The True Way of Concord of All the Christian Churches, Part 3 · Chapter 1
CHAP. I.
What Schiſm is, and what are its Cauſes and Effects.
Sect. I. SCHISM (or Diviſions among Chriſtians) is by the Common Confeſsion of all Chriſtians a ſin againſt God, and a diſhonour, and hurt, and danger to the Church, but eſpecially to the guilty: But what it is, and who are the guilty, men are not ſo much agreed on: Each Party laying it upon the other, and one taking that for Damnable Schiſm, which another taketh for his greateſt Duty: And while the guilty are no better known, the Diviſion is continued, and few repent.
Sect. II. SCHISM or Diviſion (or Rents) among Chriſtians is conſiderable.
I. As to the Agents, when it is by
1. Many.
2. Few.
1. The Paſtors or Rulers,
2. The People; either
1. The Learned.
2. The Ignorant.
II. The Terminus; as it is dividing
1. In a Church, and not from it
1. From their Government
1. Of one
2. Of More
1. Few
2. Many
1. Sound.
2. Unſound.
3. From the Univerſal Church.
2. Communion
2. From a Church
III. The Act: As
1. In kind
2. In degree, which both are either
1. Inward
1. Of Mind
1. Dividing Opinions
1. Of Doctrines
1. Of Faith
2. Practice
1. Worſhip.
2. Converſation.
2. Of Perſons, by conſent.
2. Ignorance of neceſſary means of Unity.
2. Of will and paſſion
1. Wrath and uncharitableneſs
1. To things.
2. Perſons.
2. Love to
1. Diviſion
2. Dividers
2. Outward, by
1. Words
1. Of Perſons
1. Single
1. Rulers
2. People
2. Collective: the Church
2. Things of
1. Doctrine
2. Practice
1. Towards God
2. Towards Men
2. Deeds
1. Separating
1. Morally by merit
2. Actually
2. Promoting Schiſm
1. Drawing Others
2. Reſiſting
1. Uniting Perſons
2. Uniting Means
Doctrine Acts
IV. The Effects
1. On Chriſtians
1. Single
1. The Dividers
2. Others, viz.
1. Paſtors
2. People
1. Weak
2. Strong
2. Collective
1. That Church
2. Other Churches
1. Church
2. State
3. Families
2. On thoſe without
1. Unbelievers.
2. Enemies.
All theſe things ſhould here diſtinctly be conſidered.
A large Scheme of the Cauſes, Nature and Effects of Schiſm and Contentions, with the Remedies, &c. I have prefixed to my Book called. Catholick Theology.
Sect. III. Of all the ſins that men charge on one another, there is none uſed by Accuſers more partially, and leſs regardably, than the charge of Hereſie and Schiſm; the words uſually ſignifying no more but that the accuſed differ in judgment from the accuſers, and are not ſo obedient to them in matters of Religion as they expect: Inſomuch that whoever can but get uppermoſt, or get the major Vote, doth uſually make it his advantage to call himſelf Orthodox and Catholick, and all Diſſenters Hereticks and Schiſmaticks. By which means Hereſie and Schiſm are greatly promoted, while many that elſe would hate and oppoſe them, are tempted by this uſage, to take the words to be but proud mens reproach of the innocent.
Sect. IV. The full opening of all the parts of Schiſm, will be a work ſo long as may tire the Reader: I will therefore firſt give ſome notice of them tranſiently and briefly, and then examine ſome things that are by others ſuppoſed to be the Cauſes, and ſhew how uncapable divers means are of being terms of real Union and Concord, which ſome men venditate as the only or neceſſary terms.
Sect. V. 1. A Schiſm made by Many, is in ſome repects worſe than by Few, and in ſome not all ſo bad. The ſins of many hath more guilt than of one: Their ill ſucceſs is like to be greater: Thoſe will fall in with the multitude, who would deſpiſe a ſingular tempter. The Donatiſts prevailed in Africa by their number: It ſeemeth by their Biſhops in their Councils, that they were the greater part: It is not impoſsible for the far greater number to be the Schiſmaticks. But yet the guilt of ſingularity is more upon a ſingle Separatiſt, or few, that dare ſeparate from the whole, or moſt of the Churches.
