A TREATISE CONCERNING Schism, &c.
THERE have been many Discour∣ses published about Schism since the late Revolution, and most of them by Men averse to the present Go∣vernment; who have quoted divers Sen∣tences out of the ancient Fathers, which they say, make against us; although they will serve, according as the case is diffe∣rently stated, either of one side or the other. They call us who do approve of the present Government, Schismaticks; Page 2and themselves the Church of England, who have separated themselves from it; accusing us of Immoralities in our Pray∣ers; of all the mischiefs that are done in the Wars; of setting up Anti-Bishops; concluding that we are without the Church, and that there is no Salvation to be had among us in the ordinary way. Where∣fore it can be no unseasonable work to enquire into the nature of Schism impar∣tially, and into the ways whereby Men may become Schismaticks, in order to the clearing such as are innocent from this Of∣fence, and to the charging it in the right place, and on the Persons that are truly guilty of it. And seeing our Adversaries have taken so much liberty of Speech against us, as after they have called us Schismaticks, and said we are in a state of Damnation, to boast of and print Cata∣logues of their Books unanswered; It is but reasonable that any Man on our part should be heard also, that hath a mind to speak, without being blamed only for writing against them, much less for indif∣ferent stating of the case; for they have Page 3given sufficient cause for both: But this latter is the thing which I principally in∣tend to do; namely, to give a state of the Case, or to consider the rational part of the Subject; which seems hitherto to have been most neglected, although it is of the greatest use. For if the nature of Schism in general, and the ways whereby Men do become Schismaticks, are once well understood, it will be easie to explain the Sentences commonly quoted out of the Fathers, and to make use of them if we please, against our Adversaries; or it will be lawful to reject them, although there will be no need of that; for there are none of them that I know of, which, after a Man hath duly considered of the Subject, will seem to favour them. There∣fore to make a general Discourse on this Subject, and also to include particular matters within as short a compass as con∣veniently may be, I shall endeavour to shew.
- 1. What Schism is, and how the Members of the Church may become guil∣ty of it.
- 2. I shall speak something also of the sinfulness and inconvenience of it, Page 4to the intent that we may avoid it.
1. Let us consider what Schism is, and how the Members of the Church may be∣come guilty of it.
As for the word Schism, it signifies pro∣perly the cutting or cleaving of a solid Body, from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉; hence it is translated to denote diversity of Opini∣ons and Professions, in those that once appeared at least to be agreed in them; for they that never were united, cannot be said to be cut asunder. And according to this metaphorical Acceptation, Schism is a breach of Unity in any Society what∣soever: But common use and custom hath applied it only to that which divideth the Unity of the Church.
Yet not the bare Separation, but giving the cause of Separation, makes the Schism. Wheresoever a Schism is, each Party is di∣vided or separated from the other, but each Party is not in a state of Schism; that is, doth not give the cause of Separation, unless it so falls out, as it sometimes may, that both of them are in fault, neither doing its part towards the maintaining of Agreement, Page 5so far as is necessary to be preservation of Unity, in order to one common end.
Now, as many ways as there are, for the Members of the Church to profess them∣selves united one with another, with rela∣tion to matters concerning them, as they are the Church and Congregation of Chri∣stian People: So many there are also for one or more Members to become Schis∣matical, by breaking off that Union in out∣ward profession, which is a Duty incum∣bent on them,
I speak of Union which relates to Mat∣ters concerning them, as they are Members of the Church: Whence, not every pas∣sionate Heat, not every Quarrel, not every Suit of Law, not every War, not every Faction or Sedition among the People doth make a Schism.
I speak also of Union in outward Professi∣on: For, tho' there is an internal Union and Communion of all God's faithful Peo∣ple, in regard they have the same Faith, and the same Hope, and do practice the same Christian Virtues; and in default of these, or any one of these, a Man in some Page 6sort cuts himself off from those faithful People, and from the Portion which doth belong to them, and so the secret Infidel, and the secret Sinner, may be said to be separated now; for they are none of Christ's, and shall hear that Sentence in the separation of good and bad Men here∣after, Depart from me, for I know you not: Yet this is a matter not peculiarly belong∣ing to Schism, but common to it with eve∣ry other Sin, and therefore, in that Sense I shall not now consider it, but only as it is a Breach of external Communion, and Separation as to outward Profession; al∣though this may be committed as well as any other Sin in the Mind also, by a Man's intending or purposing to leave the out∣ward Communion of the Church, when perhaps he hath not as yet actually done it.
Now, as the outward Unity or Com∣munion of every Society appears in the apt Order of the Members one with a∣nother, and Demeanour one towards a∣nother, according to their respective States and Conditions, as in one House, one Ci∣ty, Page 7one Kingdom: So does the Unity of the Church consist in Mens acting accor∣ding to their just Relations, as Members of the Church, in keeping fair Correspon∣dence, and retaining a due Agreement in Doctrine of Faith and Morals, and in Dis∣cipline; that is to say, Church-Govern∣ment, and the things that belong to it, as being requisit to the due Administration and right Management of it.
And this Unity is consistent with several things, seemingly dividing Persons as Mem∣bers of the Church, and that partly even in the aforesaid respects; with diversity of Spiritual Gifts and Functions; with diver∣sity of Opinions, as to Matters of Religi∣on; with Ecclesiastical Disputes and Con∣tentions; with various Judgments and Re∣solutions, as to particular Circumstances and Cases relating to Moral Actions; with Canons and Constitutions of divers kinds; with difference in Ceremonies, or other parts of Discipline in divers Countries, or divers Parts of the same Country, accor∣ding to the several Exigencies of Af∣fairs, and according to the Discretion or Page 8Approbation of the Governors Civil or Ec∣clesiastical, as it doth concern them. All these things may be, and yet the Church continue still the same, as the Queen in a Vesture of Gold-wrought about with divers Colours.
Yea, Church-Censures may go on, and Persons be Excommunicated; and yet, un∣less they wilfully continue under Excom∣munication, no Schism be made; because they do not cut themselves off from the Church, but are cut off by others; and therefore are not as Schismaticks, A 〈 in non-Latin alphabet 〉,* Condemned of themselves, as the Apo∣stle speaketh.
