and officiating ministers of the church. So that, in this case also, there has not been wanting precisely the same sort of encouragement and countenance as has, according to what we before observed, been enjoyed by the other separatists. Here Here again, therefore, we shall meet, where we might least have looked for it, with a considerable body, who are either the patrons of schism, or who will be disposed to look upon it, if not openly to treat it with indifference". In laying before you thus early, and perhaps somewhat out of its order, this account of what I conceive to have been the state of the church during the progress of the revolution which has taken place in men's minds respecting the subject which I am discussing, I have had in view two objects: first, to remove from myself that prejudice which might have been entertained by any of you as if in arguing so seriously against schism, and labouring to prevent the extension of it, I were attempting some new thing, and pursuing ideas of my own; and, secondly, to lead you, from the actual situation in which we stand, and the numerous enemies with which our ecclesiastical establishment is, as it were, beset or hemmed in, to consider whether this be not an evil of such * See additional note C, for these gentlemen's own account of themselves. magnitude and pressure as requires to be resisted with all the vigilance, and all the powers which Providence has bestowed upon us. Such being my individual persuasion, I intend, with God's help, to lay before you in some detail the argument against schism, as it is to be collected from scripture; both as it is found in express reasoning and precept, and also as it is supported by facts and examples. Upon this certainly, as upon the corner stone, do I propose to build; feeling that "no other "foundation can man lay." I shall however confirm this by shewing the manifest tendency of schism, not only to disturb the peace of the church, but also to corrupt her doctrine; this too made more plain by instances, which the history of christianity will amply supply. And, because it has been a favourite topic with dissenters of all sorts to insist upon our separation from the church of Rome as if it precluded us from objecting to their, or any other separation from our church, I shall pretty much at large shew the difference of the two cases; and prove that not only our church was fully justified in what she then did, but that the reformation can be a precedent only in cases where to have remained in communion with those from whom the separation is made would be sinful, That this therefore can never justify those men, who can alloge no actual sinfulness in the terms of our communion: and still less those whose cause of complaint against us consists only in this, that we will not so enlarge the platform of our establishment as to comprehend all possible denominations of Christians whatever their tenets may be. I shall moreover corroborate my position by shewing most strongly the difference of the two cases in another point of view; and protesting that the assertion and vindication of the independence of our national church, which is the first and great feature of the reformation in England, has, and can have nothing to do with justifying individuals in their separation from the established communion within whose limits or pale they have their abode, and of which they properly form a part, But, fúrther, I shall the more enlarge upon the subject, because I conceive that the circumstances of the times do particularly require that you should be reminded of what are the doctrines and principles by which the church of Rome is distinguished: and, when they have been thus brought to your recollection, it will be for you to consider whether they be not such as are subversive of the very foundations of christianity whether therefore they ought not in every country to be specially guarded against and whether there be not still a broad distinction and peculiar line of separation which should be allowed to subsist between the Romish church on the one hand, and the great. body or aggregate of protestant churches on. the other. I propose after that, to revert to the present circumstances of our church for the purpose of considering more particularly (as however I shall have occasion to do through the whole of these discourses, and in connexion with my subject) the reasonings upon which the different bodies, who separate from her, attempt: to excuse or to justify their schism; and hope from thence to be enabled to inculcate the more forcibly into those who hear me, the necessity. of adhering to the precepts of our Lord and his apostles in maintaining the unity of the faith by continuing in close fellowship with one another. It may be proper further to observe, that, although heresy be distinct from schism, yet they so naturally lead the one to the other that I shall be necessarily led to speak of the former, though principally as being incidental to the latter, not on account of the things themselves, but as either immediately or by necessary consequence, they are equally a cause of disorder and disunion, as they conduce to disturb or break the peace of the church. They may, indeed, as we have had occasion to see, exist separate, though it is what will very rarely happen. I have adverted to late instances in our church of heresy without schism, as there is also at this day more than one description of schismatics, who may be considered as not strictly heretical. I should observe lastly, that the question of church government is also nearly connected with that of schism. Indeed the first is usually pre-supposed (though this be not of absolute necessity) before the latter is understood to take place. It is not however within the limits assigned me to give it any thing like the consideration which is due to its importance, Indeed this is rendered unnecessary by the many excellent treatises which have been written upon the subject; as well as by the authority which is claimed and exercised among even the most petty assemblage of the separatists themselves; who thus bear testimony to the truth of the position, that, without some sort of rule or order, it is impossible for any aggregate body of men to continue their existence for any con siderable time", * This is particularly the case with the Wesleyan methodists, who are, or were during the life of their founder, under as regular and strict a government, as the church itself; extending even to a sort of episcopal establishment. It appears indeed from some late publications, that this is kept up to a degree which is hardly credible so that the lower orders even begin to cry out against the oppression of the superior, See Nightingale's Portraiture of Me thodism, printed for Longman and Co : |