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

CHAP. IV. (Book 4)

Of the Schisms that were in the mor•• ancient times of the Church; and th•• different case of the Nonconformist•• in these times.

OF those parties which were anciently r••∣upted Schismaticks, as violating the Un••∣ty of the Church, yet not Hereticks, as d••∣nying any Fundamental point of the Chris••••∣an Faith, the Novatians and Donatists are the chiefest note. Forasmuch as both the•• are looked upon as the greatest instances Schism, it may be requisite for me to consid••••

the true state of their separation from the main body of the Christian Church, passing by accidental matters, and insisting on the merits of their cause according to their main Principles and Practices.

As concerning the Donatists, the breach made by them had this rise. Donatus with ••is Complices vehemently opposed Cecilianus, who had been chosen Bishop of Carthage, in design to thrust him out of his Bishoprick. They accuse him of being ordained by one that had been a Proditor, and of having ad∣mitted into Ecclesiastical Office one that was guilty of the like fault. This Cause was by the Emperor Constantine's appointment heard before several Councils and many Judges. The Accusers still fail in their Proofs of the ••hings objected, Cecilianus is acquitted and confirmed in his Office. The Party of Do∣natus failing in their design, were carried in a boundless rage of opposition to a total, and ••rreclaimable Separation from all the Churches ••hat were not of their Faction, and became very numerous upon a pretence of shunning ••he contagion of the wicked in the Commu∣nion of the Sacraments. Their principles were, that the Church of Christ was no where ••o be found but among themselves in a corner of Africa; also that true Baptism was not Administred but in their Sect. Likewise they

proceeded to great tumult, and violence, and rapine. And a sort of them called Circum∣celliones gloried in a furious kind of Mar∣tyrdom, partly by forcing others to kill them, and partly by killing themselves.

The Novatians took their name and begin∣ning from Novatus a Presbyter, first at Car∣thage, afterwards at Rome, who held that they who lapsed in times of Persecution unto the denying of Christ, were not to be readmitted unto the Communion of the Church, though they repented and submitted to the Ecclesi∣astical Discipline of Pennance. He separated from the Roman Church, and was made a Bishop by Bishops of his own judgment, in opposition to Cornelius Bishop of Rome Cyprian gives a very bad character of him, a•• a turbulent, arrogant and avaritious Person But of what Spirit soever he was, his Judg∣ment and Canon was received among many that were of stricter lives; and he himself i•• reported to have suffered death in the persecu∣tion under Valerian.

At the Council of Nice, Acesius Bishop o•• the Novatians being asked by Constantine whether he assented to the same Faith wit•• the Council, and to the observation of Easte•• as was there derceed, answered that he full assented to both. Then being again aske•• by the Emperor, why he separated from th••

Communion, he recited for himself things done in the Reign of Decius, and the exqui∣site observation of a certain severe Canon, that they who after Baptism had fallen into that kind of sin, which the Scripture calls a sin unto death, ought not to be partakers of the Divine mysteries; but to be exhorted to repentance, and to expect the hope of remissi∣on not from the Priest but from God, who hath power to forgive. By this it appears that the Novatians did not deny the Salvabi∣lity of the lapsed, or others that had fallen into a sin unto death, but only refused to ad∣mit them to Sacerdotal Absolution and Church-Communion. And thus they made a very unwarrantable separation, grounded upon an unjust rigor of very bad consequence.

Nevertheless their error was no other, than what holy and good men might be ensnared ••n by the appearance of a greater detestation of ••in, and its tendency to prevent the lapse of Christians into Idolatry, and to make them more resolved for Martyrdom. And by as ••redible History as any we have of the an∣••ient times, they are reported to have had a∣mong them men eminently Pious, and some ••amous for Miracles. They unmovably ad∣••ered to the Homousian Faith, and for the maintenance of it together with the Orthodox, ••uffered dreadfull Persecutions. They had

some Bishops remarkable for Wisdom an Godliness, and such as were consulted with by some of the chief of the Catholick Bishops, and that with good success for support of the Common Faith against the Arrians and such like Hereticks. Under a certain Persecution, wherein they were Companions of the self same suffering, it is said that the Catholicks and Novatians had Prayers together in the Novations Churches, and that in those time•• they were almost united, if the Novations had not utterly refused that they might keep up their old institutes; yet they bare such good will one to another, that they would die one for another. These and many other things of like nature are reported of them by Socrates, whom some indeed suspect to have been addicted to them, yet upon no other ground, but because he gives them their due upon evident proof. And besides what he hath reported, Sosomen thus testifies of them, L. 2. C. 30. That when other Sects expired, the Novatians be∣cause they had good men for the Leaders of their way, and because they defended the same Doctrine with the Catholick Church, were very numerous from the beginning, and so continued, and suffered not much dammage by Constantines Law for suppressing of Sects; And Acesius their Bishop being much favoured by the Emperor, for the integrity of his life

greatly advantaged his Church. Also L. 4. C. 19. He reports the great amity that was between them and the Catholicks in a time of common Persecution.

