The Principle of Protestant Truth and Peace, Catechism · Chapter 12
CAP. XII. Of Schiſm and Scandal.
Queſt. FRom the precedent Diſcourſe of the Church, I conceive, the trueſt Notion of Schiſm may be deduced: I deſire you therefore to Explain what the true Nature of Schiſm is?
Anſw. The Queſtion concerning the Nature of Schiſm, follows very pertinently upon the right ſettlement of the Nature of the Church; now the whole Being of the Church conſiſting in its Union to God and Chriſt in Love, according to the Truth of his Word, and that it receives all its Members into Union with it ſelf, by their being firſt united, as it ſelf is. Schiſm, which is Diviſion, muſt needs, in its ſtricteſt and moſt formal Notion, be a Diviſion from that Truth, wherein the whole Church is one, and ſo from the Love conſequent upon ſuch an Union.
Queſt. What is that Truth of the Word of God, in which the Church is One?
Anſw. The Truth of the Doctrine of God, or the Unity of the Faith of the Son of God in things to be believed; and the Truth of his Law and Commands in things to be done.
Queſt. How is the Love of the Church Ʋnited in theſe?
Anſw. It is a Love in the Truth; and hereby we know we Love the Brethren, when we Love God, and keep his Commandments, John Epiſt. 2. No Love, how great ſoever, is Chriſtian-love; nor Union, how cloſe ſoever, Chriſtian-union, if it be not in the Truth, and Commandments of God: From whence it neceſſarily follows, the Schiſm, that is a Schiſm from the Church, muſt be a Diſunion from the Faith of the Scriptures, and the Love ſpringing from that Faith; and there is no danger of any other Schiſm from the Church, as it is a Church.
Queſt. How does Schiſm differ from Hereſie?
Anſw. Hereſie in the higheſt Senſe, and worſt Senſe of it, is a Diſunion from Truth in ſome Fundamental and Grand Concernment of Religion, either in the Doctrine, or Commands of God, ſo that a Man is ſubverted, and ſinneth, and muſt needs be Condemned of a Separation from the Aſſembly of Truth, both by himſelf, and the Thing it ſelf; and that both as to Faith, and Chriſtian-love, he is ſo ſeparated. Schiſm is a Diſunion in ſome leſs momentous parts of this Truth, under an apprehenſion of a greater moment, than there is indeed in the Cauſes of ſuch a Diſunion, and a proportionable abatement of Chriſtian Love ariſing from it.
All Hereſie therefore includes Schiſm, but all Schiſm does not riſe up to Hereſie.
Queſt. Are theſe the Scripture Notions of Schiſm, and Hereſie, according to its uſe of thoſe Words?
Anſw. They are moſt agreeable with the Senſe of it, but the words were not ſo ſet, ſolemn, and formal in Scripture, as afterwards in Eccleſiaſtick Writers; for Dichoſtaſyes, or Diviſion into two or more Parties, and Contentions, are by the Apoſtle uſed to the ſame Senſe as Schiſm; and Hereſie ſometimes ſignifies no more than a Sect or Diviſion, though that is remarkably uſed in its worſt Senſe by both the Apoſtles Paul and Peter.
Queſt. Is every different Apprehenſion, and Practice enſuing upon it, though diſtant from Truth, immediately to be Condemned of Schiſm?
Anſw. By no means; if it be a Modeſt and Humble Diſtruſt and Suſpenſion concerning the Truth, and Command of God, in ſome things of ſmaller moment, and doubtful; yea though it comes to a poſitive Determination, ſo far as a Man's judgment, and yet erroneous, can at the preſent diſcern, it cannot be branded as Schiſm, if there be no ſtreſs laid upon the Thing beyond its deſert, if the Union in the greateſt and cleareſt Truths and Commands remains firm, and the Love due to ſuch an Union with the Church of God, be ſincere and fervent; yea even Diſſent in greater points thus qualified, and free from ill practice, hath not been rigidly cenſur'd for Hereſie.
Queſt. Is there no danger then of running into Schiſm, if there be an Ʋnion with Truth?
