Independency a Great Schism, Chapter 1
Independencie A Great SCHISM.
PROVED Againſt Dr. OWEN his APOLOGY in his Tract of SCHISM.
As alſo an APPENDIX to the former Diſcourſe, ſhewing the inconſtancy of the Dr. and the inconſiſtency of his former and preſent OPINIONS.
By D. Cawdrey Preacher of the Word at Billing Magn, in Northamptonſhire.
LONDON, Printed by J. S. for John Wright at the Kings-Head in the Old-Baley, 1657.
Independencie A great SCHISME.
CHAP. I. By way of Preface.
§. 1 THe Crime of Schiſm, is ſo heinous in it ſelf (as his own, and other's aggravations of it hereafter, will make good) and ſo dangerous and noxious to the Church of God, (as the event in all Ages hath declared); that no Invectives aginſt the evils of it, can wel be too great or high. No wonder then, if all men, of any perſwaſion, ſpeaking of this Subject do make their entrance at this door: The Ancients (and latter Divines) agreeing generally in the Notion of Schiſm, and never changed, till now. for their miſtakes there in, had indeed the the Happineſſe▪ to deal with men evidently guilty of many Miſcarriages, as in other things, ſo for their Schiſmatical principles: which being taken up, and eſpouſed, by ſome in after-ages, have juſtly branded them with the crime and character of Schiſm. I ſhall inſtance in the Donatiſts (the firſt in ſtories, charged with it, as I remember) whoſe prime principles (for they took up more in after times) were theſe two, 1. That they were the onelyonly Church of Chriſt, in a corner of Africa, and leſt no Churches in the world, but their own. 2. That none were truly baptized, or entered members of the Church of Chriſt, but by ſome Miniſter of their partie. The Romaniſts, (as ſoon as Antichrist took the throne) have impropriated and ſtoutly managed theſe very Principles. They firſt aſſume to themſelves, the name of the Church, excluding all, that are not (as they ſpeak to contradiction) of the Romane Catholicke belief. And then, that none are truly Ordained Miniſters, but by their Biſhops; and conſequently none are truely baptized, or members, but thoſe admitted by men, ſo ordained. Theſe very principles are again improved by men of other perſwaſions, (whom I yet name not); and whether our Reverend Author, will acknowledg them to be Schiſmatical principles, or no, I do not know; But this I know, that all proteſtant reformed Churches at home and abroad (beſides thoſe of his conſtitution) do hold them ſo to be. And thereupon (if he deſired not to be ſingular) he might give up the nature of this evil of Schiſm, to the determination and judgement of Ancient and Moderne Divines; agreeing (as he does) in the aggravations of its ſinfulneſſe.
§. 2 That ſome of the Antients (as Hierom confeſſes of himſelf) did perhaps load their Adverſaries, with charges they were not guilty of, (or the Controverſie would allow) muſt be yeelded as a fault. The ground whereof, was partly this, That they ſaw further into the ill Conſequences of thoſe opinions, than their Adverſaries did foreſee; and partly a corruption, which inſinuates it ſelf, into the beſt men, in the heat of their Zeal againſt errours, viz. "to ſtrive for victory, rather than Truth. And though they might ſo miſcarry the notion of Schiſm, yet that all Divines, Pious & Learned, in all ages, ſhould ſo much miſtake the Nature of it, is moſt improbable; as, that none, but himſelf, ſhould diſcover that miſtake, is not very reaſonable to imagine.
§. 3. How ever the Age wherein we live, hath in good meaſure, freed it ſelf from the bondage of Subjection to the Dictates of men, becauſe they they lived before us: yet this courſe of procedure, hath not loſt its uſefulneſſe, or is becom impertinent. The concurring judgement of all men, of all perſwaſions, in all Ages, carries weight of reaſon with it: eſpecially when it agrees with, either expreſſe Scripture, or regular and rationall deduction, from it (to which he here profeſſes to stand or fall) it is cheerfully to be received. That which may cauſe him to lye low, as to any expectation of ſucceſſe, is not onelyonly the praejudice of many ages, the intereſt of moſt Chriſtians, and mutuall Conſent of parties at variance (taken commonly for unqueſtionable evidence of truth) but his own prejudicate notion of Schiſm, limiting it as he does, to a difference or diviſion in a particular Aſſembly parly, which if it be not cleerly and ſufficiently made out, will blaſt his hopes of any good iſſue, by this Diſcourſe, pag. 30,as himſelf profeſſeth hereafter. But he is not Solicitous of the event, endeavouring (as he ſayes) to go, whither he ſhould, not whither moſt men go.
