism because they gave just Cause of Separation from them it is not the separation but the Cause that makes the Schism Wherever there is no necessity of Separating there the Norris Charg Sch. p. 93. Church has a Right to Communion which to withold from her is Schism or else there is no such thing as Schism in the World A part of the Catholick Church may have so many errors Ans to the Kings Pap. p. 106. and corruptions mix'd with it as may make it necessary to Salvation to leave it There are three Cases wherein the Scripture allows of Separation Vnreason of Separ p. 213. 1st In Case of Idolatrous worship 2ly In Case of false Doctrine impos'd instead of true 3ly In Case men make things indifferent necessary to Salvation and divide the Church upon that account I do not charge those with Separation who under Idolatrous Id. p. 148. or Arian Princes did keep up the exercise of true Religion against the will of the Magistrate There are many false Teachers that transform themselves into Long 's Pref. to 2d pt unreas Sep. Angels of Light But if they teach any thing for Doctrine contrary to the word of God any Doctrine that tends to Impiety Disobedience or Divisions it is our duty to reject and withhold Communion from them It is beyond question that there may be such Corruptions in Id. Ep. to the Char. of a Sepa Doctrines and such Idolatrous practices requir'd in Worship as may justifie a Separation The Divines of the Church of England first prov'd that the Apologet vindic of Ch. E p. 44 Communion of the Romish Church was not Pure and Apostolical and thence justifi'd the Separation of the Church of England from it as necessary c. And on the Contrary They have prov'd that the Communion of the Church of England is Pure and Apostolical and thence condemn the Separation of the Dissenters from it as Needless God only bids me obey the Church in such Cases as are not Faith and practise of Ch. Eng. c. 3. Long 's Char. of Sep. p. 6. defin'd by the Law of God but doth not give the Church leave to Command any thing contrary to God's Law nor oblige me to attend to it or Obey it if it should so Command We do still hold and teach that the Condition of our Communion with the Church of Rome was made sinful by professing False Doctrine Believing Lyes and joyning in Idolatrous Worship and so it was unlawful and intolerable and they who practise such things themselves and would impose them on others are actually in Separation from the true Church Schism indeed we do say is a Damning Sin but there may be Sherl Serm. Nov. 4. 1680. Id. vind of the Def. p. 323. Divisions where there is not always the guilt and formality of Schism c. The principal Acts of Christian Communion consist in Christian Worship and if any Church have so corrupted Divine Worship that a good Christian must not joyn in it we must of necessity abstain from their Communion No Church can oblige a man to believe what is False or do Vind. Kings pap p. 106. what is Vnlawful and rather than do either he must forsake the Communion of that Church If you ask by what Authority we Separate from the R. C. Id. p. 68. I answer by the same Authority which makes it Unlawful for us to Profess what we do not believe and to Practise what we believe God has forbidden Neither abroad nor at home can we purchase Unity of Communion Difference of the Case p. 9. at so dear a rate as to break God's Commandments for it We do Unanimously acknowledge that if this Church makes Id. p. 44. the Profession of false Doctrine or the breaking of God's Commandments a condition of her Communion They that upon this account Separate from her Communion are before God clear of the guilt of Schism in so doing When it is a Sin to Communicate it is not a Sin to Separate Vind of Ch. E. from Sch. p. 34. Doctr. of Sch. p. 66. Separation from a true Church is sometimes Lawful if one cannot remain in its Communion without Communicating in her Sins Suppose a particular Church tho' Lawfully Constituted and Vind. of Ch. E. from Sch. p. 10. Establisht under Lawful Governours should make the Terms of her Communion such as Her Neighbour Churches could not without Sin and Danger hold Communion with her would Separation in this case be adjudg'd a Schism Or would it not rather be lookt upon as their Duty and Interest to withdraw from her If Schism be consider'd as a Separation from the Communion Id. p. 25. of some particular Church then 't
obstinate refusal to obey the Imposition of Lawful Bishops Id. p. 381. and Pastors makes Men Schismaticks Whosoever is a Member of any particular Church and refuses Vind. Ch. of Eng. from Sch. p. 22. Thorndike of forbear p. 15. all due Obedience to the Pastors and Governors thereof doth thereby contract the guilt of Schism As it is Heresy to depart from the Faith which they The Apostles Preached so is it Schism to depart from the Authority which they left in the Church till the Worlds end Whoever by virtue of any Authority under Heaven shall Usurp Ecclesiastical Id. Rights of the Ch. p. 278. Power shall Usurp the Succession of the Apostles and take it from them that Rightfully stand possest of it upon pretence of Governing the Church by such Laws as he is really perswaded but falsely to be commanded the Church by our Lord and his Apostles this whosoever shall do or be accessary to is guilty of Schism Suppose a Prosperous Usurper in this Kingdom had gain'd Vind. Ans to the Kings Papers p. 23. a considerable interest in it and challeng'd a Title to the whole and therefore requir'd of all the Kings Subjects within his power to own him to be Rightful King Upon this many of them are forc'd to withdraw because they will not own his Title Is this an Act of Rebellion and not rather of true Loyalty Schism in the Church is like Rebellion in the State There are some things immediately necessary to the Salvation Thorndike's Right of the Church p. 276. of particular Christians whether concerning Faith or Good Manners and there are other things necessary to the publick Order and Peace of the Church that by it Christians may be edify'd in all matters of the first kind The denying any point of the first kind may for distinction sake be call'd Heresie when a man is resolute and obstinate in it But in the other kind it is not false opinion that makes a man a