The point of church-unity and schism discuss'd by a nonconformist, with respect to the church-divisions in England.

CHAP. III. (Book 3)

Of Schism truly so called.

HEre I lay down general positions abou•• Schism without making application

thereof; Whether these positions be right or wrong Gods Word will shew; and who are, or are not concerned in them, the state of things will shew. Schism is a violation of the Unity of the Spirit, or of that Church-Unity which is of Gods making or approv∣ing. This Definition I ground on the afore∣cited Text, Mark them that cause Divisions and Offences contrary to the Doctrine that ye have learned.

Separation and Schism are not of equal ex∣tent. There may be a Separation or Secessi∣on where there is no Schism. For Schism is always a Sin, but Separation may be a Duty, as the Separation of the Protestants from the Church of Rome. Moreover, there may be Schism where there is no Separation. The violation of Unity or the causing of Divisi∣ons may be not only by withdrawing, but by any causing of others to withdraw from the Communion of the Church, or by the undue casting or keeping of others out of the Church, or by making of any breaches in Religion contrary to the Unity of the Spirit.

By looking back to the nature, and rule, and requisites of true Church-Unity, we shall un∣derstand the true nature and the several kinds ••nd degrees of Schism.

As holy love is the life and Soul of Church-Unity, so that aversation and opposition which contrary to love, is that which animates

the sin of Schism, and is as it were the heart root of it. Whosoever maintains love, and makes no breach therein, and whose dissent∣ing or withdrawing from a Church is no other than what may stand with love in its extent, is no Schismatick.

The Unity of the Spirit being primarily that of the Church as mystically, the breach thereof lies primarily in being destitute of the Spirit and Life Spiritual, much more in being opposite thereunto, under the shew of Christi∣anity; also in the languishing or lessening of Spiritual Life, especially of the acts of holy love.

The Unity of the Spirit being secondarily, that of the Church as visible in its external state, and the first and chiefest point thereo•• being in the essentials and weighty matters of Christian Faith and Life; the highest vio∣lation thereof and the chiefest point of Schism lies in denying or enormously violating th•• said essentials or weighty matters. And it directly a violation of the Unity of the Ca∣tholick Church, and not of particular Churches only.

Not only particular Persons, but Churches, yea a large combination of Churches bearing the Christian name, may in their Doctrine, Worship and other avowed Practice, greatly violate the essentials, or very weighty matters of Christian Faith and Life, and be found

guilty of the most enormous breach of Unity.

It is no Schism to withdraw or depart from any the largest combination or collective bo∣dy of Churches, (though for their ampli∣tude they presume to stile their combination the Catholick Church) that maintain and avow any Doctrine or Practice, which directly, or by near and palpable consequence overthrows the said essentials.

The next point of external Unity being about the essentials and integrals of Church state, the Sacraments and other publick Wor∣ship, the Ministery and Discipline of the Church considered as of Christs institution, the next chief point of Schism is the breach hereof. And this may be either against the Catholick, or a particular Church.

Of such Schism against the state of the Ca∣tholick Church, there are these instances.

1. When any one part of professed Christi∣ans how numerous soever, combined by any other terms of Catholick Unity, than what Christ hath made, account themselves the on∣ly Catholick Church, excluding all Persons and Churches that are not of their combina∣tion.

2. When a false Catholick Unity is de∣vised or contended for, viz. a devised Unity of Government for the Catholick Church un∣••er one terrene Head, personal or collective, ••••uming a proper governing power over all

Christians upon the face of the whole Earth.

3. When there is an utter disowning of most of the true visible Churches in the World, as having no true Church state, no not the essentials thereof, and an utter breaking off from communion with them accordingly.

Of Schism against a particular Church in point of its Church state, there be these in∣stances.

1. The renouncing of a true Church as no Church, although it be much corrupted, much more if it be a purer Church, though somewhat faulty.

2. An utter refusing of all acts of commu∣nion with a true Church when we may have communion with it, either in whole or in part, without our personal sin of commission or omission.

3. The causing of any Divisions or Di∣stempers in the state or frame of a true Church contrary to the Unity of the Spirit.

But it is no Schism to disown a corrupt frame of Polity, supervenient to the essentials and integrals of Church state in any particu∣lar Church or combination of Churches, like a leprosie in the Body, that doth grosly de∣prave them, and in great part frustrate the ends of their constitution.

