The Dying Mans Testament to the Church of Scotland, Part 4 · Chapter 7
CHAP. VII. General Grounds leading to Unity.
BUt now, it may be of more difficulty, to speak particularly, to what indeed is duty, at such a time when a Church lyeth under rents and divisions. For, though the general be granted, yet often,The cure of division most difficult. it is difficult to take up the particular cure, and yet more difficult singly to follow the same: It being still more easy to prescribe rules to others, than to follow them our selves, especially in such a case, when spirits are in the heat and fervour of contention, whereby they are some way drunken with affection to their own side, and prejudice at the others, and distracted▪ as it were, with a sort of madnesse in pursuing their adversaries, as that great and meek Divine Melancthon did expresse it, so that it is hard to get affections, that are in such a temper, captivated to the obedience of light. And though we will not take on us to be particular and satisfying in this, wishing and hoping that it may be more effectually done by some other; yet, having come this length, we shall, in an abstracted manner, consider some things in reference thereunto, and endeavour to hold forth what we conceive to be duty, especially to the Ministers of the Gospel, that have interest in such a Church; As also what may be required of others, that may possibly think themselves lesse concerned therein: Wherein we shall keep this order, 1. we shall lay down some general Grounds, which we suppose as granted. 2. We shall premit some preparatory endeavours agreeable to the same. 3. We shall speak negatively to what ought not to be done, or ought to be forborn. 4. Positively to the healing means called-for in reference to several sorts of division, with some questions incident thereupon. And lastly, We shall consider the grounds that do presse the serious and condescending application of these, or other healing means in such a case.
The first generall ground, which we take forAn absolute necessity laid upon a rent Church to unite. granted, is this, That by way of precept there is an absolute necessity of uniting laid upon the Church, so that it falleth not under debate, Whether a Church should continue divided or united in the These? more than it falleth under debate, Whether there should be preaching, praying, keeping of the Sabbath, or any other commanded duty; seing that union is both commanded as a duty, and comm…nded, as eminently tending to the edification of the Church, and therefore is so frequently joyned with edification? Nor is it to be asked by a Church, what is to be done for the Churches good, in a divided way, thereby supposing a dispensation, as it were, to be given to division, and a forbearing of the use of means for the attaining thereof; or rather supposing a stating or fixing of division, and yet notwithstanding thereof, thinking to carry on edification? It is true, where union cannot be attained amongst orthodox Ministers, that agree in all main things, (for, of such only we speak) Ministers are to make the best use of the opportunities they have, and during that to seek the edification of the Church; Yet, that men should by agreement state a division in the Church, or dispense therewith, and prefer the continuing of division, as fitter for edification than union, we suppose is altogether unwarrantable. 1. Because, that is not the Lord's Ordinance, and therefore cannot be gone about in faith, nor in it can the blessing be expected, which the Lord doth command to those that are in unity, Psal. 133. 2. Because Christ's Church is but one Body, and this were deliberately to alter the nature thereof: and although those who deny this Truth may admit of division; yea, they cannot have union, that is proper Church-union, which is union in Government, Sacraments, and other Ordinances, because union, or communion in these, doth result from this principle; yet it is impossible for those that maintain that principle of the unity of the Catholick visibleChurch, to owne a divided way of administrating Government or other Ordinances, but it will infer either that one party hath no interest in the Church, or that one Church may be many; and so, that the unity thereof in its visible state is to no purpose: This then we take for granted. And though possibly it be not in all cases attainable, because the fault may be upon one side, who possibly will not act unitedly with others, yet is this still to be endeavoured, and every opportunity to be taken hold of for promoting of the same.Union a thing attainable among Orthodox Divines.
The second ground which we suppose, is this, That as union is ever a duty, So, we conceive, if men interessed will do their duty, there can be no division amongst Orthodox Divines or Ministers, but it is possible also to compose it, and union is a thing attainable. For, 1. We are not speaking of composing divisions that are stated upon the fundamentall things; nor are we speaking of removing all differences, as if all men were to be one in judgment in every point of Truth; there may be difference where there is no division, as hath been said. Nor, 3. when we speak of mens doing their duty, do we mean a full up-coming of every thing in knowledge and practice, and that in a sanctified manner, though that ought to be endeavoured; but it looketh principally to the doing of duty in reference to this particular (if it may be called so) of attaining union, a great part whereof doth consist in outward obvious things, which do neither require simply sanctification in the person (though in it self most desirable) nor perfection in the degree, some whereof we may afterward mention; so that the meaning is, if we consider union in it self, without respect to mens corruptions, (which will make the least thing impossible when they are in exercise) it is a thing possible, according to the acknowledged principles, that sober, orthodox men usually walk by, as experience hath often proven, and reason doth demonstrat in the particulars afterward to be instanced. And this consideration ought the more pressingly to stir up the endeavour of this duty, although oftentimes through mens corruption it hath been frustrated.
