John Owen · 10 of 16

Chapter IV. Causes of schisms and divisions. · Part 3

It may not here be amiss to inquire into the reasons and occasions that have seduced churches and their rulers into the miscarriages insisted on. Now, these are chiefly some principles with their application that they have trusted unto, but which indeed have really deceived them, and will yet continue so to do.

1. And the first of these is, that whereas they are true churches, and thereon intrusted with all church power and privileges, they need not farther concern themselves to seek for grounds or warranty to keep up all their members unto their communion; for be they otherwise what they will, so long as they are true churches, it is their duty to abide in their peace and order. If any call their church-state into question, they take no consideration of them but how they may be punished, it may be destroyed, as perverse schismatics. And they are ready to suppose, that upon an acknowledgment that they are true churches, every dissent from them in anything must needs be criminal, — as if it were all one to be a true church — a supposition including a nullity in the state of those churches which in the least differ from them, than which there is no more uncharitable nor schismatical principle in the world. But in the common definition of schism, that it is a causeless separation from a true church, that term of causeless is very little considered or weighed by them whose interest it is to lay the charge of it on others. And hence it is come to pass, that wherever there have been complaints of faults, miscarriages, errors, defections of churches, in late ages, their counsels have only been how to destroy the complainers, not in the least how they should reform themselves; as though, in church affairs, truth, right and equity, were entailed on power and possession. How the complaints concerning the church of Rome, quickened by the outcries of so many provinces of Europe, and evidence and matter of fact, were eluded and frustrated in the council of Trent, leaving all things to be tried out by interest and force, is full well known. For they know that no reformation can be attempted and accomplished, but it will be a business of great labour, care, and trouble, things not delightful unto the minds of men at ease. Besides, as it may possibly ruffle or discompose some of the chiefs in their present ways or enjoyments, so it will, as they fear, tend to their disreputation, as though they had formerly been out of the way or neglective of their duty: and this, as they suppose, would draw after it another inconvenience, by reflecting on them and their practices as the occasions of former disorders and divisions. They choose, therefore, generally to flatter themselves under the name and authority of the church, and lay up their defence and security against an humble, painful reformation, in a plea that they need it not. So was it with the church of Laodicea of old, who, in the height of her decaying condition, flattered herself “that she was rich, and increased with goods, and had need of nothing; and knew not,” or would not acknowledge, “that she was wretched, and miserable, and poor, and blind, and naked,” Rev. iii. 17. Now, it cannot but seem exceeding strange, unto men who wisely consider these things, that, whereas the churches which were planted and watered by the apostles themselves, and enjoyed for some good season the presence and advantage of their infallible guidance to preserve them in their original purity and order, did within a few years, many of them, so degenerate and stand in need of reformation, that our Lord Jesus Christ threatened from heaven to cast them off and destroy them, unless they did speedily reform themselves according to his mind, those now in the world, ordered at first by persons fallible, and who in many things were actually deceived, should so continue in their purity and holiness from age to age as to stand in need of no reformation or amendment. Well will it be if it prove so at the great day of visitation. In the meantime, it becomes the guides of all the churches in the world to take care that there do not such decays of truth, holiness, and purity in worship, fall out under their hand in the churches wherein they preside, as that for them they should be rejected by our Lord Jesus Christ, as he threatens to deal with those who are guilty of such defections; for the state of the generality of churches is such at this day in the world, as he who thinks them not to stand in need of any reformation may justly be looked on as a part of their sinful degeneracy. We are not ignorant what is usually pleaded in bar unto all endeavours after church reformation; for they say, “If, upon the clamours of a few humorous, discontented persons, whom nothing will please, and who, perhaps, are not agreed among themselves, a reformation must instantly be made or attempted, there will be nothing stable, firm, or sacred left in the church, — things once well established are not to be called into question upon every one’s exceptions.” And these things are vehemently pleaded and urged, to the exclusion of all thoughts of changing anything, though evidently for the better. But long-continued complaints and petitions of multitudes, whose sincerity hath received as great an attestation as human nature or Christian religion can give, it may be, deserve not to be so despised. However, the jealousy which churches and their rulers ought to have over themselves, their state and condition, and the presence of the glory of Christ among them, or its departure from them, especially considering the fearful example of the defection and apostasy of many churches, which is continually before their eyes, seems to require a readiness in them, on every intimation or remembrance, to search into their state and condition, and to redress what they find amiss: for suppose they should be in the right, and blameless as to those orders and constitutions wherein others dissent from them, yet there may be such defects and declensions in doctrine, holiness, and the fruits of them in the world, as the most strict observation of outward order will neither countenance nor compensate. For to think to preserve a church by outward order, when its internal principles of faith and holiness are decayed, is but to do like him who, endeavouring to set a dead boy upright, but failing in his attempt, concluded that there was somewhat wanting within.