The last and lowest point of external Unity lying in the accidental modes of Religion, and matters of meer order, extrinsick to 〈◊〉〈◊〉

essentials and integrals of Church-State, the violation thereof is the least and lowest point of Schism, I mean in it self considered, and not in such aggravating circumstances as it may be in.

Those accidental Forms and Orders of Re∣ligion, which are necessary in genere but left in specie to human determination, are allowed of God, when they are determined according to prudence, and charity for Peace and Edifi∣cation, and accordingly they are to be sub∣mitted to. Consequently it is one point of Schism to make a Division from or in a Church upon the accountal of accident Forms and Or∣ders so determined according to Gods al∣lowance.

But if any of the accidentals be unlawfull, and the maintaining or practicing thereof be imposed upon us as the terms of our communi∣on, it is no Schism but Duty to abstain from communion in that case. For explicitly and personally to own errors and corruptions even in smaller points is evil in it self, which must not be committed that good may come. In this case not he that withdraws, but he that imposes causeth the Division. And this holds of things sinfull either in themselves, or by just consequence.

And herein he that is to act, is to discern and judge for his own practice, whether the things imposed be such. For Gods Law supposeth

us rational creatures able to discern its mean∣ing, and to apply it for the regulating of our own actions; else the Law were given us in vain. Submission and reverence towards Su∣periors obligeth no man to resign his under∣standing to their determinations, or in compli∣ance with them to violate his own conscience. Persons meek, humble, peaceable and through∣ly conscientious and of competent judgment, may not be able by their diligent and impar∣tial search to see the lawfulness of things in∣joyned, and tis a hard case if they should there∣upon be declared contumacious.

Seeing there be several points of Unity, the valuation whereof is to be made according to their different value, mens judgment and estima∣tion of Unity and Schism, is very preposterous, who lay the greatest stress on those points that are of least moment, and raise things of the lowest rank to the highest in their valua∣tion, and set light by things of the greatest moment and highest value; as indeed they do, who set light by soundness of Faith and ho∣liness of Life, and consciencious observance of Divine institutions, where there is not also unanimity and uniformity in unscriptural Do∣ctrines and human ceremonies. And they that make such an estimate of things, and deal with Ministers accordingly, do therein little advance the Unity of the Spirit, or indeavour to keep it in the bond of Peace.

Seeing the word of God is the rule of Church Unity, a breach is made upon it, when o∣ther bounds thereof are set than this rule al∣lows. An instance hereof is the devising of other terms of Church-communion, and Mi∣nisterial liberty, than God hath commanded, or allowed in his Word to be made the terms thereof; Also any casting or keeping out of the Church or Ministery such as Gods Word doth not exclude from either, but signifies to be qualified and called thereunto.

God doth not allow on the part of the Im∣poser such tearms of Church communion or Ministerial station, as are neither Scriptural nor necessary to Peace and Edification, nor are any part of that necessary order and decency, without which the Service of God would be undecent, nor are in any regard so necessary, but that they may be dispensed with for a greater benefit, and the avoiding of a greater mischief. And they are found guilty of Schism that urge such unscriptural and unnecessary things unto a breach in the Church. Such Imposers are not only an occasion of the breach that follows, but a culpable cause thereof, because they impose without and against Christs warrant, who will not have his Church to be burdened, nor the consciences of his Servants intangled with things unnecessary.

Nevertheless, such unscriptural or unne∣cessary things, if they be not in themselves

unlawfull nor of mischievous consequence, may be of Gods allowing as to the submitters. Thereupon they are guilty of Schism, who meerly for the sake of those unnecessary things yet lawfull as to their use, though wrongfully urged upon them, forsake the communion of the Church or their Ministerial station, where things are well settled as to the substantials of Religion, and the ends of Church order, and when they themselves are not required to justifie the imposing of such unnecessaries. Here I speak of contumacious refusers, who will rather make a breach than yield. But refusers out of conscience believing, or with appearance of reason suspecting the said law∣full things to be unlawfull, are either accquitted from Schism, or guilty but in a low degree, and much less culpable than the Imposers, who might well forbear to impose.

