Of Schism, Discourse · Chapter 2
CAP. II.
The nature of Schiſme to be determined from Scripture only. This principle by ſome oppoſed. Neceſſity of abiding in it. Parity of Reaſon allowed. Of the name of Schiſme. Its conſtant uſe in Scripture. In things Civill and Religious. The whole Doctrine of Schiſme in the Epiſtles to the Corinthians. The caſe of that Church propoſed to conſideration. Schiſme entirely in one Church. Not in the ſeparation of any from a Church. Nor in ſubſtraction of obedience from Governours. Of the ſecond Schiſme in the Church of Corinth. Of Clemens Epiſtle. The ſtate of the Church of Corinth in thoſe dayes: foreign who: foreign what. foreign. paracia. To whom the Epiſtle of Clemens was preciſely written. Corinth not a Metropoliticall Church. Allowance of what by parity of Reaſon may be deduced from what is of Schiſme affirmed. Things required to make a man guilty of Schiſme. Arbitrary definitions of Schiſme rejected. That of Auſtin conſidered: as that alſo of Baſil. The common uſe and acceptation of it in theſe days: Separation from any Church in its own nature not Schiſme. Aggravations of the evill of Schiſme ungrounded. The evill of it from its proper nature and conſequences evinced Inferences from the whole of this diſcourſe. The Church of Rome, if a Church, the moſt Schiſmaticall Church in the world. The Church of Rome no Church of Chriſt: A compleat image of the Empire. Finall acquitment of Proteſtants from Schiſme on the Principle evinced. Peculiarly of them of the late Reformation in England: Falſe notions of Schiſme the ground of ſinne and diſorder.
THe thing whereof we treate being a diſorder in the inſtituted worſhip of God,§. 1. and that which is of pure Revelation, I ſuppoſe it a modeſt requeſt to deſire, that we may abide ſolely to that diſcovery and deſcription, which is made of it in Scripture; that, that alone ſhall be eſteemed Schiſme, which is there ſo called, or which hath the entire nature of that, which is there ſo called; other things may be other crimes; Schiſme they are not, if in the Scripture they have neither the name nor nature of it attributed to them.
He that ſhall conſider the irreconcilable differences that are among Chriſtians all the world over about this matter, §. 2.as alſo what hath paſſed concerning it in former Ages, and ſhall weigh what prejudices the ſeverall parties at variance are intangled with, in reference hereunto, will be ready to think, that this naked appeale to the only common principle amongſt us all, is ſo juſt, neceſſary & reaſonable, that it will be readily on all hands condeſcended unto But as this is openly oppoſed by the Papiſts, as a moſt deſtructive way of procedure, ſo I feare, that when the tendency of it is diſcovered, it will meet with reluctancy from others. But let the Reader know, that as I have determined foreign, ſo to take the meaſure of it from the Scripture only. Conſue…udo ſine veritate eſt vetuſtas erroris (Cyp. Ep. ad Pomp.) and the ſole meaſure of Evangelicall Truth, is this word, of whom it was ſaid foreign. Id verius quod prius, id prius quod ab initio, id ab initio quod ab Apoſtolis, ſayes Tertul: It is to me a ſufficient anſwer to that fond queſtion, where was your Religion before Luther? Where was your Religion in the dayes of Chriſt and his Apoſtles? My thoughts to this particular are the ſame with Chryſoſtomes on the generall account of Truth, foreign. Homil. 3. in Acta.
But yet leaſt this ſhould ſeem too ſtreight, §. 3.as being at firſt view excluſive of the learned debates & diſputes, which we have had about this matter, I ſhall after the conſideration of the preciſe Scripture notion of the name and thing, wherein the Conſcience of a Believer is alone concerned, propoſe and argue alſo what by a parity of Reaſon may thence be deduced, as to the Eccleſiasticall common uſe of them, and our concernment in the one and the other.
The word which is Metaphoricall, §. 4.as to the buſineſſe we have in hand, is uſed in the Scripture, both in its primitive, native ſence, in reference to things Naturall, as alſo in the tralatitious uſe of it about things Politick and Spirituall or Morall. In its firſt ſence we have the Noune Mat. 9. 16. foreign … (in the cloth) it … Verbe. Mat. 27. 51. … veile of the Temple … foreign and the … noting an interruption of … externall power in things me … this is the firſt ſence of … or diviſion of parts befo… …ontinued, by force, or violent diſſol… … The uſe of the world in a Politicall ſence is alſo frequent: Joh. 7. 43 foreign, there was a diviſion among the multitude; ſome being of one mind, ſome of another; Joh. 9. 16. foreign, there was a diviſion amongst them: and cap. 10. 19. likewiſe. So Act. 14. 4. foreign, the multitude of the City was divided: and cap. 23. 7. There aroſe a diſſention between the Phariſees and the Sadduces, foreign, the multitude was divided, ſome following one, ſome another of their leaders in that diſſention; the ſame thing is expreſſed by a word anſwering unto it in Latine,
Scinditur incertum studia in contraria vulgus And in this ſence relating to civill things it is often uſed.*foreign. Chronic. Antioch. Joh. Male: p. 98. A. MS. Bib. Bod.
This being the next poſture of that word,§. 5. from whence it immediately ſlips into its Eccleſiasticall uſe, expreſſing a thing morall or ſpirituall; there may ſome light be given into its importance, when ſo appropriated, from its conſtant uſe in this ſtate and condition to denote differences of mind and judgement with troubles enſuing thereon, amongſt men met in ſome one Aſſembly about the compaſsing of a common end and deſigne.
In the ſence contended about it is uſed only by Paul in his firſt Epiſtle to the Corinthians, §. 6.and therein frequently: cap. 1. 10. I exhort you foreign, that there be no Schiſmes amongſt you: cap. 11. 18. when you meet in the Church foreign, I heare there be Schiſmes amongſt you: cap. 12. 25. The word is uſed in reference to the naturall body, but with an application to the Eccleſiaſticall. Other words there are of the ſame importance, which ſhall alſo be conſidered, as Rom. 16. 17, 18. Of Schiſme in any other place, or in reference to any other perſons, but only to this Church of Corinth, we heare nothing.
