The Church of England cleared from the charge of Schism. Allies Thomas William
itself as a witness; it must be content to bring its cause before a judge, whose authority all will admit, – and that judge, need we say, must be antiquity, and the consent of the undivided Church. And the Church of England, it must be admitted, has not shrunk from this appeal. Her often-quoted canon enjoins her ministers, in that part of their duty wherein most is left to their private judgment, "to teach nothing which they wish to be held and believed religiously by the people, save what is agreeable to the doctrine of the Old or New Testament, and what the Catholic Fathers and ancient Bishops, have collected out of that very doctrine." Thus she spoke in the year 1571. The Church had then passed through fifteen centuries of a chequered, but superhuman, and most marvellous existence. Her continuous life implies a continuity of principles, ruling her from the beginning; and any controversy which affects her well-being, as does that concerning the integrity or loss of a great member, must be judged according to those principles. The present position of the Church of England may be merely a provisional one, I firmly believe that such is the fact; but if she is to claim the allegiance of her children as a part of the Catholic Church, it must be proved that such her position is tenable upon the principles which directed that Church when undivided. In short, I propose honestly, though briefly, to meet this imputation of schism by an appeal to the authority of the first six centuries: an authority, which no Roman Catholic can slight or refuse.
Let us go back to the first period at which the universal Church, emerging from the fires of persecution, is found acting as one body. United, indeed, it had ever been from the day of Pentecost, in charity, in doctrine, in sacraments, in communion. The Christian people, scattered throughout the wide precincts of the Roman empire, and speaking its various tongues, was one in heart and spirit – "A peculiar people," like none other: the Bread which they ate, and the Cup which they drank, made them One living Body. But so long as the Church was engaged in a fierce and unrelenting conflict with the Paganism and despotism of the empire, she could hardly exhibit to the world her complete outward organization. So, although in the intervals of persecution, important provincial councils had been held, and though it was felt to be necessary for discipline that local synods should take place twice every year, yet not until the year 325, at the Council of Nicea, does the whole Church meet in representation; the immediate cause of that assemblage being a heresy so malignant as to threaten her existence, and which could be repressed by no less energetic means. That is a strongly marked and important point in her existence, throwing light upon the centuries preceding, and establishing irremovable landmarks for those ensuing, at which we have full means for judging what her constitution and government were. As the decrees of the 318 Fathers established for ever the true doctrine concerning the Eternal Son, so do they offer an imperishable and unambiguous witness concerning the discipline and hierarchy of the Church. What was schism then, is schism now; what was lawful and compatible with Christian Sonship and privileges then, is so now. What then is the view they present us with? We find the Bishops throughout the whole world recognised, without so much as a doubt, to be the successors of the Apostles, invested with the plenitude of that royal Priesthood which the Son of God had set up on the earth in His own Person, and from that Person had communicated to His chosen disciples, and so possessed of whatever authority was necessary to govern the Church. Thus spoke a fresh and unbroken tradition, so universal and so unquestionable that no other voice was heard beside. Thus the Episcopal power may be safely recognised as of divine appointment: in truth it is scarcely possible to have stronger evidence than we have of this. One of the most learned of those who are opposed to us on the charge of schism, thus sums up the decisions "of all the Fathers and all the Councils of the first ages." "The Bishop represents Christ, and stands in his place on earth. As therefore the Priesthood of Christ embraces all sacerdotal authority and complete power to feed the flock, so that while we may indeed distinguish and define the various powers included in that fullness and perfection, yet it is a great crime to dissever and rend them in any way from each other, just as we distinguish without dividing the attributes and perfections of the Godhead itself; so the Episcopate in its own nature contains the fullness of the Priesthood, and the perfection of the Pastoral office. For Christ received the perfection of the Priesthood from His Father, when He was sent by Him. Moreover the perfection of the Priesthood, or both the Episcopal powers, (i. e. the Sacerdotal and the Pastoral,) He gave at once to His Apostles when he sent them as He himself was sent by the Father. Lastly, that same perfection they transmitted to Bishops, sending them as they themselves were sent by Christ." "Whence Bishops are Fathers by the most noble participation of divine Fathership which is on earth; so that here that expression of Paul is true – 'From whom every Fathership in heaven and earth is named.' For no greater Fathership is there on the earth than the Apostolical and the Episcopal." Thomassin, Part I. Liv. i. ch. 2.
