Books Published by Edward Polhill of Burwash in Sussex Esq And Sold by Thomas Cockerill at the Three Legs over-against the Stocks-Market PRecious Faith considered in its Nature Working and Growth In 8vo. Speculum Theologiae in Chricto Or a view of some Divine Truths which are either Practically exemplified in Jesus Christ set forth in the Gospel or may be reasonably deduced from thence In 4to. Christus in Corde Or the Mystical Union between Christ and Believers consider'd in its Resemblances Bonds Seals Privileges and Marks In 8vo. A Discourse of Schism A DISCOURSE OF SCHISM By that Learned Gentleman EDWARD POLHILL Esq Late of Burwash in Sussex LONDON Printed for Thomas Cockerill at the Three Legs over-against the Stocks-Market MDCXCIV TO THE READER 'T IS not the design of this Preface to commend the Author of the ensuing Treatise his own Works do that sufficiently He was a very Learned Gentleman and a Justice of the Peace of very great esteem among all men in his own Countrey where he lived in full and constant Communion with the Church of England And therefore being no Clergy-man either of one sort or t'other he is the more likely to write impartially about Schism and being no Frequenter of any of the Dissenters Meetings he cannot reasonably be supposed to be byass'd in their favour But yet on the other hand he was far enough from entertaining any of those Prejudices against their Persons or Assemblies which it hath been the great endeavour of some to infuse into the minds of all men but especially of the Magistracy and Gentry He was zealously concerned for Truth and Serious Religion not for a Party On all occasions he shew'd himself to be one of a truly Christian that is of a Catholick Temper and was a sincere lover of all good men of what Persuasion soever He was fully convinced and so wilt thou too if thou diligently perusest and readest the following Discourse that Bigotry is the dangerous Schism the guilt whereof a man is not necessarily involved in or secured from by the bare being of this or that Party among us CHAP. I. The Church-Catholick two-fold The very mystical Body of Christ or The totum integrale made up of all the Particular Churches The Vnity of the Church a Divine thing Doth not consist in Human Rites in a Liturgy Diocesan Episcopacy or the Civil Laws of Magistrates It s true Vnity in its internal Essence and external Communion A particular Church CHristians as high motives as they have to Unity are yet divided not only by the existence of Schism but about the notion of it The Papist charges it on the Protestant one Protestant charges it on another and the Reason is because they differ in their measures of Church-Vnity Some require more to it than others the Papist will have the Unity of a Visible Head some Protestants will have an Unity of Human Rites and Modes Hence there comes a Schism about Schism The very notion divides us In this case it is worth the while to enquire into the true nature of Schism in the doing of which two things must be premised Something must be spoken of the Church and something of the Vnity of it First Something must be spoken of the Church In the Old Testament we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a word derived from Congregating in the New we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a word derived from Evocating or calling out The Jewish Church being shut up in one Nation could meet all together in one place the Christian Church being spread over the World cannot indeed meet all together in one place but they are coetus evocatus a company called out of the World to the Worship of God The Church may be considered as Catholick or Particular The Catholick Church may be taken either as the very mystical Body of Christ or as a totum integrale to all the particular Churches on Earth As the mystical Body of Christ it is invisible made up only of real Saints all of them are internally united to Christ the Head all are animated by the Holy Spirit all have the Joints and Bands of Grace all have the effectual working in their hearts This is the Church-Catholick in the Creed this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assembly of the first-born Hebr. 12.23 This is in Clemens Alexandrinus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Congregation of the Elect. Here are no damnata membra as St. Austin speaks As Christ's natural Body did consist all of pure Members so this mystical Body doth consist of true Believers As in every Member of the natural Body there is an Human Spirit so in every Member of the mystical Body there is the Spirit of Christ Such is the Catholick Church as it is the mystical Body of Christ But as it is a totum integrale made up of all the particular Churches on Earth so it is as its parts are visible and made up of good and bad Some are living