Of Schism, Discourse · Chapter 1
OF SCHISME The True Nature of it Diſcovered and Conſidered, With Reference to the preſent Differences in Religion.
By JOHN OWEN D. D.
OXFORD, Printed by L. L. for T. ROBINSON, Anno Dom. M.DC.L.VII.
OF SCHISME.
CAP. I.
Aggravations of the Evil of Shiſme, from the Authority of the Antients. Their incompetency to determine in this caſe; inſtanced in the ſayings of Auſtine and Hierome. The ſaying of Ariſtides. Judgement of the Antients ſubjected to diſquiſition. Some mens Advantage in charging others with Schiſme. The Actors part priviledged. The Romaniſts intereſt herein. The charge of Schiſme not to be deſpiſed. The iniquity of Accuſers juſtifys not the Accuſed. Severall Perſons charged with Schiſme on ſeverall accounts. The deſigne of this diſcourſe in reference to them. Juſtification of differences unpleaſant. Attempts for peace and reconciliation conſidered. Severall perſwaſions hereabouts, and endeavours of men to that End. Their Iſſues.
IT is the manner of men of all perſwaſions,§. 1. who undertake to treat of Schiſme, to make their entrance with Invectives againſt the evills thereof, with aggravations of its heinouſneſſe. All men whether intending the Charge of others, or their own acquitment, eſteem themſelves concerned ſo to doe. Sentences out of the Fathers, & determinations of Schoolemen, making it the greateſt ſinne imaginable, are uſually produced to this purpoſe. A courſe this is which mens Apprehenſions have rendred uſefull, and the ſtate of things in former dayes eaſy. Indeed whole volumes of the Ancients, written when they were Actors in this Cauſe, charging others with the guilt of it, & conſequently with the vehemency of men, contending for that, wherein their own intereſt lay, might (if it were to our purpoſe) be tranſcribed to this end. But as they had the happines to deale with men evidently guilty of many miſcarriages, and for the moſt part abſurd ad fooliſh, ſo many of them having fallen upon ſuch a notion of the Catholick Church and Schiſme, as hath given occaſion to many woefull miſtakes, and much darkneſſe in the following Ages, I cannot ſo eaſily give up the nature of this evill to their determination and judgement. About the aggravations of its ſinfullneſſe I ſhall not contend.§ 2.
The evidence which remaines of an indulgence in the beſt of them, foreign in this buſineſſe eſpecially, deters from that procedure. From what other principle were thoſe words of Auguſtine; Obſcurius dixerunt Prophetae de Chriſto quā de Eccleſia: puto propterea quia videbant in ſpiritu contra Eccleſiam homines facturos eſſe particulas: Et de Chriſto non tantam litem habitutos, de Eccleſia magnas contentiones excitaturos. Conc. 2. ad Pſal. 30. Neither the Affirmation it ſelfe, nor the reaſon aſsigned can have any better root. Is any thing more cleerly and fully propheſy'd on then Chriſt? Or was it poſſible that good men ſhould forget with what contests the whole Church of God all the World over had been exerciſed from its infancy about the Perſon of Chriſt? Shall the tumultuating of a few in a corner of Africk, blot out the remembrance of the late diffuſ… on of Arrianiſme over the world? But Hierom hath given a Rule for the interpretation of what they delivered in their polemicall engagements; telling us plainely in his Apology for himſelfe to Pammachius, That he had not ſo much regarded what was exactly to be ſpoken in the Controverſy he had in hand, as what was fit to lay load upon Jovinian. And if we may believe him, this was the manner of all men in thoſe dayes. If they were engaged they did not what the truth only, but what the defence of their cauſe alſo required. Though I believe him not as to all he mentions, yet doubtleſſe we may ſay to many of them, as the Apoſtle in another caſe; foreign. Though Ariſtides obteined the name of juſt, for his uprightneſſe in the management of his own private affaires yet being ingag'd in the Adminiſtration of thoſe of the Common-Wealth, he did many things profeſſedly unjuſt; giving this Reaſon, he did them foreign.
