A serious and compassionate inquiry into the causes of the present neglect and contempt of the Protestant religion and Church of England with several seasonable considerations offer'd to all English Protestants, tending to perswade them to a complyance with and conformity to the religion and government of this church as it is established by the laws of the Kingdom.

CHAP. II.

Of the true notion of Schism, the sin and mischievous consequents of it.

THough the Will of man deservedly bear the blame of his miscarriages, as being neither under Fatal necessity, nor subject to violence and compulsion, but that it may suspend its own act till it be rightly informed; yet I have so much cha∣rity to humane nature, as to think that most of its irregularities proceed not meerly from stubborn perversion, but mistake of the ob∣ject. And that therefore Mankind is very pittyable in its errors, having not that clearness of perception, nor presence of mind that higher and more immaterial Spi∣rits have.

And perhaps upon this account, it pleased the Divine Goodness to afford men that which he denyed to the fallen Angels, secundam tabulam postnaufragium, and to

open to them a door of hope by repentance and retrival of their faults. And accordingly I observe, that those that cruelly murdered our Saviour, he prayes for them in this form, Father, forgive them, they know not what they do.

And that it was not only the silly multi∣tude that was so overseen, but also the wisest of his Persecutors, St. Peter bears witness, Acts 3. 17. I wot that ye did it ignorantly, as also did your Rulers. So that I am nei∣ther destitute of reason nor example for my charity, if I think in the present case, con∣cerning the greatest part of those that are guilty of the distractions of this Church, that did they rightly understand the nature of Schism and wherein it consists, or the guilt and mischiefs that attend it, they would ea∣sily be induced to change their course. This therefore I shall first offer to consideration.

Touching the sin of dividing the Church, that it is of the deepest dye and greatest guilt, I suppose we shall easily agree; for indeed no body can well doubt of that, who considers what care our Saviour took to pre∣vent it, what pains he took with his Apo∣stles, that they might be throughly instru∣cted, and not differ in the delivery of his

mind to the world, and with what extraor∣dinary ardour he prayed for them upon this very account, John 17. 11.

And the Apostles themselves answered their Masters care with their own diligence and cir∣cumspection. He that observes how industrious they were to resist all beginnings of Schism in every Church, to heal all breaches, to take away all occasions of division, to unite all hearts and reconcile all minds; How they taught people to detest this distemper as the bane of Christianity, charging them to use the greatest caution against it, to mark and avoid all those men that inclined that way, as persons of a contagious breath and infectious society; What odious names they give it, as Carnality, the work of the flesh and of the Devil:* 1.1 He, I say, that observes all this, cannot but be ap∣prehensive of the greatness of this sin.

But he that shall trace the sense of the Church a little farther, will find the Primitive Christians hating it in such detestation, that they thought it equal to the most notorious sins, Idolatry, Murder and Sacriledge.

St. Cyprian amongst the rest affirms it to be of so horrible a guilt,* 1.2 that Martyrdom was not a sufficient expiation of it; that to dye

for Christ the Head, would not wash out the stain of having divided the Church his Body.

And all this was no more than the case deserved, for had the Christian Church been broken into Factions and Parties in those times, as it hath been since, it is not easie to imagine, how it could have resisted the whole World that was united against it: Or if yet it could have subsisted in its seve∣ral divided Parties, the mischief would have been little less; for then those of after-times would have had the several Opinions and distinct and peculiar Sentiments of those di∣vided Parties, delivered down to them with equal heat and earnestness, so that it would have proved impossible to have distinguisht the Truth of God from the Opinions of men, and the common Faith from the Shiboleth and cognizances of the several Sects and Parties. And for this cause it pleased God that his Church should rather in those early dayes be harassed with persecutions, which made it unite it self the closer, and (paring off all superfluities) keep to the necessary and essential Doctrines delivered to it, than to be softened and made wanton by ease, and so to corrupt the Simplicity of the Gospel.

Nor is the importance of Unity much less

in these latter dayes of Christianity, foras∣much as all Divisions in all times destroy that beauty and loveliness, which would other∣wise attract all mens admiration and affecti∣on. Beauty properly is nothing but order and harmony of parts; the excellency of any Fabrick consists not so much in the qua∣lity of the materials, as in the curious me∣thod they are digested into, and the good respect and correspondence one part hath with another. It is not the sublimity of Christian Doctrine, nor the gloriousness of the Hopes it propounds, that will so re∣commend it to the opinion and esteem of Beholders, as when it shall be said, Ecce ut Christiani amant, when they shall observe the love, concord and unanimity amongst the professors of it. And the want of this har∣dens the hearts of Jews and Turks and Pa∣gans more against it, than all the reasons and proofs we can give for it, will soften them; and instead of opening their ears and hearts to entertain it, opens their mouths in contempt and blasphemy against it.

But besides the disadvantage Christianity is exposed to by its Divisions, in respect of those that are without, it suffers unspeak∣ably within its own Territories. For who will be perswaded patiently to hear, atten∣tively

to consider, or impartially to judge of the discourses of him against whom he hath an ani∣mosity? Every thing the truer it is, the more it is for its advantage to be calmly considered: and by how much of the more importance it is, by so much is he that would have his proposi∣tion successful, bound in wisdome to take care that the minds of men be not by passion and prejudice indisposed to receive it.