2. Another principle of the same importance, and applied unto the same purpose, is, that the people are neither able nor fit to judge for themselves, but ought in all things to give themselves up unto the conduct of their guides, and to rest satisfied in what they purpose and prescribe unto them. The imbibing of this apprehension, which is exceedingly well suited to be made a covering to the pride and ignorance of those unto whose interests it is accommodated, makes them impatient of hearing anything concerning the liberty of Christians in common to judge of what is their duty, what they are to do, and what they are not to do, in things sacred and religious. Only, it is acknowledged there is so much ingenuity in the management of this principle and its application, that it is seldom extended by any beyond their own concernments: For whereas the church of Rome hath no way to maintain itself, in its doctrine and essential parts of its constitution, but by an implicit faith and obedience in its subjects, seeing the animating principles of its profession will endure no kind of impartial test or trial, they extend it unto all things, as well in matters of faith as of worship and discipline: but those who are secure that the faith which they profess will endure an examination by the Scripture, as being founded therein and thence educed, they will allow unto the people at least a judgment of discerning truth from falsehood, to be exercised about the doctrines which they teach; but as for the things which concern the worship of God and rule of the church wherein they have an especial interest and concern, there they betake themselves for relief unto this principle. Now, as there is more honesty and safety in this latter way than in the former, so it cannot be denied but that there is less of ingenuity and self-consistency; for if you will allow the people to make a judgment in and about anything that is sacred or religious, you will never know how to hit a joint aright to make a separation among such things, so as to say, with any pretence of reason, “About these things they may judge for themselves, but not about those.” And it is a little too open to say that they may exercise a judgment about what God hath appointed, but none about what we appoint ourselves. But, without offence be it spoken, this apprehension, in its whole latitude, and under its restrictions, is so weak and ridiculous, that it must be thought to proceed from an excess of prejudice, if any man of learning should undertake to patronize it. Those who speak in these things out of custom and interest, without a due examination of the grounds and reasons of what they affirm or deny, as many do, are of no consideration; and it is not amiss for them to keep their distance and stand upon their guard, lest many of those whom they exclude from judging for themselves should be found more competent judges in those matters than themselves. And let churches and church rulers do what they please, every man at last will be determined in what is meet for him to do by his own reason and judgment. Churches may inform the minds of men; they cannot enforce them. And if those that adhere unto any church do not do so, because they judge that it is their duty, and best for them so to do, they therein differ not much from a herd of creatures that are called by another name. And yet a secret apprehension in some, that the disposal of the concernments of the worship of God is so left and confined unto themselves as that nothing is left unto the people but the glory of obedience, without any sedulous inquiry after what is their own duty with respect unto that account which every one must give of himself unto God, doth greatly influence them into the neglect insisted on. And when any of the people come to know their own liberty and duty in these things, as they cannot but know it if at all they apply their minds unto the consideration of them, they are ready to be alienated from those who will neither permit them to judge for themselves nor are able to answer for them if they should be misled; for “if the blind lead the blind,” as well he that is led as he that leads “will fall into the ditch.”