Sect. VI. 2. The Biſhops and Paſtors are liable to the ſin of Schiſm, as well as the ignorant people: Yea, as Mutinies ſeldom happen in an Army, at leaſt to any great danger, unleſs they be headed by ſome Commander; ſo ſeldom hath there been any Hereſie or Schiſm in the Church, of which ſome Biſhops have not been the Leaders, or Chief Promoters, ſince Biſhops were great in the world at leaſt; and before, they, or ſome Elders were the Chief.
To inſtance in Paulus Samoſit. Apollinarius, Novatus and his followers, Maximinus, and the Donatiſts, Neſtorius, Dioſcorus, Severus, and the multitudes more, which Church-Hiſtory mentioneth, and which made up the Councils at Epheſ. 2. Arrinene, Sinnium, Milan, divers at Conſtantinople, Alexandria, and multitudes more, would be but to ſuppoſe my Reader a ſtranger to ſuch Hiſtory, which here I muſt not do; for then I cannot expect that he ſhould take my word.
Sect. VII. It is a far greater ſin in Biſhops and Paſtors to be Schiſmaticks, than in the People, becauſe they are ſuppoſed to know more the Good of Concord, and the Means, and the Miſchiefs of Schiſm, and the Cauſes and Remedies: And it is their Office to be the Preachers of Unity and Peace, and to ſave the People from the temptations which would draw them into ſuch guilt.
Sect. VIII. Biſhops and Paſtors have greater temptations to Schiſm than the People, and therefore have been ſo frequent in the guilt: eſpecially Pride and Covetouſneſs in them hath ſtronger Faith. And 1. Striving who ſhall be Greateſt, and have Rule; 2. Who ſhall be thought Wiſeſt and moſt Orthodox, have been the cauſe of moſt of the Schiſms in the world: And 3. Sometimes, (eſpecially with the Presbyters and People) it hath been who ſhall be thought the Beſt and Holieſt perſons: But the two former have done much more than this, Goodneſs being that which corrupt nature doth not ſo much contend for, or the reputation of Holineſs, as for Greatneſs and Wiſdom, the commoner baits of Pride. Therefore Controverſies, and Power, and Riches, have been the uſual matters of Diſſenſion.
Sect. IX. 3. True Learning tendeth to prevent and end Controverſies, which Ignorance cheriſheth (as it did with the Egyptian Monks, that turned Anthropomorphites.) But a ſmattering in Learning, which amounts not to ſolidity, and a ſettled mind, is the common cauſe of Hereſies and Schiſm, while praters muſt needs be taken for wiſe, and to know more than others, while they know nothing as they ought to know.
Sect. X. 4. Yet when the very Matter of a dividing Hereſie is laid upon much Learning, or ſubtle Notions, or any words or things very hard to be underſtood, it ſeldom ſpreadeth far, and liveth long: Becauſe it muſt coſt men dear to underſtand it; and humane nature is ſlothful, and multitudes will not be at long and hard ſtudy to know what is right or wrong: Therefore ſuch as the Roſie Crucians, Behmens, &c. do but little harm.
Sect. XI. 5. It is not only ſeparating from the Church, but cauſing diviſions and contentions in a Church, which in Scripture is reproved as ſinful Schiſm: And indeed this is the commoneſt acception of the word, as may be ſeen, Rom. 16. 17. 1 Cor. 1. 10. & 3. 3. & 11. 18. Matth. 12. 25. Luk. 12. 52, 53. 2 Cor. 12. 25. They that by ill Doctrine, or abuſe of each other; or cauſleſs quarrels, do diſturb the Churches Peace, and cauſe diſaffection, murmurings, and unbrotherly diſtance, are guilty of Schiſm, though they ſeparate not.
Sect. XII. 6. Separating from a Church is ſometimes a greater, and ſometime a leſs fault than dividing in a Church, and ſometime no fault, but a duty: It is a greater fault 1. When the Church is by the Separater falſly accuſed of greater crimes; 2. And when it tendeth to greater hurt. It is a leſs fault when a man removeth from one Church to another, though cauſeleſly, yet with leſs accuſation of that Church, and leſs detriment to the common Cauſe. It is no fault when there is juſt cauſe, and it is done in a juſt manner.
