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I wish that those who are indeed really concerned in this business, namely, the members of particular churches, who have voluntarily given up themselves to walk in them according to the appointment of Christ, would seriously consider what evil lies at the door, if they give place to causeless differences and divisions amongst themselves. Had this sin of schism been rightly stated, as it ought, and the guilt of it charged in its proper place, perhaps some would have been more careful in their deportment in their relations. At present, the dispute in the world relating hereunto, is about subjection to the pope, and the church of Rome, as it is called and this managed on the principles of edicts and of councils, with the practices of princes and nations, in the days long ago past, with the like considerations, wherein the concernment of Christians is doubtless very. small. Or of obedience and conformity to metropolitan and diocesan bishops in their constitutions, and ways of worship, jointly or severally prescribed by them. In more ancient times, that which was agitated under the same name, was about persons or churches renouncing the communion. and society of saints with all other churches in the world, consenting with them in the same confession of faith, for the substance of it. And these differences respectively are handled, in reference to what the state of things was, and is grown unto in the days wherein they are managed. When Paul wrote his epistle there was no occasion given to any such controversies, nor foundation laid making them possible. That the disciples of Christ ought everywhere to abound in love and forbearance towards one another, especially to carry all things in union and peace in those societies wherein they were joined for the worship of God, were his endeavours, and exhortations: of these things he is utterly silent; let them who aim to recover themselves into the like state and condition consider his commands, exhortations, and reproofs. Things are now generally otherwise stated, which furnisheth men with objections against what hath been spoken, to whose removal, and farther clearing of the.. whole matter, I shall now address myself.

CHAP. III.

Objections against the former discourse proposed to consideration. Separation from any church in the Scripture not called schism. Grounds of such separation. Apostacy, irregular walking, sensuality. Of separation on the account of reformation. Of commands for separation. No example of churches departing from the communion of another. Of the common notion of schism, and the use made of it. Schism a breach of union. The union instituted by Christ.

THAT which lies obvious to every man against what hath been delivered, and which is comprehensive of what particular objections, to which it seems liable and obnoxious, is, that according to this description of schism, separation of any man or men from a true church, or of one church from others, is not schism; seeing that is an evil only amongst the members of one church, whilst they continue so to be: which is so contrary to the judgment of the generality of Christians in this business, that it ought to be rejected as fond and absurd.

Of what hath been the judgment of most men in former ages, what it is in this, what strength there is in an argument deduced from the consent pretended, I am not as yet arrived to the consideration. Nor have I yet manifested, what I grant of the general notion of schism, as it may be, drawn by way of analogy or proportion of reason, from what is delivered in the Scriptures concerning it.

I am upon the precise signification of the word and description of the thing, as used and given by the Holy Ghost: in this sense I deny that there is any relinquishment, departure, or separation from any church or churches, mentioned or intimated in the Scripture, which is, or is called schism, or agreeth with the description by them given us of that term. Let them that are contrary minded attempt the proof of what they affirm. As far as a negative proposition is capable of evidence from any thing but the weakness of the opposition made unto it, that laid down will receive it by the ensuing considerations.

All blameable departure from any church or churches, or relinquishment of them mentioned in the gospel, may be reduced to one of these three heads or causes: 1. Apostacy. 2. Irregularity of walking. 3. Professed sensuality.

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1. Apostacy or falling away from the faith of the gospel, and thereupon forsaking the congregations or assemblies for the worship of God in Jesus Christ is mentioned, Heb. x. 25. μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, ‘not wholly deserting the assembling ourselves, as is the manner of some.' A separation from, and relinquishment of, the communion of that church, or those churches, with whom men have assembled for the worship of God, is the guilt here charged on some by the apostle. Upon what account they so separated themselves is declared, ver. 26. they sinned wilfully, after they had received the knowledge of the truth;' thereby slipping out their necks from the yoke of Christ, ver. 28. and 'drawing back to perdition;' ver. 39. that is, they departed off to Judaism. I much question, whether any one would think fit to call these men schismatics; or whether we should so judge, or so speak of any, that in these days should forsake our churches, and turn Mahometans; such departure makes men apostates, not schismatics. Of this sort many are mentioned in the Scriptures. Nor are they not at all accounted schismatics, because the lesser crime is swallowed up and drowned in the greater, but because their sin is wholly of another nature.

