The Dying Mans Testament to the Church of Scotland, Part 4 · Chapter 10
CHAP. X. What is to be done in order to Uniting.
NOw we may be the shorter in speaking to what is to be done in reference to particular differences, seing much may be gathered from these generals premitted, and it is not our purpose to be particular; Yet we say,
1. That it is the duty of such to be seeking unionSeeking Meetings. one with another, and for that cause to be making offer of, and desiring meetings and conferences, and to be urging harmony one upon another. In that Council of Carthage, whereof Aurelius was Moderator, they did appoint Conferences to be sought for with the Donatists, although they had been long in a schism; and for that end did appoint Commissioners, and did give instructions to go from place to place, and to endeavour a settlement, whereof these were a part, That their former schism and separationAnd offering fair conditions. should be prejudiciall to none; That Ministers and Bishops should continue in their charges if otherwayes they were worthy, notwithstanding of their former separation: which is observed not to have wanted fruit in many places, as the acts and events are recorded by Balsamon. And this is according to the generall rule of following peace, even when it seemeth to flie from men; And questions that may engender strife are to be avoided and fled from, when they seem to follow after men, because, as Paul saith, 2 Tim. 2. 22. &c. The servant of the Lord must not strive, &c. On this ground we find, that many of Augustines Epistles, direct to Donatists and others, are to this purpose, craving friendly communings; and when he hath had occasion to be in cities where Donatist-Bishops were, he used to visit them, and enter conference friendly with them; and if any hope was, he wrote to others to entertain the same, as particularly may be gathered from Epist. 147. where he honourably mentioneth Promelianus in the desire of a conference; and because he knew the too great vehemency of one Evodius, though of his own side, had offended him, he did excuse it, saying amongst other things, Id hominis aetati ignoscendum est, &c. The like he also hath, Epist. 163. when he mentioneth Fortunius, whom he had conferred with, with this testimony to these he writeth to, Quantum enim arbitror difficilime potestis invenire in Episcopis vestris tam utilem animum, & voluntatem, quam in isto sene perspeximus; And therefore presseth them to entertain the begun conference, though he might not stay.
2. In carrying on such meetings, respect would beA right way of carrying on such meetings. had to union in the ordering of every circumstance; as in the persons chosen, that they may be men inclined to peace, respected by the other party concerned in the Churches differences, and free of the suspicions formerly hinted, and such like, lest by an intended union there follow a greater rent and division, as oftentimes hath been seen in conferences amongst dissentient men. Here also a speciall respect would be had to the expressing of mutuall benevolence in words and carriages, lest some hard impression seize on men at the entry. Choise also would be made of the subject first to be spoken of; as what may be thought most subject to mistake, heat or contention, would be left to the last place; and what may be conceived more plausible-like to both, would be begun at, that it may be rather known wherein men agree, than wherein they differ, at the entry at least. Possibly also union in fundamentall things, being accorded unto, it may make way for moderating affections in other things lesse fundamentall. This method was ever urged by Bucer, Beza and other Reformers, who keeped conferences at first with the Lutheran party; because, beginning at some point of Doctrine, or particular in practice, wherein the difference is highest, doth often at the entry rifle mens humours▪ and break off conferences abruptly with the more heat, as experience in these debates at that time did make too too manifest.
3. Such meetings for conference would be seriouslyContention about formalities to be forborn. and condescendingly improved for the end designed: As, 1. protractings of time, or janglings about circumstances would be eschewed; as also tenaciousnesse, and contentiousnesse about formalities of proceeding, and particular insisting upon contradictions in matters of fact, because such things become not the gravity and seriousnesse of men aiming at such an end, But the main businesse would be soberly and seriously gone about, and that timeously; for, men should not meet to take advantage one of another by such formalities, but to procure the good of the Church. 2. Criminations, or objecting of personall faults one to another or difference in particulars,Personall criminations. would either be altogether forborn, or left to the last place, and the main matter would be first handled, and particulars accordingly squared. 3. Their would be condescending to follow some circumstances, even though they seem not so reasonable, lest by the wilfull adhering of one party to a circumstance, the end be disappointed; yea, sometimes more materiall things, at lest till there be a better understanding begotten, are to be ceded in, when it may be without sin▪ if so be it may contribute for the carrying on of such a design, and we will almost ever findThe most tender of the Church, most condescending these that are most tender of the Churches good to be most condescending in all these; As amongst other instances, we will find in that conference between the Catholicks and Donatists, at which Augustine was present, and which is set down by him; wherein, amongst other things, these are clear, 1. That not only the Catholicks sought the meeting, but also pressed the speaking unto the main businesse, which the other did sometimes deny, saying, It was not lawfull for the children of Martyrs to meet with the children of apostate or wicked men; and sometimes by formalities, jangling questions, they protracted time to eschew the main thing. 2. It is clear, that also the Catholicks condescended to many of their suits, and yeelded to account them Bishops, and did not contradict, but cede at the entry, that Churches should be rendered to these from whom they were taken, if so be that might have enclined them to union, and that even by benefits they might be mollified, and stood on no circumstantiall thing with them. Such meetings have often been disappointed with such vain janglings, especially when numbers have been confusedly admitted, and when each party hath charged another with former miscarriages, As Augustine observeth, Epist. 163. and therefore hath that word to them, Neque nos illis debere objicere suorum scelera, neque illos nobis. And, because the Donatists upbraided the Catholicks (as the orthodox are called in all these debates) that they were guilty of persecuting them, because they had proceeded to some Sentences, and procured commission from Civil powers against them to put them from their charges, (These times they called tempora Macariana, because of such a person that was eminent in the executing thereof) And again, the Catholicks used to object to them, beside their schism, Headinesse, irregular violences, and the like, because of the practices of the Circumcellions, who, having fallen off with the Donatists, went also in many absurdities beyond them; therefore when he is pressing a conference, Epist. 203. Tollamus (saith he) inania objecta, nec tu objicias tempora Macariana, nec ego saevitiam Circumcellionum. And in Epist. 107. saith, that in his conference with Fortunius, Placuit omnibus in talibus disputationibus violenta facta malorum hominum nobis ab invicem objici non debere. And there is no little furtherance or prejudice to a conference accordingly as this advice is followed or not, seing often such bygone particulars will heat more, than that which is of greater concernment in the main cause.
4. To make the instances more particular, the matter concerning which debate arises and falls to be the subject of the conference, may be distinguished, and so more clearly spoken unto: Which is, 1. either a difference in some doctrinall thing. Or, 2. some particular practice, or some personall miscarriage. Or, 3. something in Worship. Or, 4. something in Government, or such like.