Sect. XIII. 7. Separating from the Univerſal Church (which is the Univerſality of Chriſtians as Headed by Chriſt) is ſeparating from Chriſt, and ever damnable, and is Apoſtaſie.
Sect. XIV. But to ſeparate from ſome Accident or Integral part of the Church Univerſal, is not to ſeparate from the Church: To differ from Chriſtians in any thing eſſential to Chriſtianity, is to apoſtatize, or ſeparate from the whole Church, and ſo it is (à materia) to renounce the univerſality of Chriſtians: But to differ from the whole Church in ſome accident or integral, is not to ſeparate from it.
Sect. XV. To ſeparate from any one Church, upon a reaſon common to all, is ſo far to ſeparate from all; And upon a reaſon that is againſt the eſſence of all, it is to ſeparate from all as Churches.
Sect. XVI. To ſeparate from any Church by denyal of ſome one eſſential part of Chriſtianity, though all the reſt be confeſs'd, is Hereſie in the ſtrict ſenſe, and Apoſtaſie in a larger ſenſe: and to deny all Chriſtanity, is Apoſtaſie in the ſtrict ſenſe: But the ancient Chriſtians called it Hereſie, when men ſeparated into diſtinct oppoſing Bodies as parties, from the generality of Chriſtians, for the cheriſhing of any dangerous errour.
Sect. XVII. It is lawful to ſeparate from particular Churches in all the degrees and Caſes following. 1. It is lawful to abate our eſteem of any Church or Paſtor, as they are leſs worthy, or more corrupt or culpable, and to value more the more worthy.
Sect. XVIII. 2. It is lawful to remove ones dwelling from one City or Pariſh to another, for the juſt reaſons of our worldly Affairs, and thereby to remove from other Churches: And it is lawful to do the ſame for the good of our Souls, when one Miniſter is bad, or leſs fit for our Edification, and one Church more corrupt and culpable, and others more ſound and pure, and their Communion more conducible to our Salvation.
Sect. XIX. 3. Pariſh bounds being but humane Inſtitutions for order ſake, it is lawfull to be of a Church in a neighbour Pariſh, inſtead of ones own Pariſh Church, in caſe we have the allowance of the higher Powers; or without that, in caſes of true neceſſity, or when conſideratis conſiderandis, the Benefit is evidently greater than any hurt that it is like to do. For no man hath power to bind me to that which is to the danger or detriment of my Soul, unleſs (at leaſt) ſome greater notorious intereſt of the Community require it.
If my Pariſh have an ignorant, unſound Teacher, or a weak, dull, dangerous, or unprofitable, careleſs, or ſcandalous, vicious Paſtor, yet tolerable rather than to have none, or judged tolerable by the Rulers; and the next Pariſh have an able, holy, faithful Paſtor, by whom I am more abundantly edified; I am not bound by Mans Commands to truſt the conduct of my Soul with the former, or to deny my ſelf the benefit of the latter, when I cannot remove my dwelling: For mens power is not to deſtruction, but to edification; and Order is for the Thing Ordered, and not againſt it. My Soul is more Chriſts and my own, than the Rulers. And I am not unthankfully to neglect the helps offered me by Chriſt (who aſcended to give gifts to men for the edifying of his Body) merely becauſe a man commandeth me ſo to do.
Sect. XX. 4. Even Pope Nicholas and ſome of the Popiſh Councils forbad all men to hear Maſs from a fornicating Prieſt: Proteſtants ſhould not be leſs ſtrict: And it is as lawfull to depart from the Pariſh-Prieſt for being a Drunkard, a Scorner at Godlineſs, a Persecutor, an inſufficient Guide of Souls, as for being a Fornicator. And many Councils forbid me hearing Hereticks.
Sect. XXI. 5. There is ſo great difference between Teachers and Teachers that are tolerable, that ſome by unſuitableneſs are to ſome perſons almoſt equal to none: ſome that preach only in high Language fit for learned ears, and withall never ſpeak to the people ſingly in any private overſight, do little or no more good to ſome of the ignorant, than none: And God uſeth to work on Souls by Means, and according to the aptitude of Means: and therefore Heathens that have no Preachers are unconverted. And men are not to forſake the ordinary helps and hopes of their Salvation for Pariſh-Order, or mens Commands: Chriſt twice ſent the Phariſees to learn the meaning of [I will have mercy and not ſacrifice.] Souls are better than Ceremonies, as the Redeemer of Souls will judge.
