The Dying Mans Testament to the Church of Scotland, Part 4 · Chapter 21
CHAP. XXI. The grounds and motives of the desired union.
THe last thing proposed to be spoken to, was, the grounds whereby union on such like tearms, in such cases, might be pressed: but seing somethings to this purpose have been already here and there inserted, upon severall occasions; and seing these who are mainly concerned in this, are supposed to be most tenderly zealous of the Churches good, and so not to stand much in need of many motives to perswade to this which doth so nearly concern the same; and fearing to heap up too many words in a matter so clear, we shall forbear to insist, and only propose some considerations to the conscience of the tender Reader, especially in reference to some particular circumstances, which sometimes may occur in the case of division. And let God Himself, who is the God of peace, of love, and of order, put them home to consciences with a strong hand.
First, The consciencious Reader may consider, when all is well weighed that is formerly proposed, with what may besides occur to himself, If the study of union be not a most necessary thing, and if without the essaying of these and such like means, according to his interest and calling, he can have peace, as being sufficiently exonered in his duty, in reference to this great end; and if there can be solid quietnesse to continue division upon the grounds mentioned, and to sleight the pursuing after union, if attainable, upon these or such like tearms as are proposed, especially in these and such other cases.
1. When a Church is under externall crosses and afflictions, and by Gods dispensation is cast into the furnace; to be therein strugling and wrestling one with another, and, as if it were in the time of the Churches greatest peace and calm, to be contending for matters of such concernment, O how unsuitable is it! Though indeed condescending be called-for at any time, yet certainly▪ much more and in an especiall manner at such a time. The judicious, and great Divine Calvin, doth, upon this account, exceedingly aggrege the divisions amongst some English in Frankford, who being banished in the dayes of Queen Mary for the same Religion, did even there contend for matters of little moment. This (saith he, Epist. 200.) was exceeding intempestiv…, or untimous, and exceeding offensive to the Church of Christ, and unbecoming their case: And although he utterly disapproved these ceremonies, as unbecoming the Church of Christ; Yet doth he (Epist. 206.) presse moderation on both sides, using these words, Sicuti autem eos qui à vobis dissentiebant hortatus sum, ut qua possent moderatione inflecterent; ita mihi displicuit, nihil vicissima parte vestra recedi vel remitti, that is, As I did exhort these who were not of one mind with you, to stretch themselves with all possible moderation; So it did displease me, that there was upon the other hand by you, nothing ceded or remitted.
The second case is, When a Church by division, is laid open to grosse hereticks, who wait the occasion of such a division, that they may make (as it were) an infall upon her. Division should be shunned at any time, but in such a case, union should be at any rate▪ of warrantable condescendency▪ purchased. In that difference between Eusebius and Basilius, at first it was sufficient to eschew division; for which end at Nazianzens desire, Basilius removed; but when the Arians were like to take advantage thereof, he did again return, and by his condescending made up a perfect union, thereby to stop the door against the inbreaking of errour upon that people: Which fact is ever highly commended, even in respect of the seasosonablnesse thereof, in reference to that tentation.
3. A third case wherein union would especially be studied▪ is, When there is little help from without, to the sustaining of the Government and order of the Church; but men in that respect, have and take liberty to act as they will: because then union is the only wall, and if that fall, there is nothing to guard▪ Hence it is, that necessity, especially in such a case, hath made men think upon associations and mutuall bonds, for the establishing and confirming of union.
4. It is▪ when some of the Ordinances, especially the Ordinance of Government, is questioned, or when they are despised, and someway made contemptible before men: in such cases, for respect to the Ordinances of Christ, men ought to condescend to the uttermost, and to endeavour the recovery of the Ordinances of Christ to their former beauty, which is impossible to be attained without this; because division maketh all to appear contemptible.
5. It is, when there seemeth to be some speciall nick, or choak, or crisis (to speak so) that is, When, if there be not present uniting and gripping, in all probability, the division and breach will grow greater and wider and be more difficultly removable. In such a case men ought to stretch themselves with all the moderation that is possible (as Calvins expression is) if they may now, at least, through Gods good hand upon them, come to some agreement, and taking grip (to say so) while it is possible. And if each of these alone, strongly presse the study of union, even beyond what is ordinary; O how very strongly will all of them▪ put together, presse it! And how actively should men, zealous for God and His precious Ordinances, and tender of the edification of souls, bestir themselves to follow after peace in such a vehemently urging case?
The second thing that would be seriously considered and thought upon, is, What is the possibility, and feasablenesse, and accesse to attainment, of such a desirable end. It is true, tenaciousnesse in some, may make union in the least things impossible, especially such as may by his grace, gifts, esteem, or the dependance of others upon him because of these, have some speciall stroke and influence upon the thing: But the Reader would consider,
1. If someway the stick be not at himself, and if there be not something possible to him, in reference to union, which yet he hath not condescended to; for, although he hath not power over the wills of others, yet hath he over his own.
2. Let him consider, If the ills that follow division be not great and certain: and if so, if the stopping at any step of the condescending called-for, will bear out the conscience against the cryes of so many reproaches that are casten upon Ordinances by some; against the many challenges that will arise upon the miscarriages of others, that are occasioned by such divisions; and against the impression that the weighting and sadning of many honest hearts, will have with it one day? And if he dare step in to judgment, without fear of being found faulty in any measure in respect of the forementioned inconveniencies; if his condescending, as is called-for, might have prevented them.
3. He would consider, if at the appearing of Jesus Christ, when all such affections shall be laid by, and disputings will not have place, nor recriminations be admitted; if, I say, in such a case he may not have more peace in condescending upon either side, as is proposed, for the good of the Church, than by refusing the same to keep up the division.
