John Owen · 8 of 16

Chapter IV. Causes of schisms and divisions. · Part 1

Upon the whole matter, it is generally acknowledged that there is a great decay of love, a great want of peace and unity, among professors of the gospel in the world. And it is no less evident nor less acknowledged that these things are frequently commanded and enjoined unto them in the Scripture. Might they be obtained, it would greatly further the ends of the gospel and answer the mind of Christ; and their loss is obstructive unto the one, and no less dishonourable unto that profession which is made of the name of the other: for the divisions of Christians (occasioned chiefly by false notions of unity, and undue means of attaining it) are the chief cause of offences unto them who are yet strangers from Christianity. The Jews object unto us the wars among Christians, which they suppose shall have no place under the kingdom and reign of the true Messiah. And we have been reproached with our intestine differences by Gentiles and Mohammedans; for those who never had either peace, or love, or unity among themselves, do yet think meet to revile us with the want of them, because they know how highly we are obliged unto them. But any men may be justly charged with the neglect of that duty which they profess, if they be found defective therein. Under the sad effects of the want of these things we may labour long enough, if we endeavour not to take away the causes of it. And yet in the entrance of our disquisition after them we are again entangled. Christians cannot come to an agreement about these causes; and so live under the severity of their effects, as not being able to conclude on a remedy. The multitude of them is here divided, and one crieth one thing, another another. Most place the cause of all our differences in a dissent from themselves and their judgments; yea, they do so apparently who yet disavow their so doing. And it may be here expected that we should give some account of our thoughts as to the causes of these differences, whereof we also have now complained, so far as they are contrary to the nature or obstructive of the ends of the gospel. We shall therefore briefly endeavour the satisfaction of such as may have those expectations. Particular evils, which contribute much unto our divisions, we shall not insist upon; much less shall we reflect upon and aggravate the failings of others, whether persons or societies. Some of the principal and more general reasons and causes of them, especially amongst Protestants, it shall suffice us to enumerate.

1. The principal cause of our divisions and schisms is no other than the ignorance or misapprehension that is among Christians of the true nature of that evangelical unity which they ought to follow after, with the ways and means whereby it may be attained and preserved. Hence it is come to pass, that, in the greatest pleas for unity and endeavours after it, most men have pursued a shadow, and fought uncertainly, as those that beat the air; for having lost every notion of gospel unity, and not loving the thing itself, under what terms soever proposed unto them, they consigned the name of it unto, and clothed with its ornaments and privileges, a vain figment of their own, which the Lord Christ never required, nor ever blessed any in their endeavours to attain. And when they had changed the end, it was needful for them also to change the means of attaining it, and to substitute those in their room which were suited to the new mark and aim they had erected. Farther to evidence these things, we shall give some account of the nature of evangelical unity, the means of attaining it, with the false notion of it that some have embraced, and the corrupt means which they have used for the compassing of the same.