Members Partakers of the Spirit of Christ some are dead ones Some are in internal conjunction with Christ some are in external only Some are in the Church really and before God some are in it only apparently and before men Thus the Church is a Field which hath Wheat and Tares a Net which hath good Fish and Bad a Floor which hath Corn and Chaff In Isaac's Family there was an Esau in the Colledge of Apostles a Judas in the visible Church there are foolish Virgins as well as wise some have only the Lamps of Profession whilst others have the Oyl of Grace This may serve for the Church-Catholick Now particular Churches are but partes similares Ecclesiae Catholicae similar parts of the Catholick Church visible The Catholick Church is as the whole Tree Particular Churches are but Branches That is the main Ocean these are but Arms and Creeks of it To that as Mr. Hudson observes the Promises and Privileges primarily belong to these they belong in a secondary way That is the first receptacle of Ordinances these derive them from that In every particular Church there is as St. Cyprian speaks Plebs Pastori adunata a People joined to a Pastor for the performance of Divine Worship Here the Word is preached the Sacraments are administred 2dly Something must be spoken of the Vnity of the Church The Unity of the Church is that whereby the Church is one There are many Members but one Body many Sheep but one Fold many Stones but one Building The Apostle reckons up many Unities appertaining to the Church There is one body and one spirit even as ye are called in one hope of your calling one Lord one faith one baptism one God and father of all Here is unit as principii one God that calls the Church Vnitas termini one Heaven that is hoped for by it Vnitas mediorum one Faith one Baptism to join men to Christ and the Church Vnitas Capitis one Lord Jesus who
Austin saith In Psal 88. Si in aeternum caput in aeternum membra If Christ the head be for ever so are the Members Schism then is not in the Church Mystical but in the Church Visible 'T is a breach of the Sacred Vnity in the Church I mean of an Unity founded in Scripture every breach of that Unity is Schism but a breach of an Human Canon or Law is not Schism St. Cyprian shewing the madness of Schismaticks saith De Unit. Eccl. Quis audeat scindere Vnitatem Dei Who dares cut in pieces the Vnity of God So he calls the Churches Unity because it is not Humane Contra Cresc l. 5. c. 21. St. Austin saith It is a great evil to make a Schism ab Vnitate Christi not from man's Unity but from Christ's and the same Author calls Schism in divers places Contr. Lit. Pet. l. 2. c. 30 81. Sacrilegium Schismatis the Sacriledge of Schism because the Unity is not Human but Divine When the Papists charge Schism upon us as casting off the Pope the Head of Unity the Learned Dr. Hammond answers Tract of Schism 157. He was never appointed by Christ to be Head and the Answer is sound No such Unity was appointed in Scripture Again 'T is a breach of the Sacred Unity without Cause When the Orthodox Christians separated from Arian Bishops who subverted the Faith of Christ it was no Schism at all When the Protestants came out of Idolatrous Rome it was no Schism but a Duty Causa say the Canonists non secessio facit Schismaticum it is not the separation but the cause that makes the Schismatick Schism is either seminal or actual Seminal Schism stands in the carnal and corrupt Lusts of the Heart these are the bitter Roots and Springs of Division Whence come wars and fightings among you come they not of your lusts that war in your members James 4.1 Were there no warring Lusts within there would be no jarring Discords without The Apostle speaking of the Divisions in Corinth saith Are ye not carnal and walk as men 1 Cor. 3.3 Divisions come from the Carnal part in Christians not from the Spiritual St. Austin speaking of Abraham's dividing the Beasts but not the Birds saith by way of allusion De Civ lib. 16. cap. 24. Carnales inter se dividuntur Spirituales nullo modo Carnal men are divided one from another but not spiritual The Lusts of men are the great Make-bates But to instance in some particulars Pride is an horrible Schismatick by swelling it breaks into a rupture by lifting up a man above himself it divides him from his Brother The greatest instance of Pride in the World is the Bishop of Rome he sits as he pretends in the Infallible Chair he hath all Laws in scrinio pectoris he claims all Power Sacerdotal and Regal he stiles himself the Head of the whole Church he is called a God on Earth his Title is Dominus Deus noster Papa and after all this state he is no less an Instance of Schism than of Pride He rents himself off from the Church Universal he will not be a Member in it but an Head a Universal Lord over it The Church must be only in parte Papae and no-where