3. Add hereunto the thoughts of some, that secular grandeur and outward pomp, with a distance and reservedness from the conversation of ordinary men, are necessary in ecclesiastics, to raise and preserve that popular veneration which they suppose to be their due. Without this, it is thought, government will not be carried on, nor the minds of men awed unto obedience. Certain it is that this was not the judgment of the apostles of old, nor of the bishops or pastors of the primitive churches. It is certain, also, that no direction is given for it in any of the sacred or ancient ecclesiastical writings; and yet they all of them abound with instructions how the guides of the church should preserve that respect which is their due. The sum of what they teach us to this purpose is, that in humility, patience, self-denial, readiness to take up the cross, in labours, kindness, compassion, and zeal in the exercise of all the gifts and graces of the Holy Spirit, they should excel and go before the flock as their example, 1 Pet. v. 1–3; Acts xx. 18–21, 28, 31. This way of procuring veneration unto church guides, by worldly state, greatness, seeming domination or power, was, as far as we can find, an utter stranger unto the primitive times; yea, not only so, but it seems to be expressly prohibited in that direction of our Saviour unto them for avoiding conformity in these things unto the rulers of the world, Luke xxii. 24–26. “But those times,” they say, “are past and gone; there remains not that piety and devotion in Christians, as to reverence their pastors for their humility, graces, labours, and gifts. The good things of this world are now given them to be used; and it is but a popular levelling spirit that envies the dignities and exaltation of the clergy.” Be it so, therefore, that in any place they are justly and usefully, at least as unto themselves, possessed of dignities and revenues, and far be it from us or any of us to envy them their enjoyments, or to endeavour their deprivation of them; but we must crave leave to say, that the use of them to the end mentioned is vain and wholly frustrate. And if it be so, indeed, that Christians, or professors of the gospel, will not pay the respect and duty which they owe unto their pastors and guides, upon the account of their office, with their work and labour therein, it is an open evidence how great a necessity there is for all men to endeavour the reduction of primitive light, truth, holiness, and obedience into churches; for this is that which hath endangered their ruin, and will effect it if continued, — namely, an accommodation of church order and discipline, with the state and deportment of rulers, unto the decays and irreligion of the people, which should have been corrected and removed by their reformation. But we hope better things of many Christians; whose faith and obedience are rather to be imitated than the corrupt degeneracy of others to be complied with or provided for. However, it is evident that this corrupt persuasion hath in most ages, since the days of Paulus Samosatenus, let out and given countenance unto the pride, covetousness, ambition, and vain-glory of several ecclesiastics; for how can it be otherwise with them, who, being possessed of the secular advantages which some churches have obtained in the world, are otherwise utterly destitute of those qualifications which the names of the places they possess do require? And yet all this while it will be impossible to give one single instance where that respect and estimation which the Scripture requires in the people towards their spiritual guides were ingenerated or improved by that worldly grandeur, pomp, and domination, which some pretend to be so useful unto that end and purpose; for that awe which is put thereby on the spirits of the common sort of men, — that terror which these things strike into the minds of any who may be obnoxious unto trouble and disadvantage from them, — that outward observance which is by some done unto persons vested with them, with the admission which they have thereby into an equality of society with great men in the world, — are things quite of another nature. And those who satisfy and please themselves herewith, instead of that regard which is due unto the officers or guides of the churches of Christ from the people that belong unto them, do but help on their defection from their duty incumbent on them. Neither were it difficult to manifest what innumerable scandalous offences, — proceeding from the pride and elation of mind that is found among many, who, being perhaps young and ignorant, it may be corrupt in their conversations, have nothing to bear up themselves withal but an interest in dignities and worldly riches, — have been occasioned by this corrupt persuasion. And it is not hard to judge how much is lost hereby from the true glory and beauty of the church. The people are quietly suffered to decay in that love and respect towards their pastors which is their grace and duty, whilst they will pay that outward veneration which worldly grandeur doth acquire; and pastors, satisfying themselves therewith, grow neglective of that exemplary humility and holiness, of that laborious diligence in the dispensation of the word and care for the souls of the flock, which should procure them that holy respect which is due unto their office by the appointment of Jesus Christ. But these things are here mentioned only on the occasion of what was before discoursed of.

Another great occasion of schisms and divisions among Christians ariseth from the remainders of that confusion which was brought upon the churches of Europe, by that general apostasy from gospel truth, purity, and order, wherein they were for sundry ages involved. Few churches in the world have yet totally freed themselves from being influenced by the relics of its disorders. That such an apostasy did befall these churches we shall not need to prove. A supposition of it is the foundation of the church-state of England. That things should so fall out among them was of old foretold by the Holy Ghost, 2 Thess. ii. That many churches have received a signal deliverance from the principal evils of that apostasy, in the Reformation, we all acknowledge; for therein, by several ways, and in several degrees of success, a return unto their pristine faith and order was sincerely endeavoured. And so far was there a blessing accompanying of their endeavours, as that they were all of them delivered from things in themselves pernicious and destructive to the souls of men. Nevertheless, it cannot be