Here then being the principall foundation (if it hath any) of that great Fabrick about Schiſme, §. 7.which in latter Ages hath been ſet up, it muſt be duly con…ered; that if it be poſſible, we may diſcover by what ſecret engines or Artifices the diſcourſes about it, which fill the world, have been hence deduced, being for the moſt part, univerſally unlike the thing here mentioned: or find out, that they are built on certaine prejudices and preſumptions, nothing relating thereto. The Church of Corinth was founded by Paul Act. 18. 8, 9, 10. with him there was Aquila and Priſcilla v. 2, 18. After his departure, Apollos came thither, & effectually watered, what he had planted 1 Ep. cap. 3. 6. It is probable that either Peter had been there alſo, or at leaſt that ſundry perſons converted by him were come thither, for he ſtill mentions Cephas and Apollo with himſelfe cap. 1. 12. & 3. 22. This Church thus watered and planted came together for the worſhip of God foreign cap. 11. 20. and for the adminiſtration of Diſcipline in particular, cap. 5. 4. After a while through the craft of Sathan, various evills in Doctrine, Converſation, and Church-order crept in amongſt them; For Doctrine, beſides their miſtake about eating things offered to Idols cap. 8. 4. ſome of them denyed the Reſurrection of the Dead, cap. 15. 12. In Converſation they had not only the eruption of a ſcandalous particular ſinne amongſt them cap. 5. 1. but grievous ſinfull miſcarriages, when they came together about holy Adminiſtrations cap. 11. 21. theſe the Apoſtle diſtinctly reproves in them: their Church-order, as to that Love, peace, and union of heart and minde, wherein they ought to have walked, was woefully diſturbed with diviſions and ſidings about their Teachers, cap. 1. 12. And not content to make this difference the matter of their debates and diſputes from houſe to houſe, even when they met for publick worſhip, or that which they all met in, and for, they were divided on that account cap. 11. 18. This was their Schiſme the Apoſtle dehorts them from, charges them with, and ſhewes them the evill thereof. They had differences amongſt themſelves about unneceſſary things; on theſe they ingaged into diſputes and ſidings, even in their ſolemne Aſſemblyes; when they came all together for the ſame worſhip about which they differed not. Probably much vaine jangling, alienation of affections, exaſperation of ſpirits, with a neglect of due offices of love enſued hereupon. All this appeares from the entrance the Apoſtle gives to his Diſcourſe on this ſubject. 1 Epiſt. chap. 1. v. 10. foreign, I beſeech you that you all ſpeake the ſame thing. They were of various minds, and opinions, about their Church affairs; which was attended with the confuſion of diſputings: let it not be ſo, ſaith the Apoſtle; foreign, and let there be no ſchiſmes among you; which conſiſt in ſuch differences and janglings: he addes, foreign; but that you be perfectly joyned together in the ſame minde, and the ſame judgment. They were joyned together in the ſame Church order and fellowſhip, but he would have them ſo alſo in oneneſſe of minde and judgement, which if they were not, though they continued together in their Church-order, yet Schiſmes would be amongſt them. This was the ſtate of that Church, this the frame and carriage of the members of it, this the fault and evill, whereon the Apoſtle charges them with Schiſme, and the guilt thereof. The grounds, whereon he mannageth his reproſe, are their common intereſt in Chriſt, cap. 1. 13 The nothingneſſe of the inſtruments of preaching the Goſpell, about whom they contended, cap. 1. 14. cap. 3. v. 4, 5. their Church order inſtituted by God, cap. 12. 13. of which afterward.
This being as I ſaid the principall ſeat of all that is taught in the Scripture about Schiſme, §. 8.we are herè, or hardly at all to learn, learne, what it is, and wherein it doth conſiſt; The Arbitrary Definitions of men, with their ſuperſtructions, and inferences upon them, we are not concerned in. At leaſt I hope I ſhall have leave from hence to ſtate the true nature of the thing, before it be judged neceſſary to take into conſideration what by parity of Reaſon may be deduced from it. In things purely morall, and of naturall equity, the moſt generall notion of them is to be the rule, whereby all particulars claiming an intereſt in their nature are to be meaſured, and regulated; In things of Inſtitution, the particular inſtituted is firſt and principally to be regarded: How farre the generall reaſon of it may be excluded, is of after conſideration; And as is the caſe in reſpect of duty, ſo it is in reſpect of the evills that are contrary thereto. True and falſe are indicated, & tried by the ſame Rule. Here then our foote is to be fixed; what compaſſe may be taken to fetch in things of a like kind, will in its proper place follow. Obſerve then,
1. That the thing mentioned is entirely in one Church, §. 9.amongſt the members of one particular ſociety. No mention is there in the leaſt of one Church divided againſt another, or ſeparated from another, or others; whether all true, or ſome true, ſome falſe, or but pretended. Whatever the crime be, it lyes wholy within the verge of one Church, that …et together for the worſhip of God, and Adminiſtration of the Ordinances of the Goſpell; And unleſſe men will condeſcend ſo to ſtate it upon the evidence tendered, I ſhall not hope to prevaile much in the proceſſe of this diſcourſe,
2. Here is no mention of any paticular man,§. 10. or any number of mens ſeparation from the Holy Aſſemblyes of the whole Church, or of ſubduction of themſelves from its power, nor doth the Apoſtle lay any ſuch thing to their charge, but plainely declares, that they continued all in the joynt celebration of that worſhip, and performance together of thoſe duties, which were required of them in their Aſſemblyes; only they had groundleſſe, cauſeleſse differences amongſt themſelves, as I ſhall ſhew afterwards. All the diviſions of one Church from another, or others, the ſeparation of any one or more perſons from any Church or Churches, are things of another nature, made good or evill by their circumſtances, and not that at all, which the Scripture knowes and calls by the name of Schiſme; And therefore was there no ſuch thing or name, as Schiſme, in ſuch a ſence, known in the Judaicall Church, though in the former it abounded. All the different ſects to the laſt, ſtill communicated in the ſame carnall Ordinances; and thoſe who utterly deſerted them, were Apoſtates, not Schiſmaticks; ſo were the body of the Samaritans, they worſhiped they knew not what, nor was Salvation among them, Joh. 4.
3. Here is no mention of any ſubſtraction of obedience from Biſhops or Rulers in what degree ſoever,§. 11. no exhortation to regular ſubmiſſion unto them, much leſſe from the Pope or Church of Rome; nor doth the Apoſtle thunder out againſt them, you are departed from the Amity of the Catholick Church, have rent Chriſts ſeameleſſe Coat, ſet up Altare contra altare, have forſaken the viſible head of the Church, the fountaine of all unitie; you refuſe due ſubjection to the Prince of the Apoſtles; Nor, you are Schiſmaticks from the Nationall Church of Achaja, or have caſt off the Rule of your Governors; with the like language of after dayes; but, when you come together, you have diviſions amongst you: Behold, how great a matter a little fire kindleth.
A condition not unlike to this befalling this very Church of Corinth, §. 12.ſundry years after the ſtrifes now mentioned were allayed by the Epiſtle of the Apoſtle, doth againe exhibite us the caſe and evill treated on. Some few unquiet perſons among them drew the whole ſociety (upon the matter) into diviſion and an oppoſition to their Elders. They, who were the cauſes foreign, a Clement tells them in the name of the Church at Rome, were foreign a few men, acted by pride and madneſſe: yet ſuch power had thoſe perſons in the Congregation, that they prevailed with the multitude to depoſe the Elders and caſt them out of office: So the ſame Clement tells them; foreign. What he intends by his foreign &c. he declares in the words foregoing, where he calls the Elders, that were departed this life, happy and bleſſed, as not being ſubject or liable to expulſion out of their offices; foreign ▪ Whether theſe men, who cauſed the differences and ſedition againſt thoſe Elders that were depoſed, were themſelves by the Church ſubſtituted into their roome and place, I know not. This difference in that Church, the Church of Rome in that Ep. of Clement calls every where Schiſme, as it alſo expreſſes the ſame things, or the evill frame of their minds and their actings by many other words: foreign, are laid to their charge. That there was any ſeparation from the Church, that the depoſed Elders, or any for their ſakes withdrew themſelves from the communion of it, or ceaſed to aſſemble with it for the celebration of the Ordinances of the Goſpell, there is not any mention: only the difference in the Church is the Schiſme whereof they are accuſed. Nor are they accuſed of Schiſme for the depoſition of the Elders, but for their differences amongſt themſelves, which was the ground of their ſo doing.