Livy observes, that prodigious Stories, Lyes and Fables find best entertainment in troublesome times, quia tutius finguntur & facilius creduntur; men are not then at lei∣sure to consider strictly what is true and false, and so truth loses its advantage∣ground, and error succeeds in it. Our Sa∣viour therefore chose to come into the world in a time of the most profound peace, not only because such a season became the Prince of Peace, but especially for this advantage of his Doctrine we are speaking of, namely, that he might find men in calm thoughts and at leisure to consider the reasonableness of his propositions. For who can maturely weigh things when all is in hurry and tumult? Who can discern exactly the difference of things, when all is in motion? Especially who is there that is willing either to do good to, or to receive good from him,

against whom he hath an exulcerate mind?

In short then, and to speak summarily, From Schisms and Divisions amongst Christi∣ans, comes that prejudice upon the minds of people that discourages the indeavours, and frustrates the labours of the Ministers of Re∣ligion. From thence come all the Suspici∣ons, Jealousies, Whisperings, Backbitings and all other instances of Uncharitableness. These hinder the fervour of mens Prayers, and abate the edge of their Devotions. These evaporate the true Spirit and Life of Religion in impertinent Disputes, so that men lose the substance, whilest they contend for the shadow. By these the sinews of all Society are dissolved; for when the Church is disturbed, it seldome rests here, but the State is concerned too; and Schism in the former, proves Sedition in the latter. And this consideration is able to provoke the Ma∣gistrate to keep a jealous eye upon the Church and Religion.

All these things are so true in themselves, and withal so generally acknowledged by all Parties, that a man might justly wonder, how any Christian should be guilty of Schism, which all so much abominate. Were it not that we may observe too, that some

have found pleasure to get that Child, they would by no means have laid at their own door. Schism is so mishapen as well as ill∣begotten a Brat, that no body is willing to father it. It was the early proof Solomon gave of his wisdom, in discovering the true Mother of the living Child, to which both the Litigants laid equal claim. It is a matter of no less importance, and some think of equal difficulty, to make di∣scovery, who the distractions of the Church are justly to be imputed to. But as that Wise Prince discerned the true Mo∣ther by the tenderness of her bowels towards the Infant, so we perhaps may discover the true Children of the Church by their respect and tenderness, and consequently the Schis∣maticks by their irreverence and unnatural∣ness towards her.

In order to which, I will therefore briefly and plainly describe the true notion of Schism; In hopes that when men shall understand, wherein the guilt of it lyes, they will avoid the evil as well as abomi∣nate the consequence.

Schism is a voluntary departure or sepa∣ration of ones self without just cause given, from that Christian Church whereof he was

once a member; or, Schism is a breach of that Communion wherein a man might have continued without sin.

First, I call it a Departure or Separation from the Society of the Church, to distinguish it from other sins, which though they are breaches of the Laws of our Religion, and consequently of the Church, yet are not a renunciation of the Society. For as there may be a sickly, infirm, nay, an ulcerous member, and yet a member of the body: So there may be such a person, who for his wickedness deserves well to be cast out of the Church, as being a scandal and dishonour to it, yet neither separating himself, nor being cast out of the Society, remains still a member of it.

Now what it is that imports a mans se∣paration of himself or departure from the Church, we shall easily understand; for it is no more but this, When a man shall either expresly declare that he doth renounce such a Society, or shall refuse to joyn in the acts and exercises of Religion used by such a Socie∣ty, and to submit to its Authority. So he sepa∣rates that refuses Baptism, the Lord Supper, or to submit unto the Censures of a Church, and sufficiently declares that he owns himself no longer of it.

Secondly, I call it a Voluntary Separation, to distinguish sin from punishment, or Schism from Excommunication. For though the last makes a man no member of a Church, yet it is supposed involuntary, and he doth not make himself so.

Thirdly, I call it a departure from a par∣ticular Church of Christ, or from a part of the visible Church, to distinguish it from Apo∣stasie, which is a casting off of the whole Religion, the name and profession of Christi∣anity, and not only the particular Society: but the Schismatick is he that, retaining the Religion in general, or at least a pretence of it, changes his Society, associates himself with, or makes up some other body in oppo∣sition to that whereof he formerly was.

Fourthly, I add those words whereof he was a member, because Schism imports divi∣sion and making two of that which was but one before. And so Turks, Pagans, Jews cannot be called Schismaticks, having never been of the Church.

These things I suppose are all generally agreed of; The only difficulty is in that which I subjoyn in these words, an unne∣cessary

separation, or without just cause, or to separate from that Society wherein I may continue without sin. And here we meet with opposition on both sides, some defining too strictly, and others extending too far, the causes of Separation.

Of the first sort are the Zealots of the Church of Rome, who scarcely allow any thing as a sufficient cause of Separation; for being conscious of so many and great Cor∣ruptions in their Church, they know they can scarce allow any thing as a just cause of Separation, that will not be in danger to be used against themselves, and justifie the re∣cession of all Protestants from them.