Schism therefore is a wilfull breaking off of that outward Unity, which one or more Members ought to maintain with the rest. A Schismatick or Schismaticks are, that one, or those many Persons, who do publickly refuse to act according to his or their just Relations, as Members of the Church, in the station wherein they are placed. Or, to speak more briefly, a Schis∣matick is that Member of the Church, which disowns and cuts it self off from Page 9the rest; either contemning and rejecting the other Members,* as if the Eye shall say to the Hand, I have no need of thee; or again, The Head to the Feet, I have no need of you: Or else encroaching and breaking in upon the Rights of other Members, as if the Foot shall say,* because I am not the Hand, or not the Head, I am not of the Body, and will not be of the Body: Or Lastly, refusing to communicate its Of∣fice to the rest, not distributing to the Ne∣cessities of the Saints, not suffering and re∣joycing with the other Members, the Mem∣bers not having the same Care according to their different places and capacities one for another,* according to the Expression of the Apostle.
To know therefore who is a Schisma∣tick, and who not, it will be necessary to consider, in some general Terms at least, the Relations wherein Men may be, and the several Causes or Pretences of separa∣ting, with regard to such Relations, de∣claring withal, so far as in a short Dis∣course of this Nature conveniently may be, which are unlawful, and which are good and sufficient.
Page 10And First, As there is an Unity in ge∣neral, which ought to be maintained by all Christian Churches throughout the World, they being all reconciled to God in One Body,* and Baptized into One Body, and made to drink into One Spirit, and be∣ing called One Body,* whereof our Lord is the Head,* from whom the whole Body fitly joyned together, and compacted by that which every Joynt supplyeth, according to the effe∣ctual working in the measure of every part, maketh encrease of the Body, unto the edify∣ing of it self in love. So there may be a Breach made of this Unity by any particu∣lar Church, and thereby whole Churches may become Schismatical. Whole Churches in respect of the whole Body of Christians, have such Relation, as single Members have, with Regard to any particular Church: They therefore, as well as single Members of particular Churches, may fall into Schism, when either in express Terms, or by necessary consequence, they break off their Communion and Friendly Corre∣spondence with the rest; which may be done several ways, 1. By professing a diffe∣rent Page 11Faith: Or, 2. Different Agenda or Morals. 3. By different Church-Govern∣ment; either as to the Species or kind of Government, or as to the manner of exer∣cising of it.
1. They may become guilty of Schism, by professing a different Faith, or appoin∣ting different Creeds in any Material Point from other Churches: For Christian Com∣munion doth not require, but forbid us to have Fellowship with those who do not hold the Truth, as to the Substantials of Christian Religion. The Body of Christ hath but One Faith; and considering that the main Points of Faith have such Influ∣ence upon our Lives and Actions, and are of so high importance to every one of us, we ought to Contend earnestly for the Faith which was once delivered to the Saints,* and to withdraw our selves from those who teach otherwise,* and consent not to whole∣some words, even the words of our Lord Je∣sus Christ,* and to the Doctrine which is accor∣ding to Godliness. Not but that Christians may differ, and dispute, and err about Matters of less Moment, or ways of ex∣plaining Page 12the True Faith not so clearly de∣livered, without either actually separating themselves from the Church, or deserv∣ing to be cut off from it, except they do oblige Men to concur with them, and to profess a Belief of their Errors: For then we may, and ought to depart from them; it being not lawful for any one, to profess he believes that to be true, which at the same time he takes to be an Error, even in a matter of the smallest moment.
2. They may become guilty of Schism, by making wrong Professions de Agendis, or concerning Morals: For none ought to concur with any Man, or any number of Men, in that which is immoral. Con∣cord is only commendable in that which is good, not in that which is evil. To profess an Immorality, is not only to do an immoral thing, (the profession of it be∣ing a sinful Act) but it is worse than do∣ing the same immoral thing that is agree∣able to such Profession: It is a sin com∣mitted with deliberation, greater than commonly precedes the Act of Sin; it makes us persevere and continue in sin; Page 13it tends to the seducing and destroying others in a more eminent degree than the Act. If any Man therefore shall teach Doctrines manifestly contradictory to any part of the Moral Law; if a Man says, instead of, Honour thy Father and Mother, Thou shalt not honour thy Father or thy Mo∣ther: Instead of, Let every soul be subject to the Higher Powers; Let some men not be subject to the Higher Powers, and main∣tains this Doctrine in Opposition to the Members of his own or other Churches, he is a Schismatick. But he that allows of those Precepts, and knows not who is his King, or who is his Father, is mistaken in the Person, not in the Commandment; or at most, he is only mistaken about the Laws of the Land, which (tho' they do oblige in Conscience when known, yet) it is not every Man's business, nor doth lye in every Man's power perfectly to un∣derstand: And an Error in these, does not always imply a misunderstanding the Com∣mandments of God. He that errs in Ex∣plication of some Moral Points; as, in shewing, How a Man must honour his Page 14King or his Father, or in setting the Bounds and Measures of Obedience to them; or in such a matter as I am now about, in stating the Case of Schism, is not present∣ly to be esteemed guilty of Schism: For a Mistake, though professed in Matters less principal, either of Faith or Morals, unless it makes void the general Command∣ment, or some plain Article of Faith, will not make a Man a Schismatick. If it did, considering how little some do understand how to explain the Articles of their Faith, how apt those that have a competent un∣derstanding of them; are to differ in their manner of explaining them, how various Mens Notions are about several Points of Casuistical Divinity, and Commentaries on Morals contained in the Commandments; and how difficult it is to suppose, that Men will be agreed in every Circumstance of them, the Church would always abound with Schismaticks, and there would be no remedy for it: Such things therefore are to be born with in all Communions, as being unavoidable in this Life, where we are subject to Errors, and our Knowledge Page 15is only in part; unless the Doctrines be of very ill and dangerous consequence, obsti∣nately taught, and earnestly press'd upon us, and our Concurrence required in them, as a Condition of Communion.