denied but that there do yet continue among them sundry remainders of those disorders, which under their fatal declension they were cast into. Nor doth there need any farther proof hereof than the incurable differences and divisions that are found among them; for had they attained their primitive condition, such divisions with all their causes had been prevented. And the Papists, upbraiding Protestants with their intestine differences and schisms, do but reproach them that they have not been able in a hundred years to rectify all those abuses and remove all those disorders which they were inventing and did introduce in a thousand. There is one thing only of this nature, or that owes itself unto this original, which we shall instance in, as an occasion of much disorder in the present churches, and of great divisions that ensue thereon. It is known none were admitted unto the fellowship of the church in the days of the apostles but upon their repentance, faith, and turning unto God. The plain story of their preaching, the success which they had therein, and their proceedings to gather and plant churches thereon, put this out of the reach of all sober contradiction. None will say that they gathered churches of Jews and Gentiles, — that is, while they continued such; nor of open sinners continuing to live in their sins. An evidence, therefore, and confession of conversion to God, were unavoidably necessary to the admission of members in the first churches; neither will we ever contend with such importune prejudices as, under any pretences capable of a wrangling countenance, shall set up against this evidence. Hence, in the judgment of charity, all the members of those churches were looked on as persons really justified and sanctified, — as effectually converted unto God; and as such were they saluted and treated by the apostles. As such, we say, they were looked on and owned; and as such, upon their confession, it was the duty of all men, even the apostles themselves, to look on them and own them, though absolutely in the sight of God, who alone is “searcher of the hearts of men,” some among them were hypocrites, and some proved apostates. But this profession of conversion unto God by the ministry of the word, and the mutual acknowledgment of each other as so converted unto God, in a way of duty, was the foundation of holy, spiritual love and unity among them. And although this did not, nor could, preserve all the first churches absolutely free from schisms and divisions, yet was it the most sovereign antidote against that infection, and the most effectual means for the reduction of unity, after that, by the violent interposition of men’s corruptions and temptations, it had been lost for a season. Afterward, in the primitive times, when many more took on them the profession of Christian religion, who had not such eminent and visible conversions unto God as most of those had who were changed by the ministry of the apostles, that persons unfit and unqualified for that state and condition, of being members of churches, might not be admitted into them, unto the disturbance of their order and disreputation of their holy conversation, they were for some good season kept in the condition of expectants, and called catechumens, or persons that attended the church for instruction. In this state they were taught the mysteries of religion, and trial was made of their faith, holiness, and constancy before their admission; and by this means was the preservation of the churches in purity, peace, and order, provided for. Especially were they so in conjunction with that severe discipline which was then exercised towards all the members of them. But after that the multitudes of the Gentile world, in the times of the first Christian emperors, pressed into the church, and were admitted on much easier terms than those before mentioned, whole nations came to claim successively the privilege of church-membership, without any personal duty performed or profession made unto the purpose on their part. And so do they continue to do in many places to this day. Men generally trouble themselves no farther about a title to church membership and privileges, but rest in the prepossession of their ancestors, and their own nativity in such or such places; for whatever may be owned or acknowledged concerning the necessity of a visible profession of faith and repentance, and that credible as to the sincerity of it, in the judgment of charity, it is certain for the most part no such thing is required of any, nor performed by them. And they do but ill consult for the edification of the church, or the good of the souls of men, who would teach them to rest in an outward, formal representation of things, instead of the reality of duties and the power of internal grace. And no small part of the present ruin of Christian religion owes itself unto this corrupt principle; for whereas the things of it, — which consist in powers internal and effectual operations of grace, — have outward representations of them, which, from their relation unto what they represent, are called by the same names with them, many take up with and rest in these external things, as though Christianity consisted in them, although they are but a dead carcase, where the quickening life and soul of internal grace is wanting. Thus it is in this matter, where there is a shadow and appearance of church-order, when the truth and substance of it is far away. Men come together unto all the ends of the church assemblies whereunto they are admitted, but on no other grounds, with no other hearts nor designs, but on and with what they partake in any civil society, or jointly engage in any other worldly concern. And this fundamental error in the constitution of many churches is the occasion, as of other evils, so in particular of divisions among professed Christians. Hence, originally, was the discipline of the church accommodated, by various degrees, to the rule and government of such persons as understood little, or were little sensible, of the nature, power, and efficacy of that spiritual discipline which is instituted in the gospel; which thereby at last degenerated into the outward way of force and power before described: for the churches began to be composed of such as could no otherwise be ruled, and instead of reducing them to their primitive temper and condition, whereunto the evangelical rule was suited, there was invented a way of government accommodate unto that state whereinto they were lapsed; which those concerned found to be the far easier work of the two. Hence