else All the Protestant Churches in the World must be cast off as Schismaticks and this abominable Schism must be stiled Unity Again Self-love is a great Schismatick it so appropriates all to it self that it leaves nothing in common it is such an inordinate uniting of a man to himself that he cannot be joined to others That little word Ego is a strange divider of all Society When Novatus fell off from the Church and became the Head of the Cathari there was somewhat of self in it Euseb Eccl. Hist l. 6. c. 42. The denial of an Episcopal Preferment made him set up a Church for himself and in that Church before he gave the Eucharist he made the Communicants swear by the Body and Blood of Christ not to forsake him To name but one thing more Hatred is also an inward Schismatick it dissolves what Love unites and sets a man against his Brother to whom he should be joined in amity De Bapt. l. 1. c. 11. Origo Schismatis est odium fraternum saith St. Austin The hatred of a Brother is the origin of Schism In the Council at Ephesus called Concilium praedatorium the Eutychian hatred broke out sadly against the Orthodox The Bishops that favoured that Heresy carried the matter by mere force and violence crying out Qui dicit duas Naturas in duo dividit He that confesseth two Natures in Christ divides him into two Such a desperate thing is Hatred that it prompts men to divide even unto blood Such Lusts as these are the roots of gall and wormwood which bear the bitter fruits of Schism and Division Actual Schism is either a Schism in the Church or a Schsm from it A Schism in the Church stands in the Differences and Dissentions of the Members in it We have in the Church of Corinth three instances of it They differed about the Excellencies of their Teachers Every one of you saith I am of Paul and I of Apollos and I of Cephas 1 Cor. 1.12 They differed about the manner and time of the Holy Eucharist They did not wait one for another the rich contemned the poor 1 Cor. 11.21 22. They differed about the variety of Gifts among them the inferior in gifts envied the superior and the superior in gifts despised the inferior the feet envied the hand and the head undervalued the feet 1 Cor. 12.15 21. And every one of these differences is in these Texts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Schism in the Church and the reason is because every one of them did break the Unity of the Church in Ordinances When they lookt more on the Teacher than on the Truth there could not be an intire communion in hearing the pure word they heard it but partially in the gifts of one rather than of another When at the Lord's Supper they did not wait for but contemn one another there could not be an unanimous conjunction in that Ordidance The Eucharist the Seal and Bond of Union was as it were rent and torn in pieces When the inferior in gifts envied and the superior despised they could not worship and serve God like those Acts 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord Those Differences did make a breach upon that Worship that should have been intire Now here it is to be noted that every difference among Christians doth not amount to Schism There was a Paroxism a hot fit between Paul and Barnabas yet no Schism Acts 15.39 In the Church of Corinth Brother went to law with Brother 1 Cor. 6.6 The Apostle blames the difference but calls it not Schism Stephen Bishop of Rome was against Rebaptization Cyprian Bishop of Carthage was for it De unico Bapt. c.
14. yet there was no Schism Ambo in unitate Catholica constituti saith St. Austin both remained in Catholick unity There were differences between Chrysostom and Epiphanius between Jerom and Austin yet it would be hard to charge them with Schism The Lutherans differ from the other Reformed Churches in some lesser Truths but because they agree in fundamental Articles there is not properly a Schism the difference non impedit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinders not the unity of the Faith saith Dr. Ward But then Differences amount to Schism when they break the unity of Faith Determ fol. 3. or the unanimous Communion in Ordinances Such were the Differences above-mentioned in Corinth there was no separation from the Church there yet because those Differences broke the unity of Ordinances they are called Schism A Schism from the Church stands in a criminous separation from it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it relates to the Church doth as I take it only denote in Scripture Divisions in a Church But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth seem to denote division from a Church Such a kind of dissention in which men separate one from another in body and place as well as mind Yet in that 1 Cor. 3.3 it seemeth to be no more than division in a Church However this be