Schismatick till he agree to destroy the Unity of the Church for it It can scarce fall out indeed that any man proceed to destroy the Unity of the Church without some false opinion in Christianity Yet it is not the opinion but the Destroying of a true or erecting of a false Power in the Church that makes Schism Whatever discouragments the Clergy have found they still Faith and Pract. Ch. Eng. Man c. 7. Preach up and perswade Loyalty to the King and by the Doctrine of Passive Obedience to Temporal Authority keep People from Rebellion notwithstanding they have been so often jeer'd and abus'd with it But yet out of modesty seldom insist on the Obedience that is due to the Church and Ecclesiastical Authority tho' there is as much obedience due to Her as even to the Church of Rome from her members Cath. Bal. p. 62. As the Faith which we have in the Principles of Christianity is the foundation of all Christian Graces in the Soul and the inner dispensation of Eternal life so is Episcopacy the Foundation of all visible Union and Government in the Ecclesiastical Body insomuch that were there no one Bishop left in the world the Integrity at least if not the very Essence of the Church would be destroy'd The summ of what has been cited upon this Query amounts to this viz. 1st That if any Church makes the terms of Her Communion sinful by framing new Articles of Faith or by imposing false Doctrines for true or by corrupting Divine Worship by Wicked Idolatrous or Blasphemous Prayers then she is Schismatical and those that Separate from her truly Catholick But if she imposes no false Doctrines nor no new Articles of Faith and enjoyns nothing in the service of God but what is innocent decent and tending to Edification then those that Separate from her are a Schismatical and she a Catholick Church 2ly If any Church disobey the Lawful Commands of their Spiritual Governors or throw off their Rightful and Canonical Bishops and Communicate with the Vsurpers and Intruders into their Sees they are Schismaticks 3ly If any wholly reject Episcopacy they destroy the very Foundation of Christian Vnity Q. Suppose there be more Bishops than one in a Diocess with which of them must the People Communicate A. Almost all Heresies and Schisms that have distracted the Vindic. of Prim. Ch. p. 308. Church have been no other than so many Defections of the discontented part of the Clergy and the more Pragmatical part of the Layety from their Rightful Bishop Non aliunde Haereses obortae Cypr. Ep. 55. sunt aut nata sunt Schismata quam inde quod Sacerdoti non obtemperatur Schisms and Heresies spring from no other cause than Disobedience to the Bishop Inde Haereses obortae sunt dum Episcopus Ep. 69. qui unus est Contemnitur All the disturbance of the Church is purely for want of observing that Precept of the Apostle Obey them that have the rule over you and submit your selves for they watch for your Souls as they that must give account i. e. Obey those that are Rightfully over you and submit to them not choosing your selves new Teachers and running after your own fancy which Ignatius seems to paraphrase as he is cited by Antiochus Let Ep. ad Smyrn the People assemble where the Bishop is present the Sheep ought not to go wandring whither they please but as the Shepherd leads them The People ought to follow the Directions of their Bishop and conclude what he orders to be most pleasing to God No City how great soever had more than one Bishop This Id. p. 502 is so well known that it would be great impertinence to go about to prove it by Instances and besides the Bishops of most Cities if not all had a considerable Territory belonging to their Jurisdiction which was commonly the Country lying round about their City In great Cities there was one chief Ecclesiastical Governor called Saywel of Vnits p. 43. Bishop to which all both Priests and People were subject and 't was Schism and no Communion to do any thing without his Allowance and Direction It was an inviolable Rule among them the Africans that Vnreason Separ p. 245. there was to be but one Bishop in a City tho' the City were never so large or the Christians never so many One of the greatest and most pernicious Schisms that ever Id. p. 240. happen'd might have been prevented if they had yielded to more Bishops than one in a City and that was the Schism of the Donatists The Novatian Schism began at Rome upon the like occasion To set up one Bishop against another is to set up Altar against Id. 249. Altar as that Phrase is commonly us'd in St. Cyprian and St. Austin Our Author Mr. Hales proves the Donatists in two lines to Long 's Ans to Hales of Sch. p. 107. be compleat Schismaticks 1st For choosing a Bishop in Opposition
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
the making a Bishop Priest or Deacon as Baptism to make a Christian And unless the Dissenters can produce a better that is a more ancient Charter than the Bishops have which I am sure they can never do the sole power of Ordination must be still in them and those that pretend to it must be Vsurpers and Consequently Schismaticks Dr. Sherlock says but by what Authority I know not That the Vind. of some Prot. Princ. p. 108. Church of England does not deny but that in case of Necessity the Ordinations of Presbyters may be Valid But he says with respect to the Dissenters that the case of Schism is a different thing and I believe says he Our Author himself will not say that Schismatical Presbyters may take this power or that their Ordinations are valid if they do And this is the Case between us and the Dissenters They ordain in a Schism and tho' necessity may make an irregular Act valid yet Schism will not The Novatians were Episcopal and so were the Donatists says Mr. Vindic. of the Prim. Ch. p. 330. Baxter and yet how have they been judged of for their Schism I need not tell They are very much to blame that say the Presbyterians or Independents troubled the Primitive Church It was impossible for them to be troublesome before they were at all It seems all the Sects and Schisms of that time thought they had no right to pretend to be a Church unless they had Bishops But these Anti-Episcopal Separatists were reserv'd it seems for the last times as the severest Curse and Judgment that could befall