Be it here noted that when Superiors sin in commanding a thing exempt from their au∣thority, it may be the Subjects duty to observe the thing commanded. In this case the said observance is not an act of obedience, for that can arise only from the Rulers authority to command. But it is an act of prudence, equity and charity, and it is good and necessary for the ends sake, and in that regard tis an act of obedience, though not to the Earthly Ruler, yet to God who commands us to fol∣low Peace and maintain Unity in all lawful•• 〈◊〉〈◊〉 and means.

In the judgment of the Apostle it is no slight matter to act against conscience ration∣ally doubting, or suspecting a breach of Gods Law, Rom. 14. 5. Let every man be fully persuaded in his mind, v. 14. To him that esteemeth any thing to be unclean, to him it is unclean, ver. 23. He that doubteth, is damned if he eat, because he eateth not of Faith, for whatsoever is not of Faith is sin. The command of Rulers is no good security for acting against a rational doubting consci∣ence. When I am in doubt touching the lawfulness of the thing injoyned, I have no certainty of being on the safer side, by com∣plying with Rulers. For though in general obedience to Rulers be a certain Duty, yet in the particular doubted case, I cannot be certain that my compliance is right and war∣rantable obedience, and not a breach of Gods Law. Is it plain that I ought to obey the commands of Rulers in things that have Gods allowance? so tis as plain that I ought not to obey their commands in things which God hath forbidden. Moreover, it is as plain that I ought not to act against my own conscience, which as being the discerner of the will of God concerning me, is of right the imme∣diate director of my actions. Indeed my conscience cannot alter Gods Law, or make that which God hath made my duty to be not

my duty, yet it will not suffer me to act in dis∣conformity to its directions.

Seeing the Unity of the Spirit is always in conjunction with Faith and Holiness, to which the Unity of external order is always to be subservient, it follows that when Unity of ex∣ternal order doth not tend to advance but hinder sound Faith and true Holiness, then a false Unity is set up, and the true Unity is a∣bandoned, and divisions and offences are caused. And it is no Schism but a duty not to adhere to a Unity of external order so set and urged, as that it tends to the destruction or notable detriment of Faith and Holiness, which are the end of all Church Order. The means are good in reference to their end, and must never be used in a way destructive to it. Of the hinderance of the said ends, there be these following instances.

Here laid down in general, without intend∣ment of particular application to any Churches now in being, which are left to be tryed and judged by that rule by which all must stand or fall.

1. When a Church or Churches, a Con∣gregation or Congregations have an establish∣ment of external Polity, and an ordained Mi∣nistery, and a Form of Divine Worship, but are destitute of such Ministers as are qualified to feed the Flock, and are burdened with such

as are altogether unfit to have the charge of Souls committed to them, who are either un∣able to teach, or teach corruptly, either teach∣ing corrupt Doctrine, or abusing, mishand∣ling and misapplying sound Doctrine, to en∣courage the Ungodly and discourage the Godly.

2. Where there are some Ministers able and apt to teach and duly qualified; but their number is in no wise proportionable to the number of the People, and there be multitudes that cannot have the benefit of their Mini∣stery, so that if they have no more placed among them than those few, they have in effect none.

3. Where sincere Christians, or credible Professors of Christianity are cast out of an established Church by wrong sentence, or are debarred from its communion by unlawfull terms injoyned them, or unnecessary terms which are to them unlawfull by real doubts of conscience, and which Christ hath not au∣thorized Rulers to injoyn as terms of Church communion.

4. When Ministers, whom Christ hath fur∣nished and called, are driven out of their pub∣lick station by unlawfull terms injoyned, or by terms unnecessary and to them unlawfull by real doubts of conscience, and which Christ hath not authorized Rulers to injoyn as terms of the publick Ministery.

Upon the cases here mentioned, I inquire whether the said Ministers and People may not draw together into new congregations. Let it be considered whether the determinations of men may be a perpetual bar to true visible Christians, (it may be to multitudes of them) against the injoyment of those most important priviledges, to which God hath given them right. Yea, suppose their consciences were culpably weak in scrupling things imposed, yet they may suffer wrong by such an excess of punishment, as so great a deprivation. And Christ doth not reject them for such weaknesses.