did sincere mutual love, with all the fruits of it, begin to decay among church members, seeing they could not have that tolerable persuasion of that truth or profession in each other which is necessary to preserve it without dissimulation, and to provoke it unto a due exercise. Hence did private spiritual communion fail amongst them, the most being strangers unto all the ways and means of it, yea, despising and contemning it in all the instances of its exercise; which will yet be found to be as the life and soul of all useful church-communion. And where the public communion is only attended unto, with neglect hereof, it will quickly wither and come to nothing; for on this occasion do all duties of watchfulness, exhortations, and admonitions, proceeding from mutual love and care of each other’s condition, so frequently recommended unto us in the Scripture, utterly cease and become disused. Hence members of the same church began to converse together as men only, or at the best, civil neighbours; and if at all as Christians, yet not with respect unto that especial relation unto a particular church wherein their usefulness as members of the same organical body is required, 1 Cor. xii. 14–21. Hence some persons, looking on these things as intolerable, and not only obstructive of their edification, but destructive unto all really useful church-communion, we ought not to wonder if they have thought meet to provide otherwise for themselves. Not that we approve of every departure or withdrawing from the communion of churches where things continue under such disorders, but only show what it is that occasioneth many so to do; for as there may sometimes be just cause hereof, and persons in so doing may manage what they do according unto Scripture rule, so we doubt not but that some may rashly and precipitately, without due attendance unto all the duties which in such undertakings are required of them, without that charity and forbearance which no circumstances can absolve them from, make themselves guilty of a blamable separation. And these are some of those things which we look upon as the general causes or occasions of all the schisms and divisions that are at this day found among professors of the gospel. Whether the guilt of them will not much cleave unto them by whom they are kept on foot and maintained is worth their inquiry; for so doth it befall our human nature, apt to be deceived and imposed on by various pretences and prejudices, that those are oftentimes highly guilty themselves of those miscarriages, whose chiefest satisfaction and glory consist in charging them on others. However, if these things do not absolutely justify any in a secession from the churches whereunto they did relate, yet they render the matter so highly questionable, and the things themselves are so burdensome upon the minds of many, as that divisions will thereon undoubtedly ensue. And when it is so fallen out, to design and contrive the reduction of all unto outward unity and concord, by forcing them who on such occasions have dissented and withdrawn themselves from the communion of any church, without endeavouring the removal of those occasions of their so doing and the reformation of those abuses which have given cause thereunto, is severe, if not unjust. But when the Lord Jesus Christ, in his care towards his churches, and watchfulness over them, shall be pleased to remove these and the like stumbling-blocks out of the way, there will, we hope, be a full return unto gospel unity and peace among them that serve and worship him on the earth.

In this state of things, wherever it be found, it is no wonder if the weaknesses, ignorance, prejudices, and temptations of men do interpose themselves unto the increase and heightening of those divisions whose springs and occasions lie elsewhere. When none of these provocations were given them, yet we know there was enough in professors themselves to bring forth the bitter fruit of differences and schisms, even in the days of the apostles, 1 Cor. i. 11, iii. 3. How much more may we fear the like fruits and effects from the like principles and corrupt affections! Now the occasions of drawing them forth are more, temptations unto them greater, directions against them less evident and powerful, and all sense of ecclesiastical authority, through its abuse and maladministration, is, if not lost and ruined, yet much weakened and impaired. But from the darkness of the minds of men and their unmortified affections (as the best know but in part, nor are they perfectly sanctified) it is that they are apt to take offence one at another, and thereon to judge and censure each other temerariously; and, which is worst of all, every one to make his own understanding and persuasion thereon the rule of truth and worship unto others. All such ways and courses are against us in the matter of love and union, all tending to make and increase divisions among us: and the evil that is in them we might here declare, but that it falls frequently under the chastisement of other hands; neither, indeed, can it well meet with too much severity of reproof. Only, it were desirable that those by whom such reproofs are managed would take care not to give advantages of retortion or self-justification unto them that are reproved by them; but this they do unavoidably, whilst they seem to make their own judgments and practices the sole rule and measure of what they approve or disallow. In what complies with them there is nothing perverse; and in what differs from them there is nothing sincere! And on this foundation, whilst they reprove censuring, rash-judging, and reproaching of others, with pride, self-conceitedness, false opinions, irregular practices in church-worship, or any other concerns of religion, backbiting, easiness in taking up false reports, with the like evils, as they deserve severely to be rebuked, those reproved by them are apt to think that they see the guilt of many of the crimes charged on themselves in them by whom they are reproved. So on all hands things gender unto farther strife; whilst every party, being conscious unto their own sincerity, according unto the rule of their present light, which is the only measure they can take of it, are ready to impeach the sincerity of them by whom they suppose themselves causelessly traduced and condemned. This evil, therefore, is to be diligently watched against by all that love unity, truth, holiness, or peace; and seeing there are rules and precepts given us in the Scriptures to this purpose, it may not be unmeet to call over some of them.