But what shall be interpreted Concur∣rence? He that hears a Man preach false Doctrine in the Church, or read an Homi∣ly, wherein something is said against his Opinion; or he that hears something in the Common-Prayers, or in the Pulpit-prayer before Sermon, which by reason of some Circumstances he does dislike, cannot be said to concur in all Doctrines so taught, or in all Prayers so put up: And therefore, it is not a sufficient Cause to make a separate Congregation, that we dislike the Title given to the King, or any other Person there mentioned; nor are these immoral things in their own nature, but on the account of Circumstances of Mens doing them against their Conscien∣ces, &c. And indeed, I do thus far agree with our new Separatists, That whosoever thinks the King to be an Unjust Possessor, and to keep the Rightful One out of the Page 16Throne, ought not to be so much as present at our Publick Fasts, Thanksgi∣vings, &c. whilst he continues under that Error, because no Man ought to act a∣gainst his Conscience: But even such an one hath not sufficient reason to forsake our Communion altogether, unless he be forced to give consent to something that he thinks unlawful, offered up in the Pub∣lick Prayers, which a Man's bare presence doth not always imply: For then almost all those things that I excluded in the be∣ginning of this Discourse, would produce a Schism. We shall not have a Dispute about a Prince's Title, a Civil War, or War with a Foreign Nation, or so much as a Suit of Law, or Quarrel with our Neighbour, or a Design thwarting his in the common Transactions of Human Life; but there will follow also among us different Apprehensions and Opinions concerning the justice or injustice of them; and consequently, concerning certain pas∣sages in our Publick Prayers which relate to them; and thereupon we may think it unlawful to say some words, or at least to Page 17take them in the same sense that others commonly do, and so make a Schism: And when there is a Division of the Church, whereby New Pastors and Go∣vernors are introduced, and lay claim to the same Dioceses or Parishes, how shall it be reconciled, although the Dif∣ferences that occasioned it should be brought to an end? How many would our Divisions be, if all the Factions that ever were in the State, should have made a Schism in the Church also? But these indeed are Matters which are not simply immoral in their own nature, but only by reason of Circumstances relating to parti∣cular Persons; neither do they tend to the Overthrow of the Churches Faith or Mo∣rals; nor are they of long continuance; but as particular Persons or their circum∣stances alter, cease of themselves. And there∣fore such Prayers, if not very many and frequent, ought to be tolerated, even by those by whom they may not be said, to avoid a greater Evil, viz. The Destructi∣on of the Church, and lasting Depravati∣on of Piety and good Morals, the natu∣ral Page 18consequences of Separations made from the Church upon the account of them.
Much less may we separate our selves from all those who are any way guilty of im∣moral Actions, as some * Schismaticks pre∣tended to do of old: But I think we have had none such among us of late, unless they may be esteemed of this Number, who hold themselves obliged to separate from us, only† because we have taken Oaths which they account unlawful. A Se∣paration from all bad Men, is not only unreasonable, but in this Life, impossi∣ble. Hence the Church of Christ is com∣pared in H. Scripture to a Floor,* on which is Wheat and Chaff;* to a Net, which re∣ceives Fishes good and bad; to a Marriage Feast,* to which many are called, but few of them are chosen; to a Fold, having in it both Sheep and Goats;* to a Great House, wherein are not only Vessels of Gold and of Silver,* but also of Wood and of Earth; and some to Honour,* and some to Dishonour: Wherefore we may not pretend to separate our selves from all those that do immoral things; for then, as the Apostle says, We Page 19must needs go out of the world.* Nor if Men do such things, must they thereupon be ac∣counted Schismaticks, or to have departed from the outward Communion of the Church? But if they make them Terms of Communion, or persist so long in them, as to give a just occasion of Church-Cen∣sures upon them, and wilfully remain under those Censures.
Lastly, by Agenda, or Morals, I would not be understood, to mean that only which is obligatory in its own nature, but that also which obligeth on the account of Divine Institution, as the Sacraments; by diminishing from which, or adding to them, Men break the Unity of the Church of God, and make it unlawful for others to joyn with them. They trespass indeed against Faith and Morals also, taking away from Men the Seals of God's Covenant, the Tokens of his Favour, the Pawns and Pledges of the Performance of his Promi∣ses, appointed by himself for the quicken∣ing of our Faith, and sacrilegiously robbing God of the principal and most memora∣ble Part of his Worship, whereby we de∣clare Page 20in most Solemn Manner, a Belief of his Promises, and vow Obedience to his Commands, whereby we put on the Badges and distinguishing Marks of our Christian Calling. These are therefore the strictest and highest Bands of Union, from which St. Paul in divers places infers the Unity of the Church: We being many, are one Bo∣dy and one Bread; for we are all partakers of that one Bread, 1 Cor. 10.17. And a∣gain, By one Spirit we are all baptized in∣to one Body, whether we be Jews or Gentiles, whether we be Bond or Free, and have all been made to drink into one Spirit, I Cor. 12.13.
And both these kinds of Schism; name∣ly, such as are constituted by professing Errors in Faith or Morals, do imply Here∣sie also, and may be called by either Name, according to our different Consideration of them; as they do imply false Doctrine in Matters necessary to Salvation, obstinately persisted in, Heresie; as the are accom∣panyed with Separation from the Church, or do give a just Cause of Separation, Schism. Heresie and Schism are seldom Page 21long asunder. There are few Hereticks but will endeavour by separate Congre∣gations to propagate their Heresie; or Schismaticks, but will frame to themseves some New Doctrine, the better to justi∣fie their Separation from the Church, as * St. Jerom observed. The Apostle seems to use both these Words in the same Sense, 1 Cor. 11.18, 19. I hear that there be Divi∣sions (the Word is 〈 in non-Latin alphabet 〉,) among you; and I partly believe it, for there must be also Heresies among you, &c, And certainly eve∣ry Heretick, openly professing and main∣taining his Heresie, whether he is able to get a separate Congregation or not, may be called a Schismatick; and a Schisma∣tick persisting in his Schism, will be very apt to fall into Heresie, according to the forecited Passage of St. Jerom.
3. Whole Churches, as well as single Persons, may incur the Guilt of Schism, by their differences about Church-Govern∣ment; sometimes as to the Species or kind of Government, and sometimes as to the manner of exercising it.