Thirdly, we premit, That in endeavouring unionEndeavouring union, doth notinfer union in all points of judgement and practice. and healing, men would not straiten it to an universall union in every thing, in judgement and practice, but would resolve to have it with many things defective that need forbearance in persons that are united, which me may take up in these particulars. 1. There may be difference of judgement in many things, I mean in such things that are consistent with the foundation, and edification; and such a forbearance would be resolved upon, and to do otherwayes, were to think that either men had no reason at all, or that their understandings were perfect, or at least of equal reach. 2. There may be dissatisfaction with many persons, whether Officers or Members; and to expect a Church free of unworthy Officers, or Members, and to defer Church union thereupon, is to expect the barn-floor shall be without chaff, and to frustrate the many commands whereby this duty is pressed; for, so this command should be obligatory to no Church, but that that is triumphant; yet certainly our Lord Jesus gave this command to His Disciples when Iudas was amongst them; and Paul gave it and practised it, when some preached out of envy, Philip. 1. and when almost all sought their own things, and not the things of Christ: And certainly, if people ought to carry even to corrupt Ministers who yet destroy not the foundation, as Ministers, in the duties that becomes them to Ministers in communion with them, while they continue such, Then certainly Ministers ought to keep that communion with Ministers, that becometh their relations, seing they are still Ministers in that respect, as well as in the other. And if this corruption will not warrant separation in other Ordinances, as was said in the close of the second part, Then neither will it warrant division in the ordinance of government. 3. It may also be consistent with many particular failings, and defects in the exercise of government, as possibly the sparing of some corrupt O…cers and Members; yea, the Censuring of some unjustly, or the admission of some that are unfit for the Ministery, and such like: These indeed are faults, but they are not such as make a Church to be no Church; and though these have sometimes been pretended to be the causes of schisms and divisions in the Church in practice, yet were they never defended to be just grounds of schisms and divisions, but were ever condemned by all Councels and Fathers, and cannot be in reason sustained. For, 1. there should be then no union expected here, except we supposed, that men that have corruption, could not fall in these faults. 2. It is not unlike, but some of these were in the primitive Churches; somewhat is infinuated thereof, Rev. 2. in those Churchofficers, their tolerating of Iezebel and the Nicolaitans to seduce the people, and to commit fornication; yet neither is separation or division called-for, or allowed either amongst Ministers or people. Sure there were such corrupt acts of all kinds amongst the Jews Church-officers; yet is it clear, that Nicodemus and Ioseph of Arimathea did continue to govern joyntly, notwithstanding thereof, who yet cannot be counted accessory to any of their deeds; Because (which is a third reason) men in such cases have accesse, even when they are present, to discountenance such corrupt acts, by not consenting thereto, and testifying against the same, (yea, they may by so doing, stand in the way of many wicked acts, which by dividing they cannot do) which is sufficient for their exoneration both before God and men: As we may see in the instances of Ioseph and Nicodemus mentioned▪ who continue united in the government, keeped the meetings even when Sentences passe against those who will acknowledge Christ, and orders for persecuting Him and them; and yet they are declared free, because they dissented from, and testified against the same; yea, their freedom and exoneration by vertue of their dissent being present, is more solemnly recorded to their honour in the Gospel, than if they had divided; And yet the unity of the Church now hath the same ground, and no fewer motives to presseUnion may stand with some defects in Worship and manner of Government. it than it had then. 4. It may stand with some defects in Worship, manner of Government, and rules that are necessary for good government in a Church. It is like, that many things of that kind, were defective in the Church of Corinth, where the Sacrament was so disorderly administrated (as hath been marked) confusion in many things of Worship, and some things still to be set in order; yet doth the Apostle no where press union more than in these Epistles, as formerly hath been marked; neither can it be thought that perfection in all these is ever to be expected, or that union, untill such time is to be delayed. And if there be defects of that kind, it is union and not division that is to be looked upon as the commended mean for redressing of the same.
If it be asked then, With what kind of defects orWith what kind of dejects union m…y be made up. discontents may an union be made up? or, what Rules may be walked by therein? For answer, We offer these Considerations or Rules,
1. What cannot warrant a breach where there is union, that cannot warrantably be the ground to keep up a division; Now there are many miscarriages or defects, which are really grosse, and yet will not warrant a schism, as all that write thereon do clear, and is obvious to all. The reason of the consequence is, Because making up of a breach is no lesse a duty, than preventing thereof; And further, if it began upon such a ground, Then the continuing thereof upon the same ground, is but the continuing in the same sin; and it cannot be thought that any party by dividing upon an unjust ground, can afterward be justified upon the same ground; It remaineth therefore, that if the ground was not sufficient at first to warrant a separation or division, it cannot be sufficient afterward to continue the same.
