Chapter IV.

Of the nature of schism.

The second chapter of my book, whose examination this author undertakes in the second of his, containing the foundation of many inferences that ensue, and in particular of that description of schism which he intends to oppose, it might have been expected that he should not have culled out passages at his pleasure to descant upon, but either have transcribed the whole, or at least under one view have laid down clearly what I proposed to confirmation, that the state of the controversy being rightly formed, all might understand what we say and whereof we do affirm. But he thought better of another way of procedure, which I am now bound to allow him in; the reason whereof he knows, and other men may conjecture.

The first words he fixes on are the first of the chapter, “The thing whereof we treat being a disorder in the instituted worship of God.” Whereunto he replies, “It is an ill sign or omen, to stumble at the threshold in going out. These words are ambiguous, and may have a double sense; either that schism is to be found in matter of instituted worship only, or only in the differences made in the time of celebrating instituted worship; and neither of these is yet true or yet proved, and so a mere begging of the thing in question: for,” saith 230he, “schism may be in and about other matter besides instituted worship.”

What measure I am to expect for the future from this entrance or beginning is not hard to conjecture. The truth is, the reverend author understood me not at all in what I affirmed. I say not that schism in the church is either about instituted worship or only in the time of worship, but that the thing I treat of is a disorder in the instituted worship of God; and so it is, if the being and constitution of any church be a part of God’s worship. But when men are given to disputing, they think it incumbent on them to question every word and expression that may possibly give them an advantage. But we must, now we are engaged, take all in good part as it comes.

Having, nextly, granted my request of standing to the sole determination of Scripture in the controversy about the nature of schism, he insists on the Scripture use and notion of the word, according to what I had proposed: only, in the metaphorical sense of the word, as applied unto civil and political bodies, he endeavours to make it appear that it doth not only denote the difference and division that falls among them in judgment, but their secession also into parties; which though he proves not from any of the instances produced, yet that he may not trouble himself any farther in the like kind of needless labour, I do here inform him, that if he suppose that I deny that to be a schism where there is a separation, anal that because there is a separation, as though schism were in its whole nature exclusive of all separation, and lost its being when separation ensued, he hath taken my mind as rightly as he has done the whole design of my book, and my sense in his first animadversions on this chapter. But yet, because this is not proved, I shall desire him not to make use of it for the future, as though it were so. The first place urged is that of John vii. 43, “There was a schism among the people.” It is not pretended that here was any separation. Acts xiv. 4, “The multitude of the city was divided,” — that is, in their judgment about the apostles and their doctrine; but not only so, for οἱ μὲν ἦσαν is spoken of them, which expresses their separation into parties. What weight this new criticism is like to find with others, I know not: for my part, I know the words enforce not the thing aimed at, and the utmost that seems to be intended by that expression is the siding of the multitude, some with one, some with another, whilst they were all in a public commotion; nor doth the context require any more. The same is the case, Acts xxiii. 7, where the Pharisees and Sadducees were divided about Paul, whilst abiding in the place where the sanhedrim sat, being divided into parties long before. And in the testimony cited in my margin for the use of the word in other authors, the author makes even that διεμερίσθησαν εἰς τὰ μέρη to stand 231in opposition only to ὡμονόησαν, — nor was it any more. There was not among the people of Rome such a separation as to break up the corporation or to divide the government, as is known from the story. The place of his own producing, Acts xix. 9, proves, indeed, that then and there there was a separation; but, as the author confesses in the margin, the word there used to express it hath no relation to σχίσμα. Applied to ecclesiastical things, the reverend author confesses with me that the word is only used in 1 Cor. xi. 18, 19; and, therefore, that from thence the proper use and importance of it is to be learned. Having laid down the use of the word, to denote difference of mind and judgment, with troubles ensuing thereupon, amongst men met in some one assembly, about the compassing of a common end and design, I proceed to the particular accommodation of it to church-rents and schism, in that solitary instance given of it in the church of Corinth. What says our author hereunto? Says he, p. 26, “This is a forestalling the reader’s judgment by a mere begging of the thing in question. As it hath in part been proved from the Scripture itself, where it is used for separation into parties in the political use of the word, why it may not so be used in the ecclesiastical sense, I see no reason.” But if this be the way of begging the question, I confess I know not what course to take to prove what I intend. Such words are used sometimes in warm disputes causelessly; it were well they were placed where there is some pretence for them. Certainly they will not serve every turn. Before I asserted the use of the word, I instanced in all the places where it is used, and evinced the sense of it from them. If this be begging, it is not that lazy trade of begging which some use, but such as a man had as good professedly work as follow. How well he hath disproved this sense of the word from Scripture we have seen. I am not concerned in his seeing no reason why it may not be used in the ecclesiastical sense, according to his conception; my inquiry was how it was used, not how it might be used in this reverend author’s judgment. And this is the substance of all that is offered to overthrow that principle, which, if it abide and stand, he must needs confess all his following pains to be to no purpose, “He sees no reason but it may be as he says!”

