The Dying Mans Testament to the Church of Scotland, Part 4 · Chapter 2
CHAP. II. Whence Divisions do arise, and how they are fostered and encreased.
THis division doth frequently arise, and is continued upon very small occasions; for, it is not ordinarily grosse heresies or palpable abominations, that do draw godly and learned men to side in the defence thereof, but things of lesser concernment; which we will find to be such as these,Various apprehensions of inferiour truths.
1. Some various and different apprehensions of truths, that are lesse fundamentall, such as was the debates about meats, genealogies, and other questions in the primitive times, concerning which, there was no little jangling even amongst good men; thus is it when Divines presse too hotly some truth, not simply necessary. It cannot be supponed, that all men who yet see but in part should be of that same mind; and the Lord hath left some things, as it were, to be the matter of doubtfull disputations, as the Apostle speaketh, Rom. 14. 1. and though there be truth upon the one side of every debate, yet considering that that is not alway easily demonstrable, too peremptory deciding and pressing of such things, cannot but occasion strife.
2. Sometimes it floweth from the mistake of someThe mistake of some dispensations. dispensations, and the suspecting of the sincerity and integrity one of another; whereby sometimes men are engaged ere they wit, to maintain their prejudice, and to lay the lesse weight upon light holden forth by others, It was thus with Iobs friends, who, mis-interpreting Gods hand upon him, and concluding uncharitably of his state, are brought to maintain an unwarrantable These for making out of their point.
3. It may arise from different apprehensions aboutDifferent apprehensions about some persons and things. some persons, or from a different manner of doing the same thing, or from the use-making of different persons; As when one would have such a man to be a Minister, another doth not think him worthy; When one doth think such a man deserveth not to be a Minister, and another thinketh that he doth; when such different thoughts about persons, means or manner of doing things, (which are incident to the best of men) are followed with different actings accordingly, and none doth cede to another, then necessarily followeth contention and division▪ So Paul thought Iohn Mark not meet to be taken to the Ministery again in their company, seing he had left them; Barnabas did think him meet and would have him, whereupon the contention and division followed. Often also, we find in the Church-history, that good men have divided upon this, that some would ordain such to be Presbyters or Bishops, whom others did not think worthy of that office; and that some would not condemn persons or writings, which others did condemn: for, learned men often think the condemning of a person or doctrine which is owned by them, or the refusing to condemn a person or doctrine which they do condemn, to be a reflection on them, and that therefore they are engaged to deal with such, as with the principall party: It is marked, that the rise of Chrysostome and Epiphaneus their difference, was, That Chrysostome did not so go alongs in the condemning of Origen, and his writings as the other did; and that some of the Clergie of Constantinople had refused the same: whereupon Epiphaneus began in preaching to enveigh against the other, which came to that height that is said. Also, somtimes some have been too favourable constructers of deluders, as if they had been of some honesty, wherby difference hath grown with others who knew the deceit, As witnesse the first Divisions that were in Phrygia concerning Montanus, because some being simple, and not knowing that prophesie, in an extraordinary manner, was laid aside by the Lord, did dispute, that possibly there might be some more than an ordinary thing in his way, and that he might through accesse to God do such things, when as yet they were not infected with his errours: This did breed a schism; when others necessarily behoved to condemn the deeds, and also the persons▪ as not serving the Lord, but their own bellies, Rom. 16. ver. 16 17.
4. It usually ariseth from secret grudges at beingHeart burnings at the credit of others. sleighted, or heart-burnings at anothers credit and reputation beyond them, and sometimes indeed, not because of the fact done, but because such persons were the doers thereof, and one way or other springeth from the root of pride, envy, or emulation, which hath many branches whereby it venteth its malignant distempering disposition in sundry shapes. It is indeed sad that such things should be amongst the Disciples of Christ yet often we see, that this, Who should be the greatest, was a bone of contention among them, especially when some had evidenced their too great pronenesse and inclination to prefer themselves to others; This also had influence upon that muteny which Aaron and Miriam did stir up against Moses, Numb. 12. and it is the Lords word by the wise mouth of Solomon, Only by pride cometh contention.
