I. visible in the practice and doctrine of Christ and His Apost- CHAP. les, that it cannot be doubted or questioned on either side. And agreeably, there is no one voice which hath fallen under so much of the displeasure, and correption, and severest discipline of the holy fathers of the ancient Church, as this of schism, and the ingredients and preparatives to it, have done. thers' cen sures of it. 6. It is but a small part of the character thereof, that The fafrom St. Paul and St. Jude they tell us that it is a special piece of carnalitya; an excommunicating and condemning, 1 Cor. iii. i. e. voluntary inflicting of that punishment on one's-self, 4; Jude 19. which the governors of the Church use to inflict on the most scandalous sinners; that they that so divide on their own presumption, may not at their own will return to the Church, and communicate again with the bishop and his See Fulgentius ad Monimum, lib. ii. [cap. 2, 3, 5, 12.] b [Quo sacramento declaratur in unam domum solam id est in ecclesiam, victuros et ab interitu mundi evasuros colligi oportere, ] quisque [autem de collectis foras exierit, id est si quis quamvis] in ecclesia gratiam consecutus, [recesserit et] ab ecclesia exierit, reum sibi futurum, id est ipsum sibi quod pereat imputaturum. Quod Apostolus [Paulus] explanat, docens [et præcipiens] hæreticum vitandum esse ut [perversum et peccatorem et] a semetipso damnatum. [Hic enim reus sibi erit qui non ab episcopo ejectus sed sponte de ecclesia profugus, hæretica præsumptione a semetipso damnatus.-S.] Cypr., Ep. 76. [p. 153.] [Et quidem de Dei providentia, nobis hoc nec volentibus nec optantibus, immo et ignoscentibus et tacentibus] pœnas quas meruerant pependerunt, ut a nobis non ejecti ultro se ejicerent, [ipsi in se pro conscientia sua sententiam darent, secundum vestra et divina suffragia conjurati et scelerati] de ecclesia sponte se pellerent.-Id., Ep. 40. [p. 52.1 [Peccatum vero quam magnum tibi exaggerasti] quando te a tot gregibus scidisti? Exscidisti enim teipsum. [Noli te fallere: siquidem ille est vere schismaticus qui se a communione ecclesiasticæ unitatis apostatam fecerit. Dum enim putas omnes a te abstinere posse, solum te ab omnibus abstinuisti.]-Firmiliani ad Cypr. Ep. 75. [p. 150.] с [Siquis autem pœnitentiam agere et Deo satisfacere detrectans, ad Felicissimi et satellitum ejus partes concesserit et se hæreticæ factioni conjunxerit,] sciat se postea ad ecclesiam redire et cum episcopis et plebe Christi communicare non posse.-S. Cypr. Ep. 40. [p. 55.] Aversandus est talis atque fugiendus quisquis fuerit ab ecclesia separatus. [Perversus est hujusmodi et peccat et est a semetipso damnatus. An esse sibi cum Christo videtur qui adversus sacerdotes Christi facit, qui se a cleri ejus et plebis societate secernit?] Arma ille contra ecclesiam portat, [contra Dei dispositionem repugnat. Hostis altaris, adversus sacrificium Christi rebellis, pro fide perfidus, pro religione sacrilegus, inobsequens servus, filius impius, frater inimicus, contemptis episcopis, et Dei sacerdotibus derelictis, constituere] audet [aliud altare,] precem alteram illicitis vocibus facere, dominicæ hostiæ veritatem per falsa sacrificia profanare [nec scire quoniam qui contra ordinationem Dei nititur ob temeritatis audaciam divina animadversione punitur.-S. Cypr.] de Unit. Eccl., [p. 200.] Hanc Ecclesiæ unitatem qui non tenet, tenere se fidem credit? [Qui ecclesiæ renititur et resistit, qui cathedram Petri super quem fundata est ecclesia deserit, in ecclesia se esse confidit?]-Ibid., [p. 195.] Schisma non faciendum etiamsi in una fide et in eadem traditione permaneat qui recedit.