It is alleadged indeed, that it is not the ſingle Church of Corinth, §. 13.that is here intended, but all the Churches of Achaia, whereof that was the Metropolis: which though as to the nature of Schiſme, it be not at all prejudiciall to what hath been aſſerted, ſuppoſing ſuch a Church to be; yet becauſe it ſets up in opoſition to ſome Principles of Truth, that muſt afterwards be improved, I ſhall briefely review the arguments whereby it is attempted to be made good.
The title of the Epiſtle in the firſt place is pretended to this purpoſe:§. 14. It is foreign wherein (as tis ſaid) on each part the foreign or whole Province, as of Rome, ſo of Corinth, the Region and Territorie, that belonged to thoſe Metropoli's, is intended: But as I have formerly elſewhere ſaid, we are beholding to the frame and fabrick of Church affaires in after Ages for ſuch interpretations as theſe; the ſimplicity of the firſt knew them not; They who talked of the Church of God, that did foreign at Rome, little then thought of Province or Region foreign, is as much as foreign Act. 8. 1. foreign is a man that dwells at ſuch a place, properly one that dwells in anothers houſe, or ſoyle, or that hath removed from one place, and ſetled in another; whence it is often uſed in the ſame ſence with foreign, he is ſuch an inhabitant, as hath yet ſome ſuch conſideration attending him, as makes him a kind of a forreigner to the place where he is; ſo Eph. 2. 19. foreign and foreign are oppoſed. Hence is foreign, which as Budaeus… ſaies differs from foreign, in that it denotes a temporary habitation; this a ſtable and abiding. foreign is ſo to inhabite, to dwell in a place, where yet ſomething makes a man a kind of a ſtranger. So it is ſaid of Abraham foreign Heb. 11. 9. 1▪ Pet. 2. 11. joyned with foreign: (hence this word by the learned publiſher of this Epiſtle is rendered peregrinatur, diverſatur) and more cleerly Luk. 24. 18. foreign, which we have rendred, are you only a ſtranger in Hieruſalem: whether foreign & paroecia is from hence or no, by ſome is doubted, foreign is convivator; and foreign praebitio, Gloſſ. vetus: So that parochi… may be called ſo from them, who met together to breake bread, and to eat: Allow parochia to be barbarous, & our only word to be paroecia from foreign, then it is as much as the Voiſinage, men living neare together for any end whatever. So ſayes Budaeus foreign are foreign; thence Churches were called foreign, conſiſting of a number of them, who were foreign or foreign the Saints of God expreſſing the place which they inhabited, and the manner, as Strangers, ſaid of the Churches whereof they were foreign and foreign: this is now made to denote a Region, a Territorie, the adjacent Region to a Metropolis; and ſuch like things, as the poor primitive pilgrimes little thought of. This will ſcarcely as I ſuppoſe evince the Aſſertion we are dealing about; there may be a Church of God dweling at Rome or Corinth, without any adjacent Region annexed to it, I think. Beſides, among thoſe who firſt uſed the word in the ſence now ſuppoſed, did not underſtand a Province by foreign, which was with them (as originally) the charge of him that was a Biſhop, and no more. foreign was with them a Province that belonged to a Metropolitan; ſuch as the Biſhop of Corinth is ſuppoſed to be. I do not remember where a Metropolitan Province is called his foreign, there being many of theſe in every one of them. But at preſent I will not herein concerne my ſelfe.
But it is ſaid,§. 15. that this Epiſtle of Clement was written to them, to whom Pauls Epiſtles were written; which appears, as from the common title…, ſo alſo from hence, that Clement adviſes them to whom he writes, to take and conſider that Epiſtle, which Paul had formerly wrote to them, Now▪ Paul's Epiſtle was written to all the Churches of Achaia, as it is ſaid expreſſely in the ſecond, To the Church of God which is at Corinth, with all the Saints, which are in all Achaia: Cap. 1. 1 And for the former, that alſo is directed foreign, and the ſame forme is uſed at the cloſe of this, foreign, wherein, all places in Achaia (and every where therein) not Abſolutely are intended; for if they ſhould, then this Epiſtle would be a Catholick Epiſtle, and would conclude the things mentioned in it, of the letter received by the Apoſtle &c. to relate to the Catholick Church.
Anſ. It is confeſſed,§. 16. that the Epiſtles of Paul, and Clement, have one common Title; ſo that foreign, which is Clements expreſſion, is the ſame with foreign, which is Pauls in both his Epiſtles, which addes little ſtrength to the former Argument from the word foreign, as I ſuppoſe, confining it thither. It is true, Pauls ſecond Epiſtle, after its Inſcription foreign adds foreign. He mentions not any where any more Churches in Achaia then that of Corinth, and that at Cenchrea; nor doth he ſpeake of any Churches here in this ſalutation, but only of the Saints. And he plainely makes Achaia and Corinth to be all one 2 Cor. 9. 2. ſo that to me it appears, that there were not as yet, any more Churches brought into order in Achaia, but that mentioned; with that other other at Cenchrea, which I ſuppoſe, comes under the ſame name with that at Corinth; nor am I perſwaded, that it was a compleated Congregation in thoſe daies. Saints in Acha…a that lived not at Corinth, there were perhaps many; but being ſcattered up and downe, they were not formed into Societies, but belonged to the Church of Corinth, and aſſembled therewith (as they could) for the participation of Ordinances: So that there is not the leaſt evidence, that this Epiſtle of Paul was directed to any other Church, but that of Corinth. For the firſt, it can ſcarce be queſtioned; Paul writing an Epiſtle for the inſtruction of the Saints of God, and Diſciples of Chriſt in all Ages, by the inſpiration of the Holy Ghoſt, Salutes in its beginning and ending all them, that on that generall account are concerned in it. In this ſenſe all his Epiſtles were Catholick, even thoſe he wrote to ſingle Perſons. The occaſion of writing this Epiſtle was indeed from a particular Church, and the chiefe ſubject matter of it was concerning the Affaires of that Church. Hence it is in the firſt place particularly directed to them; and our preſent enquiry is not after all that by any meanes were, or might be concerned in that, which was then written, as to their preſent or future direction, but after them, who adminiſtred the occaſion to what was ſo written, and whoſe particular Condition was ſpoken to: This I ſay was the ſingle Church of Corinth. That foreign, all in every place, ſhould be all only in Achaia, or that Clement his foreign, ſhould be with them, that are called in Achaia, I can yet ſee no ground to conjecture. Paul writes an Epiſtle to the Church of Epheſus. and concludes it, foreign: the extent of which Prayer is ſuppoſed to reach farther then Epheſus, and the Region adjacent. It doth not then as yet appeare that Paul wrote his Epiſtles peculiarly to any other, but the particular Church at Corinth. If concerning the latter, becauſe of that expreſſion with all the Saints which are in all Achaia, if it be granted there were more Churches then that of Corinth with its Neighbour Cenchrea (which whether it were a ſtated diſtinct Church or no, I know not) yet it will not at all follow (as was ſaid before) that Clement attending the particular occaſion only, about which he and the Church of Rome were conſulted, did ſo direct his Epiſtle, ſeeing he makes no mention in the leaſt, that ſo he did. But y… by the way there is one thing more, that I would be willingly reſolved about in this diſcourſe; & that is this, ſeeing that it is evident that the Apoſtle by his foreign: and Clemens, by his foreign, intend an enlargement beyond the firſt and immediate direction to the Church of Corinth, if by the Church of Corinth, as it is pleaded, he intend to expreſſe that whole Region of Achaia, what either the Apoſtle, or Clemens do obtain by that enlargement, if reſtrained to that ſame place.