5. Too much insisting on, and aggreging of theAggreging the infirmities of others infirmities or opinions of others, and loadening and aggreging them with many fearfull consequences, hath much influence upon this, especially where words are wrested beside the intention and sense of the speaker, because such an humour sheweth little love and respect to the person, and by the nature of the work, doth tend to hold him forth as odious, ignorant, absurd, or some way despicable; which even good men, being but men, are not easily brought to digest. We see this in Iob's friends, who frequently carp at his expressions, and study to aggrege them, which indeed were not alway altogether excusable; yet their scope (at least, in the work) was, to represent them and him much more absurd, than indeed they were. And this was in these debates between Augustine and Ierome, and usually is where such differences are, as too many reproachfull and bitter differences now in the Church, almost every where, do hold forth.
6. They are occasioned by a carnal and factiouslikeA factious vindicating of truth. pleading for, and vindicating even of Truth. Often it is not the matter whereabout godly and learned men debate, that maketh division, (for, there may be difference where there is no division) but it is a carnal manner of prosecuting either side of the difference, even that side whereon the truth doth lye, that doth engender the division; and often, we see men differing about greater points than others do, and yet carrying so as it cannot be called Division. It's marked, 1 Cor. 3. that some were for Paul, some for Apollos, some were for none but Christ; and yet this is counted a side of the faction aswell as any of the other; not because being for Christ is wrong, but because that factiously they walked under that pretext: Which we may take up in these respects, 1. When a man too peremptorily presseth his light upon others, or upon a Church, in a matter that is not fundamental, or necessary, which is condemned, Rom. 14. 22. when men in these debates keep not their faith, or light, to themselves, but do trouble and distract others therewith. 2. It is, when men too vehemently presse such a thing, as if the contrary thereof, or those who maintain the same, were intolerable; and so in a fiery violent way seek to bear down that which is indeed an errour, though of infirmity. It is marked by some that write Church-history, and Augustine is of that same mind, That Stephanus, Bishop of Rome, did more hurt to the Church by his too vehement opposing of Cyprian's errour (which was, That those that were baptized by Hereticks, or Schismaticks, ought again to be baptized) because he did therby hazard the dividing and renting of the Church, by refusing communion with such as were against him, than Cyprian did in his maintaining of his errour; Because, though it was still his opinion, he did meekly and condescendingly carry in it, with respect to the unity of the Church. 3. This is also, when things are followed with Sentences and Censures onUndue Censures. the opposit opinion, and the abbetters thereof, as if it were a matter of Faith. It's known what influence those Sentences of Victor, Bishop of Rome, had upon renting of the Church, and stating that divisive distinction betwixt the East and West Church, and that for a matter of nothing, to wit, What day of the monethmonth precisely Easter was to be keeped; and he was for that sharply reproved, even by Iraeneus, who was of that same judgment with him: And many such instances are in History. 4. It is, when in theLeaving the matter and falling upon reflections. prosecution of such things, men leave the matter, and fall on personall reflections, and become bitter in these respects, as to cast-up pride and arrogancy hypocrisie, ignorance, heresie, or erroneousnesse▪ or some other personal fault, if any be known or imputed to them or one way or other to sleight them and make them despicable: So Aaron and Miriam murmur against Moses, Numb. 12. that he had married an Ethiopian woman, that he seemed to sleight them, as if God had only spoken by him, and not by them also; Epiphaneus also did upbraid Chrysostom with hypocrisie; Ierome hugely revileth Vigilantius, whose tenents seem to be as near truth as his are; so it was between Demetrius and Theophilus, when in the matter of fact, each giveth to other the lie. 5. It is, when the manner of carrying on a thing, is factious, as endeavouring, to make sides and parties under hand, and indirect dealing to engage others in theirEngaging of others. differences, and to stir up men by such means against others: It is like it was so in Corinth, even amongst the people who adhered not to false teachers; It is marked also in that vehement bitter contention that was between Ierome and Ruffinus, that he did endeavour by all means, to waken hatred against Ieromes person, and to defame his writings more than in any convincing way to make out his point; and yet all this arose from Ierome his alleaging the other to be a favourer of Origens heresie, because he had translated some books of Origens, which was indeed condemned by others as being dangerous; yet seing Ruffinus did disclaim these errours, and deny that he approved them▪ there was no such ground to presse him with i… ▪ and this became the occasion of that irreconciliable hatred, which was never removed; in which also it is marked, that Ierome doth object to the other, obscurity, and harshnesse of stile, adding withall many other sleighting expressions.