Anſw. In this Senſe only; when the weakneſs or miſapprehenſion of others are rated againſt them beyond their Merit, and without regard to the greater Truths they agree in, and the Love due to them, upon Union in thoſe greater Truths is withdrawn, or the Spirit of meekneſs in endeavouring to reſtore the Erring Chriſtian denied. This may be juſtly eſteem'd like Schiſm, as it recedes from the juſt value of Great Truths, and from the Charity of Chriſtians upon Union in them; but no Man is to eſpouſe any Mans Errors, or to receive even Truth by an implicit Faith, for fear of Schiſm; in things that carry not a broad Evidence of Divine Truth, there is great ſcope for Modeſt Suſpenſions, and even Diſſents, without Imputation of Schiſm; for Truths of magnitude either in Doctrine, Worſhip, Practice, or Diſcipline, are too bright to be refuſed by ſincere and honeſt Minds, after due admonition.
Queſt. Wherein lies then the great Evil of Schiſm?
Anſw. That Schiſm, and the Evil of it, may better be underſtood, I will ſet before you the ſeveral Inſtances of Schiſm in Scripture, and the Evils noted by the Apoſtle in each of them.
1. The firſt ſort of Schiſm, is the Diſunion in the ſincere Doctrine of the Goſpel, and bringing in upon it the neceſſity of the Judaique Rites to concur with it: This the Apoſtle to the Romans, Rom. 16. 17. calls making Diviſions, or Parties, beſide, or contrary to the Doctrine received: The great Evil of this adding to the Word of God, is, that it lays Scandals before Men, and draws them into this great miſchief, that inſtead of the pure nouriſhment of Divine Truth, all runs into this over-beloved Sentiment, and ſo deprives the Soul of the true and vigorous Spirits of Truth; and alſo the Service due to True Chriſtianity is drain'd away, and conſumed upon this private Opinion, which is indeed the miſchief of all Falſhood in Religion, and Devotion in Things not appointed by God, who only can preſcribe what is truly fitted to our Good, and bleſs it with ſuitable Effect: Miſcarriage from Divine Truth is always found in Schiſm, with this miſchievous Conſequence, that it deceives the Soul with a Cloud and Wind, inſtead of Truth and ſolid Good.
2. A Second kind of Schiſm the Apoſtle Notes, 1 Cor. 11. 19, 20. was the Diſorder in Divine-Worſhip, in that great Ordinance of the Lords Supper, wherein they that were reprov'd were neceſſitated to withdraw, and to ſtand apart for the manifeſting themſelves in the purity of that Worſhip and Service, for the very honor of it. The great Evil of this Schiſm is, that it brings in a neceſſity of divided Parties in Publick Religion, and the Duties of it, ſeeing good Men muſt ſeparate from ſuch Corruptions, and ſtand at a Diſtance from them, on Account of which Religion it ſelf is diſhonoured, as if it were a Jumble of Sects, and gave an uncertain ſound; and further than that, is charged, as if it were but a Sect it ſelf, becauſe it ſtands by it ſelf: Thus Chriſtianity was called, This Sect, and the Sect of the Nazarenes: Idolatry damns the True Worſhip of God, as a Hereſie from it ſelf, and the Falſe Church charges the truly Publick-Aſſembly with Schiſm, and a Private Religion.
3. Another Degree of Schiſm the Apoſtle taxes in the Corinthians, 1 Cor. 1. 11. c. 4. 3. was, that this one intire Profeſſion of Chriſtianity in the one Univerſal Church of Chriſt, they thought, ought to be ſhred into little Fraternities, under the Names of ſome prime Miniſter of Chriſtianity, or even under the Name of Chriſt himſelf, as an ordinary Maſter of a Party, except we will underſtand, that, Thoſe Approved, who ſtood firm in Chriſt alone, were manifeſted, and ſtood alone, by being at a diſtance from the Schiſm of others, and ſo appeared, as was ſaid before, like a Schiſm themſelves. Thus vain Philoſophy parcell'd out it ſelf under its great Maſters. The great Evil of this, is, that it raiſes Feuds, Contentions, and Factions, as if this one Integral Chriſtianity could have diſtinct Intereſts, and ſome ingroſs one Intereſt, others another: Whereas the Apoſtle thus reduces this Schiſm; all Miniſters, ſaith he, with all their Gifts, Graces, and Functions, are the whole Churches, without any cantoning, other than, that Order and Conveniency requires the more conſtant adminiſtration of Religion, in certain Congregations with their Elders. Cephas, the Apoſtle of the Circumciſion, was the Corinthians, though Gentiles, as well as the Apoſtle of the Gentiles, Paul himſelf; and not only the Churches Miniſters, …ut the whole World, and the Cargo of Light and Truth in it, are the Churches. Every Truth, every Ordinance, every Miniſter, wh…ther of Truth Natural, or Revealed Religion, with all the happy Effects of them, are all the Donation of Chriſt to the Catholick Church, whoſe the Catholick Church is, and no Miniſters whatever; and Chriſt is Gods, who is the Foundation, Center, and Supream Head of this Unity, and Union.