But on the other side, some Protestants make the causes of Separation as many and as light as the Jews did of Divorce, almost for any matter whatsoever. Josephus put away his Wife (as himself tells us) because she was not mannerly enough; another his, because he saw a handsomer than she; a third his, because she drest not his dinner well. As these Jews did by their Wives, so do many Christians by the Church; One likes not her dress, another thinks her too costly in her ornaments, a third phansies some German beauty or other that he hath

seen in his travails, and all (to make way for new Amours) upon very slender pretences repudiate their former choice. But as our Saviour when the Case was put, found out a middle way betwixt allowing Divorce for no cause at all, and for every cause; so ought it to be done in this business of Schism.

To hit this mark therefore, I say, that then, and then only, is there just cause of Separation, when Perseverance in the Com∣munion of such a Church cannot be without sin; that is, when she shall impose such Laws and terms of Society, as cannot be submitted to without apparent breach of the Divine Law.

And upon this foundation, I doubt not but we shall quit our selves well on both sides; that is, both justifie our Recession from the Church of Rome, and demonstrate the un∣warrantableness of this Separation of the Pro∣testants of this Kingdom from the Commu∣nion of the Church of England. For it's plain on the one hand, that it cannot be sin to separate, when it is sin to communicate, since no Laws of men can abrogate or dis∣solve the obligation of the express Laws of God. And on the other it is as plain, that Schism being so great a sin, and of so ex∣tream

bad consequence, that which must ac∣quit me of the guilt of it in my separation, can be nothing less than equal danger on the other hand, and that when I may persevere without sin, it must of necessity be a sin to separate upon inferiour dislikes.

This methinks is so plain, that I wonder any doubt should be admitted of in the case. Notwithstanding because I observe some men think to wash their hands of the imputation of Schism upon other terms; as namely, Although a Church shall not require or impose such con∣ditions of Communion as are expresly sinful, yet if she shall require indifferent unnecessa∣ry, or at most suspected things; that in this case there is enough to excuse the person that shall separate, from a participation of this sin. And also because this opinion bears it self up by the great name of Mr. Hales, as his declared judgement in a little Tract of Schism now very much in the hands of men, I will therefore for the clearing of this mat∣ter say these three things.

1. I willingly acknowledge, that such a Church as shall studiously or carelesly clog her Communion with unnecessary, burden∣some and suspected conditions, is very high∣ly to blame; yet is it neither burdensomness

nor every light suspicion of sin, but a plain necessity or certainty of sin in complyance, that can justifie my Separation; forasmuch as I cannot be discharged from a plain duty, but by an equal plainness of the sin. And for this phrase suspected, it is so loose and uncertain, that there is no hold of it; men will easily suspect what they have no mind to: and Suspicion having this priviledge, we shall quickly evacute every uneasie duty, and instead of guiding our selves by Gods Word and sound reasoning, we shall give our selves up to the conduct of Passion, Melancholy and Secular Interest.

2. If the non-necessity of some of the terms of Communion be a warrant of sepa∣ration, then there can be no such sin as Schism at all, forasmuch as there never was, nor probably ever will be, such a Church as required nothing of those in her Communi∣on, but things strictly and absolutely neces∣sary; as I have shewed partly in the Intro∣duction, and could easily make appear at large through all Ages. And then may the Author of the Tract about Schism securely, as he doth somewhat too lightly, call it on∣ly a Theological Scarcrow.

3. It will be manifest to any considering

person, that some things are necessary to the Constitution and Administration of a parti∣cular Church, that are not in themselves ne∣cessary absolutely considered. And of this I will give two instances.

The first in the Apostles times; The ab∣staining from things strangled and blood, was by the Council at Jerusalem adjudged and declared necessary to be observed by the Gentiles in order to an accomodation be∣twixt them and the Jews (of which I shall say more hereafter) and yet I suppose scarce any body thinks the observation of that ab∣stinence so enjoyned, necessary in it self.

The second instance shall be Church-Go∣vernment. Whatever disputes there are about the several Forms of it, as whether it ought to be Monarchical or Aristocratical. Episcopal or Consistorial, and whatever zeal for opinion may transport men to say in fa∣vour of either of them, yet I suppose few or none will affirm, that either of these Forms is absolutely necessary; for if one be of ab∣solute necessity, the other must be absolutely unlawful: and not only so, but then also those that do not receive that absolutely necessary Form, can be no Churches, for that Society which is defective in absolutely necessaries,

can be no Christian Church. Notwithstand∣ing it is not only lawful to determine and define this unnecessary point, but it is neces∣sary to the constitution of every particular Church, that it be defined one way or other, I mean so far as concerns that Church; for if this be left indifferent in this parti∣cular Church (as perhaps it is in it self in the general) it is manifest there can be no Superiour nor Inferiour, no Governour nor governed, no Order, and consequently a meer Rout and no Church. Therefore some things not necessary in themselves not only may, but must be defined in a particular Church; and consequently it will be no just exception against a Church, nor excuse from Schism, if we separate from that Communion, because such definitions are made in it.

Notes

• * 1.1

  1 Cor. 3. 4.
• * 1.2

  De unitati Eccles.