Sometimes by a different Species or kind Page 22of Government: As for Instance; When they do recede from Episcopacy, and break wilfully the Line of Apostolical Succession: For in so doing, they cause probably great Disorders within themselves, and in other Churches also, by loosing the Bands of Union among themselves, and hindering good Correspondence with other Churches, by taking away the chief Pillars and Suppor∣ters of that Correspondence, and tacitly disappointing their sort of Government, tempting some of them to dislike it, and to endeavour a Change for that which is like∣ly to prove much worse instead of it, as on many other accounts so particularly, because it hath not the Examples of the best and purest Ages to maintain it. But tho' Churches may sometimes be Schisma∣tical on this account, yet they are not al∣ways so in this Case: For there may be a just Cause of breaking off that outward Succession, where the Profession of the true Christian Faith, and of good Morals, must be otherwise utterly wanting; the preser∣vation of which, is declared in the Holy Scriptures necessary to Salvation, not the Page 23manner of Government so declared; con∣sequently, this cannot be equally necessary to all People. This, in case of a general Corruption, or sometimes on the Account of the Members of the Church being di∣spersed abroad, perhaps cannot be had: And must Men Continue in such Corrup∣tion, for fear of breaking off Succession? Or fall into a state of Damnation, for not being able to preserve it? What Uncertain∣ties will some Mens Doctrine make all the Advantages we can receive from Christia∣nity, and finally our Salvation to depend upon? Sometimes on the Goodness of a a King's, sometimes of a Bishop's Title, and sometimes on the Regularity of Suc∣cession. How unreasonably are Men con∣demned, whom God hath not condem∣ned, and declared to be in the state of those that never heard of Christ, even al∣though they do perform all the Gospel Conditions? Only because they have not among them a certain Order, which is not absolutely necessary to the Being, * but on∣ly Page 24to the Well-being of the Church. It is no where commanded, although it seems indeed to the approved of by our blessed Saviour in the Apocalypse‖, and is plainly enough made out to have been instituted by the Apostles, and hath been found by Experience a very strong Band of Union, in respect of the Universal Church, and particular ones too, where it hath had its just Authority: Not but that the Succes∣sion in some places hath failed, or been in∣terrupted, (I do not except the Church of Rome it self, which doth boast so much of it) and may fail again; or we may depart from it when it cannot consist with Suc∣cession of true Faith and good Morals, without an utter and irrecoverable loss of the Advantages of the Christian Religion, the Church of Christ, or the ordinary hopes of Salvation. And although no Man ought to assume to himself a Power of Governing the Church of God, but stay till it is regu∣larly conferr'd upon him; yet, where there is a general Deficiency and Apostacy from the Profession of the true Faith and sound Morals, and they who are to confer this Page 25Right, are themselves corrupted also, and will not give this Power to any that are willing to reform it; in such extraordinary cases of general Apostacy, (which, how far it may possibly reach, I will not here dispute) Persons, Priests at least, who have Gifts and Abilities for it, have a sufficient Call to in∣terpose themselves, and are not to be bla∣med, but highly commended for making use of it.
Sometimes again, there may be a Schism made by the ill Exercise of Church-Govern∣ment; by a Churches refusing to hold Communion with the rest, or unjustly cen∣suring and excommunicating them, or dis∣obeying General Councils, the Representa∣tives of the whole Church, in matters which they have a lawful Power to deter∣mine; by usurping too great Authority over the rest; by assuming the Name of Catholick to it self, in opposition to all o∣ther Churches; by making such unreaso∣nable Terms of Communion, as that others shall not be able to communicate with it; by encouraging and upholding Persons ex∣communicated, or deservedly declared Schis∣maticks Page 26by other Churches; by wilfully continuing in Faults, and under just Excommunication incurred thereupon; by refusing to keep friendly Correspondence with other Churches, as in Communicato∣ry Letters, (which are in order to the well governing of the Church) and the like.
And it is about the Exercise of Church-Government, that Schism is generally con∣versant: All Schisms of particular Members of the Church, considered as distinct from Heresies, are about Church-Government; and commonly about the Exercise of it, be∣ing occasioned either,
- 1. By Superiors con∣tending for Power; or,
- 2. Misemploying their Power; or,
- 3. By Inferiors Disobe∣dience to the Power.
1. By Superiors, Civil or Ecclesiastical, contending for Power: The Civil Gover∣nors usurping that which belongs to the Ecclesiastical, or the Ecclesiastical that which belongs to the Civil, or the Ecclesiastical Governors contending with one another; For the Contention of Civil Governors, con∣sidered only as such, i. e. about their own Rights and Titles, will not constitute a Page 27Schism, nor give a just occasion for a Se∣paration; although some have lately, as it seems, taken occasion to make a Schism on the account thereof, whose Principles are partly considered in that which went before, and will be farther in that which follows, according as they shall be found under their proper Heads.
1. It may be committed by Civil Go∣vernors, invading the Power and Autho∣rity of the Ecclesiastical: For although it be true, that every one of the Clergy is subject to the Civil Governors; I mean, to that one or more Persons in whom the Su∣preme Power is lodged: Yet there are some parts of their Office, which no King or Prince can assume to himself; as The Pow∣er of the Keys, the Power of Ordination, of administring the Sacraments, of officia∣ting as Priests in the Publick Worship of God, and other such like; which if they undertake without being lawfully called thereunto of God, they are guilty (among other sins) of the sin of Schism; and we may say unto them, as the Priests did to Page 28Ʋzziah, when he went to burn Incense up∣on the Altar; It appertaineth not unto thee, Uzziah, to burn Incense unto the Lord, but to the Priests the Sons of Aaron, that are con∣secrated to burn incense, 2 Cor. 26.18.
II. There is a Schism made when Eccle∣siastical Governors deny the Authority of the Supreme Civil Powers; for they have the care of the Church also, being Custodes utrius{que} Tabulae, and appointed to be nursing Fathers of the Church. Our Obligation to every Human Law is derived from the Divine; and seeing Religion is the support of all Government, and the foun∣dation of all Justice * and Peace, it cannot but belong to their care. They therefore that shall deny them that Power, which is annexed to their Imperial Dignity; To reform Abuses in the Worship of God, and in the Clergy; to constitute Bishops and Pastors; on occasion, to depose or deprive them; to call together and to preside in Councils; to dispense with their Canons, to rescind or alter them as they see a just occasion: All Page 29which things Christian Kings have done, and that upon good grounds. If these are indeed the Powers of the Sovereign, as it may be proved † they are, then, they who deny them these Pow∣ers, and assume the same to them∣selves, are Schismaticks: Such are therefore the Papists, who by virtue of their Ordination, pre∣tend to be gotten out of the power of Princes, and independent on them; yea, to be above them, and to go∣vern them in temporalibus in ordine ad spi∣rituale bonum, ‖ by which Claim they shew the unreasonableness of all the rest, in effect confessing that to the right management of the Spiritual, there is a necessity of an over-ruling Temporal Power, which they would therefore get unto themselves.