4. The laſt Inſtance of Schiſm (I find in Holy Scripture) is intimated to us, under that curious Parable, 1 Cor. 12. 12. of the Wiſe and Excellent Temperament betwixt the ſeveral Members of the ſame Body, ſet in different Degrees of Dignity; the leſs comely parts have more abundant Comlineſs, and thoſe that we think to be leſs Honourable, on theſe we beſtow more abundant Honour, that there ſhould be no Schiſm in the Body, but that the Members ſhould have the ſame care one for another; under this Elegant Shade the Apoſtle teaches, that a neglect, and a contemptuous over-looking the Rights and Intereſt of the lower and leſs Honourable Members in the Church, incurs the guilt of Schiſm, as arguing the want of that Compaſſion, and Feellingneſs, that ſprings from the head of the Church, down through the higher, to the meaneſt of his Members; for no Man ever hated his own Fleſh, even the meaneſt, and loweſt part of it, but nouriſhes, and cheriſhes it, even as the Lord the Church. They therefore, that carry the greateſt Grace, and Honour in the Church, ſhould inveſt the leaſt comely Members with more abundant Honour and Comlineſs, in the moſt humble Chriſtian Condeſcenſions, and kindeſt Treatment, covering all their defects, in Imitation of God, who hath given moſt abundant Honour to that part which lacked, and being more tenderly careful of deferring to them the utmoſt God hath allowed them: On the other ſide the groundleſs, and unreaſonable Repining and Diſcontent of thoſe Inferior Members, that they are not the moſt noble parts, is Schiſmatical alſo; not feeling the Glory of thoſe more excellent Members, as their own Glory, with delight and complacency, even till it riſes up to the Glory of the Head Chriſt, and God. To be perfectly united therefore in the ſame Judgment and Mind, and to ſpeak the ſame thing God hath ſpoken in his Word, and herein to Love one another; to obſerve the ſame pattern of Worſhip given by God himſelf; to look upon our ſelves, as only Chriſts, and all Miniſters to be the whole Churches, given it by Chriſt alike, ſo far as God gives us opportunity to enjoy them; to rejoyce in the Honour of the higheſt Members, and to Honour more abundantly the meaneſt, as being all the Body of Chriſt, and ſo tempered by him; and wherein we cannot in this State of the Church come up to the exactneſs of theſe things, yet to perform thus in the greateſt inſtances of each of them, and in the ſmaller to tollerate, and forgive one another, theſe are our ſecurity, and certain preſervation from Schiſm.
Queſt. Is there not another ſort of Schiſm yet to be ſpoken of?
Anſw. No other that I can find ſpoken of by the Scripture.
Queſt. Is it not Schiſm, when the Church, or that part of it, wherewith we are converſant, preſcribes Indifferences, to make orderly and decent the Worſhip of God, and any Chriſtians ſeparate themſelves into particular Aſſemblies, to Pray, to Hear, and Speak the Word of God, to Admininiſter Sacraments, that they may be free from ſuch preſcriptions? For this is ſetting up an Altar againſt an Altar, and one Part of the Church againſt another, what can it then be, but moſt notorious Schiſm, and ſo eſteemed in al Antiquity?
