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

CHAP. V. (Book 5)

Of making a right estimate of the guilt of Schism, and something more of taking the right way to Unity.

THe confused noise about Schism, and the unjust imputation thereof, that is commonly made, hath greatly disordered the minds of many. Some have been thereby swaid to an absolute compliance with the most numerous or the most prevailing Parties. Others discerning the abuse of this name, but forgetting that there is something truly so called, have made light of the thing it self, which is indeed of a heinous nature. I have been engaged in this Disquisition by a deep sense of the evil of Schism, and an earnest care of keeping my self from the real guilt thereof, and what is here written, I willingly submit to a grave and just exami∣nation. Errare possum, Haereticus, Schisma∣ticus esse nolo. I am liable to Errour as o∣thers are, but I am sure I am no wilfull Schismatick.

It is commonly given to men to pass a

severe judgment upon every dissent from their own Opinions and Orders. Where∣upon, as that hath had the character of Schism stamped upon it, which is not such indeed; so that which is Schism in a low and tolerable degree, hath been aggravated to the highest, and prosecuted against all rules of prudence and charity.

To make an equal judgment of the guilt of Schism in Persons or Parties, the degree of the Schism is duly to be considered. Our Saviour teacheth that reviling language, con∣temptuous words and rash anger, are breaches of the Sixth Commandment, yet in degree of guilt, they are vastly different from the act of wilfull Murther. And indeed in the kind of delinquency here treated of, there are as great differences of degrees as of any other kind. The case of those that are necessita∣ted to a non-compliance in some lawfull things by them held unlawfull, yet seeking union would gladly embrace a reasonable accomo∣dation, is much different from theirs, who upon choice and wilfully sever themselves, because they love to be severed. In like manner the case of those who desire and seek the conformity of others, and would gladly have fellowship with them, yet through mis∣guided zeal, are approvers of such unnecessa∣ry

impositions as hinder the conforming of many, is much different from theirs, who de∣signing the extrusion of others, contrive the intangling of them by needless rigors. Ma∣ny other instances might be given to ex∣press the great disparity of cases in point of Schism, all which may teach us in the esti∣mate that we are to make thereof, to put a difference between honest minds, that by mistake are drawn into Division, and those that out of their corrupt minds and evill designs do wilfully cause Division.

In many things we offend all, and there∣fore it behoves us to consider one another, as subject to the like errours and passions. We should not judge too severely, as we would not be so judged. There be many examples of Schismatical animosities and per∣versnesses, into which in the ancient times such Persons have fallen, as were otherwise worthily esteemed in the Church. Cyril with the greater number of Bishops in the Ephesine Council, too rashly deposed John of Antioch, and his Party of Bishops upon a quarrel that arose between them. And John with his Adherents returning to Antioch, did more rashly depose Cyril and his Party, and yet both Parties were Orthodox, and in the issue joyned in the Condemnation of Ne∣storius.

But the most remarkable instance in this kind, is the disorderly and injurious proceeding of so venerable a Person as Epi∣phanius, against so worthy a Person as Chry∣sostom, to which he was stirred up by the instigation of that incendiary Theophilus of Alexandria. The said Epiphanius goes to Constantinople, and in the Church without the City held a sacred Communion, and Or∣dained a Deacon; and when he had entred the City, in a publick Church he read the Decree made by himself and some others in the condemnation of Origens Books, and ex∣communicated Dioscurus and his Brethren called the long Monks, worthy and Ortho∣dox men persecuted by the Anthromorphites. And all this he did without and against the consent of Chrysostom the Bishop of the Place, and in contempt of him. I may further in∣stance in the long continued division between Paulinus and Meletius, with their Parties at Antioch, though both of them were of the Nicene Faith; likewise in the long continued Separation made from the Church of Con∣stantinople, by the followers of Chrysostom af∣ter his banishment, because they were ex∣asperated by the injuries done to their wor∣thy Patriarch.

These weaknesses in good men of old times, I observe not to dishonour them, but

that we may be thereby warned to be more charitable and less censorious towards one ano∣ther, in case of the like weaknesses and dis∣orders, and to be sollicitous to maintain Peace, and to prevent discord among all those that are united in the substantials of Christian Faith and Practice, and for this end to be more carefull in avoiding unreasonable op∣positions, unwarrantable impositions, and all causless exasperations.

True Holiness is the basis of true Unity. For by it the Faithfull cleave to God, and one to another in him and for him, and are in∣clined to receive one another on those terms, on which God hath received them all. And by it they are turned from that dividing selfishness, which draws men into several or opposite ways according to their several or opposite ends.

Let not a carnal wordly Interest in a Church state, be set up against Holiness and Unity. Let the increase and peace of the Church visible, be sought in order to the increase and peace of the mystical. Let no one Party be lifted up against the common Peace of sound Believers; and let not any part of the legi∣timate Children of Christs Family be ejected or harassed upon the instigation of others, but let the Stewards in the Family carry it equally, and so gratifie one part in their

desired Orders, that the other part be not op∣pressed. Let not them be still vexed, who would be glad of tolerable terms with their Brethren. In Church-Governours let the power of doing good be enlarged, and the power of doing hurt restrained, as much as will stand with the necessary ends of Government.