III. Ecclesiastical Governors become Schismaticks, by contending for Power a∣mong themselves: As for Example; When one Bishop lays claim to the Diocese of Page 30another, setting up himself, or suffering others to set him up an Anti-Bishop, erect∣ing Altar against Altar, according to the an∣cient Phrase. And in some Elections in∣deed it hath been difficult to know who was the Anti Bishop; and the Emperor upon such an occasion, hath caused † both of the Contenders to de∣part out of the City; yea, after having called a Synod *, he hath deposed at one time three, that have pretended a Right to the Pa∣pacy, and created a fourth in∣stead of them, to preserve the Peace of the Church. But there is not always the same difficulty to know who is the true Bishop: As for instance;
If a Bishop resigns or gives up his Diocese, and after the vacan∣cy thereof another be put in his room, he cannot afterwards come back and lay claim to a Diocese so given up, any more than to one that he never presi∣ded over at all: And therefore, in that case it is plain enough, that he is the Schisma∣tick, Page 31or the Anti-Bishop, that comes to put in any such claim.
And a Bishop is under the same Cir∣cumstances, who is put out of his Diocese by sufficient Authority, and is under the same guilt of Schism, if he comes to make a second claim to the same Diocese. For it is very clear, that if he be deprived by a sufficient Power, he is in the same con∣dition, as if he never had been their Bi∣shop. Such an one therefore, who has been so deprived, if he shall return and say to the People; I am your true Pastor still; you ought to obey, not this Man that hath succeeded, but me; He is justly to be esteemed a Schismatick, and so are conse∣quently all they that do defend him, and adhere to him.
I know there have been two things urged, and are chiefly insisted upon, in de∣fense of a Separation of this na∣ture; 1. * That Bishops, though deprived to Temporalities, are not divested of their Spiritual Power; that it is their Duty, express'd by their Titles of Watchmen, Messengers, Shep∣herds, Page 32&c. in holy Scripture to make use of that their Power, in order to the Ex∣tirpation of Immoralities; which accord∣ing to the Opinion of those who hold the present King to be only King de facto, and the other to be King de jure (whom they suppose to be the major part) must neces∣sarily, as they say, follow, by praying for the King de facto, the unjust Possessor, as they understand it, against the King de jure, the rightful King, in the publick Pray∣ers, especially on the more solemn days of Fasting, Thanksgiving, &c. 2. They (having * professedly wa∣ved the Question about the King's Title) do urge, that the Depriva∣tion of Temporalities merely by a ‖ Lay-power is invalid. † Therefore the old Bishops retain still their Right, the others are Anti-Bishops and Schismaticks that are set up against them.
As to the First of these Objections, I answer, 1. That the Author who makes it, seems to have misunderstood the Treatise called The Ʋnreasonableness of a new Separa∣tion Page 33on the account of the Oaths, &c. which he quotes in divers places and deservedly commends. Wherefore I shall repeat some∣thing out of it. An Ʋsurper is one,* who comes in by Force, and continues by Force. A King de jure is one, who comes in by li∣neal Descent, as next Heir, and whose Right is owned and Recognized by the Estates of the Realm. A King de facto is one, who comes in by consent of the Nation, but not by virtue of an immediate Hereditary Right; but to such a one being owned and received by the Estates of the Realm, the Law of Eng∣land, as far as I can see, requires an Alle∣giance.
So then a King de facto doth not signifie an unjust Possessor, for he is King jure op∣timo; By such a Right as supersedes the bare right of Inheritance not recognized by the Estates of the Realm; By such a Right as all the Laws which make our Al∣legiance due to a King de facto do confirm, by such a Right as implies sometimes, and particularly in the present Case, an express and free Consent of the People by their Representatives, which is better than a ta∣cit Page 34Consent implied in Prescription, (which in these days is the only thing that can make Succession a good Title, considered as distinct from other Titles) or a forced Consent, i. e. Consent subsequent upon Con∣quest, which only doth make Conquest a good Title.
2. As for any other meaning of a King de facto, I shall not concern my self with it, but only take notice, that, whether Men call the present King, King de facto, or de jure, if they hold him to be their Sove∣reign to whom Allegiance is due (which can never be due from the same Person to two opposite Kings at once,) the Prayers for his Preservation, Victory over his E∣nemies, &c. do not contain any Immora∣lities but only that which is their bounden Duty, and that which is implyed if we should use no other than the Apostles own words, Praying, For Kings, and for all that are in Authority;* that we may lead a quiet and peaceable Life in all Godliness and Ho∣nesty. Nor is then the using, but the o∣mission of such Prayers on days by their Superiors appointed for solemn Meet∣ings Page 35rather to be esteemed an Immora∣lity.
3. But if Men should use those Prayers against their Consciences, and profess they did so, (which it is to be hoped few or none do) or if they should be guilty of other open and acknowledg'd Immorali∣ties, must He that is not Bishop of the Dio∣cese come thither to reform them? Then for the Extirpation of Immoralities, which are to be found more or less in every Dio∣cese, any Bishop might invade the Diocese of another, saying he came to take away Immoralities, to teach Men their duty, &c. And though the Commission of the Apo∣stles, when the Labourers were few, was in∣definite over all the World, and that of Bishops and Pastors is so in some sort now, in regard they are according to their Places and Stations to give assistance to and pro∣mote the Edification of the whole Church of Christ, and are in that sense Bishops over all the Church; yet they are to be under certain Orders and Rules and within bounds, such as may be consistent with the good Government and Peace of the Church; and there∣fore Page 36not to make their Dioceses as large as they please, or go a disorderly be∣yond their own Precincts or proper Di∣stricts. Whence it was justly forbidden (if not by express b Scripture, as some think yet) by the Canons called c Apostolical, by the two first General d Councils, by the Council of Antioch e, and by the Imperial Laws, f, that one Bishop should g Invade the Diocese of another; whereby in understood doing the Episcopal Offices therein with∣out h consent of the Bishop of the Place; when he is not i gone off, or deprived; without being appointed k by other Bishops so to do; not being in l Barbarous Nations where Bishops and Pastors are wanting. Without some of which Reasons specified and excepted by the Councils prohibiting them, no Man therefore ought to return back to officiate in a Diocese of which he is deprived, notwithstanding any pretence of Immoralities.
Fourthly and Lastly, Schism is a great Immorality, and hath many others evident∣ly consequent upon it, so that if by such proceedings they make a Schism (the just Page 37Imputation whereof I know not how they can avoid) then instead of bringing Men out of, they bring them into Immo∣rality, and therefore by their Titles of Mes∣sengers, Watchmen, &c. they are obliged not to return.