Anſw. I know not whether it is at all Schiſm: I am ſure, if things were rightly managed, it were the leaſt Guilty kind; for there being an Union, as is ſuppoſed, in all things that are Commanded by God and Chriſt, if there be that Value and Love for one another in thoſe things wherein they unite and agree; a deſire of Intereſt in, and benefit by one anothers Prayers, and a Joy in the Gifts, Graces, and Spiritual Abilities one of another, a care mutually to impart, and receive the benefit of them, as far as may be; ſuch an Union in things Commanded by God, ſhall over-rule the little diſtances in indifferences, and no more divide, than Worſhiping God in different Congregations, by reaſon of Diſtance of place; or the Church of God uſing differing Circumſtances of Worſhip in different Countries and Places.
Queſt. But what, if beſides theſe meer and ſimple Diſlocations of themſelves, and uſe or non-uſe of theſe Indifferences, there be Anger, Strife, Emulation, Bitter Zeal in one againſt another, as is generally and uſually ſeen, do not theſe ſowre Paſſions beget Schiſm?
Anſw. Wherever theſe are found, they muſt needs amount to that kind of Schiſm; That Chriſtians do not love Chriſtians in the Truth, and in keeping the Commandments of God: Since it is ſuppoſed, that each part are united in the Fundamentals of Faith, and Divine Commands; upon which ought to flow, from the Love every ſincere Chriſtian hath to God and Chriſt in theſe, love to one another alſo: For Faith worketh, or is effectual by Love; and this is Love, that we keep his Commands: This Love therefore muſt needs to all united in theſe mighty things, wherein True Chriſtians are united, ſurmount the diſaffection that ariſes in the Diſunion about Tything, Mint, or Cummin; or elſe we muſt value our Confidence in ſmall things, or our Doubts about them, above the clear and undoubted Truths and Commands of God, which muſt indeed needs be Schiſmatical in both parts, or on whatever part it …e found.
Queſt. But ſeeing theſe Contentions are ſo hard to be avoided in the midſt of different Judgments, and eſpecially divers Practices of Chriſtians, and in ſo diſtinct Congregations, and that in the Eye of one another; and further, that the Aſſemblies of Chriſtians together ought to be as Ʋniverſal, Numerous, or at leaſt as Free, and Mutual, as is poſſible in regard of nearneſs of place one to another, for that it is moſt for the Honour of Chriſtianity they ſhould be ſo, and moſt advantageous to the imparting Spiritual Gifts and Graces between all the Paſtors, and People; ſeeing all this is ſo undeniable, how can ſeparation from the Aſſembly of one another, do leſs than carry the guilt of Schiſm?
Anſw. There can be no Schiſm in keeping cloſe to the Doctrine and Commands of Chriſt, without adding or diminiſhing, turning to the Right-hand or to the Left; for therein, as hath been often ſaid, is the Bond of the Churches Union, therein alone is the Church a Church; and the Peace lies infolded in the Truth; the more than the Conſiderations forenamed are preſſed, (and they deſerve very earneſtly to be preſſed,) the more abſolutely neceſſary it is to ſtay in the Doctrine of God, and the Commands of Chriſt, or (which are as truely the Commands of God) the Dictates of Nature: Nay, it is better to allow Men a Suſpenſion of their aſſent to ſome Truths, and of their Compliance with ſome Commands, that are but upon the outward skirts, and marches of Chriſtianity, and ſo not ſo evidently revealed, than ruſh them upon a precipitate belief of a blind obedience; the plaineſt things, (and thoſe are always the moſt neceſſary) being the ſafeſt to pitch Chriſtian Communion ſeverely upon.
Queſt. But may it not be reaſonably ſuppoſed, that according to the Conſtitution of Church Governours by Chriſt, they have a Power in things neither Commanded nor Forbidden by God, to interpoſe their Authority, a…d to determine them this way, or that way; and that Obedience cannot be refuſed without Schiſm?
Anſw. There are very great Reaſons againſt any ſuch Suppoſal.
1. The Apoſtles, the Higheſt Authority under Chriſt, as will be eaſily acknowledged, had Commiſſion only to teach the Obſervation of things Commanded them by the Lord himſelf.