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Of some, who withdraw themselves from church communion, at least for a season, by their disorderly and irregular walking, we have also mention. The apostle calls them, ǎтaктoι, 1 Thess. v. 14. unruly,' or 'disorderly persons,' not, abiding in obedience to the order prescribed by Christ in and unto his churches; and says, they walked ȧráкrws; 2 Thess. iii. 6. out of all church order; whom he would have warned and avoided: so also áróπovç, chap. iii. 2. persons that abide quietly in no place or station, but wandered up and down; whom whatever their profession be, he de-. nies to have faith. That there were many of this sort in the primitive times, who through a vain and slight spirit neglected and fell off from church assembles, when yet they would not openly renounce the faith of Christ, is known.. Of such disorderly persons we have many in our days wherein we live, whom we charge not with schism, but vanity, folly, disobedience to the precepts of Christ in general.

Men also separated themselves from the churches of Christ upon the account of sensuality, that they might freely

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indulge to their lusts and live in all manner of pleasure all their days; Jude 19. These are they that separate themselves, sensual, having not the Spirit.' Who are these? They that turn the grace of God into laciviousness and that deny the Lord God, and our Saviour Jesus Christ,' ver. 4. 'that defile the flesh after the manner of Sodom and Gomorrah,' ver. 7, 8. that spoke evil of things they knew not, and in things they knew naturally as brute beasts they corrupted themselves,' ver. 10. sinning openly like beasts against the light of nature; so ver. 12, 13. 16. 'These,' saith the apostle, 'are they that separate themselves,' men given over to work all uncleanness with delight and greediness in the face of the sun, abusing themselves and justifying their abominations with a pretence of the grace of God.

That there is any blameable separation from, or relinquishment of, any church or churches of Christ, mentioned in the Scripture; but what may be referred to one of those heads, I am yet to learn. Now whether the men of these abominations are to be accounted schismatics, or their crime in separating themselves to be esteemed schism, it is not hard to judge: if on any of these accounts, any persons have withdrawn themselves from the communion of any church of Christ, if they have on any motives of fear, or love, apostatized from the faith of the gospel, if they do it by walking disorderly and loosely in their conversations, if they give themselves to sensuality and uncleanness, and so to be no more able to bear the society of them whom God hath called to holiness and purity of life, and worship, they shall assuredly bear their own burden.

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But none of these instances are comprehensive of the case inquired after; so that for a close of them, I say, for a man to withdraw or withhold himself from the communion external and visible of any church or churches, on the pretension and plea, be it true or otherwise, that the worship, doctrine, discipline, instituted by Christ is corrupted among them, with which corruption he dares not defile himself, it is nowhere in the Scripture called schism, nor is that case particularly exemplified, or expressly supposed, whereby a judgment may be made of the fact at large; but we are left upon the whole matter to the guidance of such general principles and rules as are given us for that end and purpose.

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What may regularly, on the other hand, be deduced from the commands given to turn away from them who have only a form of godliness,' 2 Tim. iii. 5. to withdraw from them that walk disorderly, 2 Thes. iii. 6. not to bear nor endure in communion, men of corrupt principles, and wicked lives, Rev. ii. 14. but positively to separate from an apostate church, Rev. xviii. 4. that in all things we may worship Christ according to his mind and appointment, what is the force of these commands ἀποτρέπεσθαι, μὴ συναναμίγνυσθαι, παραπεῖασθαι, ἐκκλίνειν, μὴ κοινωνεῖν, μὴ λέγειν Xaípev, peúyev, and the like, is without the compass of what I am now treating about.

Of one particular church departing from that communion with another, or others, be it what it will, which it ought to hold, unless in the departing of some of them, in some things, from the common faith, which is supposed not to relate to schism, in the Scripture we have no example. Diotrephes assuming an authority over that church wherein he was placed, 3 John 9, 10. and for a season hindering the brethren from the performance of the duty incumbent upon them, toward the great apostle and others, makes the nearest approach to such a division: but yet in such a distance, that it is not at all to our purpose in hand. When I come to consider that communion that churches have, or ought to have among themselves, this will be more fully discussed. Neither is this my sense alone, that there is no instance of any such separation as that, which is the matter of our debate, to be found in the Scripture. It is confessed by others differing from me, in and about church affairs. To leave all ordinary communion in any church with dislike, where opposition or offence offers itself, is to separate from such a church in the Scripture sense; such separation was not in being in the apostles time,' say they, Pap. Accom. p. 55. But how they came to know exactly the sense of the Scripture in and about things not mentioned in them, I know not. As I said before, were I unwilling, I do not as yet understand how I may be compelled to carry on the notion of schism any farther: nor is there need of adding any thing to demonstrate how little the conscience of a godly man, walking peaceably in any particular church-society, is concerned in all the clamorous disputes of this age about it; being built on false hypo

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