Beſides,§. 3. the Age wherein we live, having by virtue of that precept of our Saviour, Call no man Maſter, in a good meaſure freed it ſelfe from the bondage of ſubjection to the dictates of men (and the innumerable evills with endleſſe intanglements thence inſuing) becauſe they lived ſo many hundreds of years before us; that courſe of procedure, though reteining its facility, hath loſt its uſefullneſſe, and is confeſſedly impertinent. What the Scripture expreſsly ſaith of this ſinne, and what from that it ſayth, may regularly & rationally be deduced (whereunto we ſtand and fall,) ſhall be afterwards declared. And what is ſpoken ſuitably thereunto by any of Old, or of Late, ſhall be cheerfully alſo received. But it may not be expected that I ſhould build upon their Authority, whoſe principles I ſhall be neceſſitated to examine. And I am therefore contented to lye low, as to any expectation of ſucceſſe in my preſent undertaking, becauſe I have the prejudice of many Ages, the intereſt of moſt Chriſtians, and the mutuall conſent of Parties at variance (which commonly is taken for an unqueſtionable evidence of truth) to contend withall. But my endeavours being to goe, non quà itur, ſed quà eundum eſt, I am not ſollicitous about the event.
In dealing about this buſineſſe among Chriſtians,§. 4. the Advantage hath been extreamly hitherto on their part, who found it their intereſt to beginne the charge. For whereas perhaps themſelves were, and are of all men moſt guilty of the Crime, yet by their clamarous Accuſation, putting others upon the defence of themſelves, they have in a manner cleerly eſcaped from the triall of their own guilt, and caſt the iſſue of the Question purely on them, whom they have accuſed. The Actors or Complainants part was ſo priviledged by ſome Lawes and Cuſtomes, that he who had deſperately wounded another, choſe rather to enter againſt him the frivolous plea, that he received not his whole Sword into his body, then to ſtand to his beſt defence, on the complaint of the wounded man. An accuſation mannaged with the craft of men guilty, and a confidence becoming men wronged and innocent, is not every ones worke to ſleight & wave. And he is in ordinary judgements immediately acquitted, who averrs that his charge is but recrimination. What advantage the Romaniſts have had on this account, how they have expatiated in the aggravation of the ſinne of Schiſme, whilſt they have kept others on the defence, and would faine make the only thing in Queſtion to be, whether they are guilty of it or no, is known to all. And therefore ever ſince they have been convinced of their diſability to debate the things in difference between them and us, unto any advantage, from the Scripture, they have almoſt wholly inſiſted on this one buſineſſe, wherein they would have it wiſely thought, that our concernment only comes to the triall, knowing that in theſe things their defence is weake, who have nothing elſe. Nor doe they need any other Advantage. For if any party of men can eſtate themſelves at large in all the priviledges granted & promiſes made to the Church in generall, they need not be ſollicitous about dealing with them that oppoſe them; having at once rendered them no better then Jewes Solis noſſe Deos & Coeli numina nobis and Mahumetans,—out ſolis neſeire datum. Heathens or Publicans, by appropriating the Priviledges mentioned unto themſelves. And whereas the parties litigant, by all rules of Law and Equity, ought to ſtand under an equall regard, untill the ſeveralls of their differences have been heard and ſtated; one party is hereby utterly condemned before it is heard: and it is all one unto them, whether they are in the right or wrong. But we may poſſibly in the iſſue ſtate it upon another foot of account.
In the meane time it cannot be denyed,§. 5. but that their vigorous adhearing to the advantage, which they have made to themſelves (a thing to be expected from men wiſe in in their Generation) hath expoſed ſome of them, whom they have wrongfully accuſed, to a contrary evill; whilſt in a ſence of their own innocency, they have inſenſibly ſlipt (as is the manner of men) into ſlight and contemptible thoughts of the thing it ſelfe whereof they are accuſed. Where the thing in queſtion is but a name or terme of reproach, invented amongſt men, this is incomparably the beſt way of defence. But this containes a crime; and no man is to ſet light by it. To live in Schiſme, is to live in Sinne; which unrepented of, will ruine a mans Eternall condition; Every one charged with it muſt either deſert his ſtation, which gives foundation to his charge, or acquit himſelfe of the crime, in that ſtation. This latter is that, which in reference to my ſelfe, and others, I doe propoſe: aſſenting in the groſſe to all the Aggravations of this ſinne, that with any pretence from Scripture or Reaſon are heaped on it.