After the declaration of some such suspicions of his as we are now wonted unto, and which we cannot deny him the liberty of expressing, though I profess he does it unto my injury, he says, “This is the way, on the one hand, to free all church-separation from schism; and, on the other, to make all particular churches more or less inschismatical.” Well, the first is denied; what is offered for the confirmation of the second? Saith he, “What one congregation almost is there in the world where there are not differences of judgment, whence ensue many troubles, about the compassing of one common end and 232design? I doubt whether his own be free therefrom.” If any testimony may remove his scruple, I assure him, through the grace of God, hitherto it hath been so, and I hope it is so with multitudes of other churches; those with whom it is otherwise, it will appear at last to be more or less blamable on the account of schism.

Omitting my farther explication of what I had proposed, he passes unto p. 27 [102] of my book, and thence transcribes these words: “They had differences among themselves about unnecessary things. On these they engaged in disputes and sidings even in their solemn assemblies. Probably much vain jangling, alienation of affections, exasperation of spirit, with a neglect of due offices of love, ensued hereupon.” Whereunto he subjoins, “That the apostle charges this upon them is true, but was that all? were there not divisions into parties as well as in judgments? We shall consider that ere long.” But I am sorry he hath waived this proper place for the consideration of this important assertion. The truth is, “hic pes figendus,” if he remove not this position, he labours in vain for the future. I desire also to know what he intends by “divisions into parties.” If he intend that some were of one party, some of another, in these divisions and differences, it is granted; there can be no difference in judgment amongst men, but they must on that account be divided into parties. But if he intend thereby that they divided into several churches, assemblies, or congregations, any of them setting up new churches on a new account, or separating from the public assemblies of the church whereof they were, and that their so doing is reproved by the apostle under the name of schism, then I tell him that this is that indeed whose proof is incumbent on him. Fail he herein, the whole foundation of my discourse continues firm and unshaken. The truth is, I cannot meet with any one attempt to prove this, which alone was to be proved, if he intended that I should be any farther concerned in his discourse than only to find myself reviled and abused.

Passing over what I produce to give light and evidence unto my assertion, he proceeds to the consideration of the observations and inferences I make upon it, p. 29 [103] and onward.

The first he insists upon is, “That the thing mentioned is entirely in one church, amongst the members of one particular society. No mention is there in the least of one church divided against another, or separated from another.”

1. To this he replies, — “That the church of Corinth was a collective church, made up of many congregations, and that I myself confess they had solemn assemblies, not one assembly only; that I beg the question, by taking it for one single congregation.” But I suppose one particular congregation may have more than one solemn assembly, 233even as many as are the times wherein they solemnly assemble.

2. I supposed I had proved that it was “only one congregation,” that used to assemble in one place, that the apostle charged this crime upon; and that this reverend author was pleased to overlook what was produced to that purpose, I am not to be blamed.

3. Here is another discovery that this reverend person never yet clearly understood the design of my treatise nor the principles I proceed upon. Doth he think it is any thing to my present business whether the church of Corinth were such a church as Presbyterians suppose it to be, or such a one as the Indedendents affirm it? Whilst all acknowledge it to be one church, be that particular church of what kind it will, if the schism rebuked by the apostle consisted in division in it, and not in separation from it, as such, I have evinced all that I intended by the observation under consideration. Yet this he again pursues, and tells me, that “there were more particular churches in and about Corinth, as that at Cenchrea; and that their differences were not confined to the verge of one church (for there were differences abroad out of the church) and says, that at unawares I confess that they disputed from house to house, and in the public assemblies.” But I will assure the reverend author I was aware of what I said. Is it possible he should suppose that by the “verge of one church” I intended the meeting-place, and the assembly therein? Was it at all incumbent on me to prove that they did not manage their differences in private as well as in public? Is it likely any such thing should be? Did I deny that they sided and made parties about their divisions and differences? Is it any thing to me, or to any thing I affirm, how, where, and when, they managed their disputes and debated their controversies? It is true, there is mention of a church at Cenchrea, but is there any mention that that church made any separation from the church of Corinth, or that the differences mentioned were between the members of these several churches? Is it any thing to my present design though there were twenty particular congregations in Corinth, supposing that, on any consideration, they were one church? I assure you, sir, I am more troubled with your not understanding the business and design I manage, than I am with all your reviling terms you have laden me withal.