First, That unity which is recommended unto us in the gospel is spiritual; and in that which is purely so lies the foundation of the whole. Hence it is called “The unity of the Spirit,” which is to be kept “in the bond of peace;” because “there is one body, and one Spirit,” whereby that body is animated, Eph. iv. 3, 4. Thus, all true believers become one in the Father and the Son, or perfect in one, John xvii. 21, 22. It is their participation of, and quickening by, the same Spirit that is in Christ Jesus, whereby they become his body, or members of it, “even of his flesh and of his bones,” Eph. v. 30; that is, no less really partakers of the same divine spiritual nature with him, 2 Pet. i. 4, than Eve was of the nature of Adam, when she was made of his flesh and his bones, Gen. ii. 23. The real union of all true believers unto the Lord Christ as their head, wrought by his Spirit, which dwelleth in them, and communicates of his grace unto them, is that which we intend; for as hereby they become one with and in him, so they come to be one among themselves, as his body; and all the members of the body, being many, are yet but one body, wherein their oneness among themselves doth consist. The members of the body have divers forms or shapes, divers uses and operations, much more may be diversely clothed and adorned; yet are they one body still, wherein their unity doth consist. And it were a ridiculous thing to attempt the appearance of a dead, useless unity among the members of the body, by clothing of them all in the same kind of garments or covering. But granting them their unity by their relation unto the Head, and thence to one another, unto the constitution of the whole, and their different forms, shapes, uses, operations, ornaments, all tend to make them serviceable in their unity unto their proper ends. And saith the apostle, “As the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit,” 1 Cor. xii. 12, 13. And he doth elsewhere so describe this fundamental unity of believers in one body, under and in dependence on the same Head, as to make it the only means of the usefulness and preservation of the whole. They “grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love,” Eph. iv. 15, 16. The conjunctions of all the members into one body, their mutual usefulness unto one another, the edification of the whole, with its increase, the due exercise of love (which things contain the whole nature and the utmost ends of all church-communion), do depend merely and solely upon, and flow from, the relation that the members have to the Head, and their union with him. He speaketh again to the same purpose in the reproof of them who “hold not the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God,” Col. ii. 19. This is the foundation of all gospel unity among believers, whereunto all other things which are required unto the completing of it are but accessory; nor are they, without this, of any value or acceptation in the sight of God. Whatever order, peace, concord, union in the church, any one may hold or keep who is not interested herein, he is but like a stone in a building, laid it may be in a comely order, but not cemented and fixed unto the whole; which renders its station useless to the building and unsafe unto itself: or like a dead, mortified part of the body, which neither receives any vital influence from the head, nor administers nourishment unto any other part. Now, it cannot be denied but that, in the contests that are in the world about church union and divisions, with what is pleaded about their nature and causes, there is little or no consideration had thereof. Yea, those things are principally insisted on, for the constituting of the one and the avoiding of the other, which casts a neglect, yea, a contempt upon it. It is the Romanists who make the greatest outcries about church-union, and who make the greatest advantage by what they pretend so to be. But hereunto they contend expressly, on the one side, that it is indispensably necessary that all Christians should be subject to the pope of Rome and united unto him; and, on the other, that it is not necessary at all that any of them be spiritually and savingly united unto Christ. Others, also, place it in various instances of conformity unto and compliance with the commands of men; which, if they are observed, they are wondrous cold in their inquiries after this relation unto the Head. But the truth is, that where any one is interested in this foundation of all gospel unity, he may demand communion with any church in the world, and ought not to be refused, unless in case of some present offence or scandal. And those by whom such persons are rejected from communion, to be held on gospel terms, on the account of some differences not intrenching on this foundation, do exercise a kind of church tyranny, and are guilty of the schism which may ensue thereon. So, on the other side, where this is wanting, men’s compliance with any other terms or conditions that may be proposed unto them, and their obtaining of church-communion thereon, will be of little advantage unto their souls.

Secondly, Unto this foundation of gospel unity among believers, for and unto the due improvement of it, there is required a unity of faith, or of the belief and profession of the same divine truth; for as there is one Lord, so also [there is] one faith and one baptism unto believers. And this ariseth from and followeth the other; for those who are so united unto Christ are all taught of God to believe the truths which are necessarily required thereunto. And however, by the power of temptation, they may fall in it or from it for a season, as did Peter, yet, through the love and care of Jesus Christ, they are again recovered. Now, unto this unity of faith two things are required: — First, A precise and express profession of the fundamental articles of Christian religion; for we outwardly hold the Head by a consent unto the form of wholesome words wherein the doctrine of it is contained. Of the number and nature of such fundamental truths, whose express acknowledgment belongs unto the unity of faith, so much has been discoursed by others as that we need not add any thing thereunto. The sum is, that they are but few, plainly delivered in the Scripture, evidencing their own necessity, all conducing to the begetting and increase of that spiritual life whereby we live unto God. Secondly, It is required hereunto, that in other things and duties “every man be fully persuaded in his own mind,” and, walking according to what he hath attained, do follow peace and love with those who are otherwise persuaded than he is, Rom. xiv. 5; Phil. iii. 16; — for the unity of faith did never consist in the same precise conceptions of all revealed objects; neither the nature of man nor the means of revelation will allow such a unity to be morally possible. And the figment of supplying this variety by an implicit faith is ridiculous; for herein faith is considered as professed, and no man can make profession of what he knoweth not. It is, therefore, condescension and mutual forbearance whereby the unity of faith, consisting in the joint belief of necessary truths, is to be preserved with respect unto other things about which differences may arise.

Yet is not this so to be understood as though Christians, especially ministers of the gospel, should content themselves with the knowledge of such fundamentals, or confine their Scripture inquiries unto them. Whatever is written in the Scripture is “written for our admonition, 1 Cor. x. 11; and it is our duty to search diligently into the whole counsel of God, therein revealed; yea, to inquire with “all diligence,” 1 Tim. iv. 13–16; 2 Tim. iii. 15–17; 1 Pet. i. 10, 11, in the use of all means and the improvement of all advantages, with fervent supplications for light and aid from above, into the whole mystery of the will of God, as revealed in the Scripture, and all the parts of it, is the principal duty that is incumbent on us in this world. And those who take upon them to be ministers and instructers of others, by whom this is neglected, who take up with a superficiary knowledge of general principles, and those such, for the most part, as have a coincidence with the light of nature, do but betray the souls of those over whom they usurp a charge, and are unworthy of the title and office which they bear. Neither is there any thing implied in the means of preserving the unity of faith that should hinder us from explaining, confirming, and vindicating any truth that we have received, wherein others differ from us, provided that what we do be done with a spirit of meekness and love; yea, our so doing is one principal means of ministering nourishment unto the body, whereby the whole is increased as “with the increase of God.”

