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A43343
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A brief enquiry into the true nature of schism: or a persuasive to Christian love and charity. Humbly submitted to better judgments; by M.H. Licensed Jan. 8. 1689/90
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Henry, Matthew, 1662-1714.
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1690
(1690)
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Wing H1474; ESTC R216726
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13,006
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36
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in Communion or Conversation from those who thus differ from us upon the account of such difference avoiding converse and familiarity with them carrying it strangely towards them only because they do not wear the dividing name of our party This evidenceth an uncharitable alienation of affection prevailing in the heart and is consequently Schismatical Many such like practices might easily be mention'd if it were needful but they are obvious enough especially if we look into the Laws of Charity set down 1 Cor. 13. 4 5 6 7. And remember that all transgression of those laws is uncharitableness and when that is found in the things of Religion it is Schism The corollary from the whole is this that whoever they be that allow themselves in these or the like practices and affections towards their brethren that differ from them in little things whether they be Episcopal Presbyterian Independent or by what name or title soever they are self-dignify'd and distinguish't they are so far Schismatical inasmuch as they break the great Law of Christian Charity Let us try what further Inference may be drawn from this Scripture notion of Schism 1. If this be Schism then it is not within the line of any Humane Power to make that separation to be Schismatical which was not so in itself By the description given of Schism it doth appear to be a thing malum in se which was not so before an attempt of that kind would sink with its own weight And therefore it is well worthy observation that when the Parliament made a Law against Conventicles which are the great Schismatical Eye-sores they call'd it an Act to prevent and suppress Seditious Conventicles knowing it to be within their line to declare a thing to be Sedition but not Schismatical Conventicles for that was a thing in which they could not concern themselves 2. If this be Schism then the guilt of it is to be look't for in particular persons and is not to be charg'd by whole sale upon parties of any denomination whatsoever as among us at this day in the prelatical party there are some Schismatical and others not and the same is to be said of the separating party nay who is there that can say I have made my heart clean I am pure from this sin Have we not all need to pray From Envy Hatred and Malice and all uncharitableness which are the Ingredients of Schism Good Lord deliver us both from the Guilt and from the power of it It is not so much our differences themselves as the mismanagement of our differences that is the bane of the Church burning up Christian love with the fire of our contentions Whence come these Wars and Fightings come they not hence even from our lusts Jam. 4. 1. And those that say they are perfectly free from these warfaring Schismaticating lusts must give me leave to say I doubt they deceive themselves and the truth is not in them 3. If this be Schism then there may be Schism where there 's no separation of Communion that 's plain from the instance of the Corinthians who came together into one place and yet are blam'd for being Schismatical bringing people to one place will never cure a Schism till they are brought to be of one accord You may bind the Leopard and lay him down by the Lamb and yet the enmity remain as great as ever except there be an inward change A quarrel about little things may likewise be Schismatical on one side and yet not on 'tother Jeremiah was a man of strife and contention Jer. 15. 10. i. e. A man striven and contended with and yet no Schismatick though ordinarily as it is commonly said of domestick differences there 's fault more or less on both sides 4. If this be Schism then there may be Separation of Communion where there is no Schism For thus we all agree that there may be difference of apprehension and yet no Schism provided it do not eat out Christian love but be manag'd amicably as betwixt the Arminians and Calvinists in the Church of England and divers the like Now if this difference of apprehension relate to Worship or Communion and the Modes or Terms thereof these cannot but be a strong inclination to separate in whole or in part according as the difference of apprehension is for do what we can as long as we are rational creatures the understanding will have the directing of the will Now surely this separation if we must call it so or rather this variety and diversity of Worship and Communion may be manag'd without Schism provided Christian Love and Charity be kept entire notwithstanding For can any imagine that a difference of apprehension in regard of Worship and Discipline should be more Schismatical than difference of apprehension in Doctrine since of the two Doctrinal Truths seem more Essential to