It is indeed ſaid,§. 17. that at this time there were many other Epiſcopall Sees in Achaia; which untill it is attempted to be put upon ſome kind of proof, may be paſſed by: It is granted that Paul ſpeakes of that which was done at Corinth, to be done in Achaia Rom. 15. 28. as what is done in London is without doubt done in England: But that which lies in expectation of ſome light or evidence to be given unto it, is, that there was a Metropoliticall See at Corinth, at this time, whereunto many Epiſcopall Sees in Achaia were in a ſubordination, being all the foreign of Corinth, all which are called the Church of Corinth, by vertue of their ſubjection thereunto; when this is proved, I ſhall confeſſe ſome principles I afterwards inſiſt on, will be impaired thereby.
This then is added by the ſame Author, §. 18.That the Eccleſiaſticall eſtate was then conformed to the Civill: where ever there was a Metropolis in a Civill-politicall ſence, there was ſeated alſo a Metropoliticall Church; now that Corinth was a Metropolis, the Proconſul of Achaia Keeping his reſidence there, in the firſt ſence is confeſſed. And beſides what followes from thence, by vertue of the principle now laid down, Chryſoſtome calls it a Metropolis relating to the time wherein Paul wrote his Epiſtle to the Church there in the latter ſence alſo.
The plea about Metropoliticall Churches, §. 19.I ſuppoſe will be thought very impertinent to what I have now in hand, ſo it ſhall not at preſent be inſiſted on. That the ſtate of Churches in after Ages was moulded and framed after the patterne of the civill Goverment of the Roman Empire is granted; And that conformity (without offence to any be it ſpoken) we take to be a fruit of the working of the myſtery of Iniquity. But that there was any ſuch order inſtituted in the Churches of Chriſt, by the Apoſtles, or any inſtituted by the Authority from the Lord and Ruler, is utterly denyed; nor is any thing, but very uncertaine conjectures from the ſayings of men of after Ages, produced to atteſt any ſuch order, or conſtitution. When the order, ſpirituality, beauty, and glory of the Church of Chriſt ſhall returne, and men obteine a light, whereby they are able to diſcerne a beauty and excellency in the inward, more noble ſpirituall part, indeed life and ſoul of the worſhip of God, theſe diſputes will have an iſſue. Chryſoſtome ſayes indeed, that Corinth was the Metropolis of Achaia, but in what ſence he ſayes not; the Politicall is granted, the Eccleſiaſticall not proved; nor are we enquiring what was the ſtate of the Churches of Chriſt in the dayes of Chryſoſtome, but of Paul. But to returne.
If any one now ſhall ſay,§. 20. will you conclude, becauſe this evill mentioned by the Apoſtle is Schiſme, therefore nothing elſe is ſo?
I Anſwer, that having before aſſerted, this to be the chiefe and only ſeat of the Doctrine of Schiſme, I am inclinable ſo to do: and this I am reſolved of, that unleſſe any man can prove that ſomething elſe is termed ſchiſme by ſome divine writer, or blamed on that head of account by the Holy Ghoſt elſewhere, and is expreſsly reproved a… another crime, I will be at Liberty from admitting it ſo to be.
But yet for what may hence by a parity of Reaſon be deduced, §. 21.I ſhall cloſe with, and debate at large, as I have profeſſed.
The Schiſme then here deſcribed by the Apoſtle, §. 22.and blamed by him, conſiſts in cauſeleſſe differences, and contentions amongſt the members of a particular Church, contrary to that of love, prudence, and forbearance, which are required of them to be exerciſed amongſt themſelves and towards one another; which is alſo termed foreign Act. 15. 21. and foreign Rom. 16. 13. And he is a Schiſmatick that is guilty of this ſinne of Schiſme, that is, who raiſeth, or entertained, or perſiſteth in ſuch differences; nor are theſe termes uſed by the Divine writers in any other ſence.
That any men may fall under this guilt, §. 23.it is required;
1. That they be members of, or belong to ſome one Church, which is ſoe, by the inſtitution and appointment of Jeſus Chriſt. And we ſhall ſee, that there is more required hereunto, then the bare being a Believer or a Chriſtian.
2. That they either raiſe or entertaine. and perſiſt in cauſeleſſe differences with others of that Church more or leſſe, to the interruption of that Exerciſe of love▪ in all the fruits of it, which ought to be amongſt them; and the diſturbance of the due performance of the duties required of the Church, in the worſhip of God. As Clement in the forementioned Epiſtle, foreign.
3. That theſe differences be occaſioned by, and do belong to ſome things in a remoter or nearer diſtance appertaining to the worſhip of God; their differences on a Civill account are elſewhere mentioned, and reproved, 1 Ep. cap. 6. for therein alſo there was from the then ſtate of things an foreign v. 7.
This is that Crime,§. 24. which the Apoſtle rebukes, blames, condemnes under the name of Schiſme, and tells them that were guilty of it, that they ſhewed themſelves to be carnall, or to have indulged to the fleſh and the corrupt principle of ſelfe, and their own wills, which ſhould have been ſubdued to the obedience of the Goſpell. Mens definitions of things are for the moſt part Arbitrary and looſe; fitted and ſuited to their ſeverall apprehenſions of Principles and concluſions; ſo that nothing cleare or fixed is generally to be expected from them; from the Romaniſts deſcription of Schiſme, who violently without the leaſt colour or pretence thruſt in the Pope, and his Head ſhip, into all that they affirme in Church matters, leaſt of all. I can allow men that they may extend their definitions of things unto what they apprehend of an alike nature to that, which gives riſe to the whole diſquiſition, and is the firſt thing defin'd. But at this I muſt profeſſe my ſelfe to be ſomewhat entangled, that I could never yet meet with a definition of Schiſme, that did comprize, that was not excluſive of that, which alone in the Scripture is affirmed ſo to be.