4. It would be seriously pondered, whether union by such condescendency, or division without it, may be most profitable and edifying to the Church; and if any of these things be of such consequence, as to stand in the way of the Churches further edification.
5. The Reader may consider, if ever in the practice of the primitive times, or in the writings of orthodox and sober Divines, old or late, any so circumstantiated division will be found warrantable, or if, out of the heat of debate, they would probably have stuck at any condescension that is here required upon either hand.
6. It may be considered, If all the present reformed Churches being appealed unto in such a case, were singly and impartially to give judgement thereanent, whether it could upon any ground be thought, that they would judge such condescending unlawfull upon either side, if by it and no otherwayes union were to be attained?
7. It would be considered, That if all that ever have written on this subject of old or late were consulted, that (for ought I know) it will be found that the condescension that they allow for attaining, and preserving of union in the Church, will be of a larger extent, than any thing in this case required; And, I suppose, hardly will it be found, that from such writings there will be a sticking allowed upon any such thing as is proposed. And will it be safe, at once to condemn so many?
8. The Reader may reflect on himself, and try what are his thoughts of former divisions, and if he doth not approve most ordinarily these that were most peaceable, and alwayes these that in such a circumstantiated case did study condescendency; and if he doth not within himself judge, that it had been more for the Churches good, that such divisions had been removed upon such like tearms, than that they should have been continued; and if there be not in his bosome a kind of indignation at the rigid drivers of such a division, whereby he may know and discern what is fit to be done in the present case, if he were as impartiall in it, as in the other.
9. He may consider, If union be not made up upon such or the like tearms; and if upon other tearms it be impossible, What will follow, or what usually doth follow in such cases? Doth not bitternesse grow to a height amongst orthodox men, as if each of them were enemies to the truth of Christ, and enemies to one anothers persons? names also are often imposed upon each by the other, as if they were not both of the same body; or, as if it were good service to God, and advantage to the Truth, by such designations to render one another odious▪ contemptible and uselesse: As these that refused to joyn with the Church of Rome in Easter, were called Quartodecimani; whereupon followeth abstinence in communion with one another, turning aside unto errour and novelty amongst some; indulgence if not connivance at, and compliance with grosse and corrupt men amongst others; coldnesse in zeal to God, and love one to another; and upsitting in the power and practice of godlinesse amongst all, and many such like wofull effects. And shall, alas, shall the weight of all these sad and Religion-ruining consequents, be stated upon the refusing of such condescendency as is here called-for? G…d forbid.
10. It would be seriously considered, what may be the thoughts of the generation that shall succeed? Shall such a division be propagated to them, and they made heirs thereto? Shall not they either continue miserable under such a condition, and that for ever, with such heightening circumstances as cannot but follow? (and will any ingenuous and posteritycompassionating Reader think of this, and not be affected therewith?) Or they must endeavour the recovery of union with much more difficulty than it may now be; and if so, certainly that generation will be in hazard to curse these that went before them, who did bring them forth under the necessity of continuing under the sin, snare, and torturing-plague of divisions; or, at least, of being in so greatly-puzling and perplexing straits, ere they could expede themselves out of the same.
11. If yet the Reader be not convinced positively to joyn and further union in such a case, let him yet consider if he hath sufficient clearnesse to oppose and cry down the same as sinfull, and if he hath liberty and freedom to cry down all that ever have approven or do approve the removing of a division upon such terms as these proposed? and if he dare with confidence from his own particular dissatisfaction, mar the same amongst others? and if possibly he might not have more freedom negatively to lye by, and neither directly nor indirectly to be the occasion of such an offence; and if the Church might not have more profit, and he more peace in so doing? and if he be satisfied, he may consider whether it were not better to endeavour such a composure, though to the dissatisfaction of some (who possibly may afterward lay by their discontent) than out of preposterous respect to them, to hazard the ruine of all? which is, as it were, to bring a leaking ship to land in a storm, though some of the company, upon some mistake, oppose the same.
12. Let him consider, if ever condescending in such things hath been observed to bring any hurt to the Church; whereas selfwillednesse (whereof a Minister especially should be free) hath alwayes been dangerous. It's true, foreign in points fundamentall, such as that which Anastasius pressed, hath been most zealously opposed as hurtfull, because thereby the foundation was strucken at, and errour in fundamental things got equal footing with truth; But can ever this be said in such things as are supposed in the case laid down?
Lastly, The Reader may consider, if in sobernesse, and in an abstracted manner extra aestum disputationis, he were giving his advice to a Church so divided, and immediatly thereafter to step in to judgment, he would not readily incline to commend union on these or such other terms, as necessary for the good of the Church, credit of the Ordinances, and the removing of stumbling-blocks from before the people, especially in the cases formerly mentioned; and if he might not have more peace to step to judgment after such an advice, than if rigidly he should inhibit such condescension. And we shall leave the judicious, consciencious, and tender Reader, to answer these and many such things to himself, and accordingly to do: and if any, out of prejudice, (as we hope none will, and heartily wish none may) shall not conscienciously ponder the same, we leave him to consider that he must reckon to God therefore, and shall only obtest him that he will have more respect to the Churches peace, than to his own inclination; and that he will at least by some other lawfull, possible and probable mean essay the removing, or at least the prevention of the growth of such divisions; and that he would withall construct well of the essayes of others, till we come all before the common Judge, who, we are perswaded, loveth the Truth in peace, and hath joyned these together, which therefore ought by no man to be put asunder.
FINIS.
End of the text · James Durham, The Dying Mans Testament to the Church of Scotland (1659)