Christianity But to come a little closer The meetings of the Dissenters though now blessed be God permitted and allow'd by the Law of the Land yet are commonly charg'd with being Schismatical the great out-cry is that we leave the Church and the unthinking mobile who are so well taught as to know no other Churches but the publick places of worship are easily induc'd to believe it as if 't were Schism to worship God any where else let the worship there be what it will Those who will a low themselves the liberty of an unprejudic'd thought cannot but see the difference so small that as long as we believe the same Christian Faith and agree in the same Protestant abhorrence of Papal Delusions we may easily be look't upon as one and the same Church as well as two several Parish Churches may especially being united under the Care and Protection of one Protestant King and members of the same Protestant Common wealth Now 1. I do from the bottom of my Soul detest and abhor all Separation from the Parish Churches to Atheism Irreligion and Sensuality Jude 19. Who separate themselves sensual who forsake the Church to go to the Ale-house or Tavern or to their secular business or to their slothfulness and laziness to separate unto that shame Hos. 9. 10. And if this separation had been more animadverted upon than it hath been of late probably the cure of Schism would have been sooner effected thereby than by severities that have been us'd against Conscientious Separatists 2. I do likewise abhor all Schismatical that is Uncharitable Proud Censorious rigid separation such separation as theirs who condemn the Parish Churches as no parts of the visible Church who rail at the Ministers as Babylonish and Antichristian this is a horrid breach of the Law of Christian Love and that which every good heart cannot but rise at the thoughts of And yet I cannot but say and am satisfy'd in it that there may be a lawful and justifiable separation though I would rather call it a diversity of Communion from the Parish Churches which I shall endeavour to clear
in three cases 1. If my own Conscience be not satisfy'd in the lawfulness of any terms of Communion impos'd as far as I fall under that imposition I may justify a separation from them and a joyning with other Churches where I may be freed from that Imposition provided that this be not done Schismatically i. e. With heat and bitterness and an alienation of Christian affection and I hope none that have the law of Christ written in their hearts will say that it is impossible truly to love those with whom I am not satisfy'd to joyn in all the Ordinances for the sake of some Ceremonies with which after all my Study Prayer and Converse I cannot be satisfy'd So if I be a Minister and as such oblig'd to Preach the Gospel yet kept out from the publick exercise of my Ministry by such Terms and Conditions Oaths and Subscriptions as I judge sinful in such a case surely it is lawful for me with Eldad and Medad to prophesy in the Camp since in my Judgment the door of the Tabernacle is made straiter than my Master hath appointed it to be made What should hinder but that as a Minister of Christ I may administer all the Ordinances according to Christs Institution to those who are willing to joyn with me and put themselves under my Conduct such as it is in those administrations If God have given though but one talent it must be traded with or else there will be an uncomfortable reckoning shortly especially when we look abroad and consider how the apparent necessities of precious Souls call for our utmost diligence in our Masters work and indeed there 's work enough for us all if God would give us hearts to be serious and unanimous in it In this also 't is always provided that my agency in a Ministerial Station be not made Schismatical by my Heat Passion and Bitterness but that I live in true Love and Charity with those whom by reason of the Impositions I cannot salvâ conscientiâ joyn with in Communion 2. Though I be satisfy'd in the lawfulness of the Terms of Communion requir'd and so when purer administrations are not to be had may rather than live in the total want of the Ordinances comply with them yet when I have an opportunity of enjoying those Ordinances in a way which I judge more pure and Scriptural or which I think more lively and edifying and more likely to attain the great end of all Ordinances and that contribute more to my Comfort and Holiness and Communion with God in such a case I cannot see but that I may lawfully have recourse to such administrations though thereby I may seem to separate from another Church wherein before I had joyn'd and for which I still retain a very charitable opinion and affection If the Magistrate should be so unreasonable as to impose upon me an unskilful Physician to be alone made use of in case of sickness I might take him rather than none But if there be another who I am sure hath more Skill and Will to help me I think I should be accessary to the ruin of my health and life if I should not make use of him notwithstanding such an Inhibition And is not the life and health and salvation of my immortal Sonl dearer to me than any other concern Is not Communion with God the sweetest and most precious of all my delights Is it not the Life of my Soul and the Crown of all my joys and are not those administrations