And I would beg of men fearing God,§. 6. that they would not think, that the iniquity of their Accuſers doth in the leaſt extenuate the crime whereof they are accuſed. Schiſme is Schiſme ſtill, though they may be unjuſtly charged with it; and he that will defend and ſatisfy himſelfe by prejudices againſt them, with whom he hath to doe, though he may be no Schiſmatick, yet if he were ſo, it is certaine he would justifye himſelfe in his ſtate and condition. Seeing men on falſe grounds and ſelfe intereſt may yet ſometimes mannage a good cauſe, which perhaps they have imbraced upon better principles, A conſcientious tenderneſſe and feare of being miſtaken, will drive this buſineſſe to another iſſue. Bleſſed is he who feareth alwayes.
It is well known how things ſtand with us in this world;§. 7. as we are Proteſtants we are accuſed by the Papiſts to be Schiſmaticks. And all other pleas, and diſputes neglected, this is that which at preſent (as is evident from their many late Treatiſes on this ſubject, full of their wonted confidence, contempt, reviling, & ſcurrility) is chiefely inſiſted on by them.
Farther,§. 8. among Proteſtants; as being Reformatiſts, or as they call us Calviniſts, we are condemned for Schiſmaticks by the Lutherans & Sacramentarian Sectarys, for no other crime in the world, but becauſe we ſubmit not to all they teach; for 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. We are condemned for ſeparation, by them who refuſe to admit us into Ʋnion. But what hath not an irrationall attempt of enthroning opinions put men upon?
The differences nearer home about Epiſcopall goverment,§. 9. with the matter of fact, in the rejecting of it, and ſomewhat of the externall way of the worſhip of God, formerly uſed amongſt us, hath given occaſion to a new charge of the guilt of the ſame crime on ſome; as it is not to be ſuppoſed, that wiſe and able men, ſuffering to a great Extremity, will overſee or omit any thing, from whence they may hope to prevaile themſelves againſt thoſe, by whoſe meanes they think they ſuffer. It cannot be helped (the ingagement being paſt) but this account muſt be carryed on one ſtep farther. Amongſt them who in theſe late days have engaged (as they profeſſe) into Reformation (and not to believe that to have been their intention is fit only for them, who are concerned, that it ſhould be thought to be otherwiſe, whoſe prejudice may furniſh them with a contrary perſwaſion) not walking all in the ſame light as to ſome few particulars, whilſt each party (as the manner is) gathered together what they thought conduced to the furtherance and improvement of the way, wherein they differed one from another, ſome unhappyly to the heightening of the differences, tooke up this charge of Schiſme againſt their brethren; which yet in a ſmall proceſſe of time, being almoſt ſunk of it ſelfe, will aske the leſſe paines utterly to remove and take off. In the meane time, it is amongſt other things (which is to be confeſſed) an evidence that we are not yet arrived at that inward frame of ſpirit, which was aymed at Phil. 3. 15, 16. whatever we have attained as to the outward Adminiſtration of Ordinances.
This being the ſtate of things,§. 10. the concernment of ſome of us, lying in all the particulars mentioned, of all Proteſtants in ſome, it may be worth while to conſider, whether there be not generall principles of irrefragable evidence, whereon both all and ſome may be acquitted from their ſeverall concernments in this charge, and the whole guilt of this crime put into the Ephah, and carryed to build it an houſe in the Land of Shinar, to eſtabliſh upon its own baſe.
I confeſſe I would rather, §. 11.much rather, ſpend all my time and days in making up & healing the breaches and Schiſmes that are amongſt Chriſtians, then one hour in juſtifying our diviſions, even therein, wherein on the one ſide they are capable of a fair defence. But who is ſufficient for ſuch an attempt? The cloſing of differences amongſt Chriſtians is like opening the Booke in the Revelation: there is none able or worthy to do it in Heaven or in Earth, but the Lamb: When he will put forth the greatneſſe of his power for it, it ſhall be accompliſhed, and not before. In the mean time a Reconciliation amongſt all Proteſtants is our duty, and practicable; and had perhaps ere this been in ſome forwardneſſe of accompliſhment, had men rightly underſtood, wherein ſuch a Reconciliation according to the minde of God doth conſiſt. When men have laboured as much in the improvement of the Principle of forbearance, as they have done to ſubdue other men to their opinions, Religion will have another appearance in the world.