§. 4. What advatage in this buſineſſe, the firſt chargers of Schiſm upon others, have gotten, is not very viſible. He that is firſt in his own cauſe,Pro. 18.17. is righteous, but his (innocent) neighbour comes and tryes him. Thoſe that are moſt guilty of it, may firſt clamour againſt the innocent, but at laſt will be proved moſt Schiſmaticall. But when men cannot reaſonably charge others with that crime, as having never ſeparated from their Churches, (of which they never were, as he ſpeaks hereafter) the ſuſpicion at leaſt, will lye at their own door, who have Separated from all Churches (of ſome whereof they once were) and they muſt either prove them all Heretical or corrupt, or themſelves to be Sch…ſmaticall, in ſeparating from them. The Romaniſts indeed have made great uſe of this Advantage, to accuſe firſt, to hide their own greater Schiſm. But the Donatiſts of old (and tho…e that ſucceed them now in their principles) had no colour to charge Schiſm upon all true Churches; for that muſt lye upon them, that made ſo cauſeleſſe… a Separaration; not upon the Churches, which never were of their Aſſociat…on. But the chief Advantage of Rome, lay in this; that having once bin a Famous Church, in the Apoſtles times, they plead the priviledges of that Church, to cover their Apoſtacy. For (to uſe the words of our Author) if any partie of men can eſtate themſelves at large, in all the priviledges granted, and promiſes made to the Church, in generall, they need not be ſolicitous about dealing with them that oppoſe them, having at once rendered them no better than Jewes, and Mahumetans, Heathens or Publicans, by appropriating thoſe priviledges unto themſelves. Which practice, whether it be not imitated by himſelf and partie; let him conſider what ever is ſpoken in Scripture of the Cathol…cke Church, viſible or inviſible, they have too often applied to their own particular Churches: and count all without, that are not within the pale of their Societies, as is elſe where ſhewed. And I ſhall adde ſtill his own words; Whereas the parties litigant, by all rules of law and equity, ought to ſtand under an equall regard, un…ill the ſeveralls of their differences, have been heard and ſtated; one part, is hereby utterly condemned before it is heard: and it is all one unto them, whether they are in the right or wrong. How applicable all this is to themſelves, will appear ere we have done.
§. 5. In the mean time, (I ſtill follow him) it cannot be denied, but that their vigorous adhering to the former Advantage, (a thing to be expected from men, wiſe in their generation) hath expoſed ſome of them to a contrary evill; whilſt, in a conceit of their own innocencie, (as being the only true Churches of Chriſt) they have inſenſibly ſlipt (as is the manner of men) into ſleight, & contemptible thoughts of Schiſm (wherof they are accuſed) as eſteeming it no great matter to ſeparate from any, or all true Churches; making it no Schiſm,See. p. 46 no crime at all: as will appear hereafter. The ſafeſt way for them, is to deny this Separation to be a Schiſm: for otherwiſe, he aſſerts well; To live in Schiſm is to live in ſinne; which unrepented of, will ruine a mans eternall condition. Upon this therefore depends the iſſue of this whole cauſe; For if a cauſeleſſe Separation from a true Church, be proved a Schiſm, (as, I doubt not, it will) I ſhall adde his own words: Every man charged with it, muſt either deſert his ſtation, which gives foundation to his charge, or acquit hmſelf of the crime, in that ſtation. And this latter (for he likes not to leave his Station) is that, wh…ch in reference to himſelf and others, he does propoſe, and mannages with much confidence; Upon this we put the whole iſſue of this preſent cauſe.
§. 6. For let not them think that the Iniquitie of their Accuſers (as to other corruptions) doth in the leaſt, extenuate their crime; "Schiſm is Schiſm ſt…ll. Though our Churches, from whom they Separate, be not ſo pure as they ought or would be. Yea though we were worſe than we are (as bad as the Church of Corinth) yet ought not they to ſeparate, from us, as no Churches of Chriſt (being deſirous of Reformation) but are Schiſmaticks▪ if they do. They ought rather to have ſtayed, and helped to reforme us; which they make almoſt impoſſible by their uncharitable Separation from us. This that followes, were worth their moſt ſerious conſideration: A conſcientious tenderneſſe, and fear of being miſtaken, will drive this buſineſſe, to another Iſſue, whereas their Confidence in carriage of their way, is a ſtop to their, and our Reformation.