And, viewed in itself, this power was sovereign and independent in every individual Bishop, who was the spouse of the Church, the successor of the Apostles, and of Peter, the centre of unity; able, moreover, to communicate this authority to others, and to become the source of a long line of spiritual descendants. But was this power in practice exercised in so unmodified a form? Would there not have been not only imminent danger, but almost certainty, that a power unlimited in its nature, committed to so large a body of men, who might become indefinitely more numerous, yet were each independent centres of authority, instead of tending to unity would produce diversity? Accordingly we find, together with the apostolical authority, admitted to be lodged in the Episcopal body in general, a preponderating influence exercised by certain sees, viz. by Rome in the West, and by Alexandria and Antioch in the East. Under these leading Bishops are a great number of metropolitans; and others, again, like the Bishops of Cyprus, have their own metropolitan, but are not subordinate to either of the three great sees. Next to these, rank the Bishops of Ephesus, Cesarea, and Heraclea, who preside respectively over the provinces of Asia, Cappadocia, and Thrace, and were afterwards called Exarchs. And the source of this preponderating influence is to be traced to the fact that the Apostles laid hold of the principal cities, and founded Churches in them, which became centres of light to their several provinces, and naturally exercised a parental authority over their children. The three great Bishops, though not yet called Patriarchs, or even Archbishops, seem to have exercised all the power of Patriarchs. No general Council would be binding without their presence in person, or by deputy, or their subsequent ratification. Moreover, among these, the Bishop of Rome, as successor of St. Peter, has a decided preeminence. What the extent of that preeminence was, had not yet been defined; but it is very apparent, and acknowledged in the East as well as in the West. It does not seem, indeed, that his authority differed in kind, but only in degree, from that of his brethren, especially those of Alexandria and Antioch. The Apostolical Canons, more ancient than the Council of Nice, and representing the whole East, say: – "The Bishops of every nation must acknowledge him who is first among them, and account him as their head, and do nothing of consequence without his consent; but each may do those things only which concern his own parish, (i. e. diocese,) and the country places which belong to it. But neither let him (who is the first) do anything without the consent of all, for so there will be unanimity, and God will be glorified through the Lord Jesus Christ." Canon 34. The Council of Nicea mentions the sees of Alexandria, Antioch, and Rome in precisely similar terms: – "Let the ancient customs be maintained, which are in Egypt and Libya, and Pentapolis; according to which the Bishop of Alexandria has authority over all those places. For this is also customary to the Bishop of Rome. In like manner in Antioch, and in the other provinces, the privileges are to be preserved to the Churches." Canon 6. That is, as it would seem, let the Bishop of Alexandria have the power to consecrate Bishops in the three provinces of his Patriarchate, for the Bishop of Rome does the same in his, i. e. in the suburbicarian provinces, or in Italy, south of the province of Milan, and in Sicily. This precedence or prerogative of Rome, to whatever extent it reached, was certainly, notwithstanding the famous 28th Canon of Chalcedon, not either claimed or granted merely because Rome was the imperial city. It was explicitly claimed by the Bishop of Rome himself, and as freely conceded by others to him, as in a special sense successor of St. Peter. From the earliest times that the Church comes before us as an organized body, the germ at least of this preeminence is observable. From the very first, the Roman Pontiff seems possessed himself, as from a living tradition which had thoroughly penetrated the local Roman Church, with a consciousness of some peculiar influence he was to exercise on the whole Church. This consciousness does not show itself here and there in the line of Roman Pontiffs, but one and all, whatever their individual