the Church Those Episcopal Schismaticks indeed divided the Church but These quite Dissolve it It has been the Tradition and Doctrine of the Christian Saywel of Vnity p. 324. Church in all Ages even from the Apostles time to this very day that no Ordinations are valid or ought to be made but by Bishops to whom the greatest Authority of governing the Church is committed I admire this Episcopal Government and Institution because Faith and Practice of a Church of Eng. man Cap. 1. under it I am in no doubt of the Validity of the Ordinations of our Ministers Or of the Validity of the Sacraments by them Administred For we have our Orders by a continu'd Succession from the Ancients and so from the Apostles which is the only ordinary way that I know of for a Man to be Commissionated to act in Christ's Name I suppose no man will deny that all Ordinations in Schism Thorndike's Rts. of the Ch. p. 147. Review of Mr. M. Hs. Notion of Schism p. 50. are Meer Nullities tho' made by persons rightly Ordain'd because against the Unity of the Church We believe with St. Jerom that the power of Ordaining belongs only to the Bishop and your Dissenters Ordinations made by Presbyters are all Void and Null and till you can prove the Contrary we take you for no more but a parcel of Lay-intruders into those holy Functions to which you have no right those of you only excepted who have been Episcopally Ordain'd In the first place I must put him in mind That as no Man Id. p. 51. Mat. 28. 18. Jo. 2. 21. is to meddle with the Sacred Offices Except he be called of God no Man to preach except he be sent So no Man is to call or send as from God but he that is authoriz'd by him for that purpose Neither can I see any Reason why a Man may not as well be a Minister of Jesus Christ without any Mission at all as by the Mission of those persons who never were sent themselves I believe there never was any case of Absolute Necessity for Lay-Ordinations Id. p. 53. but if possibly such should happen as the Gentleman mentions of a Company of Lay-men being cast upon an Island or remaining in some Country when their Pastors are all kill'd or turn'd Hereticks I am apt to believe that Bishops and Ministers duly ordain'd might be had from other Countries and if not methinks it would be reasonable and fit that we should first see what God would do in such Cases before we presume to do any thing of our selves for which we have no Scripture warrant Basil is so resolute upon his prerogative that he will not endure Vindic. of the Prim. Ch. p. 550. they Chorepiscopi should ordain as much as the Inferiour Clergy as Deacons Sub-deacons Readers and several others which the Church of that time reckon'd among the Clergy without his consent and if they do let them know says he That whosoever is admitted without our Consent shall be reputed but a Lay-man What would he have said if they had pretended to ordain Presbyters or Bishops in opposition to them The Bishops of the Church of England desire no more than St. Basil assum'd That none should be reputed Priests or Deacons that were ordain'd in their Dioceses without their Consent and that by simple Presbyters who were never Chorepiscopi or had any Character to distinguish them from other Presbyters Therefore the Case ought not to be reckon'd so hard as it is Commonly represented by the more moderate Nonconformists who pretend this point of Re-ordination the only Bar that keeps them out of the Church since there was never any other Church not any in Ancient times would have received them upon any other terms And they must have remain'd Nonconformists under Basil Athanasius and all the Ancient Bishops whose names are and always have been had in Veneration with all Christians not one of these would have ever been perswaded to own a Pastor that his Presbyters had ordain'd in opposition to him nay hardly could they have been prevail'd with to admit such as any other Bishop should ordain within their Diocess So extream punctilious they were in this matter and there is hardly any one thing that caus'd so frequent and dangerous contentions between them as the point of Ordination Q. May Orders given in a Schism be made afterwards valid A. Tho as was said above all Ordinations in Schism are Thorndike's Right of the Ch. p. 148. meer Nullities and tho made by persons rightly Ordain'd yet we find such Ordinations made valid by the meer decree of the Church without Ordaining a new as the Meletians in Egypt by the Council of Nice in Epiphanius and the Church Histories and as Pope Melchiades much commended for it by St. Austin offer'd to receive all the Donatists in their own ranks besides divers others that might be produc'd The only reason why some things tho they be ill done yet Id. ibid. are to stand good is because the power that doth them extends to them but is ill us'd So when the power is Usurp'd as in all Schism or when that is done which the Law makes void it can be to no effect Therefore when the Act of Schism is made valid it is manifest that the Order of Bishop and Presbyter is conferr'd in point
with the Rules of Christian Patience yet perhaps there may be to reconcile it with Loyalty for Julian was a Rebel against his Emperour Constantius So having forfeited all Right of Succession to Constantius by Rebellion and not being elected by the Lawful Army of Constantius he was no other than as Oliver Cromwell had been in England if all the Royal Family and Relations had been extinct So that if it were not done like a Martyr calmly to permit the Wolf to raven as he hoped yet it was no opposition to any Lawful Prince or His Commissioner but an Vsurper and his Elf And for any thing I know prudential and Venial if no more than so if not also laudable And on this ground the Solemn Liturgies us'd openly against him and the Commendations bestow'd on him that Kill'd him tho one of his own Army may be justifi'd not upon the Account meerly of persecuting Christianity had he been a Lawful Prince but for that he was an Vsurper only of the Empire no Lawful Emperour according to the Rules of Imperial Election c. a Meer Oliver Cromwell and Tyrannical Intruder c. The substance of what is said in answer to this Query is this 1. That Christian Princes tho they are liable to Church Censures yet they