§. 7. 8. 9. The ſtate of things, in this time, is too well known in the world, to the great ſcandall of Chriſtianity; "And wo is to them, by whom the offence cometh. 1. Proteſtants are charged by Papiſts, as Schiſmaticks, for departing (as they ſay) from the Catholike Church, which Church they are. 2. Calviniſts by Lutherans, for no crime in the world but this (ſayes our Author) but becauſe we ſubmit not to all they teach: which he counts unreaſonable, upon this ground: That in no inſtituted Church-relation, would they ever admit us to ſtand with them? Which is as conſiderable an inſtance of the power of prejudice, as this Age can give; unleſſe it may be paraleld in his own Church: It is as well a Schiſme, to keep fit members, out of Church-Relations, and priviledges, as to ſeparate from a true Church. 3. Preſbyterians are charged with the ſame crime, by Epiſcopall men, becauſe they reject that way of Government, and ſomwhat of the externall way of Worſhip. 4. The Independents are accuſed, by Preſbyterians, of the ſame fault, for making differences in, and then ſeparating from their Churches, as no true Churches, and ſetting up others of their own. The learned Doctor ſuppoſes, this laſt charge, is in a ſhort time, almoſt ſunke of it ſelf; and ſo will ask the leſſe paines, utterly to remove and take off. But he is an happy man, if things out of ſight, were preſently out of minde. His party hath rather ſunke the charge by their ſilence in not anſwering, than diſperſed or removed it. And he will finde, that it ſwims on the face of thoſe Diſcourſes, written againſt their way; if he pleaſed to take notice of them. And this charge (revived by his Importunity) he will finde, will aske more paines to take off than he is aware of: much more than we ſhall need to take, to remove the ſame charge from our ſelves, put upon us, by the other three ſorts of men; Papiſts, Lutherans, and Epiſcopall. Had it not been done often and ſufficiently, by men of our own judgement, himſelf hath removed it from us, in removing it from himſelfe, in this diſcourſe. But how he will remove ours, comes ſhortly to be conſidered.
§. 10. What thoſe general principles, of irrefragable evidence are, whereby he will acquit us all, and himſelf alſo from the ſeverall concernments, in this charge, we ſhall readily attend unto. But how the whole guilt of this crime, ſhall be thruſt into one Ephah, and by whom carried to build it an houſe, in the Land of Shinar, to eſtabliſh it upon its own Baſe (as he phraſiſies it) I do not well underſtand. OnelyOnly I ſuppoſe, he will diſcharge the charge, by a new definition of Schiſm (and ſome other like diſtinctions:) which if it be true, will carry it almoſt quite out of the world, & bleſſe the Churches with everlaſting peace. All Schiſm, ſhall be confined to a particular church: of which hereafter.
§. 11. But that he ſhould profeſſe his much ratherneſſe, to ſpend all his time, in making up, and healing the breaches and Schiſms among Chriſtians, than one houre in juſtififying our diviſions, &c. ſeemeth ſtrange to me, when as his whole book, or greateſt part, is (as a learned Doctour ſaid) one great Schiſm, P. 8.and in the Deſigne of it, nothing but a juſtification of himſelf, and partie, in their Diviſions, with us, and Separation from us; and tells us, the cauſe is ſo irreconcilable, that none but the Lamb, is worthy or able to cloſe the differences made: Who when he will come, and put forth the greatneſſe of his power, is very uncertain; and he puts us out of hope, that before that, it ſhall be accompliſhed. And yet ſayes; In the mean time, a Reconciliation amongſt all Proteſtants, is our dutie, and practicable; and had perhaps, ere this, been in ſome forwardneſſe, had men rightly underſtood, wherein ſuch a reconciliation, according to the mind of God doth conſiſt. Which, I hope, he will, ere we part, give us to underſtand. He ſeems to place it much, in a principle of forbearance; that is, in Toleration of one another, in any way of Religion; the curſed fruits whereof we reap (with lamentation) at this day. They have indeed ſtrongly improved that principle of forbearance, to perſwade us to beare with them; but how little of it, they have ſhewed to us, the world is Judge.