Once for all, unless you prove that there was a separation from that church of Corinth (be it of what constitution it may by any be supposed), as such, into another church, and that this is reproved by the apostle under the name of schism, you speak not one word to invalidate the principle by me laid down. And for what he adds, “That for what I say, ‘ There was no one church divided against another, or separated from another,’ it is assumed, but not proved, unless by a negative, which is invalid,” he wrests my words. I say 234not there was no such thing, but that there was no mention of any such thing; for though it be as clear as the noonday that indeed there was no such thing, it sufficeth my purpose that there was no mention of any such thing, and therefore no such thing reproved under the name of schism. With this one observation I might well dismiss the whole ensuing treatise, seeing of how little use it is like to prove as to the business in hand, when the author of it indeed apprehends not the principle which he pretends to oppose. I shall once more tell him, that he abide not in his mistake, that if he intend to evert the principle here by me insisted on, it must be by a demonstration that the schism charged on the Corinthians by Paul consisted in the separation from, and relinquishment of, that church whereof they were members, and congregating into another not before erected or established; for this is that which the reformed churches are charged to do by the Romanists in respect of their churches, and accused of schism thereupon. But the differences which he thinks good to manage and maintain with and against the Independents do so possess the thoughts of this reverend author, that whatever occurs to him is immediately measured by the regard which it seems to bear, or may possibly bear, thereunto, though that consideration were least of all regarded in its proposal.

The next observation upon the former thesis that he takes into his examination, so far as he is pleased to transcribe it, is this: “Here is no mention of any particular man or number of men separating from the assembly of the whole church, or subducting of themselves from its power; only, they had groundless, causeless differences amongst themselves.”¹³¹³   If the reader turn to p. 103, he will find slight differences between the sentence as originally given and as it stands here. It is given, however, in both instances, according to the original editions of the treatises; and the difference, therefore, does not arise from inaccuracy in the subsequent printing of them. — Ed. Hereunto our author variously replies, and says, first, “Was this all? were not separations made, if not from that church, yet in that church, as well as divisions? Let the Scripture determine. 1 Cor. i. 12, iii. 4, ‘I am a disciple of Paul,’ said one, ‘And I a disciple of Apollos,’ said another. In our language, ‘I am a member of such a minister’s congregation,’ says one; ‘Such a man for my money;’ and so a third. And hereupon they most probably separated themselves into such and such congregations; and is not separation the ordinary issue of such envyings?”