Sect. XXII. 6. Where we cannot joyn with any Congregation without ſin, impoſed on us, by Profeſsion, Subſcription, Covenants, Oaths, Declaration, Practice or Omiſsion, it is a Duty not to joyn with ſuch.
Sect. XXIII. 7. When the Paſtor is an Uſurper, and hath no true title to that place, it is no Schiſm to deſert him: By many Canons of Councils, and it ſeemeth to me by Scripture, the Biſhop is an Uſurper who hath not the conſent of his Flock, and of the Ordainers. Much more he that is utterly intolerable by Inſufficiency, Hereſie, Tyranny, wickedneſs or Malignancy againſt that Piety which he ſhould promote.
Sect. XXIV. 8. Where one Dioceſan Biſhop hath many hundred Pariſhes under him, which have no other Biſhop, and ſo are not taken for Churches but for Chappels or parts of a Church, (by them that take a Biſhop to be a conſtitutive part of a Church) there he that goeth from his Pariſh, but not out of the Dioceſe, nor ſeparateth from his Dioceſan, doth not ſeparate from that particular Church, as they eſteem it.
Sect. XXV. 9. If the Temples and Tythes be given to a Prieſt or Biſhop not lawfully called, nor conſented to by the Flocks, and another be lawfully called, whom the Magiſtrate caſteth out of the Temples and Tythes, or denyeth them to him, it is the Peoples duty to adhere to the Paſtor that is juſtly called: And it is not alwayes a duty to adhere to him whom the Magiſtrate impoſeth, nor a ſin to withdraw from him. The Churches met againſt the Magiſtrates will above three hundred years.
Sect. XXVI. 10. If a lawfull Biſhop or Paſtor be ſet over the Flocks, and either Magiſtrate or Synod unjuſtly depoſe him becauſe he refuſeth ſome hereſie or ſin, and ſet up another in his ſtead, eſpecially, one juſtly ſuſpected of unſoundneſs, the People are not hereby diſobliged from their firſt Paſtor; nor obliged to the latter: But yet if the latter be tolerable, the Magiſtrates Countenance may be ſo great an advantage to the one, and diſadvantage to the other, eſpecially in caſe of Perſecution, as may make it their duty in point of Prudence for the firſt Paſtor and People to conſent to the Change. And the ſame is to be ſaid of the abuſive depoſition by a Synod.
Sect. XXVII. 11. If the Pariſh Miniſter be lawfully called, and the Piſhop not ſo, he that ſeparateth only from the Dioceſan and not from that Pariſh-Church, is not guilty of Schiſm: The ſame I ſay of ſeparating from an unlawfull Arch-Biſhop or Metropolitan.
Sect. XXVIII. 12. If the ſpecies of the Office, Church-Policie or Form be unlawfull, it is a duty to ſeparate from that ſpecies: On which account we ſeparate from the Papal Church, the ſpecies of an Univerſal Church as Headed by one Man without Chriſts Inſtitution being unlawfull; though we ſeparate from no Material part of Chriſts own univerſal Church, as ſuch, and ſo related. And as the Maſs Sacrifice ſeemeth to be of another ſpecies than Chriſts Sacrament; ſo the Maſs-Prieſt ſeemeth to be a new ſpecies of Office (and unlawfull) The caſe of Patriarks and other Church-Offices and Forms of mans invention, is after to be ſpoken of.
Sect. XXIX. 8. There is a great deal of difference between the ſeveral local ſeparations of men, according to their ſeveral reaſons and mutual ſeparations: No meer local ſeparation without the mental is Schiſm, or ſin. A man can be but in one place at once, and is locally ſeparate or abſent from all Churches in the World ſave one.
Sect. XXX. He that ſeparateth from a true Church, accuſing it to be no true Church, caeteris paribus, is of the higheſt degree of Separation, except that which is from all, or from many. And he that ſeparateth as falſly accuſing the Doctrine, Worſhip, Diſcipline or Converſation of the Church to be ſuch as that a good Chriſtian may not lawfully hold Communion with them therefore, is in the next degree of Schiſm: But he that withdraweth from one Church only for a greater convenience or profit, or for purer Doctrine, Worſhip, Diſcipline or Practice in another, is guilty either of no Schiſm, if he have juſt cauſe, or of little, if he have not juſt cauſe; while he no further accuſeth the Church.