§. 12. The two generall wayes fixed on by ſome, for compaſſing of peace, and union among Chriſtians, deſerve ſome conſideration, and to be ſearched to the bottom: The one is, inforcing uniformity by a ſecular power: the other, is Toleration, of all, or moſt waies of Religion; (except ſuch as concerne the Civill intereſt). He ſpeaks firſt of them both together; as if, there were no hope of union, peace, love to be expected from either, though men of a good zeal, and ſmall experience, or any other account, may promiſe themſelves much thereof. It is ſomething elſe, that muſt give peace, than what is the product of the prudentiall conſiderations of men. As for Toleration, it is indeed a prudentiall way of thoſe Eraſtian Polititians, he ſpeaks of below, that would have the world in quietneſs on any terms Sect. 15. let what wil be come of Religion, Sect. 17. yet indeed is folly and no prudentiall way: When men have tryed all wayes, to ſettle their intereſts; p…etie, in cleaving to the way of God, is the beſt policie; as the events of both, (to which he oft appeals) have manifeſted: And, on the otherſide, The Common-wealth of Iſrael, never proſpered better, than when it enforced uniformitie, in the way of Religion preſcribed. But this uniformitie compelled, is a product of Divine prudence, in the firſt and ſecond Commandements. And if Chriſt hath inſtituted any way of Religion and worſhip, in the New Teſtament, that alone muſt be enforced on all the members of the Church.
§. 13 Yet concerning that Ʋniformity enforced, he ſayes, It is the readieſt meanes in the world, to root out all Religion from the hearts of men, which if it were true, were a potent Argument for Toleration; which yet hee ſeemes not to like. But 1. This was, by God, thought the beſt way to plant and preſerve Religion, in the hearts of the Jewes. Thoſe great Reformers ſo famous among them, Joſiah, &c: are commended for compelling of people, and binding them by oath, to ſerve the Lord. 2. The parable of compelling men to come in to the Wedding, ſeems (in the Judgement of no mean Divines) to allow a power, to bring men to the publick Ordinances of worſhip. 3. Toleration (which is our preſent condition, Sect. 12,) hath done much more towards the rooting of Religion, out of the hearts of many men, in 7. yeares, than the enforcing of uniformity did in 70 yeares. 4. To compell uniformitie, (in a true, or falſe way) may, by the corruptions of mens hearts, breed Hypocriſie, Formality, Fieri nee poteſt, nec ſolet, ut Deum ſincerè colat qui diverſas ſimul Religiones fovere deſiderat: certiſſimumenim eſt, neutram credere qui contrarias admittit, Gregor Tholoſs.Atheiſm, and Anxietie of conſcience in ſome: But good and gracious ſouls, have been diſcovered, and purified by it, as the three Children, and Martyrs have manifeſted? 5. Many, at leaſt ſome, that were enforced to conformitie in the worſhip of God, in families, or congregations, have bleſſed God for that compulſion; who before were Atheiſts or profane; while they had a curſed, intolerable toleration, to be of any or no Religion. Laſtly, the will indeed cannot be forced to beleive; but that profeſſed Chriſtians ſhould be compelled to the externall profeſſion of that only way of worſhip, which Chriſt hath inſtituted ſeems as equal & reaſonable, as it is unreaſonable, that men be left to their own choice, to worſhip God, either not at all, or after their own fancies. And he that denyes this, ſeems to mee, to bee, if not an Atheiſt, a Skeptick in Religion.
§. 14 I expected now, that he, (having ſaid ſo much againſt enforcing of uniformitie) ſhould have ſaid as much, or ſomething, againſt Toleration; which he calls alſo a prudentiall way, for Reconciliation. Does he thinke this (if not the other) is the readie way to plant Religion in mens hearts? Let experience ſpeake; If ſince the men of his way have gotten a Toleration for themſelves, they have not opened a doore for all errours, hereſies, and horrid blaſphemies, or profaneſſe. But if both theſe principles bee by him decryed (as hee ſeemes to inſinuate; becauſe he finds, that events & executions follow not the conſcientious embracing of one or other of theſe decryed Principles, he ſhould have done good ſervice, if he had ſhewed us another way, to this due and practicable Reconciliation which he hath not done; but only tells us, he is perſwaded that a generall alteration of the ſtate of the Churches of Chriſt in this world, muſt determine this controverſie. The diſcovery of that way, might perhaps have freed us, from the vanitie of thoſe reaſonings, wherewith we are intangled. But I am to ſeeke what hee meanes, when he ſayes, "he hath ſomewhile ſince ceaſed to be moved by the clamours of men, concerning bloody perſecution on the one hand, and curſed intolerable toleration on the other. As if he tooke them to be idle clamours of men that cry down enforcing uniformitie, as bloody perſecution on the one hand or toleration on the other hand, as curſed and intolerable. What, or which of them will pleaſe him? or are both of them uſefull, according to the various intereſts of N…tions? And I would know, why he calls, enforcing uniformit…e, by the name of bloody perſecution. Surely to force conformitie, to the way of God, is no Perſecution, much leſſe bloody: but is only a juſt proſecution of evill and refractory Rebells to the Kingdome of Chriſt; unleſſe Magiſtrates may be called bloody perſecutors, in proſecuting malefactors unto death. And againe, if proſecution of ſuch offenders, as conforme not to the way of God, bee juſt and neceſſary, then Toleration of ſuch, in other wayes, is and ou…ht to be accounted intolerable, and will be curſed. Certaine it is, that the embracing of, either bloody perſecution (which is againſt the truth) or toleration of all Religions (as well as the truth) have had providentiall events, ſutable thereunto, as men have placed, their civill intereſts in them; both have met with untimely ends, and fearfull deſtruction.