7 It may be by the imprudencie of such as haveToo much liking of some upon fair pretences. good affection: As, 1. expressing too much good liking of some corrupt men, because they pretend fairly: Thus the Church was divided in Phrygia for Montanus, because some did too imprudently construct well of him, as if indeed he and his Prophetesses had truly had the gift of prophecy; others again vehemently upbraided them for it. 2. It is when things are pressed unseasonably, or in an offensive manner, without respect to the manner of things if they be satisfied in the matter. There followed many divisions upon the back of the most famous Councill, (which made Greg. Nazianzen to say, He never desired to see many Bishops together) and the Centuriators give this reason or occasion, Dum quidam fidem Nicenam imprudenter urgebant, alii eam acriter impugnabant.
8. Too much peremptorinesse where there may bePeremptoriness without condescending. some condescending, hath much hand in this; when men become not all things (so far as is lawfull) unto others. It is marked in the Church-history, That sometimes too tenacious adhering unto Canons and Councils, by some who would not condescend in a syllable, when others did condemn the matter, hath been in this respect prejudicial; Such was the cause of the schism betwixt the East and West Church, and particularly the tenacious adhering in all things, even as to the very manner, to the Council of Chalcedon▪ (which was indeed a famous and orthodox Council in the matter) The former instance cleareth this also.
9. Sometimes this doth come from dissatisfactionDissatisfaction about some persons in some particulars of Government, as when some have been displeased that such and such men, formerly cast out, should have been again admitted to communion; or, that a person, cast out of communion in one place, hath been admitted in another; This is frequent, as after instances may clear.
10. It is often occasioned by the encroachment ofMutuall encroachment. one upon another in the exercise of their power, as to preach, ordain, and such like, within the bounds of others beside, or without their knowledge, or against their will.
11. It hath sometimes arisen from the Churches meddling in extrinsick or unnecessary things; and seldomeMeddling in extrinsick things. Church-men have been too much taken up and occupied about such things, but it hath had such a consequent: As when they are too much taken up about ceremonies and things not commanded, as Easter was; or about indifferent things, as the prescribing of forms in every thing▪ and such like; Or, about precedency in Government, and what might conduce to the externall splendor of the Church in immunities, priviledges, fabricks, dotations, &c. whereof instances are very many. Or, when Churchmen have become too pragmatick in civil things, or affairs of the world, thereby to carry on a temporall grandour in the spirituall Kingdom of Christ; which was often the rise and occasion of difference amongst the Apostles; and although there was scarce accesse to this occasion in respect of practice while Magistrates were heathens, yet in after times, this is evident; and sundry divisions followed upon such occasions, as the approving or condemning of such and such an Emperours Election; the transferring of the Empire from East to West, or from one Family to another.
12. New manner of expressions, or new moulds of the Doctrine of the Gospel, different from what hathNovelty of expressions and notious. been formerly delivered, have given occasion to this; that is, when there is either a new form of speaking, and an affectation of novelty in words▪ different from the form of sound words which Ministers ought to hold fast; or, when things are so proposed, as if all former moulds had been defective, and all other Divines in their Preaching and Writings were nothing to such. It seemeth that this newfanglenesse of speech had no lesse influence in dividing the Church of Corinth, and begetting factions therein, than the diversity that was in the matter, wherein they are not so generally found guilty, as being carried away with errour, as, of being itched with a humane kind of eloquence in the manner of Preaching. This same also may be in Writtings, and indeed when some cry up one manner or mould, and some others the contrary, it may breed siding and division, even as well as diversity of Doctrine may do. And it is not for nought that the Lord hath commanded simplicity in the manner, and the holding fast of the form of sound words, even as he hath commanded soundnesse in the matter; and oftentimes there doth arise no lesse tastinesse or itching amongst people, nor lesse emulation amongst Ministers, from the one than from the other.