are not to Temporal Penalties as Deposition Exile Death 2. That the Doctrine of Resisting and Deposing Lawful Princes upon pretence of Excommunication or any other pretence whatsoever is Damnable and Heretical contrary to the Laws of this Realm and contrary to the Doctrine not only of our Church and all Protestants but of Christ and his Apostles and the Primitive Christians 3. That the Crown in Hereditary and Successive Monarchies Faith and Practice of Ch. Eng. man cap. 6. descending from Fathers to Children whether Males or Females is not liable to be Disposed Alienated or Sold nor doth it depend on any Election or Choice of the People 4. That Monarchy hath at least as good a Title to all its Powers Rights and Privileges as any of its Subjects can have to their Honours Properties and Estates and if Subjects lose no Temporal Rights by Excommunication certainly Princes ought not Q. Whether the People are not oblig'd to Communicate with the Establish'd Church if Superiour in Number to any other Communion and more firmly United A. If the Establish'd Religion be Corrupt in Doctrine and Worship as in Popish Countries or Schismatical as in some Protestant Kingdoms and States they ought not to Communicate with them tho' their Numbers be never so great and they never so closely United For if it be sinful to Communicate with a false or Schismatical Church as it certainly is its being establisht can never make it no Sin It is not the great Number of Church Members in any Diocess Apologet Vind. Ch. Eng. p. 37. Province or Patriarchate but the Cause and Nature of the Communion that makes a True Church As I observ'd before it is not the Number of Communicants Id. p. 39. but the Cause or Soundness of Communion that makes a true Church and therefore were there both for Kind and Number ten times as many more Opposite Sects and Communions as there are in this Nation and Bishops at the Heads of them all yet upon Supposition that the Church of England is sound and Apostolical in Doctrine Worship and Discipline that small number adhering to her Communion must be the True Church Nay if all the Bishops of England but One should fall away from the Church of England that One Bishop and the flock adhering to him would be the True Church of England and as True and Catholick a Church as if there were not one Dissenter in the Land Ans to several Capt. Quer. p. 12. Id. p. 16. Truth is to be follow'd with a Few if there are but Few the follow it but thou shalt not follow a Multitude to do evil Truth is the same and changeth not whether they be Few or Many that profess it and our Religion stands not in a Multitude of Pretenders but in a Holy Doctrine and a Holy Practice whicâ— all ought to follow even when the most do not He who denies that the Major part of the Guides of the Reflect on Hist part of Ch. Gov. pt 5. p. 96. Jewish Church err'd must also deny Christ since by such Church Authority he was rejected He who will determine the Prince to Judge alwaies with the Majority of Church Guides obligeth him in Elijah's time to establish Baalism and at other times Calf-Worship If truth be alwaies on the side of the greatest Number Blackhalls Serm. p. 6. which was the True Church in Abraham's time when he was of a Religion by himself Was it in his small family or amongst the Idolatrous Nations that dwelt round about him or which was the True Church in all that long tract of time from Moses to our Saviour was it not Confin'd to a very small spot of Land even when it was at its largest extent And that again Contracted to a much less compass in Elijah's time when there were not in ten of the Tribes of Israel above 7000 men who had not bow'd the Knee to the Image of BAAL 1 Kings 19. 18. Again if that be alwaies the True Church which is the Largest Id. ibid. time was when the Arian Hereticks were the true Christian Church and the Orthodox Professors of Christianity who were but a very few in Number in Comparison with them were Consequently miserably deluded and rank Hereticks In the Text we are told that many of our Lord's Disciples Id. p. 5. probably not fewer than 5000 went away from him at once and as far as appears by the History there were only 12 that remain'd with him a very small number in comparison with the great Multitude that went away and yet there can be no doubt but that these were the True Church and that they which went Vind. pr. Ch. p. 151. The Protestant Religion vindicated from the charge of Singularity and Novelty in a Sermon preached before the King at Whitehall by Dr. Tillotson April 2 1680. away were Schismaticks Multitude may render a Sect Formidable but 't is but a poor Argument of Right Suppose we were by much the Fewer So hath the Church of God often been without any the least prejudice of the Truth of their Religion What think we of the Church in Abraham's Time which for ought we know was confin'd to one family and one small Kingdom that of Melchisedeck King of Salem What think we of it in Moses's Time when it was confin'd to one People wandering in a Wilderness What of it in Elijah's Time when besides the Two Tribes that worshiped in Jerusalem there were in the other Ten but Seven Thousand that had not bow'd the Knee to Baal What in our Saviour's Time when the whole Church consisted of Twelve Apostles and Seventy Disciples and some few followers besides How would Bellarmin
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