Auſtins Definition contains the ſumme of what hath ſince been inſiſted on;§. 25. ſaith He, Schiſma ni fallor eſt eadem opinantem, & eodem ritu utentem ſolo Congregationis delectari diſsidio G…n. Fauſt. lib. 20. cap. 3. by diſſidium congregationis he intends ſeparation from the Church into a peculiar Congregation; a definition directly ſuited to the cauſe he had in hand, and was pleading againſt the Donatiſts. Baſil in Epiſt. ad Amphiloch. Con. 44. diſtiguiſheth between foreign, and foreign: and as he makes Schiſme to be a diviſion ariſing from ſome Church controverſies ſuitable to what thoſe dayes experienced, and in the ſubſtance true; ſo he tells us that foreign is when either Presbyters, or Biſhops, or Laicks hold unlawfull meetings, Aſſemblyes or Conventicles, which was not long ſince with us the only Schiſme.
Since thoſe days Schiſme in generall hath paſſed for a cauſeleſſe ſeparation from the communion and worſhip of any true Church of Chriſt, §. 26.(the Catholick Church ſaith the Papiſt) with a relinquiſhment of its ſociety, as to a joynt celebration of the ordinances of the Goſpell; how farre this may paſſe for Schiſme, and what may be granted in this deſcription of it, the proceſſe of our diſcourſe will declare. In the mean time I am moſt certain, that a Separation from ſome Churches true or pretended ſo to be is commanded in the Scriptures; ſo that the withdrawing from, or relinquiſhment of any Church or ſociety whatever, upon the plea of its corruption, be it true or falſe, with a mind and reſolution to ſerve God in the due obſervation of Church inſtitutions, according to that light which men have received, is no where called Schiſme, or condemned as a thing of that nature, but is a matter that muſt be tryed out, whether it be good or evill, by vertue of ſuch generall rules and directions, as are given us in the Scriptures for our orderly and blameleſſe walking with God in all his wayes.
As for them,§. 27. who ſuppoſe all Church power to be inveſted in ſome certain Church Officers originally (I meane that which they call of Juriſdiction) who on that account are Eminenter, the Church, the union of the whole conſiſting in a ſubjection to thoſe Officers according to Rules, Orders and Canons of their appointment, whereby they are neceſſitated to ſtate the buſineſſe of Schiſme on the rejection of their Power and Authority, I ſhall ſpeak to them afterwards at large. For the preſent, I muſt take leave to ſay, that I look upon the whole of ſuch a fabrick, as a product of prudence and neceſſity.
I cannot but feare leaſt ſome mens ſurmiſings may prompt them to ſay,§. 28. that the evill of Schiſme is thus ſtated, in a compliance with that, and them, which before we blamed: and ſeemes to ſerve to raiſe ſleight and contemptible thoughts of it, ſo that men need not be ſhaken though juſtly charged with it. But beſides that ſufficient teſtimony, which I have to the contrary, that will abundantly ſhelter me from this Accuſation▪ by an aſſurance that I have not the lea… aime foreign, I ſhall farther add my apprehenſion of the greatneſſe of the evill of this ſinne, if I may firſt be borne with a little in declaring what uſuall aggravations of it I do either not underſtand, or elſe cannot aſſent unto.
Thoſe, who ſay it is a renting of the ſeameleſſe coat of Chriſt (in which Metaphoricall expreſſion men have wonderfully pleaſed themſelves) ſeem to have miſtaken their ayme;§. 29. and inſtead of an Aggravation of its evill, by that Figure of Speech, to have extenuated it; A rent of the Body well compacted, is not heightned to any ones apprehenſion, in its being called the renting of a ſeameleſſe coat: But men may be indulged the uſe of the moſt improper and groundleſſe expreſſions, ſo they place no power of Argument in them, whileſt they find them moving their own, and ſuppoſe them to have an alike efficacy upon the affections of others. I can ſcarce think that any ever ſuppoſed, that the coate of Chriſt was a Type of his Church; his Church being cloathed with Him, not He with it. And therefore with commendation of his Succeſſe, who firſt invented that Alluſion, I leave it in the poſſeſſion of them, who want better arguments to evince the evill of this ſinne.
It is moſt uſually ſaid to be a ſinne againſt Charity, as Hereſie is againſt Faith. Hereſie is a ſinne againſt Faith (if I may ſo ſpeake) both as it is taken for the doctrine of Faith, which is to be believed, and the aſſent of the mind whereby we doe believe. He that is a Heretick (I ſpeake of him in the uſuall acception of the word, and the ſence of them, who make this compariſon, in neither of which I am ſatisfied) rejects the doctrine of faith; and denyes all aſſen… unto it. Indeed he doth the former by doing the latter. But is Schiſme ſo a ſinne againſt Charity? doth it ſupplant, and root out Love out of the heart? is it an affection of the minde attended with an inconſiſtency therewith? I much queſtion it.
The Apoſtle tells us,§. 30. that love is the bond of perfection Col. 3. 14. becauſe in the ſeverall and various waies whereby it exerts it ſelf, it maintaines and preſerves notwithſtanding all hinderances and oppoſition…, that perfect and beautifull order, which Chriſt hath appointed amongſt his Saints, wherein men by Schiſme are kept off, and withheld from the performance of any of thoſe offices and duties of love, which are uſefull, or neceſſary for the preſervation of the bond of perfection, then is it, or may in ſome ſence be ſaid to be a ſinne againſt Love.
Thoſe,§. 31. who have ſeemed to aime neareſt the apprehenſion of the true nature of it in theſe days, have deſcribed it to be an open breach of Love, or Charity. That that expreſſion is warily to be underſtood, is evident in the light of this ſingle conſideration. It is poſſible for a man to be all, and doe all, that thoſe were, and did, whom the Apoſtle judges for Schiſmaticks, under the power of ſome violent temptation, and yet have his heart full of love to the Saints of the Communion diſturbed by him. It is thus far then in its own nature a breach of Love, in that in ſuch men, Love cannot exert it ſelfe in its utmoſt tendency in wiſedome and forbearance for the preſervation of the perfect order inſtituted by Chriſt in his Church. However I ſhall freely ſay, that the Schoolmens notion of it, who inſiſt on this as its nature, that it is a ſinne againſt Charity, as Hereſie is againſt Faith, is fond and becomming them; and ſo will others alſo, ſhall be pleaſed to that conſider, what they intend by Charity.
Some ſay It is a Rebellion againſt the Church, §. 32that is, the Rulers and Officers of the Church. I doubt not but that there muſt be either a neglect in the Church in the performance of its duty, or of the Authority of it in ſo doing, wherever there is any Schiſme, though the diſcovery of this alſo have innumerable intanglements attending it. But that to refuſe the Authority of the Church is to rebell againſt the Rulers, or Guides of it, will receive farther light, then what it hath done, when once a pregnant inſtance is produced, not where the Church ſignifies the Officers of it, but where it doth not ſignifie the body of the Congregation in contradiſtinction from them, or compriſing them therein.