Sect. XXXI. To ſeparate unwarrantably from a pure and ſound Church, is a worſe Schiſm (caeteris paribus) than to ſeparate from an impure, unſound, maculated and undiſciplined Church. And to ſeparate from many (caeteris paribus) is worſe than from one.
Sect. XXXII. If the Magiſtrate caſt true Paſtors and Churches out of his favour, and out of the Temples and Tythes, and forbid their Meetings, and perſecute them unjuſtly, it is ſchiſmatical in any to call theſe men Schiſmaticks, and to deny Communion with them, as holding and calling them unlawful Conventicks, as long as it is not ſo. To ſeparate from a prohibited Church may be Schiſm, as well as from an allowed one, when it is unjuſt.
Sect. XXXIII. 9. To ſeparate in mind from the Doctrine of Faith, or in heart from the Love of Truth, Worſhip, or Brethren, is dangerous mental Schiſm in thoſe that ordinarily aſſemble with them.
Sect. XXXIV. And all dividing Opinions, and Doctrines, and Practices, tending to open Schiſm, are ſchiſmatical according to their degree; ſuch are falſe accuſing thoughts of the Churches Doctrine, the Miniſters Preaching, the Churches Worſhip, Order or Government, or of the perſons of the Paſtors or the People.
Sect. XXXV. 10. Secret ignorance or unbelief of neceſſary things, is inconſiſtent with that internal union that maketh the Church Myſtical. Negatives may be Schiſm as well as Poſitives.
Sect. XXXVI. 11. It is alſo internal Schiſm, when men hate, or love not Gods Word and Worſhip, and the Communion of Saints, and the Servants of God, but love Pleaſures, Sin, Deceivers and Dividers better.
Sect. XXXVII. 12. Cenſuring, reviling, ſlandering, defaming Rulers, Teachers or People, or other Churches of Chriſt, by tongue or writing, in Pulpits or in common talk, eſpecially by publiſhed falſe Invectives, is Schiſmatical: Of which many Controvertiſts and Diſputants are guilty, and many that reproach oppreſſed Churches and Perſons, are ſchiſmatical, in calling others Schiſmaticks and Hereticks.
Sect. XXXVIII. 13. Printing, preaching or publiſhing Hereſies, or any falſe dividing doctrines, is in its degree ſchiſmatical.
Sect. XXXIX. 14. Making ones ſelf uncapable of Communion, and doing that which deſerveth Excommunication, is a rending ones ſelf morally and by merit from the Church.
Sect. XL. 15. Cauſeleſs renouncing Communion with true Churches, eſpecially alſo ſetting up Anti-churches unwarrantably againſt them, is Schiſm, according to the degrees before deſcribed; yea to hold Churches in other Countreys uncapable of Communion, and unjuſtly condemn them as Hereticks, is Schiſm.
Sect. XLI. 16. The more men draw with them into Schiſm, the more caeteris paribus it is aggravated: And the Leaders and zealous Promoters are moſt guilty.
Sect. XLII. 17. It is aggravated Schiſm to oppoſe Reconcilers, or the healing Doctrines and Practices that are the proper means of unity, and to reproach, vilifie or reſiſt them.
Sect. XLIII. 18. The greateſt and commoneſt Schiſm is by Dividing Laws and Canons, which cauſeleſly ſilence Miniſters, ſcatter Flocks, and Decree the unjuſt Excommunication of Chriſtians, and deny Communion to thoſe that yield not to ſinfull or unneceſſary ill-made terms of Communion: And Perſecution, and Excommunications in the executing of ſuch Laws, are Schiſm in its virulent exerciſe.
Sect. XLIV. 19. It is therefore ſchiſmatical to deny neceſſary toleration of Diſſenters, and Liberty for ſuch to worſhip God in ſeveral places, who by unavoidable difference of judgement in things tolerable, cannot without violence to their Conſciences meet in the ſame place.