It may be, 'twill be said that these Dio∣ceses are their own, and that they come to recover their own Rights. But
- 1. If these were indeed their Rights, they can∣not by thus returning hope to recover them, neither are they capable by the pre∣sent Establishment of having them, al∣though the others should be willing to resign or deliver the Dioceses up to them.
- 2. Where the fore-mentioned Cause is wanting or insufficient, viz. that of ill Morals, this latter, of Right, by a true lover of Peace will be parted with of Course.
This Deprivation does not take away the Power conferr'd on them in Ordi∣nation, but only of having such and such Dioceses or parts of the Kingdom to officiate in; which why the Supreme Ci∣vil Power, whether lodged in one or more Men, should not be sufficient to do, is altogether unintelligible. The di∣stribution or division of a Country into so many Dioceses is not Jure Divino, but depends on the discretion and determi∣nation of the chief Governors of the Church, i. e. in a Christian Country, of the Supreme Legislative Power; to the Preservation whereof it is necessary to have them well marked out and fixed, and to the well-being of the Republick. Bi∣shops are Subjects, and Kings may de∣mand Allegiance of them; and in case of refusal, if they have the whole Le∣gislative Power, they may forbid them living in any part of their Dominions. Such Power is necessarily annexed to, or rather implied in the Imperial Dig∣nity; from which our blessed Saviour by his Gospel detracted nothing, nor de∣signed Page 40to uphold his Disciples or Apo∣stles against it; for his Kingdom was not of this World. And though the Church did subsist at first without the assistance of Heathen Emperors, yet Kings, when they embraced the true Faith, became Members of the Church as well as any other Believers, and are therefore as much obliged to act according to the Station wherein they are placed: As did the Jewish Kings notwithstanding that the Church, in Egypt and Babylon, did sub∣sist without them; and as did the first and best of Christian Emperors; And among the rest of those Powers, that of depriving Bishops hath been one. And this Power hath been exercised here a∣mong us, with the Approbation of the Church of England, and consonantly to the Articles, Homilies and Canons there∣of. And among the Reasons of De∣privation the not acknowledging the Kings Supremacy in Ecclesiastical Causes was none of the least; which yet is not so much as to deny his Civil Authority also, which is the present * Case. In∣deed, Page 41if we consider the Supreme Power only as having so much Authority as is absolutely necessary to preserve the Ci∣vil Government, and to secure the out∣ward Peace of the Kingdom, we must own that it can judge also, what shall be reasonable Security of any Subjects being true to the Government; and that Ecclesiastical Persons as well as others, for want of such Security given, may be deprived of places of trust, or places where they may have considerable influ∣ence on the People, least they should pervert them to disaffection.* Hence fol∣lows a Power of removing Bishops from their Sees upon such occasions; which that it belongs to the Sovereign, Grotius thinks is a very easy matter to prove. For he that hath power to banish a Man out of all parts of the Country or King∣dom, hath by * Consequence a Power of forbidding him to exercise there the Episcopal Office. This he can do as the same Grotius observes, not only by way of Punishment, but also by way of Cau∣tion, if he finds the People tumultuous Page 42on the account of any Pastor, though without the Pastor's fault.
And such Deprivation may be made not only without, but even against the Con∣sent of a Synod; of whom Kings are so far from being obliged to ask the question, whether they shall have their Subjects Alle∣giance or no; that they are rather obliged, especially here in England, not to ask or en∣quire of them; because it is a Violation of of the Laws of the Land, and an injury done to the proper Judges of Allegiance. And although in Cases of Heresy or Schism (when there are matters of difficulty to be decided) it is very fit and proper, and agreeable to the most ordi∣nary and usual practice of the Church to call Synods; Yet even in those Cases they are to be con∣vened only at the Sovereign's * appointment, and when they are come together, they are all of them under the same Circum∣stances of Obedience to the Civil Power, as they were singly before; obliged to the same Duties, and liable to the same Page 43Penalties upon refusal of them. How then can this be a matter of Ecclesiastical Cog∣nizance, or how can it belong to them to determine it?
Examples of Emperors deposing Bi∣shops without as well as with a Synod are many, and that even in the Case of Heresy, which doth most properly be∣long to the determination of a Synod, and which they are best able to judge of; not but that in plain Cases, or Cases before sufficiently declared Heresy, this may be done without them, even as Kings in the Old-Testament, brake down the Ima∣ges, destroyed the high Places, and put down the Idolatrous Priests by their own Authority; which Kings under the New-Testament having the entire Legislative Power, do not come short of. Thus Christian Emperors have deposed Here∣ticks, and their Power to do so seems an∣ciently to have been generally acknow∣ledged on all hands. All Parties seem to have been sensible thereof. Sometimes the Emperor threatned to depose them, and Page 44sometimes put it in Execution, without any ones gain-saying. To him Bishops brought their a Complaints against such other Bishops as they desired to have de∣posed; Him they sometimes b praised for using this Power; His Power they c ac∣knowledged, though against themselves; In his Sentence, though sometimes unjust, they acquiesced d. And this is more than to depose them on the account of State-Crimes, or for default of Allegiance. Last∣ly; As this is agreeable to Antient Practise, so it is the constant and concurrent Sense of all the old Reformers, and till of late it hath been denyed, I think, by none but Papists, and some of the worst and maddest of Enthusiasts.
And thus Men may become guilty of Schism by contending for Power. Where∣by we may also discern, how Persons in other Relations, according as they hap∣pen to be concerned in some of these Circumstances, may become guilty of the same fault.
Page 452. They may be Schismaticks by mis∣imploying their Power, and so cutting themselves off from those that are under them. For there is no Place so high as to make a Man incapable of this fault. Nor may Inferiors only be guilty of it in respect of their Superiors, or Superiors in respect of one another, but Superiors in respect of their Inferiors also. The Head may say to the Feet, I have no need of you, as well as the Feet to the Head, we have no need of thee. Wherefore the Supreme Civil Powers, if they shall set up and pull down Persons at pleasure, encouraging, in∣creasing, promoting Schismaticks, depo∣sing or highly discouraging those that are Orthodox: Ecclesiastical Governors, Bi∣shops and Pastors, if they shall do the like; if they shall refuse to communicate with their Flock, unjustly excommunicate them, forbid them Communion in express Terms, or by Consequence exclude them by unjust Impositions and unreasonable Terms of Communion, are guilty of Schism.