Adde unto theſe,§. 33. thoſe who diſpute whether Schiſmaticks doe belong to the Church or no, & conclude in the Negative; ſeeing according to the diſcovery already made, it is impoſſible a man ſhould be a Schiſmatick, unleſſe he be a Church member. Other crimes a man may be guilty of on other accounts; of Schiſme, only in a Church. What is the formal reaſon of any mans Relation to a Church, in what ſence ſoever that word is uſed, muſt be afterwards at large diſcuſſed.
But now this foundation being laid, §. 34.that Schiſme is a cauſeleſſe difference or diviſion amongst the members of any particular Church, that meet together, or ought ſo to do, for the worſhip of God, and celebration of the ſame numericall Ordinances to the diſturbance of the order appointed by Jeſus Christ, & contrary to that exerciſe of love in wiſedome and mutuall forbearance, which is required of them, it will be eaſy to ſee, wherein the iniquity of it doth conſiſt, and upon what conſederations its Aggravations doe ariſe.
It is evidently a deſpiſing of the Authority of Jeſus Chriſt, §. 35.the great ſoveraigne Lord, and head of the Church. How often hath he commanded us to forbeare one another, to forgive one another, to have peace among our ſelves, that we may be known to be his Diſciples, to beare with them that are in any thing contrary minded to our ſelves. To give light to this conſideration, let that which at any time is the cauſe of ſuch hatefull diviſions, rendred as conſiderable as the prejudices, and moſt importune Affections of men can repreſent it to be, be brought to the Rule of Love, and forbearance, in the latitude of it, as preſcribed to us by Chriſt, and it will evidently beare no proportion thereunto. So that ſuch differences though ariſing on reall miſcarriages and faults of ſome, becauſe they might otherwiſe be handled, and healed, and ought to be ſo, cannot be perſiſted in without the contempt of the immediate Authority of Jeſus Chriſt. If it were conſidered, that he ſtandeth in the Congregation of God Pſ. 82. 1. That he dwells in the Church in glory as in Sinai in the Holy place Pſ. 68. 17, 18. walking in the mid'st of the Candleſticks Rev. 1. 13. with his eyes upon us as a flame of fire v. 14 his preſence and Authority would perhaps be more prevalent with ſome, then they ſeem to be.
Againe!§. 36. His wiſdome, whereby he hath ordered all things in his Church, on ſet purpoſe, that Schiſme and diviſions may be prevented, is no leſſe deſpiſed. Chriſt who is the Wiſdome of the Father. 1 Cor. 1. 24. The ſtone on which are ſeaven eyes, Zech 3. 9. upon whoſe ſhoulders the government is laid, Iſ. 9. 6, 7. hath in his infinite wiſdome ſo ordered all the Officers, Orders, Gifts, Adminiſtrations of, and in his Church, as that this evill might take no place. To manifeſt this, is the deſigne of the Holy Ghoſt, Rom. 12, 3, 4, 5, 6, 7, 8, 9 1. Cor. 12. Eph. 4. 8, 9, 10, 11, 12, 13, 14. The conſideration in particular of this Wiſdome of Chriſt, ſuiting the Officers of his Church, in reſpect of the places they hold, of the Authority wherewith from him they are inveſted, the way whereby they are entered into their Function, diſtributing the Gifts of his Spirit in marveilous variety, unto ſeverall kinds of uſefulneſſe; and ſuch diſtance, and diſſimilitude in the particular members, as in a due correſpondencie and proportion, give comelineſſe and beauty to the whole, diſpoſing of the order of his worſhip, and ſundry ordinances in eſpeciall, to be expreſſive of the higheſt Love and Ʋnion, pointing all of them againſt ſuch cauſeleſſe diviſions, might be of uſe, were that my preſent intendment.
The Grace and Goodneſſe of Chriſt,§. 37. whence he hath promiſed to give us one heart, and one way, to leave us peace, ſuch as the World cannot give, with innumerable others of the like importance, are diſregarded thereby. So alſo is his prayer for us; with what Affection and Zeale did he powre out his ſoule to his Father for our union in love. That ſeems to be the thing his heart was chiefely fixed on, when he was leaving this World, Joh. 17. what weight he layes thereon, how thereby we may be known to be his Diſciples, and the World be convinced, that he was ſent of God, is there alſo manifeſted.
How farre the exerciſe of Love and Charity is obſtructed by it,§. 38. hath been declared. The conſideration of the Nature, Excellency, Property, Effects, Uſefulneſſe of this Grace in all the Saints in all their ways, its eſpeciall deſignation by our Lord and Maſter, to be the bond of union and perfection, in the way and Order inſtituted for the comely celebration of the Ordinances of the Goſpell, will adde weight to this aggravation.
Its conſtant growing to farther evill, §. 39.in ſome to Apoſtacy it ſelfe; its uſuall and certaine ending in ſtrife, variance, debate, evill ſurmiſings, wrath, confuſion, diſturbances publick and private, are alſo to be laid all at its doore. What farther of this nature and kind may be added (as much may be added) to evince the heinouſneſſe… of this ſinne of Schiſme, I ſhall willingly ſubſcribe unto; ſo that I ſhall not trouble the Reader in abounding in what on all hands is confeſſed.
It is incumbent upon him,§. 40. who would have me to goe farther in the deſcription of this evill, then as formerly stated, to evince from Scripture, another notion of the name or thing, then that given, which when he hath done, he ſhall not find me refractory. In the meane time I ſhall both conſider what may be objected againſt that, which hath been delivered, and alſo diſcuſſe the preſent ſtate of our diviſions on the uſuall principles, and common acception of Schiſme; if firſt I may have leave to make ſome few inferences, or deductions from what hath already been ſpoken, and as I hope, evinced.