But in the room of all this, what contendings, fightings, destructions of men, body and soul, upon variety of judgments about sacred things, have been introduced, by the craft of Satan and the carnal interest of men of corrupt minds, is known to all the world.

Thirdly, There is a unity of love that belongs unto the evangelical unity which we are in the description of; for love is the bond of perfection, that whereby all the members of the body of Christ are knit together among themselves, and which renders all the other ingredients of this unity useful unto them. And as we have discoursed of the nature of this love before, so the exercise of it, as it hath an actual influence into gospel unity among Christians, may be reduced unto two heads. For, first, It worketh effectually, according to the measure of them in whom it is, in the contribution of supplies of grace, and light, and helps of obedience, unto other members of the body. Every one in whom this love dwelleth, according to his ability, call, and opportunities, which make up his measure, will communicate the spiritual supplies which he receiveth from the head, Christ Jesus, unto others, by instructions, exhortations, consolations, and example, unto their edification. This he will do in love, and unto the ends of love, — namely, to testify a joint relation unto Christ, the head of all, and the increase of the whole by supplies of life from him. Instead hereof, some have invented bonds of ecclesiastical unity, which may bind men together in some appearance of order, whilst in the meantime they live in envy, wrath, and malice, biting and devouring one another; or if there be any thing of love among them, it is that which is merely natural, or carnal and sensual, working by a joint consent in delights and pleasure, or at best in civil things, belonging unto their conversation in this world. The love that is among such persons in this world is of the world, and will perish with the world. But it is a far easier thing to satisfy conscience with a pretence of preserving church-unity, by an acquiescency in some outward rules and constitutions, wherein men’s minds are little concerned, than to attend diligently unto the due exercise of this grace of love against all oppositions and temptations unto the contrary; for indeed the exercise of this love requires a sedulous and painful “labour,” Heb. vi. 10. But yet this is that alone which is the bond of perfection unto the disciples of Christ, and without which all other pretences or appearances of unity are of no value with him. Secondly, This love acts itself by forbearance and condescension towards the infirmities, mistakes, and faults of others; wherein of what singular use it is for the preservation of church peace and order, the apostle at large declares, 1 Cor. xiii.

Fourthly, The Lord Christ, by his kingly authority, hath instituted orders for rule, and ordinances for worship, Matt. xxviii. 19, 20; Eph. iv. 8–13, to be observed in all his churches. That they be attended unto, and celebrated in a due manner, belongs unto the unity which he requires among his disciples. To this end he communicates supplies of spiritual ability and wisdom, or the gifts of his Spirit, unto the guides and rulers of his churches, for their administration unto edification. And hereon, if a submission unto his authority be accompanied with a due attendance unto the rule of the word, no such variety or difference will ensue as shall impeach that unity which is the duty of them all to attend unto.

In these things doth consist that evangelical church-unity which the gospel recommends unto us, and which the Lord Christ prayed for, with respect unto all that should believe on his name, John xvii. 20–23. One Spirit, one faith, one love, one Lord, there ought to be in and unto them all. In the possession of this unity, and no other, were the first churches left by the apostles; and had they in succeeding generations continued, according to their duty, in the preservation and liberty of it, all those scandalous divisions which afterward fell out among them, on account of pre-eminences, jurisdictions, liturgies, rites, ceremonies, violently or fraudulently obtruded on their communion, had been prevented, 2 Cor. x. 4, 5.

The ways and means whereby this unity may be obtained and preserved amongst Christians are evident from the nature of it: for whereas it is spiritual, none other are suited thereunto, nor hath the Lord Christ appointed any other but his Spirit and his word; for to this end doth he promise the presence of his Spirit among them that believe unto the consummation of all things, Matt. xxviii. 20; John xiv. 16. And this he doth, both as to lead and “guide them into all truth” necessary unto the ends mentioned, so to assist and help them in the orderly performance of their duties in and about them. His word, also, as the rule which they are to attend unto, he hath committed unto them. And other ways and means for the compassing of this end, besides the due improvement of spiritual assistances in a compliance with the holy rule, he hath not desired or appointed.