For inſtance, ſuppoſe the Pariſh-Churches have the uſe of Organs, and ſome cannot be perſwaded but it …s ſin: As the reſt will not be deprived of the Muſick …for their ſakes, ſo it is unjuſt and ſchiſmatical that they ſhould be denyed leave to worſhip God elſewhere without it. So if a Church will caſt men from the Sacrament, becauſe they dare not ſit, or ſtand, or kneel, and will not allow them otherwiſe elſewhere to receive it. There is no poſsibility of Concord without tolerating ſome differing perſons and Aſſemblies.
Sect. XLV. 20. The worſt Schiſm being that which is a ſeparation from the univerſal Church, it followeth, that the moſt ſchiſmatical Church-Tyranny is that which unjuſtly excludeth men from the univerſal Churches viſible Communion (for from the ſpiritual they cannot) ſuch are, 1. The Anabaptiſts, that undiſciple all Infants: 2. Thoſe that deny Chriſtendome to ſuch as dare not uſe or receive the tranſient Image of the Croſs as the engaging dedicating Symbol of Chriſtianity, or the Children of ſuch whoſe Parents dare not ſo preſent them, nor yet commit the Covenanting for them to men called Godfathers inſtead of themſelves. 3. The Seekers, that ſay, all the Viſible Church is loſt. 4. But the greateſt Schiſmaticks are the Pope and Papiſts, who unchurch all the Chriſtian World ſave the Sect or Subjects of the Pope. To cut off Chriſts members from his Body Viſible, or deny men their place in the univerſal Church, is a far heinouſer Schiſm than to caſt them out of, or rend them from a particular Church only. 5. And the ſame guilt is on them that by unjuſt Excommunications pretend to cut men off from the Church univerſal: eſpecially by unjuſt hereticating whole Parties, Countreys or Kingdoms, or interdicting whole Kingdoms Gods publick Worſhip, as the Pope hath often done. And eſpecially, when on ſuch Pretences they excommunicate Kings, and raiſe warres in Kingdoms, and embroil the Chriſtian World in blood.
Sect. XLVI. The greateſt Cauſes of Schiſms, I have opened in the foreſaid Scheme, and the Preface to my Cathol. Theologie, viz.
I. For Perſons, 1. A Contentious Clergy, 2. Unwiſe and wicked Rulers, 3. The deceived people.
II. For Qualities, (1) Remotely, 1. Selfiſhneſs and Worldlineſs in Hypocrites: 2. Haſty Judging of things not well underſtood (the common vice of Mankind.) 3. Slothfulneſs in Students. (2) Neerly: 1. Pride, or want of Self-acquaintance: 2. Ignorance and Error: 3. Envy, Malice and Bitterneſs.
III. The inſtrumental Engines of Schiſm are, 1. In General, Corrupt departing from the Chriſtian Simplicity: 2. Particularly: 1. From Simplicity of Doctrine by Dogmatiſts Words and Notions: 2. From Simplicity of Practice by ſuperſtitious Additions: 3. From Simplicity of Diſcipline by Church-Tyranny and dividing Laws and Impoſitions.
Sect. XLVII. The miſchievous Effects of Schiſm I have alſo there named. 1. The Corruption of Doctrine by Wranglings. 2. The Corruption of Worſhip by faction, partiality and wrath. 3. The Corruption of Diſcipline by Tyranny or Partiality. 4. Self-deceit by falſe Zeal: 5. The deſtruction of Holineſs and a heavenly Converſation. 6. The Deſtruction of Love, and the life of Wrath, and manifold injuries. 7. The corrupting and undoing of Civil Rulers, by oppreſsion, partiality, injuſtice, perſecution, and warres. 8. Expoſing the innocent to ſlanders, hatred and perſecution. 9. Hardening the ignorant, unbelieving and ungodly to their perdition. 10. Hindering the Succeſs of the Goſpel. 11. Corrupting the Churches, weakening them, ſhaming them, and ſtrengthening their enemies, and drawing down Gods Judgments on them. 12. Shaking the Civil peace, grieving good Rulers, Teachers and People. 13. Cheriſhing all Vice, and hindering all men of the comforts and benefits of peaceable Communion with God and one another. Whoever are guilty of true Schiſm or Diviſions, are guilty of all theſe conſequent miſchiefs in a reſpective degree.