Page 463ly. Men are Schismaticks by disobedi∣ence to Power, and that this may belong in some sort to any Member of the Church,* yea, or to any particular Church, hath been observed already; also that the Common People may have a share in and partake of the guilt of Schism in most of the Cases already mentioned, is not to be doubted; but I am taking notice only of what hath been as yet omitted, and comes nearest to being peculiar to the Common People. And that is Dis∣obedience to their Lawful Governors in Spiritual Matters. Yet not all Disobedi∣ence is Schismatical, (for then every Trans∣gressor of Canons might be called a Schis∣matick) but such as is Cum Rebellione qua∣dam, as the * School-men express it; when Men design thereby to signify openly desert them,* and heap to themselves Teachers after their own Lusts, having itching Ears; when they disown and disclaim their Authority; when they presume to invade the Bishops, Priests or Deacons Office without being lawfully called, climbing into the Sheepfold an∣other way, instead of entring in at the Door; Page 47when they refuse to Communicate on reasonable Terms, or separate themselves because they will not conform in Publick Assemblies to your Superiors Injunctions as to Ceremonies, &c. which last I see not how they can excuse from Schism, except in two Cases only. 1. That the Things commanded and appointed by them are unlawful in themselves; in which Case, without all question, it is their du∣ty to disobey them, and rather to separate from them, than to comply and con∣cur with them in that which is sinful. Or 2ly. If they be not unlawful in their own Nature, but indifferent, as being no where forbidden; yet if they are unlaw∣ful in respect of some Circumstances, as if they should be so many and so extreme∣ly inconvenient, as to hinder Men in their chief design of Worshipping God in their Assemblies, and Men have no other way of getting themselves relieved. But this, some Improprieties of Speech, or insigni∣ficant Ceremonies, if not too many and frequent, can never hinder. Yea, a few of them need not take off the least de∣gree Page 48of Devotion in Men of Charity or Understanding.
Moreover if such excuses as these, viz. having better words, more significant Ce∣remonies, or none at all, were of any va∣lue, they never would be wanting, nor would there be a possibility of keeping Order, Unity, or Peace in any Church whatsoever. Our blessed Saviour, beside his Precepts of Love and Charity, hath pro∣vided no means to prevent such Cavels as these are, neither is it possible. Mens Fancies never did, never can agree in all these Particulars; nor can any one per∣haps at all times agree with himself. And therefore I shall not here spend any more time upon them.
From what hath been said, it appears, that there are ways, and those more per∣haps than I have yet enumerated or can reckon up, whereby Men may become guilty of Schism in all Estates and Conditions. Whence it is not without cause that the Fathers, when they are speaking about Schism, do represent it Page 49so * variously, sometimes as a Se∣paration from the Bishop, some∣times from the Priests, sometimes from the Deacons, and some∣times from the common People; as doth S. Cyprian himself. Whence we may see how little weight there is in that Saving common∣ly quoted out of his 66. Epist. Scire debes Episcopum in Ecclesia esse & Ecclesiam in Episcopo, & si qui cum Episcopo non sint in Eccle∣sia non esse; as to the uses which have been lately made of it.
And in all the fore-mentioned Cases, the Schism proceeds from one or more Members, not hav∣ing a due care and concern for the rest, or from not having an equal Care according to their respective States and Conditions. And therefore the Apo∣stle in the place before quoted, 1 Cor. 12.25. doth intimate that there would be no Schism in the Body, if all the Members did take the same care one for another.
Page 50Lastly, We may observe, that every particular Schism is an injury to and a Schism in respect of the whole Church; as every division of any one Member of the Body is by consequence against the whole Body; which is not sound, compleat, and intire, except it be so in every particular Member of it, or if but one of the Mem∣bers is broken. Therefore, as our Savi∣our says concerning the doing or denying any charitable Act,* Insomuch as you did, or did it not to one of the least of these, you did or did it not unto me: So we may say, where a Schism is made in any particular Church; In as much as you have made a Division in this particular Church, you have sepa∣rated your selves from Christ the Head, and made a Rent in the whole Body.
But perhaps Men would not be so apt of themselves, or so easily prevailed upon by others to Separate themselves from their Brethren, did they duly consider, how great a Crime, of how ill and dangerous conse∣quence to the Church in general, to them∣selves and others, this of Schism is, which therefore I shall take some Consideration Page 51of; and it is the second thing I pro∣posed to speak to: Wherein I do not design to make Reflections on any one Party more than another, but only to consider the nature of this Sin indifferent∣ly to whomsoever it may belong.
St. Paul, who, as I observed before, useth Heresy and Schism promiscuously, as did also the Primitive Christians for some time after him,* reckons it among the works of the Flesh. Whereby he signifies that it is not commonly on a bare Mistake, or Misapprehension of Things, nor out of Zeal for Religion; but upon some world∣ly Designs and Interests, that Men do be∣come guilty of it. But whatever the De∣sign may be, a very dangerous and per∣nicious thing it is.
Unity is the Strength of all Societies, Division the Weakness and Infirmity of them. There is no readier way to destroy a Church then to divide it. Every King∣dom divided against it self is brought to De∣solation, and a House divided against a House falleth. Wherefore Schism lays the Axe to the root of that Church wherein it is bred, Page 52and tends to the utter Ruin and Subversi∣on, first of it; next, if it be in a Prote∣stant Church, of the Protestant Religion, which it hereby lays open to powerful Adversaries; and last of all of Christianity it self. Every particular Schism in some sort reacheth the Universal Church, as I have already shewn. So it is against the Gospel and against Christ;* and is there∣fore Crimen laesae Majestatis Divinae, as some do stile it.
It is against the design of our Saviour's coming into the World; who came to make Peace, not only between God and Man, but also amongst Men. He gave the strictest Commands about it; He contrived the firmest Bands to maintain it. Schism violates these Precepts, fru∣strates this Design, breaketh these Bands, makes our Saviour's Passion vain, and the Cross of Christ to be of none effect. It makes the Evangelical Writings vain; for the Gospel was written to that intent which the Schismatick disappointeth. St. John says,* That which we have heard and seen de∣clare we unto you that ye, may have fellow∣ship Page 53with us, and truly our Fellowship is with the Father and with his Son Jesus Christ. A good Shepherd gathers the Sheep together; the Schismatick makes it his business to scat∣ter them.