2. There is a conſtant Diſclaimer in the Goſpel of any Deſpotick, or Lord-like Power in Church-Rulers; Chriſt expreſly Compares the Power he gave with Civil Powers, and Reſolves, it ſhall not be ſo among his Diſciples, as was among them: He ſaies, the Chief among them ſhall be Miniſters, and Servants, delivering the Will of their Lord, and not Lords themſelves; they muſt have no Will of their own to promulge: They profeſs they Preach Jeſus the Lord, and themſelves Servants for Jeſus ſake; Servants of thoſe they Preach to, as they Miniſter to them the Divine Will; not Lords over Gods Heritage, but enſamples of the Flock; Embaſſadours, delivering only the Meſſages of their Maſter, and beſeeching Men: But if the whole ſcope of Indifferent Things were given them for a Dominion, how great would it be?
3. Theſe Circumſtances in Religion may grow ſo bulky, and cumberſome, and make ſuch a Medly in it, that no one would know what Religion it ſelf is.
4. The Free Votes and Suffrages of Chriſtians in all things they receive, as moſt con-decent and convenient, is that more abundant Honour God hath given to the meaneſt Members of his Church: Thus the whole Affair in that Council, Acts 11. was managed by not only the Apoſtles, the Elders, but the Brethren alſo; each according to their Station, and Situation in the Body the Church: For that there may be no Deſpotique Power; what is Command…d by Chriſt, muſt be ſo repreſented, that the Evidences it is ſo Commanded, muſt be duly Repreſented, and the Divine Authority ſufficiently remonſtrated; what is of Advice, and Conveniency, muſt be carried by free Suffrage, and Conſent.
Queſt. But ſtill the Church being a Society, and the beſt of Societies, it muſt be Subject to the Laws of Nature concerning Society; and what is carried by the Votes of People, being always ſubject to Turbulency, and Confuſion; have we not great Aſſurance, ſeeing Chriſt reverſed nothing Natural but confirmed it; that there are many things not written in Scripture, but left to their neceſſity and expediency according to Natures Laws, and ſo what is neareſt to Monarchick, being fartheſt from Confuſion, the Rul…rs of the Church, and among them the Biſhops, ought to determine all things neither Commanded nor Forbidden by God?
Anſw. There is in the Church the perfect and abſolute Monarchy of Chriſt in his Word, and beſides this, there is no other, nor can the Laws of Nature dictate any other; there is one Lawgiver, who is able to ſave, or deſtroy, and there need not any more Maſters, for more would certainly breed Confuſion; whatever therefore is clearly according to the Word of God, or to be made out to be ſo, whatever is the evident Dictate of Nature, as diſtinction of Sexes, 1 Cor. 11. 3. in their publick appearance in Religious Aſſemblies; adminiſtration of Divine Services in a known Language, 1 Cor. 14. v. 5. the ſpeaking of one Prophet only at once, and not in a Confuſion of Voices, v. 31. All ſuch Natural Order, and Decency, or whatever is of Indiſputable Decency, according to the Manners and Cuſtom of our Native Country, theſe are the utmoſt Bounds of Preſcription: All things elſe are to be Comprimiz'd by Agreement, and Suffrage, and even theſe neceſſary things are to be Managed by Doctrine, Rational Convicton, Exhortation, Admonition, Rebuke, and even Charge and Command with all Authority in the Evidences of the Divine Word, and Will, and no otherwiſe: For this, I ſay again, is the more abundant Honour, the Rulers or more Honourable Members of the Church are to inveſt the loweſt with, to Circulate with them the Life, and Spirits of Truth, by transfuſing the Advantages of all the Light and Knowledge they have, that they as Living, Wiſe, and Intellectual Members alſo, may judge what is Commanded them by God, and not be as Fools, or Lifeleſs Members: For what Blood, Spirits, and Life are in the Body, that is Spiritual Wiſdom and Underſtanding in the Will of God in the Church: And in all Indifferent things, the very ſame Freedom the Foot hath to repreſent to the higher Powers of Nature, what offends it, and is immedately heard; the very ſame Power the loweſt Member of the Church hath to remonſtrate to the Higher, what Scandalizes it in the accepting this or that Indifferent Ceremony, and it ought as feelingly, as immediately to be heard: For as the ſame Soul is preſent to all parts of the Natural Body, ſo the ſame Spirit of the Head of the Church animates his whole Body, the Church; which is the Fulneſs, or Complement, the Receptacle of his Fulneſs, the Fulneſs in which he will appear Full, and Compleat, who fills all in all: As therefore the Head it ſelf feels by this Spiritual Union, ſo are the Eyes and Ears, the Higher Members of this Body, to do: And if they do not ſo feel, it argues an Interruption between them and the Head it ſelf; for that moſt concernfully reciprocates with the whole Body, and the extreameſt part of it; and ſo does every part inliven'd by him alſo, if there be no Interciſion, nor Obſtruction betwixt it and the Head.