§. 15 He that ſhall indeed conſider, the propoſalls and attempts made for Eccleſiaſticall peace, in this little world of ours, of later times (not to look back to former) either by Eraſt…an polititians, on the one ſide, or Jeſu…ticall Toleration…ſts, on the other, will quickly aſſume, the libertie of affirming, concerning them all, that as wiſe men might eaſily ſee flawes in all of them, and an unſuitableneſſe to the end propoſed; and as good men might ſee ſo much of carnall intereſt, ſel e, and hypocriſie in them, as might diſcourage them from any great expectation: ſo upon many other accounts, a better iſſue was not to be looked for from them, than hath beene actually obtained, which hath for the moſt part been this, that thoſe that could diſſemble moſt deeply, have beene thought to have (and have had) the greateſt advantage; and thoſe that have come with the leaſt candor, moſt fraud, hypocriſie, ſecular baits for the ſubverting of others, have in appearance, for a ſeaſon, ſeemed to obtaine ſucceſſe; And in this ſpirit of craft and contention, are things yet carryed on in the world. This witneſſe is true, therefore rebuke them ſharply.
§. 16 It is true alſo, that the parties at variance now, (Independents, and Preſbyterians) are ſo well acquainted at length, with each others principles, Arguments, Intereſts, Prejudices, and reall di…tance of their cauſes, that none of them expect any Reconciliation, but meerly by one parties keeping its ſtation, and the other coming over wholly unto them. The one partie are got ſo high, that they will not come down to the other; the other are ſo ſtrongly convinced of the errour of their Independent way, th…t they may not, cannot come up to them: In what a ſad cond…t…on is poor England the while; like to be torne in pieces, by her own Children.
§. 17 I ſhall adde ſomething of the next Section, whereupon having a mutuall diffidence in each other, they grow weary of all endeavours to be carryed on joyntly in this kind: And this is like to be the ſtate of things, untill another Spirit be powred out on the profeſſours of Chriſtianitie, than that wherewith at preſent, they ſeeme moſtly to be acted. Now the God of grace, and peace, powre out that other good Spirit upon this Church and Nation, before they be utterly deſtroyed.
§. 18 But is there no Balme in Gilead? no hopefull way of Reconciliation? Yes, he tells us. The only way remaining to be fixed on, whilſt our diviſions continue, is to enquire, wherein the guilt of them doth conſiſt, and who is juſtly charged therewith: in ſpeciall, what is, and who is guiltie of the ſinne of Schiſm. And this will we alſo do if God permit.
§. 19 Much hath been written, upon this ſubject of Schiſme, by very learned men; who rather (as he ſayes) endeavoured, to convince their Adverſaries (the Romaniſts) of the inſufficiencie of their charge of the Church of England to be Schiſmaticks, in ſeparating from them; than rightly and cleerly to ſtate the thing or matter contended about: which latter ſeems to me very ſtrange; For how could they remove the charge of Schiſm, and not ſufficiently declare what Schiſm is? wherein they and their Adverſaries agreed: But our Reverend Doctor, had a double deſigne in this undertaking: 1. To ſhew us a new way of his own, to diſpell that charge, by giving us a new Definition of Schiſm, not known, or made uſe of in former times. 2. Thereby to remove the charge of Schiſm, from himſelf and his partie; for ſo he ſayes here, and hereafter; The preſent concernment of ſome fearing God, lying beyond, what other men have undertaken, ſomthing may be farther added, as to the ſatisfaction of the conſciences of men unjuſtly accuſed of this crime; which is my aime. What ſatisfaction he can give us and the world in this undertaking, we ſhall, by his good leave, take notice of. Only premiſing this, that I intend not to deale with whole Chapter and Section, as hitherto I have done; conſenting with him in his Removall of that part of the charge of Schiſm, which is common to him with us; and onelyonly obſerve, how he will free himſelfe, from that part of it, which concerns himſelf and his partie.