The Dying Mans Testament to the Church of Scotland, Part 4 · Chapter 17
CHAP. XVII. Remedies of divisions arising from the misapplication of power, in censuring, or sparing Ministers, reall or supposed.
ANother part of the exercise of this power (which often in its misapplication, or its being pretended to be so, is the ground of Church-divisions) is The matter of censuring and deposing of Ministers, and that two wayes.
The one is, When some good men are deposed, or such as are supposed to be so, whereby persons that apprehend the injustice of the fact, do disclaim such a power, and adhere to such a person notwithstanding. Thus did the schism at Constantinople arise for the unjust deposition of Chrysostom, and his adherents were called Ihoannitae, as if they had been of another Religion; Such also was that of the Eustachians at Antioch; which being driven against honest men, and there being no condescending, at least what was once condescended unto, being again recalled, there was noIn what cases extremities are to be shunned. stopping of such divisions, till in the manner, formerly hinted, and that being after both their deaths. In such cases extremities are to be shunned, for, its extremity that maketh rents, that is, too little condescending on the one side, and too much tenaciousness on the other.
One extremity to be eschewed, is, When Churchjudicatories are too tenacious of a past Sentence, or the formality of some legall advantage which seemeth to justifie the Sentence, as in that case of Chrysostoms, almost all the weight was laid on this at first, That he refused to appear before them, or acknowledge their Authority as they were constituted: and although both the people and others did adhere to him, yet there was no condescending, which occasioned a great schism▪ and was exce…dingly condemned by the generality of faithfull men in these dayes. Another extremity is, upon the other side, When for satisfaction of a Judicatory too little is ceded; or upon supposition, even of an unjust Sentence, a schism is stated, to theIudicatories wi…ely remitting rigour. hurt of the Church. In this case we may observe these things, 1. That sometimes the Judicatory hath condescended to re-admit a person, otherwayes of esteem, although possi…ly some particular slip hath been, that in strict justice might have deserved the Sentence: this was in the case of Osius formerly cited. It is true, there is no mention of the cause wherefore the Synod of Spain did depose him, nor is it clear whether it be that famous Osius, whom the Arians deposed and whipped till he approved Athanasius his deposition; yet this is clear, that he being a man esteemed of in the Church, though possibly out of infirmity having fallen in that fault, he was for concord restored, Sine detrimento honoris, without prejudice to his credit. 2. Where men have been deposed upon the breach of some legality, or contempt, if otherwayes they have been men of gifts, and approv…n integrity in the main, though possibly thought proud and rigid by others, as in that case of Chrysostom; they were again received into the Church, and the Sentences with consent laid by, as appeareth in the readmitting of Chrysostom after his first deposition (of the justice of whose Sentence of deposition, because there was no convincing evidence to satisfie the people, Severinus in preaching did say. That his pride was reason sufficent) which for a time removed the division, and brought a chearfull calmnesse, till shortly after his old enemies interrupted it, and did enter a new processe with him, because he had re-entered his Bishoprick being once deposed by a Synod, and not having their authority; (which was grounded even upon the constitutions of Arian Councils) this being the second time driven-on against the intreaties and obtestations of many worthy Bishops and good people who adhered to him, did again renew and fix that schism. 3. When the menCorrupt, grosse, and prophane men, for no interposition to be received. were otherwayes corrupt, or discovered to be grosse and prophane, although many other orthodox men did interpose for them, yet by all means it was resisted; because they still supposed such worthy men that sided with such to be mis-informed. And it's observable, that the most peaceable Synods who did most for union, as those in Africk, and that of Spain, who had received Osius, because of the Churches of France their interposing, by that to prevent a schism, yet were they most peremptory, as it were, in this, and refused to receive Barsilides and Martialis, as that of Carthage did refuse Apiarius, notwithstanding that Rome interposed for them, giving this reason, That there was a necessity of having the Churches provided with faithfull and holy Ministers. 4. Sometimes, and oftentimes men sentenced, though possibly with too much rigidity, if not with injustice, have yet submitted with respect to the Churches peace, either totally, and upon that ground have again been admitted; or partially, by abstaining to act any thing contrary to such a Sentence, but for reverence thereunto waiting for some legal redresse, as in history is frequent; and it is fit it should be so in such cases where the hurt is particular, and proceedeth not from a common design of undoing all faithfull Ministers; because the making of a schism, doth more hurt than the contending for their particular Ministery doth edifie in such a case; and therefore sometimes though some men have been pressed to under value an unjust Sentence, and to continue to officiate notwithstanding, Yet out of respect to Church-authority and order, have refused till they should be admitted orderly unto the same. Indeed when the Arians drave on the deposition of their most eminent opposers, it was otherwayes, because (as is marked in the Councill of Sardica) in bearing down of them, they endeavoured to bear down the truth which they maintained: But, where the controversie is not such, but the men orthodox and sound on both sides, though possibly there may be some particular faults or mistakes; in such a case, it is safer for either side to cede in part, or wholly, than to keep up a division: and we conceive, when one side cedeth not, if the other should cede wholly, it would be most to the advantage of their cause, and to the commendation and strengthening of their authority in the Churches of Christ.