Let the Discipline of the Church commend it self to the consciences of men. Let the edge of it be turned the right way and its vigor be put forth, not about little formali∣ties but the great and weighty matters of Religion. Zeal in substantials and charitable forbearance in circumstantials, is the way to gain upon the hearts of those that under∣stand the true ends of Church-government, and what it is to be Religious indeed.

Let the occasions of stumbling and snares of division be taken out of the way, and let controverted unnecessaries be left at liberty. Discord will be inevitable, where the terms of concord remain a difficulty insuperable. The Conscientious that are willing to bid high for Peace, cannot resign their conscien∣ces to the wills of men, and humility and so∣berness doth not oblige them to act contrary to their own judgments out of reverence to their Superiors; they cannot help themselves, but their Superiors may. Tis the Spirit of Antichrist that is fierce and violent; but the

Spirit of Christ is dovelike, meek and harm∣less, and that Spirit inclines to deal tenderly with the consciences of Inferiours. Tender∣ness of conscience is not to be despised or exposed to scorn, because some may falsly pre∣tend to it. The Head of the Church and Saviour of the Body is compassionate towards his Members, and he hath said, Whoso shall offend one of these little ones, that believe in me, it were better for him that a milstone were hang∣ed about his neck, and that he were drowned in the depth of the Sea.

As the way of unity lies much in the wis∣dom, equity and charity of Superiours, so in the humility and due submission of Inferiours, in their ready closing with what is commend∣able in the publick constitutions, in their bearing with what is tolerable, in making the best improvement of what is therein im∣provable for their own and others Edification, in a word, in denying no compliance, which piety towards God and charity towards men doth not forbid.

Matters of publick injunction, which In∣feriors stick at, may be considered by them either as in themselves unlawfull, or as inex∣pedient. Now it is not only or chiefly the inexpediency of things commanded, but the supposed unlawfulness of divers of those things that the Nonconformists generally stick

at, whereof they are ready to render a par∣ticular account, when it will be admitted. Howbeit a question may arise about the war∣rantableness of submission to things not in themselves unlawfull but inexpedient, espe∣cially in respect of scandal, the solution where∣of may be requisite for the clearing of our way in such things.

Upon this question it may be noted, That in those cases, wherein there is no right of commanding, there is no due of obedience. Nevertheless, things unwarrantably command∣ed are sometimes warrantably observed, though not in obedience, yet in prudence, as to pro∣cure Peace, and to shew a readiness to all pos∣sible compliance with Superiors. Moreover, Rulers have no authority to command that, which in it self is not unlawfull, when Christi∣an charity forbids to do it in the present cir∣cumstances by reason of evil consequents. For all authority is given for Edification and not for Destruction. Likewise our Christian li∣berty includes no Licence to do that act at the command of Rulers, the doing of which in regard of circumstances, is uncharitable. But here it must be considered, how far the law of charity doth extend in this case, and when it doth, or doth not forbid my observance of what the Ruler hath unwarrantably, because uncharitably commanded.

True charity doth not wholly destroy Chri∣stian Liberty, though it regulates the use there∣of; and it doth not extend it so far one way as to destroy it self another way. If I am bound up from doing every indifferent thing, at which weak consciences will take offence, my liberty is turned into bondage, and I am left in thral∣dom to other mens endless Scrupulosities. This is I think a yoke which Christians are not fit nor able to bear. This bondage is greater and the burden lies heavier upon me, if by reason of others weakness, I must be bound up from observing an indifferent thing at the command of Rulers, and by them made the condition of my liberty for publick Service in the Church, when my conscience is fully satisfied that it is lawfull, and otherwise expedient for me to do it. As for the warrantableness of enjoyning, the Ruler must look to that. Are some displeas∣ed and grieved that I do it? As many or more may be displeased and grieved if I do it not. Do some take occasion by my necessary use of a just liberty, to embolden themselves to sin? My forbearing of it may be an occasion of sin to others, as their persisting in some troublesom Errour to their own and others Spiritual dam∣mage, and in unwarrantable non-compliance with their Governours. And the loss of my li∣berty for publick Service consequent to such for∣bearance, must also be laid in the ballance.

When both the using and forbearing of m•• liberty is clogged with evil consequents, I kno•• no safer way than duly to consider of what mo∣ment the consequents are on either side, and t•• incline to that which hath the lesser evil. Here in the Wisdom of the prudent is to direct his wa•• upon the impartial view of all circumstance which come under his prospect. And if goo•• conscience and right reason, guided by the ge∣neral Rules of Gods Word, lead me to make us•• of my Christian liberty in compliance with m•• Superiors, I must humbly and charitably apply my self to remove the offence, that some take by clearing the lawfulness and expediency o•• my act to their judgments. But if that canno•• be discerned by them, I am by my Christia•• good behaviour to make it evident to thei•• consciences, what in me lies, that what I do, 〈◊〉〈◊〉 do sincerely and faithfully, and that I am n•• temporizer, man-pleaser and self-seeker. 〈◊〉〈◊〉 humbly conceive that that high saying of th•• Apostle, If meat make my Brother to offend, 〈◊〉〈◊〉 will eat no Flesh while the World standeth doth admit such equitable interpretation, as th•• circumstances of time, place, person, and th•• whole state of things declares to be most rea∣sonable.