the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 19. doth properly signify to separate or put ones self extra terminos Ecclesiae out of the bounds of the Church Now this Schism from a Church is either negative or positive Negative Schism is when men separate from a Church and go no further no new Church or Assembly is set up Positive Schism is when there is not only a simple Separation but a new Church or Assembly is instituted in which the Word and Sacraments are administred This is called struere Altare contra Altare A negative Secession may in some case be lawful as when one is unjustly ejected out of a Church he may recede from it Yet saith the Learned Camero a positive Secession in that case is not lawful De Eccles 325. he may not immediately set up a new Church at least not without some other Reasons or Circumstances Touching this Separating Schism it is first to be noted that there may be a Schism without a Separation and there may be a Separation without a Schism There may be a Schism without a Separation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Schism in the body 1 Cor. 12.25 when there is no schism from it There was not for ought I can see any Separation in the Church of Corinth Yet the Dissentions there making a breach upon the Communion in Ordinances did amount to Schism St. Cyprian saith De Unit. Eccl. That all believers are in one House The Church saith he is unanimit at is hospitium an House of amity and unanimity where they sweetly dwell together in the unanimous Worship and Service of God If a man do not go out of this House and leave the Unity of it yet if he make Dissentions there and disturb that Unity he is guilty of Schism Again There may be a Separation without a Schism In many Cases one part of a Congregation may depart from the other and become a Church of it self and yet there may be no Schism at all What if it be done in a Congregation too great to meet together for convenience and by common consent This will be no Schism at all 'T is but as when Abraham and Lot parted asunder because the Land was not able to bear them Or as when the Hive being too little for the Bees one part goes away and dwells by it self in a new Family What if there be a Law or Canon made to allow such a Separation It will hardly be called Schism and yet Church-unity doth not vary as Human Laws and Canons do for then it might be something or nothing as men please If in a Church the foundations of the holy Faith be destroyed what can the Righteous do Join they cannot separate they must When Eunomius the Arian was made a Bishop Theod. l. 4. c. 14. not one of his Flock rich or poor young or old man or woman would communicate with him in the Service of God but left him to officiate alone When Nestorius did first publish his Heresy in the Church the people made a noise Evagr. l. 3. cap. 5. and ran out of the Assembly When under the Emperor Basiliscus five hundred Bishops condemned the Council of Chalcedon it was hard for Christians to join with them The Church is where the Truth is and no where else What if the terms of Communion be sinful we are rather to break with all Churches than to commit one sin against God The breaking off from him is more than breaking off from all men Thus in some cases there may be a Separation without Schism Indeed Schism is not a mere local defection but a moral one Non â—liscessies corporalibus motibus De Bap. cont Don. l. 1. c. 1. sed spirit alibus est metiendus saith St. Austin The departure is not to be measured by corporal motions but by spiritual but enough of this In the next place I shall endeavour to lay down some Characters whereby it may be known when Separation is Schismatical 1st Schismatical Separation is intentional and perfectly voluntary Thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that separate themselves Jud. 19. do by their own voluntary act put themselves out of the bounds of the Church Thus they that went out of the Apostolical Church 1 Joh. 2.19 did it intentionally and freely It is the observation of Aquinas That as in natural things 2 2ae quaest 39. Art 1. c. that which is by accident doth not constitute the Species So in moral not that which is besides the intention for that is accidental hence he infers Peccatum Schismatis proprie est speciale peccatum ex eo quod intendit se ab unitate separare quam charit as facit Proprie Schismatici dicuntur qui propria sponte intentione se ab unitate Ecclesiae separant The sin of Schism is a special sin in that it intends to separate from that unity which charity makes Schismaticks are properly those who of their own accord and intention do separate themselves from the unity of the Church It 's true every Schismatick doth not say as Marcion did Ego sindam Ecclesiam I will cleave the Church in two yet this is that which he means in his Separation As in our Common-Law when we would know whether an entry amount to a disseisin we enquire Cro. lib. 3. Blunden quo animo fecerit with what mind it was done So in Theology if we would know whether a Separation amount unto Schism we must enquire with what mind it was done Schism saith Dr. Hammond is a voluntary dividing The Schismatick is he that divides himself from the Church not he that is cut