-S. Cypr. Testim., lib. iii. c. 86. [p. 325.] [Unitatem simul et dilectionem ma CHAP. Christian people; that it is contrary to the faith, even 1. when it hath not, in respect of doctrinal points, any heresy joined with it; contrary to charity, yea to all the advantages that belong to a member of the Church, the benefits of prayers and sacraments; that it is as bad as heresyf; that there was never any heresy in the Church which was not founded in its; and that it is constantly forced, in its own defence, to conclude in some heresy or other; all of which being put together will be sufficient to keep men from being in love with the guilt or company of schismatics :-but it is further branded with these superadditions of terror, that there is scarce any crime so great as schism', not idolatryk, sacrilege, parricide; that it hath gisterio suo docuit, prophetas omnes d [Adulterari non potest sponsa [Si duobus inquit ex vobis convenerit in terra unanimitatem prius posuit, concordiam pacis ante præmisit, ut conveniat nobis fideliter et firmiter docuit.] Quomodo [autem] potest ei cum aliquo convenire cui cum corpore ipsius ecclesiæ et cum universa fraternitate non. convenit. Quomodo possunt aut duo aut tres in nomine Christi colligi quos constat a Christo et ab ejus evangelio separari? [Non enim nos ab illis sed illi a nobis recesserunt. Et cum hæreses et schismata postmodum nata sint,] dum conventicula sibi diversa constituunt, veritatis caput atque originem reliquerunt.-Ibid., [p. 198.] [Propter quod Novatianus nec debet nec potest excipi quo minus ipse quoque] extra ecclesiam consistens et contra pacem ac dilectionem Christi faciens, inter adversarios [et antichristos] computetur. Id., Ep. 76. [p. 151.] e ὑστερεῖται τοῦ ἄρτου Θεοῦ.-S. Ignat. Ep. ad Eph. [cap. 5.] Unde manifestum est apud omnes [hæreticos] spiritus sancti gratiam non esse, nec eorum sacrificia [quamdiu hæretici sunt] posse Deo placere, neque spiritalis gratiæ sanctificationem sacrificiis eorum tribui qui offerunt ab ecclesiastici corporis unitate disjuncti. Solius enim ecclesiæ Deus delectatur sacrificiis, quod sacrificium Deo facit unitas spiritalis ubi [et fidei veritas nullam credit in Trinitate distantiam, et] pacis tenacitas fraternam servat in caritate concordiam.-Fulgent. ad Monim., lib. ii. [cap. 11. See also note c, p. 197.] † τοῦ εἰς αἵρεσιν ἐμπεσεῖν τὸ τὴν ἐκκλησίαν σχίσαι οὐκ ἔλαττόν ἐστι και Kóv.-S. Chrys. in Ep. ad Eph. [Hom. xi. tom. xi. p. 88.] Quis unquam hæreses instituit, nisi qui se prius ab Ecclesiæ Catholicæ universitatis et antiquitatis consensione discreverit?-Vincent., c. 24. h Nullum schisma non sibi aliquam confingit hæresim, ut recte ab Ecclesia recessisse videatur.-S. Hieron. ad Tit., c. 3. [tom. iv. p. 439.] i Non esse quicquam gravius sacrilegio schismatis.-S. Aug. contra Parmen., lib. ii. c. 11. [Parvum erat traditionis facinus quod per Donatum Masculitanum et cæteros supra dictos constabat admissum etiam] ingens flagitium schismatis traditioni junxerunt.-S. Optat., [lib. i. c. 20.] * Διονύσιος Νουάτῳ τῷ ἀδελφῷ χαίρειν· εἰ ἄκων ὡς φής, ἤχθης, δείξεις ἐὰν ἀναχωρήσῃς ἑκών· ἔδει μὲν γὰρ I. been under peculiar marks of God's indignation, in the story CHAP. of the Jewish Church, as in the case of the ten tribes, and of the Samaritans, who are ranked with the gentiles, and Matt. x. 5. so in the story of Core', &c., that it is the antichristianism m mentioned by St. John, the worshipping or serving the devil", and, in a word, so great a crime, that it is not expiable by martyrdom to him that continues in, and hath not repented, and returned from it. καὶ πᾶν ὁτιοῦν παθεῖν ὑπὲρ τοῦ μὴ διακόψαι τὴν ἐκκλησίαν τοῦ Θεοῦ, καὶ ἦν οὐκ ἀδοξοτέρα τῆς ἕνεκεν τοῦ μὴ εἰδωλολατρῆσαι γινομένης ἡ ἕνεκεν τοῦ μὴ σχίσαι μαρτυρία, κατ ̓ ἐμὲ δὲ [καὶ] μείSwv.