is imply'd that possibly there may be such cause given as may justifie the Separation and if so then the guilt of Schism will lie at the door of the Church which gives such cause and not at his or theirs who Separate there from No cause can justifie a Separation save only this when a Church makes the Terms of her Communion such as cannot be comply'd withal without Sin And in this Case me thinks it is very plain that it cannot be Sin to Separate when it is Sin to Communicate for no Laws of Men can abrogate or dissolve the obligation of the express Laws of God When we cannot obey our Spiritual Rulers without disobeying the express Laws of Christ the reason of our Communion Sherlock with such a Church ceaseth because it does not answer nay contradicts the end of Christian Society which is to have fellowship with the Father and his Son Jesus Christ 1 Jo. 1. 3. If any Patriarch Prelate Church or Churches shall enjoyn Sinfull Bramhal Duties to their Subjects it is very Lawful for their Subjects to disobey them and for strangers to separate from them As in the Case of Usurpation the owning of the Lawful King Vind. of Ans to the King's Pap. p. 67. is a Voluntary Act but if an Usurper threatens to banish him if de does not abjure him upon whom must the blame be laid upon the Mans voluntary Act or the Usurpers Voluntary Imposing such a Penalty on those who do nothing but what is Just The making such Terms of Communion is a voluntary Act too and being a thing Vnreasonable and Vnjust it leaves the blame on the Imposers I held it better to seem undevout and to hear no mens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers than to be forc'd or seem to comply with those Petitions to which the Heart cannot consent nor the Tongue say Amen without contradicting a mans own Understanding or belying his own Soul I had rather be condemn'd to the Wo of Vae Soli then to that Id. of Vae Vobis Hypocritis by seeming to pray what I do not approve If any Bp. Metropolitan or Patriarch with open face asserts Falk Chr. Loy p. 269. manifest Heresy or false Doctrin which hath been so declar'd by approv'd Councils the disowning all Communion with him and subjection to him even before a Council is commended by some Canons as a practice which deserves Honour And it must be so where subjection must include Embracing Corruptions Secondly That Separation from the Communion of Lawful and Canonical Bishops is Schismatical It is the Law of the Gospel and the constant Profession of Saywell of Vnity p. 340. the Christian Church that all Persons as well Clergy as Lay-men must live in Obedience and Communion with their own Bishops as long as they profess the Catholick Faith and uphold such a publick Worship wherein it is Lawful to joyn and in the right performance whereof we may obtain Salvation The crime of Schism does manifestly lie upon those who refuse Id. p. 11. Obedience to their Lawful Bishops in all just Commands Not only the Greek Abyssine Russian Churches but the Protestant Id. p. 355. Churches do all with one consent condemn them for Schismaticks which separate from the Lawful Pastors of any True Church and set up Churches against Churches and Communion against Communion c. It is undoubted that it has been the constant Doctrin of the Id. 388. Greek Eastern Northern and Southern Churches as well as Roman in all Ages that Christians ought to be in subjection to their Respective Bishops and he was held cut off from the Catholick Church that did separate from his Lawful Bishop or was Excommunicated by him and no other Church could receive him till Repentance and Reconciliation to his Own Bishop and 't is the same at this very day I reckon my self bound to obey the Commands of my Lawful Faith and Pract. Ch. Eng. man chap. 3. Governors both in Church and State not only for Peace and Order sake but for the sake of God who hath Commanded me so to do and am willing to forego my own Rights often and deny my own Profit rather than disobey or oppose a Command of my Lawful Governours where I can obey without Sin God only bids me obey the Church in such cases as are not defin'd by the Law of God but doth not give the Church leave to command any thing contrary to God's Law nor oblige me to attend to it or obey it if it should so command Schism implies the casting off a Lawful Jurisdiction to which Vind. of Ch. Eng. from Sch. p. 34. Vind. Def. Still p. 401. we were oblig'd to yield Subjection and Obedience Government and Discipline is necessary to preserve any Society and therefore obedience to Ecclesiastical Governors is a Necessary term of Church Communion and let a man be never so sound and Orthodox in Faith and Worship if he be of a restless and turbulent Spirit and disobedient to his Governors and their orders and Constitutions he deserves to be flung out of the Church Communion if he do's not Separate himself and will be Damn'd for't too without Repentance Communion with the Bishop is Essential to the Notion and Unity Sherl Vind. of Def. p. 452. Id. 453. of an Episcopal Church Those only Communicate with their Bishop who submit to his Pastoral Authority and partake with him in all Religious Offices and those who do not according to the notion of the Catholick Church are Schismaticks and therefore not of the same Church with him When men consent to be Christ's Disciples they consent to Sherl def of Still p. 254. Id Vind. def p. 126. Id. vind def p. 331. submit to that Authority Christ has instituted in his Church It has been the constant practice of the Apostles and all succeeding Ages to set Bishops and Pastors over particular Churches and to confine their Care and Inspection to them Episcopacy has been the Establisht Government of the Church of England ever since the Reformation and for any Christians to Separate from their Bishops was always accounted Schism in the Christian Church unless there were some very necessary reaons to justifie such a Separation There is no other way of submitting our selves to the Authority Sherl 2d part Vn Com. p. 428. Ans to Prot. Reconciler p. 258. of Christ but by a regular subjection to the Discipline and Government of the Church I know no way of Judging whether any Man be in Communion with Christ but by his Communion with the Church There is no visible Communion with God and Christ but by a visible Communion with the Church Subjection to Christ requires subjection to that Authority Id. p. 411. which Christ has set in his Church as well as Obedience to his other Laws 'T is plain we disown Christs Authority when we reject those Id. p. 168. who Act by his Authority An