I have conſidered and endeavoured,§. 12. to ſearch into the bottome of the two generall wayes, fixed on reſpectively by ſundry Perſons for the compaſſing of peace, and union among Chriſtians, but in one nation, with the iſſue and ſucceſſe of them in ſeverall places: namely, that of enforcing uniformity by a ſecular power on the one ſide, as was the caſe in this Nation not many yeares agoe, (and is yet liked by the moſt,) being a ſuitable judgemement for the moſt,) and that of Toleration on the other, which is our preſent condition. Concerning them both I dare ſay; that though men of a good zeale, and ſmall Experience, or otherwiſe on any account full of their own Apprehenſions, may promiſe to themſelves much of peace, Union, and Love, from the one or the other, (as they may be ſeverally favoured by men of different intereſts in this world, in reſpect of their conducinges to their ends,) yet that a little Obſervation of Events, if they are not able to conſider the cauſes of things, with the light and poſture of the minds of men in this Generation, will unburden them of the trouble of their expectations. It is ſomething elſe, that muſt give peace unto Chriſtians, then what is a product of the prudentiall conſiderations of men.
This I ſhall only adde as to the former of theſe,§. 13. of enforcing Ʋniformity; as it hath lost its reputation of giving temporall tranquillity to States, Kingdomes, and Common-wealths (which with ſome is onelyonly valuable, whatever became of the ſoules of men, forced to the profeſſion of that, which they did not believe) the readieſt means in the world to roote out all Religion from the hearts of men) the letters of which plea are in moſt Nations in Europe waſhed out with rivers of bloud, (and the reſidue wait their ſeaſon for the ſame iſſue) ſo it continues in the poſſeſſion of this advantage againſt the other, that it ſees, and openly complaines of the evill, and dangerous conſequences of it; when againſt its own, where it prevailes, it ſuffers no complaints to lye. As it is ludicrouſly ſaid of Phyſitians, the Effects of their skill lye in the Sunne, but their miſtakes are covered in the Church-yard: So is it with this perſwaſion; what it doth well, whilſt it prevailes, is evident: the anxiety of Conſcience in ſome, hypocriſie, formality, no better then Atheiſme in others, wherewith it is attended, are buried out of ſight.
But as I have ſome while ſince ceaſed to be moved by the clamours of men,§. 14. concerning bloudy perſecution on the one hand, and curſed, intolerable toleration on the other, by finding all the world over, that Events and Executions follow not the Conſcientious imbracing of the one or other of theſe decryed Principles, & perſwaſions, but are ſuited to the Providence of God, ſtating the civill interests of the Nations; ſo I am perſwaded, that a generall Alteration of the State of the Churches of Chriſt in this world, muſt determine that controverſie: which when the light of it appeares, we ſhall eaſily ſee the vanity of thoſe Reaſonings, wherewith men are intangled, that are perfectly ſuited to their preſent condition of Religion But hereof I have ſpoken elſewhere.
Farther,§. 15. let any man conſider the propoſals and attempts, that have been made for Eccleſiaſticall peace in the world, both of old, and in theſe latter dayes; let him conſult the reſcripts of Princes; the Edicts of Nations, Advices of Politicians, that would have the world in quietneſſe on any termes, Conſultations, Conferences, Debates, Aſſemblies, Councells of the Clergy, who are commonly Zelots in their ſeverall ways, and are by many thought to be willing rather to hurle the whole world into confuſion then to abate any thing of the rigor of their opinions, and he will quickly aſſume the liberty 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, ſelfe, and Hypocriſie in them, as might diſcourage them from any great Expectations, ſo upon many other accounts a better iſſue was not to be looked for from them, then hath been actually obtained; which hath for the moſt part been this, that thoſe, that could diſſemble moſt deeply have been thought to have the greateſt Advantage. In Diſputations indeed the truth for the moſt part hath been a gainer; but in attempts for Reconciliation, thoſe that have come with the leaſt Candor, moſt Fraud, Hypocriſy, ſecular baits for the ſubverting of others, have in appearance for a ſeaſon ſeem'd to obteine ſucceſſe. And in this Spirit of craft and contention are things yet carryed on in the world.