The other occasion of bebate in such Church-matters,Debates about conniving at guilty men is upon the defect, that is, when some are really, or are thought to be, connivers at guiltie men, or at least defective in putting of them to triall: others again, may be thought too forward and precipitant in that, whereupon ariseth difference; and if one cede not to another, it becometh the occasion of division, as may be seen in instances formerly given: Concerning which, we say,
1. That men would remember, this is but one particular of many, that tend to the Churches good, (though indeed a main particular) and so ought not to be the rise of a division, nor of continuing thereof, to the marring of the Churches peace in other things, but men ought singly to do their duty, and therein to acquiesce, without partaking of the faults of others, whether it be by being defective, or by exceeding in that mater; and seing there may be no corrupt design in either who may be upon these extreames, it would not be so highly aggreaged on either side.
2. We say, that as often difference in this, may breed divisions; so again, divisions do occasion mens differing more in this: and it cannot be expected where division is, that men who are men and subject to be byassed, can be so single in receiving testimonies of the innocency of these that differ from them, or of the guiltinesse of these that agree with them, as if there were no division at all: And again, it is impossible, that where there is a difference in some other thing, that men can think others differing from them so single and unbyassed, as they suppose themselves to be, but are still ready to construct their differing from them in this to be occasioned from some former prejudice; for, as was said, division breedeth jealousie, suspicion, and distrust among men, and men are naturally inclined to suspect that others drive the design of strengthening themselves by the sentencing of such a person, whereby they are secretly induced, even unawares, to disappoint such a supposed unstreight end, which maketh them on both sides suspect every thing, dispute every thing, and readily reject every thing that cometh from the other.
3. We say therefore, that union would not be suspendedUnion rather to be followed that satisfaction herein may be had. upon satisfaction in this, but rather union would be pressed, that satisfaction in this may be attained; because satisfaction in this cannot be expected till there be mutuall confidence of one anothers integrity: and till there be some walking together, and some further evidence of the sincerity of each other in the main businesse, this mutuall confidence cannot be expected: and again, this cannot be obtained without an union, and so consequently union would be laid as a foundation for attaining of satisfaction even in this.
4. It would be considered, that oftentimes such apprehensions of extremities, which are imputed to honest and zealous men, are most groundlesse; but there being something in them as men, it is conceived on the other hand, because of secretly entertained jealousie, to be much more. There was nothing more casten up to the Orthodox by the Novatians and Donatists, than that they were defective in this, in admitting to, and retaining in the Ministery, men that were corrupt, Yet after many trials they were never able to prove what they alleaged upon some eminent persons when it came to triall, even when such things were generally accounted true amongst them. This wouldIn times of division, aumours concerning eminent persons, not to be so regarded. be adverted, that every general rumour be not accounted a truth, especially in the times of division, for so, few of the most eminent on both sides should be innocent. Again, on the other side, it occasioned much heat against Chrysostom, that he had censured many of his Bishops, and threatened many of his Clergie; this did exceedingly provoke envy against him, and made such men to vent many calumnies on him, which were too much regarded, even by some orthodox and good men, who differed from him upon another account (as Epiphanius did upon the occasion of Origens writings) yet in no history it is recorded, that he aimed at the censuring of any unjustly, though he did censure with a naturall vehemency, as he did every other thing; but the history saith, men spake much of the number of these that were sentenced by him, and of the vehemency of his manner in reproving and censuring of their faults, which they accounted to be pride, not considering the faults for which he did censure them; But men having conceived prejudice at him, were the readier to admit of their accusations against him, as if they had been unjustly dealt with by him, and upon that same ground of prejudice at him, were the more inclinable to restore them whom he sentenced.Zeal in justly censuring, well consistent with a spirit of union.
