The True Way of Concord of All the Christian Churches, Part 3 · Chapter 10
CHAP. X.
None of theſe terms will unite a National Church, or any Aſſociated Churches, nor well any ſingle Church: Though by other means, a competent Vnion may be kept in ſome Churches, notwithſtanding ſuch Schiſmatical Courſes.
§ I. THE ſame Reaſons which prove that none of theſe terms will ever unite the Univerſal Church, but that all are fitted to promote Diviſions, will prove alſo, that they tend of themſelves to the dividing and diſtracting of all leſſer Church Societies and Communions: Though yet we do not deny, but de facto, a particular Church may eaſilier agree in an Error, or be kept in ſome Concord under the ſame Paſtor, where a Sin or Error prevaileth, than the Univerſal Church on Earth can. As the Church of Rome may agree in Popery, but all the Chriſtian world will not: And as a great part hath agreed in Arianiſm, (called Chriſtians,) and a great part in Neſtorianiſm, and to this day in Eutychianiſm, and in the M…n…thelites Error, and a great part for Image-worſhip; and as now many Churches of the Proteſtants agree in Conſubſtantiation and Church-Images, and many in rejecting Prelacy, and many in aſſerting it; but all agree not in any of theſe (though the eldeſt ſort of Epiſcopacy, for ought appeareth, almoſt all in many ages did acknowledge and agree in:) But yet that which never united the Univerſal Church, but tended to diſcord, will have everywhere uſually no better a tendency.
§ II. Yet I have before enumerated divers Particulars, which are needful and uſeful to the Concord of a particular Church, which are not ſo to the Univerſal: As that all the Members have the ſame Numerical Paſtors, the ſame Tranſlation of the Scriptures read to them, the ſame Verſions and Tunes of Pſalms, when they meet together, the ſame place and day, and hour of meeting: Becauſe theſe in the nature of the thing are neceſſary to Concord, and avoid Diſcord and Confuſion. And if divers Churches aſſociated, or all in a Kingdom, or divers Kingdoms, can agree in the ſame convenient modes and circumſtances (as the ſame Tranſlation of the Bible ſo far as they have one language, the ſame day of Eaſter, Anniverſarily to Commemorate Chriſts Reſurrection, as they do weekly on the ſame firſt day, and ſome ſuch like) it will be laudable, ſo it be done by voluntary conſent, as a thing of convenience, and not of neceſſity, and without tyrannizing over one another, or perſecuting or deſpiſing thoſe that differ, or turn it into an Engine of Rents and Schiſm, by making it neceſſary to their communion, which is the unhappy end of moſt humane impoſitions of indifferent unneceſſary things. He that thinketh he hath hit on the fitteſt Ceremonies, …ites or Modes, is ſeldom ever content with liberty to uſe them, but he muſt force all others if he can to his way, and take away the liberty of all that differ from him: We ſee it by ſad experience, that men think their Forms and Ceremonies caſt out, if all may not be compelled to uſe them, though many think them ſinful; and they had rather have none of them, than have them upon terms of meer liberty; leſt they be diſgraced by the diſuſe or contradiction of thoſe that do forbear the…. And ſuch men are never content with Union and Concord in Gods own Inſtitutions, and in circumſtances that are in genere neceſſary.
§ III. But ſome men are ſtiff in the Schiſmatical Opinion, that though Churches of many Kingdoms may charitably differ in Ceremonies, and indifferent things, yet none in the ſame Kingdoms ſhould be ſuffered ſo to differ (of which I ſpake before.) But,
1. Chriſt hath given us no ſuch different meaſures of our Charity, Forbearance or Communion.
2. The old Churches were quite of another mind, as Socrates and Sozomen ſhew in ſeveral inſtances. And it is known that in the ſame Empire, every Biſhop had power to uſe his own Liturgy, and other Modes, (as I inſtanced in the Canon that requireth every man to bring his Form firſt to the Synod to be tryed, and in the contention between Baſil and the Church of Neoceſarea, and the ſtrife about Gregories and Ambroſe's Liturgy, and ſuch like.)
3. It was the Paſtors and People of the ſame Church of Rome, that St. Paul giveth the Precepts of Forbearing and Receiving Diſſenters in things indifferent to. And ſtill mark, that he wrote not only to the Laity, but to the Rulers, (as is evident,) and therefore forbiddeth them ſuch narrowing impoſitions; being himſelf alſo a chief Paſtor, (an Apoſtle) and ſo declareth his own judgment, as one that would himſelf make no ſuch uncharitable impoſitions.
§ IV. We deny not but ſome Churches have a while continued in laudable Concord, notwithſtanding ſuch enſnaring Impoſitions. But,
1. It hath been but for a time, and this Worm hath fretted them, and it hath ended in their great detriment at leaſt.
2. And it was not by theſe means, but by better cauſes, notwithſtanding theſe diſeaſes: ſo that as we anſwer the Queſtion, Whether a Papiſt may be ſaved? ſo do we anſwer the Queſtion, Whether ſuch Churches may have proſperous Concord? viz. 1. If the Eſſentials of Chriſtianity in Papiſts, and of Communion in ſuch Churches, be practically held, ſo as to be more powerful than their Contraries. 2. But not by their Contraries, but by overcoming them, one may be ſaved, and the other have peace; even as we anſwer the Queſtion, Whether a Man may live that taketh Poyſon, or hath the Leproſie? 1. Not if it be prevalent according to its malignant nature. 2. But yea, if it be overcome by natural ſtrength or medicine.
§ V. Chillingworth (our powerfulleſt Diſputant againſt the Papiſts) hath fully laid down the true Principles of Chriſtian Concord) and the Cauſes of Schiſm, even the making more neceſſary to Salvation or Communion, than is neceſſary indeed. And the famous Hales, though too bold, and ſometime going a ſtep too far, hath ſaid more againſt theſe true Cauſes of Schiſm, with great Truth and Reaſon, than the Authors of it can well bear. But wiſdom is juſtified of all her children.