Whether the case of the Dissenters from the Uniformity now required, be in point of Schism of the same or like reason with the above mentioned, or any other anciently re∣puted Schismaticks, is now to be considered. And it is the case of those that dissent not in the substance of Religion, but only in things pertaining to the Ecclesiastical Polity or exter∣nal Order in the Church, that it here taken into consideration. Of these, some being per∣suaded of the necessity of their own Church-Order, desire to remain as they are in their severed Societies; yet they do not nullify the legal Churches or Ministery, or the dis∣pensation of the Word, Sacraments and Pray∣er therein performed. Others being satisfied in the constitution of Parochial Churches, and in the substance of the Established Form of Worship, would gladly embrace a freedom of Communicating and Administring there∣in, upon the removal of some bars that lie against them, and which they think may well be removed. Thereupon they seek an Accommodation and Union by a sufficient comprehensiveness in the publick constitution; and withall a reasonable indulgence towards

those Brethren, who for the straightness of their judgments cannot be comprehended.

Neither Party of the Dissenters here des∣cribed can be charged with any thing like the Donatistical fury before expressed. If Austin sought the suppression of that Sect by the secular power, in regard of the horrible outrages committed by them, it cannot rea∣sonably be urged for a precedent (as it hath been by some) for the suppression of men Sober and Peaceable, and sound in the main points of Christian Faith and Life. Nor can either Party of us be charged with that in∣tolerable presumption and arrogance of the Donatists, in confining the Flock of Christ to their own Party, or the disannulling and utter denouncing of all Churches besides their own. Nor is the ground of our dissa∣tisfaction like theirs, which began in a quarrel against a particular Bishop, and was maintained by animosity against those that would not condemn him. It is well known that another manner of account is to be given of our Dissents.

If it be objected, that those Dissenters whose principles bind them up to persevere in their severed Societies, seem in this re∣spect to be as the Novatians, who would not admit a re-Union with the other Churches; it may be answered for them, that reasons

have been offered in the foregoing parts of this Discourse for indulgence to conscientious People, who are intangled by the narrow∣ness of their principles touching Church-Order. Besides, they do not stand off upon so harsh and rigorous a point as the Nova∣tians did, viz. The utter repelling of the lapsed, though penitent from the Communi∣on of the Church. And they have ordinari∣ly communion in the Word and Prayer with Congregations that are not of their Church way, and occasionally in the Sacrament with those Congregations, where they apprehend a care of the exercise of Discipline. Nor may they be judged so irreconcilable to the Established Order, but that the holy lives of those in the publick Ministery, and their lively Preaching, and a greater care of true and real Church-Discipline, might do much to their recovery.

In the mean time, why may not these be upon as good terms under the present Go∣vernment, as the Novatians were under the Government of their times? Church Histo∣ry reports that they were cruelly Persecuted by the Arrian Emperours and Bishops, and that they had great indulgence under Ortho∣dox Emperours, and with many Catholick Bishops and Patriarchs, whose prudent and moderate Government did best provide for

the Peace of their Churches. But those Or∣thodox Bishops, who took from them their Churches and Estates, were chiefly either such as took to themselves a Secular Power, and ruled imperiously and with violence, or such as with their zeal had more of wrath and rashness than of meekness and prudence. This can be easily proved in the particular in∣stances, if need were.

But this is not the case of all Nonconfor∣mists. For part of them (and upon good experiment made, they may be found the greater part) do not seek to abide in a severed State, but desire a Union. It is well known they are as sensible of the evil of Schism, and as Studious of the Churches Peace and Concord, as any others. And though they have not the same latitude of judgment with others in some points, yet they have a right Catholick Spirit to promote the common Interest of Religion, and more especially the Protestant Reformation, and dread the weakning and shattering of it by needless Divisions, and are ready to go as far as conscience will allow in compliance with the injunctions of Rulers. But they are cast and kept out of the Established Order by the injunction of some terms, which in regard of their present judgment, they can not comply with, but under the guilt of so

great a sin as dissembling in the matter of Religion.

Touching Church-Government, they admit the Episcopacy that was of ancient Ecclesiastical custom in the time of Ignatius, yea, or of Cyprian. Bishop Usher's model of Govern∣ment by Bishops and Arch-bishops with their Presbyters, was by some of them presented to the Kings Majesty for a ground-work of Accommodation. They acknowledge the Kings Ecclesiastical Supremacy according to the Oath in that case required. His Majesty in his gracious Declaration concerning Ecclesi∣astical Affairs, gives a Testimony concerning the Ministers that attended him in Holland, in these words, viz. To our great satisfacti∣on and comfort, We found them Persons full of affection to Us, and of zeal to the Peace of Church and State, and neither Enemies (as they had been given out to be) to Episcopacy or Liturgy, but modestly to desire such altera∣tions in either, as without shaking founda∣tions might best allay the present Distempers.