and so they came to separate and divide themselves from others calling the common people populum terrae the people of the earth and saying to Sinners ne attingas me touch me not The Jewish Ceremonies troubled the Galatians Gal. 1.7 Circumcision ceasing to be Divine any longer became Concision renting the Church and the Doctors that mixed it with the Gospel were as Dogs tearing asunder the unity of it When Victor urged a necessity of conformity in the observation of Easter-day Irenaeus reproves him for this tanquam pacis perturbatorem as 〈◊〉 troubler of the Churches peace and indeed there was a horrible breach between the Eastern and Western Churches about it When Images a mere Human Invention were brought into the Church what fierce Contentions were there about it The Green Emperors Leo Isaurus Constantinu◠and others opposing them in the East And on the other side the Bishops of Rome Gregory the Second Gregory the Third and others stish upholding them in the West In the Council at Constantinople they were solemnly condemned Spond Ann Anno Dom. 754. Crab. Conc. Tom. 2. and the people cried out hodie salus mundo In the Council of Nice they were advanced again even to veneration and Eusebius for speaking against them is said to be delivered over to a reprobate mind and his Books are anathematized What an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vehement Contention was there between the Greek and Latin Churches about levened and unlevened bread in the Eucharist the Greeks calling the Latins Azymitae and the Latins the Greeks Fermentarii Ceremonies and Human Inventions in Worship however they may be intended for Unity are the occasions of Contention Hence Melancton tho he conformed to the Rites and Ceremonies in the Interim yet wished with tears that they were removed because as long as they remained there would be contention in the Church and the reason of this is evident The minds of men are not all alike or of an equal temper Some Pious and Learned Men allow of Ceremonies other Pious and Learned Men cannot receive them In such a case as this Anselm ad querelas Vaeler auni fol. 149. the urging of Uniformity is the loss of Unity Anselm enquiring whence the various Customs in the Church arose gives this Answer Nihil aliud intelligo quam humanorum sensuum diversitates I know nothing but this that men have different sentiments of things that which one man thinks very apt in the Worship of God that another thinks is not so When such a necessary thing as Unity is placed in unnecessaries it is lost but when it is placed in things like it self I mean in necessary things then it is preserved The Apostles who as well understood and as much desired Unity in the Church as any would lay no other burthen on Christians than necessary things Act. 15.28 St. Paul lays down a great many Unities One body one spirit one hope one Lord one faith one baptism one God and father of all Eph. 4.4 5 6. but there is not a word of one Ceremony Those Bishops took the right course for Unity who being met together in Council made a Canon which they called Adiaphoron Socrat. Hist lib. 5. c. 20. because they left the observation of Easter-day indifferent as men would themselves Were indifferent things left in their indifferency the Unity of the Church would be much greater than it is Thus much may suffice touching the Ceremonies only because there are two Pleas for their innocency I must consider them The one is this The Ceremonies are only for decency and order and so within that Apostolical Precept Let all things be done decently and in order 1 Cor. 14.40 I answer Were the Ceremonies within that Precept I should beg my pardon and pronounce them innocent but I take it they are not within it and to clear this I offer these things The Evangelical Sacraments which are God's own Ceremonies are in themselves and without any Human dress worthy of all reverence Nostra Sacramenta tam praeclara sunt ut etiamsi nuda nullis Sacramentalibus suffulta proponerentur omni essent veneratione digna Medina in Aquin. 