On ſuppoſition that the Church of Rome is a Church of Chriſt,§. 41. it will appeare to be the moſt Schiſmaticall Church in the World. I ſay or ſuppoſition that it is a Church, and that there is ſuch a thing, as a Schiſmaticall Church, (as perhaps a Church may from its inteſtine differences, be ſo not unfitly denominated) that is, the ſtate and condition thereof. The Pope is the head of their Church, ſeverall nations of Europe are members of it. Have we not ſeen that head taking his fleſh in his teeth, tearing his body and his limbs to pieces? Have ſome of them thought on any thing elſe, but, ariſe Peter, kill and eate, all their dayes! Have we not ſeen this goodly head, in diſputes about Peters Patrimony, and his own Juriſdiction, wage warre, fight, and ſhed blood, the blood of his own members? Muſt we believe Armies raiſed, and battailes fought, Townes fired, all in pure love, and perfect Church order? not to mention their old altare contra altare, Anti-Popes, Anti-Councells; look all over their Church, on their Potentates, Biſhops, Friars, there is no end of their variances. What do the Chiefeſt, choiſeſt pillars, eldeſt ſonnes, and I know not what of their Church at this day? doe they not kill, deſtroy, and ruine each other, as they are able? let them not ſay theſe are the diviſions of the Nations, that are in their Church, not of the Church; for all theſe Nations on their hypotheſis are members of that one Church. And that Church, which hath no meanes to prevent its members from deſigned, reſolved on, and continued murthering one of another, nor can remove them from its ſociety, ſhall never have me in its communion, as being bloudily Schiſmaticall. No… is there any neceſſity, that men ſhould forgoe the reſpective civill intereſts, by being members of one Church. Prejudicate apprehenſions of the nature of a Church, and its Authority, lye at the bottome of that difficulty; Chriſt hath ordained no Church, that enwraps ſuch intereſts, as on the account whereof, the members of it may murther one another. Whatever then, they pretend of Ʋnity, and however they make it a note of the true Church (as it is a property of it) that which is like it amongſt them, is made up of theſe two ingredients, ſubjection to the Pope, either for feare of their lives, or advantage to their livelyhood, and a conſpiracy for the deſtruction, and ſuppreſſion of them, that oppoſe their intereſts, wherein they agree like thoſe, who maintained Hieruſalem in its laſt Siege by Titus; they all conſented to oppoſe the Romans, and yet fought out all other things among themſelves. That they are not ſo openly clamorous about the differences at preſent, as in former Ages, is meerely from the preſſure of Protestants round about them However, let them at this day ſilence the Jeſuits and Dominicans, eſpecially the Baijans and the Janſenians on the one part, and the Moliniſts on the other: Take off the Gallican Church from its Schiſmaticall refuſall of the Councell of Trent; Cauſe the King of Spaine to quit his claime to Sicilie, that they need not Excommunicate him every yeare; compell the Commonwealth of Venice to receive the Jeſuits; ſtop the mouths of the Sorboniſts about the Authority of a generall Councell above the Pope, and of all thoſe, whom oppoſing the Papall omnipotency they call Politicians; quiet the conteſt of the Franciſcans and Dominicans about the Bleſſed Virgin; burne Bellarmines books, who almoſt on every Controverſy of Ch. Religion gives an account of their inteſtine diviſions, branding ſome of their opinions as haereticall, as that of Medina about Biſhops and Presbyters, ſome as Idolatricall, as that of Thomas about the worſhip of the Croſſe with latria, &c. and they may give a better colour to their pretences, then any as yet it wears.
But what need I inſiſt upon this ſuppoſition; when I am not more certaine,§. 42. that there is any inſtituted Church in the World, owned by Chriſt as ſuch, then I am, that the Church of Rome is none, properly ſo called. Nor ſhall I be thought ſingular in this perſwaſion, if it be duely con…idered▪ what this amounts unto. Some Learned men of latter daies in this Nation, pleading in the juſtification of the Church of England, as to her departure from Rome, did grant that the Church of Rome doth not erre in Fundamentalls, or maintained no errors remedileſly pernitious and deſtructive of Salvation. How farre they entangled themſelves by this conceſſion I argue not: The foundation of it lyes in this cleer truth, that no Church what ever, univerſall, or particular, can poſſibly erre in Fundamentalls, for by ſo doing it would ceaſe to be a Church. My denying then the Synogogue of Rome to be a Church, according to their principles, amounts to no more then this: The Papiſt… maintaine in their publique Confeſſions, fundamentall errors; in which Aſſertion its known I am not alone.
But this is not the principle, at leaſt not the ſole nor maine principle, §. 43.whereon I ground my judgement in this caſe: but this, that there was never any ſuch thing in any tolerable likeneſſe or ſimilitude, as that which is called the Church of Rome, allowing the moſt ſkillfull of its Rabbies to give in the Characters and delineations of it, inſtituted in reference to the worſhip of God by Jeſus Chriſt. The truth is, the whole of it is but an imitation & exemplar of the old Imperiall Goverment: one is ſet up in chiefe and made foreign in Spiritualls, as the Emperors were in civill things; from him all power flowes to others; and as there was a communication of power by the Emperors, to the Civill ſtate Praefects, Proconſulls, Vicars, Preſidents, Governours of the leſſer and greater Nations, with thoſe under them, in various civill ſubordinations, according to the dignity of the places, where they did beare rule and preſide, and ni the military to Generalls, Legates, Tribun's and the inferior Officers; ſo is there by the Pope, to Patriarchs, Arch-biſhops, Biſhops, in their ſeverall ſubordinations, which are as his civil ſtate; and to Generalls of Religious orders, Provincialls, and their dependants, which are as his military. And it is by ſome (not in all things agreeing with them) confeſſed, that the Goverment, pleaded for by them in the Church, was brought in and eſtabliſhed, in correſpondency and accommodation to the civill Goverment of the Empire; which is undeniably evident and certaine: now this being not throughly done till the Empire had received an incurable wound, it ſeemes to me to be the making of an image to the beaſt, giving life to it, and cauſing i…to ſpeake. So that the preſent Roman Church is nothing elſe, but an image or ſimilitude of the Roman Empire, ſet up in its declining among and over the ſame perſons in ſucceſſion, by the craft of Sathan, through principles of deceit, ſubtilty and Spirituall wickedneſſe, as the other was by force and violence, for the ſame ends of power, dominion, fleſhlineſſe, and perſecution with the former.
The exactneſſe of this correſpondency in all things,§. 44. both in reſpect of thoſe, who claime to be the ſtated body of his Eccleſiaſticall Commonwealth, and thoſe, who are meerly dependent on his will, bound unto him profeſſedly by a military Sacrament, exempted from the ordinary Rules and Goverment of his fixed Rulers in their ſeverall ſubordination…, under Officers of their own immediately commiſſionated by him, with his mannagement of both thoſe parties to ballance and keep them mutually in quiet and in order for his ſervice (eſpecially confiding in his men of warre, like the Emperors of old) may elſewhere be farther manifeſted.
I ſuppoſe it will not be needfull to adde any thing to evince the vanity of the pretenſions of the Romaniſts or others againſt all or any of us,§. 45. on the account of Schiſme, upon a grant of the principles layd down, it lyes ſo cleare in them without need of farther deduction; and I ſpeake with ſome confidence, that I am not in expectation of any haſty confutation of them, I meane, that which is ſo indeed. The earneſtneſſe of their clamours, importuning us to take notice of them by the way, before I enter upon a direct debate of the cauſe, as it ſtands ſtated in reference to them, I ſhall only tell them, that ſeeking to repoſe our conſciences in the minde of God revealed in the Scriptures, we are not at all concerned in the noiſe, they make in the world. For what have we done? wherein doth our guilt conſiſt? wherein lyes the peculiar concernment of theſe foreign? let them goe to the Churches, with whom we walke, of whom we are, and aske of them concerning our wayes, our Love, and the duties of it? Doe we live in strife, and variance? Do we not beare with each other? doe we not worſhip God without diſputes and diviſions? have we differences and contentions in our Aſſemblies? doe we break any bond of Union, wherein we are bound, by the expreſſe inſtitutions of Jeſus Chriſt? if we have, let the righteous reprove us, we will own our guilt, confeſſe we have been carnall, and endeavour Reformation. If not, what have the Romaniſts, Italians, to doe to judge us? knew we not your deſigne, your intereſt, your lives, your Doctrines, your Worſhip, we might poſſibly think, that you might intermeddle out of Love, and miſtaken zeale, but ad populum Phaleras: you would be making ſhrines, and thence is this stirre, and uproare. But we are Schiſmaticks in that we have departed from the Catholick Church; and for▪ our own Conventicles, they are no Churches, but ſtyes of beasts▪ But this is moſt falſe. We abide in the Catholick Church under all the bonds, wherein by the will of Chriſt we ſtand related▪ unto it. Which if we prove not with as much evidence, as the nature of ſuch things will beare, though you are not at all concerned in it, yet we will give you leave to …riumph over us. And if our own Congregations▪ be not Churches, whatſoever we are, we are not Schiſmaticks; for Schiſme is an evill amongſt the members of a Church, if S. Paul may be believed. But we have forſaken the Church of Rome. But Gentlemen, ſhew firſt how we were ever of it. No man hath loſt that which he never had; nor hath left the place or ſtation wherein he never was. Tell me when or how we were members of your Church? We know not your language, you are Barbarians to us. It is impoſſible we ſhould aſſemble with you. But your Forefathers left that Church, and you perſist in their evill. Prove that your Forefathers were ever of your Church in any communion inſtituted by Chriſt, and you ſay ſomewhat. To deſert a mans ſtation, and relation, which he had on any other account, good, or bad, is not Schiſme; as ſhall farther be manifeſted.