Queſt. Is there yet any further Reaſon againſt a Power in the Rulers of the Church, for impoſing in things of indifferency under the Names of Decency and Order?
Anſw. There is the great Reaſon of the Miſchief of Scandal, to be added to all that hath been ſpoken.
Queſt. What is to be underſtood by Scandal?
Anſw. Scandal is a Subject of Diſcourſe of too large a Compaſs for the preſent purpoſe; but as it is ſtrictly to be adjuſted to it, it may be thus underſtood: Scandal is that Hurt, and Grief, a Man receives in Submitting either to Humane Example, or Impoſition, in things of themſelves neither Commanded nor Forbidden by God, when the Conſcience is in doubt whether that which is required to be done, be not diſpleaſing to God, and forbidden by him, or that which is required to be omitted, or not done, is not pleaſing to God, and Commanded by him, and yet ſubmits it ſelf to be led by that Example, or Commanded by ſuch Impoſitions, and ſo falls into Sin, and under a wound of Conſcience.
Queſt. When the thing is indeed neither Commanded, nor Forbidden by God, how can it be changed by the Conſcience being in Doubt concerning it?
Anſw. Becauſe the Conſcience is that complex, or congregated Power of the Soul, wherein are preſerved all the Doctrines to be believed, and Rules of Action, to the end that it may obſerve, and direct, how the Soul is to Govern it ſelf, and ſquare all its Actions to the Will of God; and that it may comfort or check the Soul in doing Well, or Ill, according to thoſe Doctrines, or Rules.
Wherein then Conſcience is miſtaken, and misjudges either way, againſt that which is Commanded by God, or for that which is forbidden by him, there is nothing to be done, but to reduce Conſcience to its Right Rules, which is the Will of God in every thing, revealed in his Word. But in things neither Commanded, nor Forbidden, if Conſcience be apprehenſive of danger any way, this is the Honour and Dignity that God hath conferred upon Conſcience, as his immediate Vicegerent in the Soul, and carrying his Authority, (by always preſenting it in his Word, and Command,) that a Man ſhould ſuſpend his Action, wherein Conſcience is not ſatisfied, and at reſt concerning the Goodneſs of the Action; and this is the Honour which thoſe that are above, either in their Authority in the Church, or the ſtrength of their Underſtanding, Gifts, or Graces, ſhould beſtow upon thoſe that are below, that they ſhould not either by their Authority, Influence, or Example, Scandaliſe the little ones, or the weak, that are ſo, either in regard of their low Station, or the weakneſs of their Gifts, and Graces, that is, draw them into the Sin of doing any thing, of which Conſcience hath a miſtruſt of diſpleaſing God in ſo doing, in regard, that it both weakens, and diſables Conſcience in the diſcharge of that Truſt repoſed in it, for the carrying on the Soul in a Chriſtian Courſe, its Authority being violated, and proſtrated in the reverence due to it, and diſturbs the Peace and Comfort it ought to Miniſter to the Soul in that Courſe: For by this ſort of Scandal, the Apoſtle Witneſſes, the Weak Chriſtian falls into Sin, his Conſcience is defiled, is wounded, is grieved, is made weak: All the miſchief of which, the value of indifferent things is not ſuch, as that it can anſwer, and make recompenſe for; and ſo to ſin thus againſt the weak, is to deſtroy them for whom Chriſt died, and therefore to ſin againſt Chriſt; which is the reaſon of thoſe weighty Diſcourſes of our Saviour againſt Scandal, Mark 18. and of the Apoſtle, Rom. 4. and 1 Cor. c. 8. and cap. 10. which being compared, give great light one to another.