most desirable in which I find my self most edifyed Must I then be such an enemy to my own comfort and happiness as to throw away all the opportunities which I might have of that kind only in a complement Amicus Socrates Amicus Plato sed magis amica veritas The Bishops are my Friends and the Ministers my Friends and I have a true Love for them but Charity begins at home especially when my precious Soul more worth than all the world lyes at stake This case is somewhat the clearer in those Parishes where the publick Ministers are either Ignorant Profane or Malignant 3. Nay suppose I am so well satistisfy'd in Communion with the Parish Churches in all administrations as not to desire better or not to expect better in the Dissenters meetings yet I cannot see what Schism i. e. what breach of Christian Love and Charity there is in it for me to be present sometimes in the Congregations of the sober Dissenters and to joyn with them who worship the same God in the name of the same Mediator read and preach the same Word and live in hopes of the same Inheritance and differ from me only in some little things which I think not worth contending for scarce worth the mentioning hereby to evidence my universal Love and Catholick Charity and that I am not of narrow Schismatical dividing Principles nor one that will Sacrifice Christian love to the petty trifling Fancies and Interests of a party The sober Dissenters are such as I have reason to hope have Communion with God in what they do and therefore why should not I now and then have Communion with them In every Nation be that fears God and works righteousness is accepted of him and why should he not be accepted of me why may not I have fellowship with them that have fellowship with the Father and with his Son Jesus Christ 1 John 1. 3. To fancy Schism i. e. Uncharitable contention and a breach of Christian Love in this is very absurd Obj. But hereby I encourage a Schism and countenance them in their Separation from that which in my eye is lawful and good and doth not give just cause for such a Separation Answ. There must be grains of allowance for difference of apprehension Different Capacities Constitutions and Inclinations Custom and especially Education must be put into the scale and while I walk according to the light which God hath given me I must charitably believe that others do so too Whether the Dissenters Meetings be as to the constitution and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse of them looking upon them only as diversities of Communion Schismatical hath been consider'd already and found otherwise by Scripture-Light The common outcry is that it is the setting up of Altar against Altar which is not so for at the most it is but Altar by Altar and though I have often read of one Body and one Spirit and one Hope and one Lord and one Faith and one Baptism and one God and Father Eph. 4. 4 5 6. Yet I could never find a word in all the New Testament of one Altar except Jesus Christ Heb. 13. 10. The Altar that sanctifies every Gift in whom we all centre And if there be any of the Dissenters who are Schismatical i. e. Contentious Bitter and Uncharitable in their Separation let them bear their own burthen but by my presence with them I encourage that in them no more than I do too much of a like Spirit in too many of those who are call'd the Church of England men by my adherence to them To conclude By all this it is evident that Unity of Affection is the thing to be labour'd after more than Uniformity in Modes and Ceremonies We have been long enough trying to root Schism out of the Church vi armi◠by Impositions Fines and Penalties choking our brethren because their Throats have not been so wide as ours And it hath been found ineffectual even in the judgment of our Great Sanhedrim who have declar'd that giving ease to scrupulous consciences is the likeliest way to unite their Majesties Protestant Subjects in Interest and Affection what if we should now try another Method and turn the Stream of our endeavours into another Channel Hitherto we have been as it were striving which should hate one another most what if we should now strive which should love one another best and be most ready to do all Offices of true Charity and Kindness and bury all our little Feuds and Animosities in that blessed grave of Christian Love and Charity What if we should every one of us of each party as we have been too often call'd set our selves by our Preaching to promote and propagate the Gospel of Peace and by our prayers to prevail with God for a more plentiful pouring out of the Spirit of Peace that the dividing names of Baalim may be taken out of our mouths and that however it goes with Uniformity of Ceremony we may keep the Vnity of the Spirit and then I doubt not but we should soon see our English Jerusalem Establish't a praise in the midst of the Earth And yet I am afraid even Saints will be men there will be remainders even of those corruptions which are the seed of Schism in the best till we all come to the perfect man And that 's the comfort of my Soul that if we can but once get to Heaven we shall be for ever out of the noise and hurry of this quarrelsom contentious dividing world and the Church Triumphant shall be no more Militant but that happy World of Everlasting Light will be a World of Everlasting Love FINIS