Let it be also considered, whether such injur∣ed as Christians are wrongfully excluded from Gods Ordinances, and such neglected Souls as are left destitute of the necessary means of Salvation, may lawfully be deserted by Christs Ministers. Should not the Stewards of the mysteries of God indeavour to supply what is lacking to such by reason of the rigourousness or negligence of others? If it be said, we may not do evil that good may come, nor break the laws of Unity for such respects, the an∣swer is, that this is not to do evil, but a good work and a necessary duty, and here is no breach of Unity that is of Gods making or allowing. The necessary means of saving Souls are incomparably more pretious than

uniformity in external, accidental order, espe∣cially when tis unwarrantably injoyned, and attended with such evil consequents. If with∣in any local bounds assigned for the Pastoral charge of any Ecclesiastick, the People be left destitude of competent provision for their Souls, it is no intrusion or breach of Unity if an other Pastor perform the work of the Ministery within those bounds.

Subjects may not by coercive power reform the publick State and change the Laws, which is the work of the Supream Magistrate. But let it be considered whether they may not have their voluntary Assemblies for Gods Worship, when they are driven from the communion of the legal Churches by the imposition of ••nlawfull terms, or unnecessary terms appre∣••ended by them to be unlawfull. For in this ••ase they are forced either to hold such Assem∣••lies, or to abide perpetually without those ••piritual priviledges which are their due, and ••••e ordinary means of their Salvation.

There is a great difference between inimi∣••l Separation, like Sedition in a Common∣••ealth, and Secregation upon necessary causes ••ithout breach of charity. And among the ••ecessary causes this may be one, that all sober ••hristians, who for conscience sake cannot ••••bmit to the way of the Established Churches, ••ay be relieved; and that none may be ex∣posed

for lack of that relief to be lead aside into the error of the wicked, as Heresie, In∣fidelity, or any other course of Impiety. In∣deed here is some variation from the ordina∣rily regular bounding of Churches. But the partition of one Church from another by local bounds, is not of absolute necessity and inva∣riable, but naturally eligible from the con∣venience thereof, when it may be had. But the state of some Christians may be such, as to compel them to vary from it. The scope hereof is not to set up Churches agains•• Churches, but either occasional and tempora∣ry Assemblies, or at the most but dive•••• Churches distinguished by their several place of assembling, or by diversity of external or∣der, as the allowed Congregations of Foreign∣ers in London, are distinguished from the Pa∣rish Churches.

If any object the inconveniencies that ma•• follow the permitting of Church Assemblies b•• sides those of the Established Order, the a••∣swer is, That the wisdom and clemency Rulers in any Nation where this case may supposed can provide, that as few as may should stand in need of that permission, fixing the terms of Church communion a•••• Ministerial liberty to such a latitude, as m•••••• comprehend all the more moderate Dissente•••• And after such comprehension, Christian ch••∣rity

will plead, that all tolerable Dissenters (that is, all who believe and live as Christians) may be tolerated within such limits, as may stand with publick Peace and safety. That which is here proposed, may make for the re∣lief of many thousand serious Christians with∣out breach of the external order, which is ne∣cessary to be maintained, and is not set up to the hinderance of things more necessary.

It is to be noted that the offenders expresly marked out by the Apostle in the Text, Rom. 16. 17. were ungodly men that opposed or perverted the Christian Doctrine, and being Sensualists and deceivers disturbed and pollut∣ed the Christian Societies, and seduced the simple into destructive error and practice. Wherefore the Text is ill applied to the ri∣gorous condemnation of honest and peaceable men, that dissent only in some accidental or, ••nferior points of Religion, for which the Apostle forbids Christians to despise or judge one ••nother. Yet not only false Teachers, but all ••chismaticks are here condemned under this de∣••••ription, viz. those that cause Divisions and Offences. And though they be not direct op∣••osers of sound Doctrine, yet being Dividers 〈◊〉〈◊〉 Disturbers, they practice contrary to the ••octrine of Christ, which teacheth Unity, ••ove and Peace. But still it must be observed ••••at the reality of Schism lies not in being di∣vided

or disordered, but in causing the divisi∣on or disturbance, or in a voluntary violation of or departing from true Church-Unity.

They that cause Divisions are not excused from Schism by the support of Secular Power, nor are others convicted of it meerly by the want of that Support. The Magistrates power in Sa∣cred things is accumulative, not destructive o•• diminitive to the rights of Christs Ministers and People. It takes not from them any thing that Christ hath granted them, but gives them a better capacity to make use thereof.