of Right by the meer consent of the Church which by the precedent Ordination was Conferr'd only in point of Fact being a meer Nullity in point of Right It hath been often practis'd by the Church to receive Id. of Forb p. 69. not only Schismaticks but even Hereticks also that is Such as had receiv'd orders of those that parted from the Church upon an Error of Faith in their respective Orders But always upon Condition of Renouncing the Cause of their Division whereupon they were to receive the Blessing of the Church by prayer with Imposition of hands The reason was because neither is Baptism in Schism effectual to Salvation nor Ordination in Schism effectual to Grace by Ministry of any Office in Schism But being Renounc'd there remains no cause why their Ministry should not be effectual to their People Their Baptism and their Ministry to their own Salvation supposing it sincerely renounc'd Therefore the reason why they who are Ordain'd by Presbyters cannot be receiv'd in their respective Orders is peremptory Because the Schism Consisting in ordaining against Authority cannot be renounc'd unless the Ordination be voided For so long as the Ministry may be Rev. of Mr. M. Hs. New Notion of Schism p. 47. Usurp'd upon such Ordination so long is the Schism on foot I can see no reason why the line of Ordination may not pass thro a Schismatical Church for altho by Schism people are out of the Church and while they Continue so cannot enjoy the benefit either of Ordination or Sacraments yet to say that both are absolutely destroy'd and Nullifi'd so that a Schismatick loses the Chracters and can neither be a Christian nor a Bishop i e not the subject of Apostolical power till he be again Baptiz'd and Ordain'd is an Assertion beyond all that I could ever yet meet with The Meletians were Schismaticks and yet those ordain'd by Meletius were receiv'd into places where others dyed c. I think that Orders and Regularity of Episcopal Succession Ans to Sev. capt Queries p. 19. will suffice to make them Lawful Bishops who for corrupting the Doctrin of the Church shall not be allow'd to be Good ones Q. Whether Toleration will excuse from Schism A. An Act of Parliament would deliver the Dissenters from Vind. Def. of Dr. St. p. 457. Temporal Punishments and might deliver them from the Sin of Disobedience to Civil Governours But the guilt of Schism will remain still unless he Mr. H. thinks the Donatists were not Schismaticks when Julian the Apostate with an uniting design granted a General Toleration So that this project may secure the Estates but cannot secure the Souls of Dissenters Schism will damn men tho they should get it establisht by Act of Parliament There is nothing more or less in a Toleration than a Suspensiou Norris Charge of Sch. p. 26. of the Penal part of the Law This is all that it Can do and perhaps more than it ought For I believe there ought to be no such thing as a Toleration and that 't is more than either the Church or State can Rightfully grant We do not derive the Grounds of Obligation to Ecclesiastick Id. p. 80. Communion from the Authority of the Civil Law tho' that must be allow'd to add a considerable weight to the Obligation but also and chiefly from that of the Divine Law which I conceive to be as positive and express in requiring Unity and Conformity of Worship as in requiring any Religious Worship at all No License given no Toleration granted no Exemption from Blackhalls Serm. on Jo. 6. 66. p. 14. Temporal Penalties in case of Separation allow'd by men is sufficient to excuse from the guilt of Schism those that Separate from the True Christian Church whereof they were Members or to render their Schism no sin Human Lawgivers may give leave to their Subjects to be of any Id. p. 15. Religion or to be of no Religion but if they do they can't make it Lawful in it self either to be Atheists or to profess a false Religion or to forsake the Communion of the True Church for to believe a God and to worship publickly and to worship him in the Assemblies of the Faithful are Duties that are laid upon us by a higher than any humane Authority and therefore no humane Authority can discharge us from them The Law can take away and discharge us from no Obligation but that which its self laid on us so that all the meaning of the largest and most unlimited Toleration that the Law can grant is no more than this viz a Declaration that Men shall not be liable to any Temporal Mulcts or Penalties or be any ways punish'd by the Civil Power upon the account of any Differences in Religion or for being of no Religion at all but if antecedently to the establishment of any Church by the Civil Power and if antecedently to the enacting any Penal Laws to oblige men to hold its Communion it was Schism to separate without cause from that Christian Church whereof we were Members and such Schismatical Separation was a Sin before God then so it will be still notwithstanding any License or Toleration that can be granted by the Secular Power Toleration is not only a means to encourage those that are already Saywel of Vnity p. 137. engag'd in Schism to continue so but by experience is found the most effectual way to multiply new Swarms of Schismaticks c. When a particular Church enjoys a Civil Establishment it receives Letter about Regulating the Press p. 22. as it were a new Authority in as much as it becomes a Civil Right or Property So that unless its Constitution is Materially vicious and sinful it s a high piece of Injustice to destroy or infringe any of its Establish'd Rights or Immunities But yet since the Magistrate is only the Guardian not the Founder of a National Church its Original Authority resting on certain positive Laws and Sanctions enjoyn'd by a Power Superior to that of the Magistrate even that of God Himself wherever a Church in any Province or Nation professeth the True Religion by an Orthodox Faith and a pure worship under Lawful Church Governours and Pastors that is the True National Church in opposition to all Dissenting Sects and Parties tho' it wants the Authority of a Civil Establishment It is indisputably evident that the Christian Church is one Society Id. p. 16. or Body of Men united to CHRIST and each other in certain External as well as Internal and Spiritual Bonds of Union It s certain one great design of Christianity is Vnity or to range Id. p. 23. all the Parts and Members of the Church of CHRIST into an Holy Building and therefore if the Magistrate is Constituted a Guardian of the True Religion all his offices of Succour and Protection must be directed to this end I mean the Bonds of Catholick Vnity throughout his whole Dominions