They are ready to engage that they will not disturb the Peace of the Church, nor indeavour any point of alteration in its Go∣vernment by Rebellious Seditions, or any unlawfull ways. Those points of Confor∣mity wherein they are dissatisfied, are but some accidentals of Religion and external

modes, and the Declarations and Subscripti∣ons importing an allowance of all and e∣very thing contained in the Liturgy. And they think that these points are not so ne∣cessary in themselves or in their consequents, but they are very dispensable as the Wisdom of Governours shall see cause.

If it be objected, that if any thing should be yielded to them, there would be no end of their cravings, that which I have to say is, That reasonable men will be satisfied with reasonable concessions; and if Subjects know not what is fit for them to ask, Governours know what is fit for them to give. By granting the desired relaxation, the Church would not (as some alledge) be self-con∣demned, as confessing the unlawfulness of her injunctions, or as justifying the Opinions of the Dissenters. For it can signifie from her no more than either her indulgence to the weak, or her moderation in things less necessary and more controverted, which would not turn to her reproach, but to her greater justification.

I have here nothing to say to them that object against any relaxation after that man∣ner, as if they desired not our Conformity but our perpetual exclusion. Such may be answered in due season. And I have here nothing to do with those that argue against

••s from Politick considerations, respecting a particular Interest too narrow for an adequate foundation of Church-Peace and Christian-Concord. But my scope is to consider what may be done by the Higher Powers and Church Guides for the healing of breaches, according to the Wisdom which is from a∣bove, which is first pure, then peaceable, gentle and easie to be intreated, full of mer∣cy and good fruits, without partiality and without hypocrisie.

I have made particular observation of those too most remarkable Parties, which have been looked upon as the chief instances of Schism in the more ancient times. The o∣ther Schisms that I find of any remark in those times were raised, sometimes by Persons cast out of the Church for their Crimes, and thereupon drawing Disciples af∣ter them, as was that of Meletius a Bishop ••n Egypt, who was desposed for having sa∣crificed to Idols. Sometimes by offence unjust∣••y taken at some supposed faultiness in a Bishop, as was that of an Orthodox Party ••n Antioch, against another Meletius, an Orthodox and right worthy Bishop of that City, only because he was at first brought ••n by the Arrians; sometimes by the exas∣perations of the People for injuries done

to them or their Pastors, and outrages com∣mitted by their opposites, as was that of the Johannites at Constantinople upon the banish∣ment of Chrysostom; and somtimes by meer animosity and humor of discontentment, as was that of Lucifer a Bishop in Sardinia•• who separated from Eusebius Bishop of Ver∣cellis and others, because they disliked his rash act of Ordaining Paulinus to be Bishop of Antioch, as tending to perpetuate the Schism there begun.

Touching all the said Parties, it may be observed that they did not plead that any Opinions or Forms were imposed on them to which their consciences did reluctate, no•• did they desire others forbearance toward•• them in such things as might bear too har•• upon them; but they themselves woul•• not bear with others in that which they supposed faulty, but did rather choose wholly to abandon the Communion of the Churches and did not seek nor care for accomodatio•• with them. But this is not the case of 〈◊〉〈◊〉 least a great part of the Dissenters of the•• times. For they importune an accommodatio•• with the Churches of the Established Orde•• and for Peace sake, are willing to bear wit•• the practice of others in that which them∣selves dislike or doubt of; but they canno••

obtain a Dispensation from others, in some things which are very dispensable points ac∣cording to their judgment, but are forced to abide in a severed state, unless they will profess what they believe not, or practice what they allow not.

Now because the judgment and practice of antiquity is much insisted on, I pray that it may be considered, whether in the Primitive, or ancient times of Christianity, men, yea, many hundreds of men duly qua∣lified for the Ministery by sound Faith and good Life, as also by their Learning and Industry, and offering all reasonable security for their submissive and peaceable demea∣nure, were or would have been cast and kept out of the Church for their Noncon∣formity to some Opinions, Forms and Ce∣remonies, which at the best are but the acci∣dentals of Religion, and of the truth or lawfulness whereof, the Dissenters were wholly dissatisfied, and which the Imposers judged to be but things in themselves indifferent.

And I further pray that it may be con∣sidered, whether it be easier for the Noncon∣formists to be self-condemned in Conforming to some injunctions against their consci∣ences, and in deserting the Ministery to

which they are dedicated, than for Superi∣ours either by some relaxation to make them capable of Conforming, or to bear with their peaceable exercise of the Ministery in a state of Nonconformity, while some of their injunctions confine them to that state.