-Dionys. ap. Euseb., lib. vi. c. 45. Pejus hoc crimen est quam quod admisisse lapsi videntur, [qui tamen in pœnitentia criminis constituti, Deum plenis satisfactionibus deprecantur.S.] Cypr. de Unit. Eccl., [p. 201.] [Denique quam sit inseparabile unitatis sacramentum et] quam sine spe sint, et perditionem sibi maximam de indignatione Dei acquirant, qui schisma faciunt, [et relicto episcopo, alium sibi foris pseudo-episcopum constituunt,] declarat in libris Regnorum scriptura divina ubi a tribu Juda et Benjamin decem tribus scissæ sunt, et relicto rege suo alterum sibi foris constituerunt: indignatus est, inquit, Dominus in omni semine Israel.-S.Cypr., Ep. 76. [p. 153.] Addendo autem, et civitatem Samaritanorum debere omitti, ubi erant schismatici, ostendit schismaticos Gentilibus adæquari.-Ibid., [p. 154.] [Et quod comminatus per Moysen Dominus fuerat implevit, ut quisquis se a Chore, Dathan et Abiron non separasset, pœnas statim pro impia communione persolveret. Quo] exemplo ostenditur et probatur obnoxios omnes et culpæ et pœnæ futuros, qui se schismaticis contra præpositos et sacerdotes irreligiosa temeritate miscuerint. Ibid., [p. 155.] Igitur Deus [pro neglectis mandatis iratus est ira magna. Et] quod in sacrilegos (Cain et Ninive, sc.) et parricidam non fecerat, in schismaticos fecit.-S. Optat., lib. i. [c. 21.] m [De qua re quantum fidei nostræ capacitas et scripturarum divinarum sanctitas ac veritas suggerit, dicimus omnes omnino hæreticos et schisma ticos nihil habere potestatis ac juris. Propter quod Novatianus nec debet nec potest excipi quo minus ipse quoque extra ecclesiam consistens et con tra pacem ac dilectionem Christi faciens inter adversarios et antichristos computetur. Neque enim dominus noster Jesus Christus cum in evangelio suo testaretur adversarios suos esse eos qui secum non essent, aliquam speciem hæreseos designavit sed omnes omnino qui secum non essent et secum non colligentes gregem suum spargerent adversarios suos esse ostendit dicens: Qui non est mecum adversum me est et qui mecum non colligit, spargit. Item beatus Joannes Apostolus nec ipse ullam hæresim aut schisma discrevit aut aliquos speciatim separes posuit, sed universos qui de ecclesia exissent quique contra ecclesiam facerent antichristos appellavit dicens : Audistis quia antichristus venit, nunc autem antichristi multi facti sunt: unde cognoscimus quia novissima hora est. Ex nobis exierunt sed non fuerunt ex nobis, si enim fuissent ex nobis mansissent utique nobiscum. Unde] apparet [adversarios Domini et] antichristos omnes esse quos constet a caritate atque unitate ecclesiæ catholicæ recessisse.-S. Cypr., ep. 76. p. 152. Videndum [est quis in radice cum toto orbe manserit] quis foras exierit, [quis cathedram sederit alteram quæ ante non fuerat,] quis altare contra altare erexerit, [quis ordinationem fecerit salvo altero ordinato,] quis jaceat sub sententia Joannis Apostoli, qui dixit multos antichristos foras exituros [quia non erant inquit nostri: nam si nostri essent mansissent nobiscum. Ergo qui in uno cum fratribus manere noluit hæreticos secutus quasi antichristus foras exivit.]-S. Optat., lib. i. [c. 15.] [Hujus generali ecclesiæ communicans Christianus est Catholicus;] ab hac segregatus hæreticus est et Antichristus. Prosperi de Prom. et Prædict. [Dimidium Temporis] cap. 5. n τῷ διαβόλῳ λατρεύει.-S. Ignat. Ep. ad Smyrn., cap. 9. O [An secum esse Christum cum collecti fuerint opinantur qui extra Christi ecclesiam colliguntur.] Tales СНАР. No excuse for it. 7. Much more of this subject is every where to be met with in the ancient monuments, and nothing of alleviation to be had for any, who have not the excuse of involuntary seduction, of error, or simplicity to plead for them, and the surest way to do that effectually, to qualify them for that plea, is to forsake their course, to get out of so dangerous a snare. 