Ch. 4. p. 236. observes he as well as others comes into the Communion of the Church upon the terms and conditions of Christianity and a failure in the condition must make the effect void The effect of Excommunication is such that it sometimes prohibits Converse among private persons except in such Relations as do not depend upon the Society of the Church and therefore remain intire notwithstanding the Separation from that Society as of Parents and Children Husband and Wife Master and Servant And upon this Account no Subject can by virtue of Excommunication be prohibited Converse with and discharge of all Duty and Respect to his Sovereign because this is that which he owes him by the bond of Allegiance and the Laws of Nature Humane Society and Civil Polity As for the Objection That Excommunicate Persons are not to be Thornd Rt. of the Church p. 238. Vid. Cath. Bal. 110. 111. and p. 20. convers'd with by St. Paul's Rule it is answer'd by all Divines That it ceaseth in such Relations for example of Parents and Children as more Ancient than the Society of the Church which it therefore presupposeth and so is to cease in things necessary to Civil Society which Christianity as it presupposeth so it enforceth and not overthroweth The Church of England always Declar'd against absolutely Condemn'd Oath of Alleg. and utterly Detested Abhorr'd and Abjur'd that Damnable Doctrine and Position as Impious and HERETICAL That Princes who are Excommunicated by the Pope or any other Bishop may be Deposed or Murdered by their Subjects or any other whatsoever Not only those Assertions which directly contradict the Articles Falkner Christ Loyal p. 326. of our Creed but those also which Oppose the Necessary Rules and Precepts of a Holy life which are a Considerable part of the Christian Faith and Doctrine have generally been esteem'd HERETICAL Doctrines in the Church of God In the Council of Constance That Assertion That an ill Governing Id. p. 329. Prince may Lawfully or Meritoriously be kill'd by his Subject or Vassal was condemn'd as erroneous in Faith and Manners and rejected as HERETICAL Those who in Communion with the Church of England embrace Id. p. 322. that True Christian Doctrine which was taught in the Primitive and Apostolical Church are as far from being concern'd in the crime and guilt of Heresy as Loyal Subjects are from being Chargeable with Rebellion Among all the HERESIES this Age has spawn'd there is not Pref. to Vind. Ch. and State of Scot. one more contrary to the whole design of Religion and more destructive of Mankind than that Bloody Opinion of Defending Religion by Arms and forcible Resistance upon the Colour of preserving Religion The Wisdom of this Policy is Earthly Sensual and Devilish Savouring of a Carnal Vnmortifi'd and Vnpatient Mind that cannot bear the Cross nor Trust the Providence of GOD. Have we some that deny the Kings Supremacy and hold it lawful Long 's Char. of Sep. p. 36. to Depose and Murder Kings We owe these Tenets and Practices to the Church of Rome A Protestant Rebel said the Blessed Martyr K. Ch. 1st in the same degree of Rebellion with a Papist hath far more to answer as having more light and it being more expressly against the Religion he professeth whereof it hath hitherto been a Maxim tho it be now taken for Apocryphal Doctrin not to take up Arms against their Prince upon any Pretence whatsoever Our Law-givers piously declare That By the Murder of our Letter about Regul Press p. 45. late Dread Sovereign the Protestant Religion hath receiv'd the greatest Wound and Reproach and the People of England the most insupportable shame that was possible for the Enemies of God and the King to bring upon us 12. Car. 2. c. 30. I do humbly offer to your Lordships deliberate thoughts these Tillotson's Letter to my Ld. Russel in Newgate July 20. 1683. following Considerations concerning the Points of Resistance First that the Christian Religion doth plainly forbid the Resistance of Authority 2ly That tho our Religion be Establisht by Law which your Lordship urges as a difference between our Case and that of the Primitive Christians yet in the same Law which establisheth our Religion it is declar'd That it is not Lawful upon any pretence whatsoever to take up Arms c. Besides that there is a particular Law declaring the Power of the Militia to be solely in the King And that ties the hands of Subjects tho the Law of Nature and the general Rules of Scripture had left us at liberty which I believe they do not because the Government and Peace of Human Society could not well subsist upon these Terms 3ly Your Lordships opinion is contrary to the Declar'd Doctrine of all Protestant Churches and tho some particular Persons have taught otherwise yet they have been contradicted herein and condemn'd for it by the Generality of Protestants and I beg your Lordship to consider how it will agree with an avow'd asserting of the Protestant Religion to go contrary to the General Doctrine of Protestants c. It is so notorious that it needs not proof that our rigid Dr. Pellings Good old way p. 115. Buchanan Gilby Goodman Sectaries have held it Lawful not only not to Obey wicked Kings whom they call wicked but also to resist them to take Arms against them to have no further regard to them than if they were the most simple subjects within their Realms to Excommunicate them to Depose them to Vn-king them to take their Crowns and Thrones from them and to Banish or Imprison them For according to Buchanan De jure Regni and his whole Tribe the Band being broken between the People and the King he loseth all his Power and Authority which he had by Compact from the people This is Jesuitism with a witness or else we have been Vnjust in Charging this Doctrine upon the Jesuits That the Authority of Supreme Lawful Magistrates is Divine Id. Serm. 30. Jan. 78. p. 13 14. is and ever hath been the plain and honest Doctrine of the Church of England And I should have wonder'd how any wise man should not see it in the Homily against Rebellion but that I do consider that that Homily is a Looking-glass wherein those who have been Traytors cannot but see their own guilt and Deformity and therefore do not care to look at all into it He that lifts up his hand against the Lord 's Anointed strikes Id. p. 9. at the Face of God himself Our Church doth not only teach Non-Resistance as her own Vind. Ans to the Kgs. papers p. 89. Doctrine but which is more effectual as the Doctrine of Christ and his Apostles and of the Primitive Church If there can be no clear way of reconciling the Terrour menac'd by St. Greg. Nazianzen's Father Bp. of Nazianzum against Julian's Captain of Archers sent to rob and overthrow the Church of Nazianzum