Queſt. But it ſeems, that a Conſcience only in doubt, might be ſetled by the Advice, Example, and Authority of thoſe that are the Elders, or Eminent Members of the Church; for when Doubt ſuppoſes the Conſcience inclining neither this way, nor that way, in it ſelf, but ſtanding between both, or ſometimes moving to one ſide, and then to the other, the coming in of thoſe Conſiderations, taken from the Example and Authority forenamed, ſhould give an over-weight to that ſide on which they fall?
Anſw. Yet on purpoſe to ſhew the great Dignity of Conſcience, and its Government, without which approving, and directing accordingly, even Obedience to the Divine Commands wants the juſt Complement of a Good Action; and alſo to ſhew of how little moment in Chriſtianity, all things are, not under a Divine Sanction, the whole weight of the Apoſtles Diſcourſe is hung upon a doubting Conſcience; a Conſcience in doubt concerning things indifferent, when urg'd either way.
Queſt. But are not all Sinnews of Government hereby cut, and diſſolv'd, even of Civil Government; for Conſcience may be in relation to ſuch Commands diſatisfied?
Anſw. As Scripture every where ſuppoſes the whole Government in the Church of God to be confined within the Monarchy and Word of Chriſt, and nothing to be Impoſed or Forbidden but according to that; ſo it doth every where diſintereſt the Church of Chriſt to judge or intermeddle in Civil Government, or Things pertaining to it; it ſuppoſes Civil Powers will oblige to, and determine Indifferencies in Civil things, this way, or that way, as they pleaſe, and therein exerciſe a Lordſhip; but Chriſt having declared, it ſhall not be ſo among his Diſciples, does yet Command by himſelf, and his Apoſtles, all Obedience to theſe Principalities and Powers, even thus Commanding, if not againſt Gods Command directly; ſo that in all ſuch things the Doubting Conſcience is only to be inſtructed in its Rule and Duty, but can have no more Relief againſt Obedience to Civil Commands, than it hath againſt Obedience to the Commands of God, when it is miſtaken about thoſe Commands; for ſuch Obedience to Magiſtrates, is Obedience to the Divine Command.
Queſt. There appears ſo near an Aſſinity in the Commands concerning Indifferent Things, of thoſe that have Rule in the Church, with the Commands of thoſe that have Civil Rule, that the one may be a Meaſure for the other; or wherein is the difference, eſpecially when they joyn in one in their Commands concerning theſe Indifferoncies?
Anſw. The Commands of Civil Authority concerning Indifferent Things in Religion, deſerves a particular conſideration, for which a proper place ſhall be reſerv'd. But that the Church is ſuch a kind of Political Regiment, that ſhould ſet up for it ſelf, as one of the Polities of this World, by Canons and Conſtitutions of its own, not founded in the Word of God, but introduced on other pretences, and that if Chriſtians do not Submit to them, they ſhould be accounted Schiſmaticks; and Excommunicated as Heathens, if they do not hear the Church, that is, th… Rulers of the Church, thus Ordaining in their own Wiſdom, and all this by the Charter of the Keys, or the Power of Binding or Looſing, is as groſs a Forgery, as Popery hath any in this Point: Indeed if there were ſuch a ſtate of things, there were reaſon to believe the whole Church ſhould by proper ways and means, found out by Chriſt, be modelled into one univerſal Uniformity of Government and Ceremony, ſeeing the whole Church is but one, and that the Romane, ſuppoſing it had not ſo groſsly contradicted the Laws of Chriſt, might ſooner pretend to be the Metropolis of it, and the Biſhop of Rome the Head of the Unity, than any other, it being the firſt Imperial City that was famous for Chriſtianity.
But how little Uniformity is to Chriſt or his Kingdom, in thoſe things wherein he hath not interpoſed at all, but left Chriſtians free, and intended they ſhould be free, appears in the Ununiform Unity of the Hiſtory of the Evangeliſts concerning his Life, Doctrine, Death, and Reſurection. To ſuppoſe therefore the Church to be in this manner Uniformed by the Prudence of its Governours, is to turn it ſo far into a Civil State, and the Biſhops of it, into Lay-Elders.