1 2. Q. 108. Art 2. the Institution hath put a glory upon them Human Ceremonies which are as much below them as a Cloud is below the Sun are more apt to darken than illustrate them When Sacraments are in their pure simplicity then the splendour of the Holy Signs shines forth but when they are muffled up in Human Rites then the Divine Beauty is obscured And if Divine Ceremonies need Human to put a decorum upon them much more do Human Ceremonies need an addition of further Ceremonies for that end and so there may be Ceremonies upon Ceremonies in infinitum Our Lord Christ who knew better than all men what Decency is never instituted any such Ceremonies The Apostles who gave the Rule of Decency never used them They did administer Ordinances decently but without them Hence it appears that their Precept never extended to them for had it done so they would not have omitted them but had practised that Precept which they had given The Worship of the Apostles which was without Ceremonies was either decent or undecent for Decency and Undecency are privatively opposite and between privative opposites there is no medium of abnegation in subjecto capaci If the Apostles Worship void of all Ceremonies be decent then Decency doth not consist in Ceremonies if undecent they did not which cannot be imagined observe their own Rule of Decency and act as they taught Order and Decency in the Worship of God are things necessary not merely by a positive Law but by a natural Not only the Apostolical Precept but the very dictate of Nature is that the Service of God should be performed in an orderly and decent manner The Heathen Oracle could say That in the Worship of God men should follow morem optimum the best manner Nat. Quaest l. 7. c. 30. Seneca out of Aristotle tells us That when men have to do with the Gods they should be verecundiores compositi modest and composed in their demeanour The Light of Nature teacheth us that we should serve God in a way suitable and congruous to his Divine Majesty Thus Order and Decency are necessary but so are not Ceremonies Hence it appears that the difference between them is as great as between necessary and unnecessary Order is nothing but a right disposition of things Decency is nothing but the seemliness of Order Order and Decency require not Vide Ames Medul l. 2. c. 13. that some Holy things should be newly ordained but that those which are ordained by God should be used in a way congruous to their dignity The Ceremonies which are new Appointments appertain not to Order and Decency The institution of somewhat new is one thing and the right and seemly disposition of that which is instituted is another The other Plea is this The
that which it hath in peculiar They differ from it in Episcopacy so do the Foreign Churches they differ from its Liturgy so do the Foreign Churches at least in part Their Congregations are distinct and distant from the Parochial Churches so is one Parochial Church from another If the Foreign Churches notwithstanding such differences are in unity with our Church so are the Nonconformists If the Nonconformists by reason of such differences are Schismaticks what are the Foreign Churches which have the same You will say the case is diferent Those of Foreign Churches never did as our Nonconformists do go out from our Parochial Churches Very true but every local separation doth not amount to Schism neither have others the same occasion of separation from our Churches as the Nonconformists have When a Law or Canon made by those who have particular jurisdiction in a Nation or Church will justify Separation and make it no Schism then the Separation is not from the Church-Catholick But such is the case of the Nonconformists Should there be such a Law or Canon made among us it would justify their Separation and make it no Schism therefore their Separation is not from the Church Catholick When men separate from a Church in pride and contempt as if they only were the Church then the Separation is from the Church Catholick Thus the Novatians thought that the pure Church was with them only Thus the Donatists said that the Church was only in parte Donati Thus the Papists say that the Church is only in parte Papae but the Nonconformists do not do so They acknowledge our Church to be a true Church they are joined to it in all that which is true unity They would further bear a part in it if some Stumbling blocks were out of the way By these things it may appear that they still remain in conjunction with the Church-Catholick Thus I have gone over the Characters of Schismatical Separation and in so doing have briefly examined the Case of the Nonconformists FINIS Books Printed for and Sold by Thomas Cockerill at the Three Legs in the Poultrey near Stocks-Market HIstorical Collections the 3d Part in 2 Volumes Never before Printed Containing the Principal Matters which happened from the meeting of the Parliament November the 3d. 1640. to the end of the Year 1644. wherein is a particular Account of the Rise and Progress of the Civil War to that Period Impartially related Setting forth only Matter of Fact in Order of Time without Observation or Reflection By John Rushworth Fol. 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