This is that gospel unity which we are to labour after, and these are the means whereby we may do so. But now, through the mistake of the minds of men, with the strong influence which carnal and corrupt interests have upon them, we know how it hath been despised, and what hath been set up in the room thereof, and what have been the means whereby it hath been pursued and promoted. We may take an instance in those of the church of Rome. No sort of Christians in the world (as we have already observed) do at this day more pretend unto unity, or more press the necessity of it, or more fiercely judge, oppose, and destroy others for the breach of it, which they charge upon them, nor more prevail or advantage themselves by the pretence of it, than do they; but yet, notwithstanding all their pretences, it will not be denied but that the unity which they so make their boast of, and press upon others, is a thing utterly foreign to the gospel, and destructive of that peace, union, and concord among Christians which it doth require. They know how highly unity is commended in the Scripture, how much it is to be prized and valued by all true believers, how acceptable it is to Jesus Christ, and how severely they are condemned who break it or despise it: these things they press, and plead, and make their advantage by. But when we come to inquire what it is that they intend by church-unity, they tell us long stories of subjection unto the pope, — to the church in its dictates and resolutions, without farther examination, merely because they are theirs. Now, these things are not only of another nature and kind than the unity and concord commended unto us by Jesus Christ, but perfectly inconsistent with them, and destructive of them. And as they would impose upon us a corrupt confederacy, for their own secular advantage, in the room of the spiritual unity of the gospel; so it was necessary that they should find out means suitable unto its accomplishment and preservation, as distant from the means appointed by Christ for the attaining of gospel union as their carnal confederacy is from the thing itself. And they have done accordingly; for the enforcing men, by all ways of deceit and outward violence, unto a compliance with and submission unto their orders, is the great expedient for the establishment and preservation of their perverse union that they have fixed on. Now, that this fictitious unity and corrupt carnal pursuit of it have been the greatest occasion and cause of begetting, fomenting, and continuing the divisions that are among Christians in the world, hath been undeniably proved by learned men of all sorts. And so it will fall out, wherever any reject the union of Christ’s institution, and substitute in the room thereof an agreement of their own invention; as his will be utterly lost, so they will not be able to retain their own.

Thus, others also, not content with those bounds and measures which the gospel hath fixed unto the unity of Christians and churches, will have it to consist almost wholly in an outward conformity unto certain rites, orders, ceremonies, and modes of sacred administrations, which themselves have either invented and found out or do observe and approve. Whoever dissents from them in these things must immediately be branded as a schismatic, a divider of the church’s unity, and an enemy unto the peace and order of it. Howbeit, of conformity unto such institutions and orders of men, of uniformity in the observation of such external rites in the worship of the church, there is not one word spoken, nor any thing of that nature intimated, in all the commands for unity which are given unto us, nor in the directions that are sanctified unto the due preservation of it. Yet such a uniformity being set up in the room of evangelical unity and order, means suited unto the preservation of it, but really destructive of that whose name it beareth and whose place it possesseth, have not been wanting. And it is not unworthy of consideration how men endeavour to deceive others, and are deceived themselves, by manifold equivocations in their arguings about this matter. For, first, they lay down the necessity of unity among Christians, with the evil that is in breaches, divisions, and schisms; which they prove from the commands of the one and the reproofs of the other that abound in the Scripture. Then, with an easy deduction, they prove that it is a duty incumbent on all Christians, in their several capacities, to observe, keep, further, and promote this unity; and to prevent, oppose, resist, and avoid all divisions that are contrary thereunto. If so, the magistrate must do the same in his place and capacity. Now, seeing it is his office, and unto him of God it is committed, to exercise his power in laws and penalties for the promoting of what is good, and the punishing of what is contrary thereunto, it is his duty to coerce, restrain, and punish, all those who oppose, despise, or any way break or disturb, the unity of the church. And this ratiocination would seem reasonable were it not doubly defective. For, first, the unity intended in the first proposition, whose necessity is confirmed by Scripture testimonies, is utterly lost before we come to the conclusion, and the outward uniformity mentioned is substituted in the room thereof. And hereby, in the second place, are they deceived to believe that external force and penalties are a means to be used by any for the attaining or preserving of gospel unity. It is not improbable, indeed, but that it may be suited to give countenance unto that external uniformity which is intended; but that it should be so unto the promotion of gospel union among believers is a weak imagination. Let such persons keep themselves and their argument unto that union which the Scripture commends amongst the disciples of Christ and his churches, with the means fitted and appointed unto the preservation of it, and they shall have our compliance with any conclusion that will thence ensue.