It gives Scandal to those that are with∣out. The Divisions of Christians in gene∣ral do give offence unto the Jews and Pa∣gans and make the name of God Blasphem'd among the Gentiles, and the Divisions a∣mong Protestants to make our Reforma∣tion Blasphemed amongst the Papists. It causeth Atheism and Infidelity, when each part says there is no Salvation to be had in the contrary Part; dissolute Persons perswade themselves that there is none in either. And while some Men are crying, Lo here is Christ, and others, Lo he is there, such as might otherwise have a Mind to enter into the Church know not whither to come.
It makes all Virtues in general not to thrive so well, in that Church where there are Divisions; it disturbeth that Joy and Peace which are the Fruites of the Holy Spirit of God; it takes off much from that comfort in Christ, which should be the lot of every Pious and devout Chri∣stian. Page 54Whence there is not only great Vehemence of Passion, but admirable soundness of Reason in that earnest Exhor∣tation of the Apostle to Unity,* If there be any Consolation in Christ, if any comfort of Love, if any fellowship of the Spirit, if any Bowels and Mercies; fulfil ye my Joy, that ye be like minded, having the same Love, be∣ing of one Accord, of one Mind. Whence* some have called it Sacrilege, not only because it is a Violation of Divine Ordi∣nances and Usurpation of Sacred Offices, but because it seems to be far greater rob∣bery to deprive the Church of the benefit of all these things, then to take the Silver or Gold out of the Temple.
It shews want of Charity or Love, as of God so also of our Brethren, on such easy terms to divide our selves from them; too hardly to Judge them; too highly to Esteem our selves; too little to bear with them; to be too ready to grieve them; not to have compassion on their Necessi∣ties and Wants in Spiritual matters; not to be willing to give them our assistance as Members of the same Body should do Page 55to one another. Wherefore the Apostle after having Described the Nature of Schism in the First Epistle to the Corinthi∣ans, Chap. 12. spends one whole Chapter more in praise of Charity; and setting forth its Adjuncts and Properties, doth touch upon those things which seem in the Schis∣matick to be more especially wanting.* Cha∣rity suffereth long and is kind; Charity envi∣eth not; Charity vaunteth not it self, is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no Evil, rejoyceth not in Iniquity, but rejoyceth in the Truth; beareth all things, believeth all things, hopeth all things, en∣dureth all things.
But the Schismatick is not only Uncha∣ritable, and thereby injurious to his Neighbour, but bringeth many and great Inconveniences upon himself, by cutting himself off from the Church of God, whence he is Condemned of himself, as the Apostle speaketh,* and Separating themselves they have not the Spirit, saith St. Jude. They have not the kind In∣fluences of the Holy Spirit, whereby the Page 56Church is governed. Whence not only all their Gifts, but all their good works are utterly spoiled and come to nothing. As a Part cannot retain its Sense and Life when it is cut off from the Body, as the Branch cannot bear Fruit except it abide in the Vine;* as a Rivulet is soon dried up when separated from the Foun∣tain; as a Ray cannot subsist when ta∣ken away from the Sun:* So neither can a Schismatick Reap any profit from his gifts or good works, when Separated from the rest of the Church of Christ.
The Apostle speaketh as to both of them in the beginning of the forementi∣oned Chapter, concerning Gifts; Though I speak with the Tongues of Men and An∣gels, though I have the gift of Prophesy and understand all Mysteries and all Know∣ledge, and though I have Faith so that I could remove Mountains, and have not Cha∣rity, I am nothing. Again, concerning good Works; Though I bestow all my Goods to feed the Poor, and though I give my Body to be Burned, and have not Charity, it profiteth me nothing.
Page 57Some are not sensible that it is any great harm to go amongst them, to pray with them, or to hear the Gospel Preach∣ed. But to joyn with them, in those otherwise Holy Offices, is the way to be∣come partakers of their Sins.* Their Sa∣crifices shall be unto them as the Bread of Mourning, all that eat thereof shall be Pol∣luted. Where two or three indeed are ga∣thered together in Christ's Name,* there is He in the midst of them; but not when they are gathered against his Name, and against the other Members of the Church. Such Mens Prayers are not only Ineffectual, but Excrable. The Communion of Christ is but one. Among his Disciples there is Peace. We must not Communicate with those who break that Peace, least we become partakers of their evil Deeds, and make the Breach wider by Encouraging of them. They are without the Church; and we must not be with them. For we cannot be within and without at the same time.* He that is not with me is against me, and he that Gathereth Page 58not with me Scattereth, saith our Saviour. Their Prayers and Preaching, and other parts of Divine Worship being performed in Opposition to the other Members of the Church, are turned into Sin; and they come together,* as did the Corinthians in a Division of theirs, not for the better but for the worse.
Thus we see how Schism is a work of the Flesh against Christ's Kingdom, against the Gospel, against the Prote∣stant Religion, against Virtue in general, against all the Apostolical Rules of Cha∣rity, very pernicious to the Church, very hurtful to the Schismatick himself, and of dangerous Consequence to all that go after him.
All things therefore are to be endu∣red before we make a Schism, even Immoralities themselves, where we are not made to concur with them, when it doth not belong to our Office to Re∣form them, when it doth not lye in our Power to Reform them without break∣ing in upon other Mens Rights, and doing Immoral Actions our selves. And then Page 59certainly we are much more obliged to lay aside private Advantages, not to seek our own, to let fall particular Quarrels for the sake of the Church of Christ. And if our Governours should deal hardly by us, and require difficult things of us in Divine Worship, not frustra∣ting the main end of the Worship it self; if some Words are improper, if some Ceremonies are uncouth, yet not hindring us from serving God with a pure Heart, we ought to bear with them. Charity beareth all things. It is a large Expres∣sion, taking in all things that are tole∣rable. Surely these indifferent things. And in a latter Schism here among us, Men seem to be hard put to it to find a Cause of Separation, when Protestants are forced to take up old Confuted Popery to ground it upon. If they had never so just a State-quarrel on the account of a Popish Prince, one would think they should scarce∣ly part with the Principles of their own Religion for the sake of him. To con∣clude then with the Apostles Words,* Let us walk by the same Rule, let us mind Page 60the same thing;* Let us follow after the things which make for Peace, and thi•… wherewith one may Edifie another;* With all Lowliness and Meekness, with long Suffering, forbearing one another in Love; Endeavouring to keep the Ʋnity of the Spirit in the Bond of Peace;* And let us Mark them which cause Divisions and Offences contrary to the Doctrine which We have Learned, and avoid them.