Upon the ſame principle,§. 46. a plea for freedome from the charge of any Church, reall, or pretended, as Nationall, may be founded, and confirmed; either we are of the Nationall Church of England, (to give that inſtance) or we are not; if we are not, and are exempted by our Proteſtation, as before; whatever we are, we are not Schiſmaticks; if we are fatally bound unto it, and muſt be members of it, whether we will or no, being made ſo we know not how, and continuing ſo we know not why, ſhew us then what duty, or office of Love is incumbent on us, that we doe not performe? Doe we not joyne in externall acts of worſhip in Peace with the whole Church? Call the whole Church together, and try what we will doe? Doe we not joyne in every Congregation in the Nation? This is not charged on us; nor will any ſay, that we have right ſo to doe, without a Relation to ſome particular Church in the Nation; I know where the ſore lyes. A Nationall Officer, or Officers▪ with others acting under them in ſeverall ſubordinations, with various diſtributions of power, are the Church intended. A non-ſubmiſſion to their rules and conſtitutions, is the Schiſme we are guilty of.
Quem das finem Rex magne laborum! But this pretence ſhall afterwards be ſifted to the utmoſt. In the meane time let any one informe me, what duty I ought to performe towards a Nationall Church, on ſuppoſition there is any ſuch thing, by vertue of an Inſtitution of Jeſus Chriſt, that is poſſible for me to performe, and I ſhall foreign addreſſe my ſelfe unto it.
To cloſe theſe conſiderations with things of more immediate concernment,§. 47. Of the diviſions that have fallen out amongſt us in things of Religion, ſince the laſt Revolutions of this Nation, there is no one thing hath been ſo effectuall a promotion (ſuch is the power of Tradition, and prejudice, which even beare all before them in humane affaires) as the mutuall charging one another with the guilt of Schiſme. That the notion of Schiſme, whereon this charge is built by the moſt, if not all, was invented by ſome of the Ancients, to promote their plea, and advantage them with them with whom they had to doe, without due regard to the ſimplicity of the Goſpell, at leaſt in a ſuitableneſſe to the preſent ſtate of the Church in thoſe daies, is too evident. For on very ſmall foundations have mighty fabricks, and foreign in Religion been raiſed. As an Ability to judge of the preſent poſture and Condition of affaires, with counſell to give direction for their order and mannagement, towards any end propoſed, not an Ability to contri…e for events, and to knit on one thing upon another, according to a probability of ſucceſſe for continuance, which is almoſt conſtantly diſturbed by unexpected providentiall interveniences, leaving the Contrivers at a perplexing loſſe, will be found to be the ſumme of humane wiſdome; ſo it will be our wiſdome in the things of God, not to judge according to what by any meanes is made preſent to us, and its principles on that account rendred ready to exert themſelves, but ever to recoile to the originall, and firſt inſtitution. When a man firſt falls into ſome current, he finds it ſtrong, and almoſt impaſſable; trace it to its fountaine, and it is but a dribling gutter▪ Paul tells the members of the Church of Corinth, that there were diviſions amongſt them, breaches of that Love & Order, that ought to be obſerved in Religious Aſſemblies. Hence there is a ſinne of Schiſme raiſed; which when conſidered as now ſtated, doth no more relate to that treated on by the Apoſtle, then Simon Sonne of Jonas, loveſt thou me, doth to the Popes Supremacy; or Chriſts ſaying to Peter of John, If I will that he tarry till I come, what is that to thee, did to the report, that went afterwards abroad, that that Diſciple ſhould not die. When God ſhall have reduced his Churches to their Primitive Purity and inſtitution, when they are riſen, and have ſhaken themſelves out of the dust, and things of Religion returne to their native ſimplicity, it is ſcarce poſſible to imagine, what Vizards will fall off, and what a contrary appearance many things will have, to what they now walke up and downe in.
I wiſh that thoſe, who are indeed really concerned in this buſineſſe, §. 48.namely, the members of particular Churches, who have voluntarily given up themſelves to walke in them according to the appointment of Chriſt, would ſeriouſly conſider, what evill lyes at the door, if they give place to cauſeleſſe differences, and diviſions amongſt themſelves. Had this ſinne of Schiſme been rightly ſtated, as it ought, and the guilt of it charged in its proper place, perhaps ſome would have been more carefull in their deportment in their Relations. At preſent, the diſpute in the World relating hereunto, is about Subjection to the Pope, and the Church of Rome, as it is called: And this mannaged on the Principles of Edicts of Councells, with the practices of Princes, and Nations, in the dayes long agoe paſt, with the like conſiderations, wherein the concernment of Chriſtians is doubtleſſe very ſmall. Or of Obedience, and conformity to Metropolitan and Dioceſan Biſhops in their conſtitutions, and wayes of worſhip joyntly, or ſeverally preſcribed by them. In more Ancient times, that which was agitated under the ſame name, was about perſons or Churches, renouncing the Communion and Society of Saints with all other Churches in the World, conſenting with them in the ſame Confeſſion of Faith, for the ſubſtance of it. And theſe differences reſpectively are handled, in reference to what the ſtate of things was, and is grown unto in the dayes, wherein they are mannaged. When Paul wrote his Epiſtle, there was no occaſion given to any ſuch Controverſies, nor foundation laid making them poſſible▪ That the Diſciples of Chriſt ought every where to abound in love and forbearance towards one another, eſpecially to carry all things in union and Peace in thoſe Societies, wherein they were joyned for the Worſhip of God, were his Endeavours, and Exhortations: Of theſe things he is utterly ſilent: Let them, who aime to recover themſelves into the like ſtate and condition, conſider his commands, exhortations, and reproofes. Things are now generally otherwiſe ſtated, which furniſheth men with objections againſt what hath been ſpoken, to whoſe removall, and farther clearing of the whole matter, I ſhall now addreſſe my ſelfe.