Yet I ſuppoſe the Parties at variance are ſo well acquainted at length with each others Principles, §. 16.Arguments, Intereſts, Prejudices, and reall diſtance of their cauſes, that none of them expect any Reconciliation, but meerly by one Parties keeping its ſtation, and the other coming over wholy thereunto. And therefore a Romaniſt in his Preface to a late Pamphlet about Schiſme to the two Ʋniverſitys, tells us plainly, that, If we will have any peace, we must without limitation ſubmit to, and receive thoſe foreign, thoſe Commanding Oracles which God by his holy Spouſe propoundeth to our Obedience; The ſence of which expreſſions we are full well acquainted with. And in purſuite of that principle he tells us againe. p. 238. That ſuppoſe the Church ſhould in neceſſary points teach errour, yet even in that caſe every child of the Church must exteriorly carry himſelfe quiet and not make commotions (that is, declare againſt her) for that were to ſeek a cure worſe then the diſeaſe; Now if it ſeem reaſonable to theſe Gentlemen, that we ſhould renounce our ſence and Reaſon, with all that underſtanding, which we have, or at leaſt are fully convinced that we have, of the mind of God in the Scripture, and ſubmit blindly to the commands, and guidance of their Church, that we may have peace, and union with them, becauſe of their huge intereſt and advantage, which lyes in our ſo doing, we profeſſe our ſelves to be invincibly concluded under the power of a contrary perſwaſion, and conſequently an impoſſiblity of Reconciliation.
As to attempts then for Reconciliation between parties at variance about the things of God,§. 17. and the removeall of Schiſme by that meanes, they are come to this iſſue among them, by whom they have been uſually mannaged, namely Politicians and Divines; that the former perceiving the tenaciouſneſſe in all things of the latter, their promptneſſe & readineſſe to diſpute, and to continue in ſo doing with confidence of ſucceſſe, (a frame of Spirit that indeed will never praiſe God, nor be uſefull to bring forth truth in the world) doe judge them at length not to have that prudence, which is requiſite to adviſe in matters diffuſed into ſuch variety of concernments as theſe are, or not able to breake through their unſpeakable prejudices and intereſts to the due improvement of that wiſedome, they ſeem to have; and the latter obſerving the facile condeſcention of the former in all things that may have a conſiſtency with that peace and ſecular Advantage they aime at, doe conclude that, notwithſtanding all their pretences, they have indeed in ſuch conſultations little or no regard to the Truth; whereupon having a mutuall diffidence in each other, they grow wearie of all endeavours to be carryed on joyntly in this kind; the one betaking themſelves wholy to keep things in as good ſtate in the world, as they can, let what will become of Religion; the other to labour for ſucceſſe againſt their Adverſaries, let what will become of the world, or the peace thereof. And this is like to be the ſtate of things, untill another Spirit be powred out on the profeſſors of Chriſtianity, then that wherewith at preſent they ſeeme moſtly to be acted.
The only courſe then remaining to be fixed on,§. 18. whilſt our diviſions continue, is to enquire wherein the guilt of them doth conſiſt, and who is juſtly charged therewith; in eſpeciall what is, and who is, guilty of the ſinne of Schiſme? And this ſhall we doe, if God permit.
It may I confeſſe ſeem ſuperfluous to adde any thing more on this ſubject,§. 19. which hath been ſo fully already handled by others. But as I ſaid, the preſent concernement of ſome fearing God, lying beyond what they have undertaken, and their endeavours for the moſt part having tended rather to convince their Adverſaries of the inſufficiency of their charge and Accuſation, then rightly and cleerly to ſtate the thing or matter contended about, ſomething may be farther added as to the ſatisfaction of the Conſciences of men injuſtly accuſed of this Crime, which is my aime, and which I ſhall now fall upon.