I doubt not but that our reverend author supposeth that he hath here spoken to the purpose and matter in hand; and so, perhaps, may some others think also. I must crave leave to enter my dissent upon the account of the ensuing reasons; for, — 1. It is not separation in the church, by men’s divisions and differences, whilst they continue members of the same church, that I deny to be here charged under 235the name of schism, but such a separation from the church as was before described. 2. The disputes amongst them about Paul and Apollos, the instruments of their conversion, cannot possibly be supposed to relate unto ministers of distinct congregations among them. Paul and Apollos were not so, and could not be figures of them that were; so that those expressions do not at all answer those which he is pleased to make parallel unto them. 3. Grant all this, yet this proves nothing to the cause in hand. Men may cry up, some the minister of one congregation, some of another, and yet neither of them separate from the one or other, or the congregations themselves fall into any separation. Wherefore, 4. He says, “Probably they separated into such and such congregations.” But this is most improbable; for — (1.) There is no mention at all of those many congregations that are supposed; but rather the contrary, as I have declared, is expressly asserted. (2.) There is no such thing mentioned or intimated; nor, (3.) Are they in the least rebuked for any such thing, though the forementioned differences, which are a less evil, are reproved again and again under the name of schism. So that this most improbable improbability, or rather vain conjecture, is a very mean refuge and retreat from the evidence of express Scripture; which in this place is alone inquired after. Doth, indeed, the reverend author think, will he pretend so to do, that the holy apostle should so expressly, weightily, and earnestly reprove their dissensions in the church whereof they were members, and yet not speak one word or give the least intimation of their separation from the church, had there indeed been any such thing? I dare leave this to the conscience of the most partially addicted person under heaven to the author’s cause, who hath any conscience at all; nor dare I dwell longer on the confutation of this fiction, though it be, upon the matter, the whole of what I am to contend withal. But he farther informs us that “there was a separation to parties in the church of Corinth, at least as to one ordinance of the Lord’s supper, as appears chap. xi. 18, 20–22; and this was part of their schism, verse 16. And not long after they separated into other churches, slighting and undervaluing the first ministers and churches as nothing, or less pure than their own; which we see practised sufficiently at this day.” Ans. Were not this the head and seat of the first part of the controversy insisted on, I should not be able to prevail with myself to cast away precious time in the consideration of such things as these, being tendered as suitable to the business in hand. It is acknowledged that there were differences amongst them, and disorders in the administration of the Lord’s supper; that therein they used “respect of persons,” — as the place quoted in the margin by our author, James ii. 1–4, manifests that they were ready to do in other places. The disorder the apostle blames in the administration of the 236ordinance was, “when they came together in the church,” 1 Cor. xi. 18, when they “came together in one place,” verse 20, there they “tarried not one for another,” as they ought, verse 33, but coming unprepared, some having eaten before, some being hungry, verse 21, all things were managed with great confusion amongst them, verse 22. And if this prove not that the schism they were charged withal consisted in a separation from that church with which they came together in one place, we are hopeless of any farther evidence to be tendered to that purpose. That there were disorders amongst them in the celebration of the Lord’s supper is certain; that they separated into several congregations on that account, or one from another, or any from all, is not, in the least intimation, signified; but the plain contrary shines in the whole state of things, as there represented. Had that been done, and had so to do been such an evil as is pleaded (as causelessly to do it is no small evil), it had not passed unreproved from him who was resolved, in the things of God, not to “spare” them. 2. That they afterward fell into the separation aimed at to be asserted our reverend author affirms, that so he may make way for a reflection on the things of his present disquietment. But as we are not as yet concerning ourselves in what they did afterward, so when we are, we shall expect somewhat more than bare affirmations for the proof of it, being more than ordinarily confident that he is not able, from the Scripture, nor any other story of credit, to give the least countenance to what he here affirms. But now, as if the matter were well discharged, when there hath not one word been spoken that in the least reaches the case in hand, he saith, — 3. “By way of supposition that there was but one single congregation at Corinth, yet,” saith he, “the apostle dehorts the brethren from schism, and writes to more than the church of Corinth, chap. i. 2.” Ans. I have told him before, that though I am full well resolved that there was but one single congregation at Corinth in those days, yet I am not at all convinced, as to the proposition under confirmation, to assert any such thing, but will suppose the church to be of what kind my author pleaseth, whilst he will acknowledge it to be the particular church of Corinth. I confess the apostle dehorts the brethren from schism, even others as well as those at Corinth, — so far as the church of God, in all places and ages, is concerned in his instructions and dehortations, — when they fall under the case stated, parallel with that which is the ground of his dealing with them at Corinth. But what that schism was from which he dehorts them, he declares only in the instance of the church of Corinth; and thence is the measure of it to be taken in reference to all dehorted from it. Unto the third observation added by me he makes no return, but only lays down some exceptions to the exemplification given of the whole matter, in another 237schism that fell out in that church about forty years after the composure of this, which was the occasion of that excellent epistle unto them from the church of Rome, called the epistle of Clement, dissuading them from persisting in that strife and contention, and pressing them to unity and agreement among themselves. Some things our reverend author offers as to this instance, but so as that I cannot but suppose that he consulted not the epistle on this particular occasion; and therefore now I desire him that he would do so, and I am persuaded he will not a second time give countenance to any such apprehension of the then state of the church, as though there were any separation made from it by any of the members thereof doing or suffering the injury there complained of, about which those differences and contentions arose. I shall not need to go over again the severals of that epistle. One word mentioned by myself, namely, μετηγάγετε, he insists on, and informs us that it implies a separation into other assemblies; which, he says, I waived to understand. I confess I did so in this place; and so would he also, if he had once consulted it. The speech of the church of Rome is there to the church of Corinth, in reference to the elders whom they had deposed. The whole sentence is, Ὁρῶμεν γὰρ ὅτι ἑνίους ὑμεῖς μετηγάγετε καλῶς πολιτευομένους ἐκ τῆς ἀμέμπτως αὐτοῖς τετιμημένης λειτουργίας· and the words immediately going before are, Μακάριοι οἱ προοδοιπορήσαντες πρεσβύτεροι οἵτινες ἔγκαρπον καὶ τελείαν ἔσχον τὴν ἀνάλυσιν, οὐ γὰρ εὐλαβοῦνται μή τις αὐτοὺς μεταστήσῃ ἀπὸ τοῦ ἱδρυμένου αὐτοῖς τόπου· then follows that ὁρῶμεν γὰρ. Our author, I suppose, understands Greek, and so I shall spare my pains of transcribing Mr Young’s Latin translation, or adding one in English of mine own; and if he be pleased to read these words, I think we shall have no more of his μετηγάγετε.