Herein, therefore, lies the fundamental cause of our divisions; which will not be healed until it be removed and taken out of the way. Leave believers or professors of the gospel unto their duty in seeking after evangelical unity in the use of other means instituted and blessed unto that end, — impose nothing on their consciences or practice under that name, which indeed belongs not thereunto; and although, upon the reasons and causes afterward to be mentioned, there may for a season remain some divisions among them, yet there will be a way of healing continually ready for them, and agreed upon by them as such. Where, indeed, men propose unto themselves different ends, though under the same name, the use of the same means for the compassing of them will but increase their variance: as where some aim at evangelical union, and others at an external uniformity, both under the name of unity and peace, in the use of the same means for these ends, they will be more divided among themselves. But where the same end is aimed at, even the debate of the means for the attaining of it will insensibly bring the parties into a coalition, and work out in the issue a complete reconciliation. In the meantime, were Christians duly instructed how many lesser differences, in mind, and judgment, and practice, are really consistent with the nature, ends, and genuine fruit, of the unity that Christ requires among them, it would undoubtedly prevail with them so to manage themselves in their differences, by mutual forbearance and condescension in love, as not to contract the guilt of being disturbers or breakers of it; for suppose the minds of any of them to be invincibly prepossessed with the principles wherein they differ from others, yet all who are sincere in their profession cannot but rejoice to be directed unto such a managery of them as to be preserved from the guilt of dissolving the unity appointed by Christ to be observed. And, to speak plainly, among all the churches in the world which are free from idolatry and persecution, it is not different opinions, or a difference in judgment about revealed truths, nor a different practice in sacred administrations, but pride, self-interest, love of honour, reputation, and dominion, with the influence of civil or political intrigues and considerations, that are the true cause of that defect of evangelical unity that is at this day amongst them; for set them aside, and the real differences which would remain may be so managed, in love, gentleness, and meekness, as not to interfere with that unity which Christ requireth them to preserve. Nothing will from thence follow which shall impeach their common interest in one Lord, one faith, one love, one Spirit, and the administration of the same ordinances according to their light and ability. But if we shall cast away this evangelical union among the disciples and churches of Christ, — if we shall break up the bounds and limits fixed unto it, and set up in its place a compliance with, or an agreement in, the commands and appointments of men, making their observations the rule and measure of our ecclesiastical concord, — it cannot be but that innumerable and endless divisions will ensue thereon. If we will not be contented with the union that Christ hath appointed, it is certain that we shall have none in this world; for concerning that which is of men’s finding out, there have been, and will be, contentions and divisions, whilst there are any on the one side who will endeavour its imposition, and on the other who desire to preserve their consciences entire unto the authority of Christ in his laws and appointments.

There is none who can be such a stranger in our Israel as not to know that these things have been the great occasion and cause of the divisions and contentions that have been among us near a hundred years, and which at this day make our breaches wide like the sea, that they cannot be healed. Let, therefore, those who have power and ability be instrumental to restore to the minds of men the true notion and knowledge of the unity which the Lord Christ requireth among his churches and disciples; and let them be left unto that liberty which he hath purchased for them, in the pursuit of that unity which he hath prescribed unto them; and let us all labour to stir up those gracious principles of love and peace which ought to guide us in the use of our liberty, and will enable us to preserve gospel unity; — and there will be a greater progress made towards peace, reconciliation, and concord, amongst all sorts of Christians, than the spoiling of the goods or imprisoning the persons of dissenters will ever effect. But, it may be, such things are required hereunto as the world is yet scarce able to comply withal; for whilst men do hardly believe that there is an efficacy and power accompanying the institutions of Christ, for the compassing of that whole end which he aimeth at and intendeth, — whilst they are unwilling to be brought unto the constant exercise of that spiritual diligence, patience, meekness, condescension, self-denial, renunciation of the world and conformity thereunto, which are indispensably necessary in church guides and church members, according to their measure, unto the attaining and preservation of gospel unity, but do satisfy themselves in the disposal of an ecclesiastical union into a subordination unto their own secular interests, by external force and power, — we have very small expectation of success in the way proposed. In the meantime, we are herewith satisfied: Take the churches of Christ in the world that are not infected with idolatry or persecution, and restore their unity unto the terms and conditions left unto them by Christ and his apostles, and if in any thing we are found uncompliant therewithal, we shall without repining bear the reproach of it, and hasten an amendment.