8. Nay it is further observable, how unsafe it hath been deemed by these, for light and inconsiderable causes to break this unity, it being in their opinion very hard, if not impossible, to receive such an injury or provocation from the governors of the Church, as may make a rupture or separation excusable. And for the universal, or truly Catholic Church of Christ, it is not, in St. Augustine's opinion3, possible that there should be any just cause for any to separate from it, nor, consequently, apology to be made for those, that on any, whether true or pretended cause whatsoever, have really incurred this guilt. 9. From these premises thus acknowledged and undeniable, the conclusion follows irrefragably, that it is not the examination of the occasion, or cause, or motive of any man's schism, that is worth the producing or heeding in this matter; the one thing that is of force and moment, and, by consequent, pertinent to be enquired into, is the truth of the matter of fact, whether this charge be suffici etiamsi occisi in confessione nominis P [Si tamen quosdam schismatum iter rectum viæ cœlestis agnoscite.S.] Cypr. de Unit. Eccl., [p. 202.] Judicabit (spiritualis sc.) [autem] et eos qui schismata operantur, [qui sunt inanes, non habentes Dei dilectionem, suamque utilitatem potius considerantes, quam unitatem ecclesiæ; et] propter modicas et quaslibet causas, magnum et gloriosum corpus Christi conscindunt, et dividunt, [et quantum in ipsis est, interficiunt, pacem loquentes, et bellum operantes ;] vere liquantes culicem, et camelum transglutientes.-S. Iren., lib. iv. c. 62. r Nulla [enim] ab eis tanta potest fieri correptio, quanta est schismatis pernicies. Ibid. [See also note k, p. 198.] s Si possunt aliqui, quod fieri non potest, habere causam justam quo communionem separent a communione orbis terrarum.-S. Aug., Ep. 48. [al. 93. cap. 8. ad Vincent., tom. ii. p. 241.] I. ently proved or confessed, i. e. whether he that is thus ac- CHAP. cused stands really guilty of separation from the Church of Christ. And this will be a means of shortening our method, and giving very moderate bounds to our ensuing discourse, which will now be regularly finished by making these two enquiries. 10. 1. What schism is, and how it may be most fitly The parts branched. of the ensuing 11. 2. What evidences are producible against the Church tract. of England, whereby it may be thought liable to this guilt, and withal how it may be cleared from all force of those evidences. 12. Which when we have done, we shall not from the office of advocates proceed to that of the accuser or judge, but leave all others that are under the same charge to their proper tribunal, to stand or fall, as they shall appear able or not able, upon firm grounds, to maintain and vindicate their innocence. CHAP. II. WHAT SCHISM IS, TOGETHER WITH SOME GENERAL CONSIDERATIONS THEREON. 1. OUR first enquiry must be what schism is, in the strict and proper notion, as distinguished from heresyt, the introducing of some false doctrine into the Church. And herein there will be no difficulty, the origination and universal use of the word, according and consenting exactly, to give us the importance of it. nal of the 2. In the origination of it from oxígeodai, scindi, it The origisignifies literally 'scissure,' or 'division,' which being a word figurative, and withal a relative word, referring to some schism. body, which is thus cut or divided, but that no natural but political body, the Church, or congregation of Christians, t Non attendisti inter schismaticos et hæreticos quam sit magna distantia. -S. Optat., lib. i. [c. 10.] Inter hæresim et schisma hoc interesse arbitrantur, quod hæresis per versum dogma habeat, schisma propter |