If a fair opportunity call me forth to the farther management of this controversy, I shall not doubt but from that epistle and some other pieces of undoubted antiquity, as the epistles of the churches of Vienne and Lyons, of Smyrna, with some public records of those days, as yet preserved (worthy all of them to be written in letters of gold), to evince that state of the churches of Christ in those days, as will give abundant light to the principles I proceed upon in this whole business.

And thus have I briefly vindicated what was proposed as the precise Scripture notion of schism; against which, indeed, not any one objection hath been raised that speaks directly to the thing in hand. Our reverend author being full of warm affections against the Independents, and exercised greatly in disputing the common principles which either they hold or are supposed so to do, measures every thing that is spoken by his apprehension of those differences wherein, 238as he thinks, their concernment doth lie. Had it not been for some such prejudice (for I am unwilling to ascribe it to more blamable principles), it would have been almost impossible that he should have once imagined that he had made the least attempt towards the eversion of what I had asserted, much less that he had made good the title of his book, though he scarce forgets it, or any thing concerning it but its proof, in any one whole leaf of his treatise. It remains, then, that the nature and notion of schism, as revealed and described in the Scripture, was rightly fixed in my former discourse; and I must assure this reverend author that I am not affrighted from the embracing and maintaining of it with those scare-crows of “new light,” “singularity,” and the like, which he is pleased frequently to set up to that purpose. The discourse that ensues in our author concerning a parity of reason, to prove that if that be schism, then much more is separation so, shall afterward, if need be, be considered, when I proceed to show what yet farther may be granted without the least prejudice of truth, though none can necessitate me to recede from the precise notion of the name and thing delivered in the Scripture. I confess I cannot but marvel that any man undertaking the examination of that treatise, and expressing so much indignation at the thoughts of my discourse that lieth in this business, should so slightly pass over that whereon he knew I laid the great weight of the whole. Hath he so much as endeavoured to prove that that place to the Corinthians is not the only place wherein there is, in the Scripture, any mention of schism in an ecclesiastical sense, or that the church of Corinth was not a particular church? Is any thing of importance offered to impair the assertion, that the evil reproved was within the verge of that church, and without separation from it? And do I need any more to make good to the utmost that which I have asserted? But of these things afterward.

In all that follows to the end of this chapter, I meet with nothing of importance that deserves farther notice. That which is spoken is for the most part built upon mistakes; as, that when I speak of a member or the members of one particular Church, I intend only one single congregation, exclusively to any other acceptation of that expression, in reference to the apprehension of others; that I deny the reformed churches to be true churches, because I deny the church of Rome to be so, and deny the institution of a national church, which yet our author pleads not for. He would have it for granted that because schism consists in a difference among church-members, therefore he that raises such a difference, whether he be a member of that church wherein the difference is raised, or of any other, or no (suppose he be a Mohammedan or a Jew), is a schismatic; pleads for the old definition of schism, as suitable to the Scripture, after the 239whole foundation of it is taken away; wrests many of my expressions, — as that in particular, in not making the matter of schism to be things relating to the worship of God, — to needless discourses about doctrine and discipline, not apprehending what I intended by that expression, of “the worship of God;” and I suppose it not advisable to follow him in such extravagancies. The usual aggravations of schism he thought good to re-enforce; whether he hoped that I would dispute with him about them I cannot tell. I shall now assure him that I will not, though, if I may have his good leave to say so, I lay much more weight on those insisted on by myself, wherein I am encouraged by his approbation of them.