5. It is to be considered also, That zeal against such as are justly censurable, is most consistent with a spirit of union in the Church, as appeareth by the former instances of men most tender of union, and yet most zealous in this: yea, these two go together; because zeal for the Churches edification, constraineth to union, and doth also presse the removing of corrupt unfaithfull Ministers, which, next to division in a Church, is the greatest plague of a Church. Therefore these things would be adverted, 1. That the purging of the Church of such, and the work of union, would be joyntly respected, otherwayes if union be sleighted, it will hazard the falling in too nearly with the schisms of the Novatians and Donatists, which have been so hurtfull to the Church. 2. Union when it isYet union is to be preferred to the censuring of some unfaithfull men. in competition with the deposing of some unfaithfull men, and both cannot be obtained together, it ought to be preferred, as we see the Apostle doth, 2 Cor. 10. 6. who will not censure in such a case, lest he state a schism; for, the continuing of such in a Church, is indeed a hurt, seing they are uselesse, and in a great part hurtfull, yet so, honest Ministers may have accesse to do good beside them: but when schisms enter, the hurt thereof is more comprehensive, and they do render unusefull the Ministery both of good and bad. 3. It would be considered also, that the division being in the case supposed, where men are orthodox and pious on both sides, it is not so exceedingly to be feared, that either men, palpably corrupt in doctrine, or conversation, should be entertrained upon the one side or that men useful in the Church, and blamelesse in their conversations, should be crushed upon the other. 4. ItUnion no prejudice to the purging out of corruption. would follow also, that union should be no prejudice to the ridding of the Church of corrupt Ministers, but that it should be studied where there is need, because it is a fruit of the same spirit (to be zealous against corrupt men) from which meeknesse and moderation toward these who are not such, do proceed; and therefore if there be any such object of zeal, as an unfaithfull Minister, (as it is not like that ever the Church was, or shall be free of such) then ought men to bestir themselves faithfully in the removing of such. It is marked and commended in the Angel of Ephesus, Rev. 2. v. 2, 3. That he was eminent in patience and enduring, and yet so zealous in this, that he could endure no unsent Minister, but tryed such as called themselves Apostles, &c. which contemperature or mixture is exceedingly commended: And in reference to the scope which we are upon, zeal in this, is not only a duty as at other times, but a speciall mean having influence on the procuring of union; because so, one of the great stumblings that hath been in the Church to make the Ministery contemptible is removed, and a practicall evidence of mens zeal is given, which tendeth to lay a ground of confidence of them in the hearts of others; so, also men are keeped from falling under the tentation of luke-warmnesse, and forgetting of every duty, but the supporting of the side, at least, that which usually is imputed in such a case, is removed; and also by this, men would find the necessity of bearing with many things in others, who may in the main be supposed to be honest: And however, it is the way to be approven before God, and to have a testimonie in the consciences of others. All which conduce exceedingly to union; whereas universall cessation from this, as if there were no such matter to work upon, and obstructing formally, yea, or materially or virtually any thing thereof, doth exceedingly tend to the fixing of division, and cooling of the affections of many that look on, without which, that is, warmed affections, there is little accesse to hearty union.
6. We say, that this duty of purging would not bePurging not to be much pressed till union be fixed. so in its vehemency pressed, either under a division, or while union is not confirmed, as when a Church is in a good condition; because, that were to give strong physick to an unsettled weak body, that might rather stir the humours to the prejudice of the whole, than remove them: Therefore we conceive, that sobriety and prudence would be used here, in moderating of the exercise of this duty, till the union be confirmed, and, as it were, by preparations the body be disposed for the same: Therefore if faults be not grosse, evidences clear, and a persons unfruitfulnesse or hurtfulnesse demonstrable, (in which cases no difference amongst such parties as are to be united, is to be feared) It is safer for the Church to abstain the same, than to hazard the opening or ruffling of a wound scarcely cured, by the unseasonable pressing of such a duty. The Apostle doth in severall cases spare consures of unfaithfull men, out of respect to the Churches good, as hath been formerly hinted; and as the judicious divine Mr. Gillespy (who yet cannot be branded with luke-warmnesse in this duty) in his Aarons rod, maketh out, and doth give instances of severall cases, wherein this forbearance is called-for. In sum, we suppose that having to do in such a case with such persons, it is more safe for men to do their own duty, keeping the peace of the Church, and to leave others to do according to the manifestnesse of things as they shall answer before God, as to their seeking the good of His Church; and if this prevail not with such men for ordering them in their duty, will any think that the keeping up, or threatening of division, will prevail?
Lastly, It would be considered, if such ends as any side would propose, either in keeping in, or purging out of men who are thought fit or unfit respectively, can be attained without union, so as with it. Therefore seing that is a thing which belongeth to Government, and men are to be swayed in such Acts by what conduceth most to edification, when they cannot attain the length they would (as we suppose men shall never do, in this matter of purging) they then are to walk by this rule of choosing what comparatively is most edifying, as was formerly said. Sometimes also difference hath been about the excommunicating of persons, or readmitting again to communion: but what concerneth this may be somewhat understood from the former grounds, wherein extremities would be shunned, and the Churches peace, and the Authority of the Ordinances studied: Also, we have otherwayes beyond our purpose become so long, (and possibly ad nauseam usque) in other things, we shall therefore forbear particular descending into this, but proceed in the generals proposed.