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
an Answer to a Paper reprinted at Oxford call'd The Schism of the Church of England demonstrated in four Arguments c. by Dr. Saywell Cambridge Printed for Ed. Hall 1688. Discourse Nat. Vnity c. A Discourse concerning the Nature Unity and Communion of the Cath. Church wherein most of the Controversies Relating to the Church are briefly and plainly stated pt 1st by Will. Sherlock D. D. and Master of the Temple London printed for William Rogers 1688. Several Capt. Quer. Several captious Queries concerning the English Reformation first propos'd by Dean Manby c. briefly and fully Answer'd by Dr. Claget London printed for James Adamson 1688. Cath. Bal. The Catholick Balance or a Discourse determining the Controversies concerning 1. The Tradition of Cath. Doctrines 2. The Primacy of St. Peter and the Bishop of Rome 3. The Subjection and Authority of the Church in a Christian State c. by Mr. Hill of Killmanton in Somersetshire London printed for R. Clavel 1687. Sherl Serm. Nov. 4. 88. A Sermon preach'd before the Right Honourable the Lord Mayor and Aldermen of the City of London at the Guildhall Chapel on Sunday Nov. 4. 1688. by W. Sherlock D. D. Mr. of the Temple London printed for Will. Rogers 1689. Vindic. some Prot. Princ. A Vindication of some Protestant Principles of Church Unity and Cath. Communion from the charge of Agreement with the Church of Rome by Dr. Sherlock Ans to Anonym A Letter to Anonymus in Answer to his three Letters to Dr. Sherlock about Church Communion Rev. M. H's new notion Sch. A Review of M. H's new Notion of Schism and the Vindication of it London printed for E. Mory 1692. Hellier's Treat Sch. A Treatise concerning Schism and Schismaticks c. by Hen. Hellier D. D. fellow of CCC Oxon. London printed by R. Smith for John Crosley Bookseller in Oxford 1697. Blackall visit Serm. A Sermon preach'd at Brentwood in Essex Oct. 7. 1693 at the Visitation c. by Offsp. Blackal 2d Edition London printed for W. Rogers 1699. Necess Regul Press A Letter to a Member of Parliament shewing the necessity of regulating the Press Oxford printed 1699. Thorn Weights and Meas Just Weights and Measures That is the present State of Religion weigh'd in the Balance and measur'd by the Standard of the Sanctuary according to the opinion of Herbert Thorndike The 2d Edition London Printed for J. Martin 1680. Def. Vnreason Separ A Discourse of Church Unity being a Defence 8vo of Dr. Stillingfleet's unreasonableness of Separation in Answer to several late Pamphlets but Principally Dr. Owen and Mr. Baxter by a Presbyter of the Church of England Dr. Sherlock London printed for R. Chiswel 1681. Vindic. Def. unreason Separ A Continuation and Vindication of the Defence of Dr. Stillingfleet's Unreasonableness of Separation in Answer to Mr. Baxter and Mr. Lobb c. by the Author of the Defence London printed for R. Chiswell 1682. 2d pt unreasonable Separ The Unreasonableness of Separation The 2d part or a further impartial Account of the History Nature and Pleas of the present Separation c. by Mr. Long London printed for Dan. Brown at the Black Swan and Bible without Temple Barr. 1682. Vindic. prim ch A Vindication of the Primitive Church and Diocesan Episcopacy in Answer to Mr. Baxter's Church History of Bps. c. by H. Maurice D. D. London printed for Moses Pitt 1682. Ans to Prot. Reconciler A Vindication of the Rights of Ecclesiastical Authority being an Answer to the 1st part of the Protestant Reconciler by Wm. Sherlock D. D. Mr. of the Temple London printed for Abel Swale 1685. Falkner's Christ Loyal Christian Loyalty or a Discourse wherein is asserted that just Royal Authority c. by Wm. Falkner preacher at St. Nicholas in Lyn Regis London printed for Walter Ketilby 1679. Vindic. Ch. and State of Scotld A Vindication of the Authority Constitution and Laws of the Church and State of Scotland in four Conferences c. By Gilbert Burnet Professor of Theology in Glasgow Printed by Robert Sanders printer to the City and University 1673. Bram. Just Vind. A just Vindication of the Church of England from the unjust Aspersion of Criminal Schism c. By Bp. Bramhal London printed for John Crook 1645. Thornd Rt. of the Ch. A Discourse of the Right of the Church in a Christian State By Herbert Thorndike London printed for Octavian Pulien 1649. Thorn of Forbear A Discourse of the Forbearance or the Penalties which a due Reformation requires By Herbert Thorndike c. London Printed for James Collins 1670. Doctr. Sch. Doctrine of Schism fully open'd and apply'd to gather'd Churches c. By the Author of Toleration not to be abus'd by the Presbyterians London printed for James Collins and sold by Abish Brocas in Exon. 1672. Long 's Char. Separatist The Character of a Separatist or Sensuality the ground of Separation By Tho. Long B. D. and Prebendary of St. Peter's Exon. London printed for Walter Ketilby 1677. Long against Hales of Schis Mr. Hales's Treatise of Schism Examin'd and Censur'd by Tho. Long. B. D. and Prebendary of Exeter London printed for Walter Ketilby 1678. Faith and Practice Ch. Engl. man The Faith and Practice of a Church of England man London Printed for W. Ketilby 1688. Thorndike prim Ch. Gover. Of the Government of Churches a discourse pointing at the Primitive form Printed by Roger Daniel Printer to the University of Cambridge 1641. Norris Charge Sch. Charge of Schism Continued by Mr. Norris London printed for Sam. Manship at the Black Bull over against the Royal Exchange 1691. Saywel of Vnity Evangelical and Catholick Unity maintain'd in the Church of England or an Apology for her Government c. By William Saywell D. D. and Master of Jesus Coll. in Cambridge London printed for Robert Scott and Awnsham Church-hill 1682. FINIS ERRATA PAge 9. line 13. r. Roman p. 33. l. 12. for distinct r. of Christ's Church l. 13. for of Christ's Church r. distinct p. 36. l. 2. for of r. off p. 37. l. 18. for Bisac r. Brisac p. 45. l. 4. r. himself Marg. p. 43. r. Hill's Cath. Bal. p. 107.