Rule 2. Such defects as do not make communion in a Church, and in its Ordinances sinfull, will not warrant a separation or division from the same; for, this followeth on the former. It is acknowledged by all, that there is no separation from a true Church in such Ordinances, as men may without sin communicate into, although others may be guilty therein; as, suppose men to have accesse to Government without such bonds and engagements, and such like, as may mar their freedom in following the light of the Word, in deciding whatever shall come before them, even though others should step over the same.
Rule 3. Men may keep communion with a Church, when their calling leadeth them thereto upon the one side, and they have accesse to the discharge of the same upon the other; this also followeth upon the former: for, if some acts of a mans station lead him to an united way of acting, (as the duties of a fixed Minister do) then he is obleiged to follow the duties of his calling, whilst there is no physicall or morall impediment barring him in the same, and others being defective in their duty, will not absolve him from his, which he oweth by vertue of his station.
Rule 4. While the generall rules tending to edification in the main are acknowledged, union is to be keeped, even though there be much failing in the application; because, so there are fit weapons to make use of, and who knoweth but single and zealous improving of them, may help the application thereof; and if there be a failing therein, it is the persons deed, that by his vote so misapplyeth, and doth not involve any other in that guilt, beside that by joynt and united acting much of that misapplication may through Gods blessing be prevented.
Rule 5. Then there may and ought to be uniting when the evils that follow division or schism, are greater and more hurtfull to the Church, than the evils that may be supposed to follow on union. I speak not of ills of sin, (for, the least of these are never to be chosen) but of evils and inconveniencies that may indeed be hurtfull to the Church in themselves, and sinfull in respect of some persons, yet are not so to all: Now, in such evils the lesser is to be chosen, because uniting and acting joyntly in a Church-way, doth belong to the policy and government of the Church, wherein Christian prudence is to have a main hand, So that when things cannot be done as men would simply, they are to do as they may comparatively, that is, to choose and make use of what may be most edifying, and least hurtfull to the Churches edification (which is the great end that ought to sway in Government) amongst all these means that seem probable and possible; So that the conscience may have testimonie in this, that the way that had fewest inconveniencies, and manyest advantages to edification, was chosen; and though some inconveniencies fall out afterward, yet the conscience may be quiet on this ground: Because, sometimes the Lord in His providence will order so in the matters of Government, that there is no side can be chosen without inconveniencies; As suppose, there is not full satisfaction in any way that occureth in planting such a Congregation, in removing of such an offence, healing such a rent, and the like; but whatever side be looked to, many hinderances to edification appear, yet something must be chosen, and may be with peace to the conscience; because we are to regulate our own act suitably to the providences, and cases we meet with, and to the tempers of these we have to do with; but we are neither to regulate nor answer for providences, and the distempers of others. Indeed in such a case, the mind may be disquieted because of fear; and the consolation of the duty may be diminished, because of such circumstances; and affections may be grieved and jumbled, because there is not full satisfaction; yet may the conscience have quietnesse and peace in its duty notwithstanding; and men are specially to discern and to put difference between peace of conscience and the former discomposures: otherwayesWhen inconveniencies are on all hands, what side is to be followed▪ there will be many cases wherein it is impossible for a zealous Minister to have peace, whatever side he choose, yea, whether he do or forbear.
If it be asked then, What way men may discern the side that is to be followed in such a case, when inconveniencies threaten on all hands? Answ. By these and such like wayes. 1. It is to be looked, what side hath the most dangerous and destructive inconveniencies. 2. What inconveniencies are most certain and inevitable, and the greatest and most inevitable inconveniencies are to be shunned, and men would not choose a certain hurt to eschew that which is uncertain. 3. It would be looked, what side duty lieth upon, or to what the command doth presse; and although inconveniencies seem to follow that, yet it is to be followed as most safe. Now, as to all these, union hath the advantage o division: Because, 1. it is a commanded mean tending to edification, which division is not. 2. Division hath no lesse nor fewer inconveniencies following it, nor lesse destructive to the Church, than union in the case supposed; yea, schism is one of the greatest hurts that can come to an orthodox Church, it being next to heresie in Doctrine; and therefore no particular evil can be laid in the ballance with it. 3. The ills of division are most inevitable, for the ills that follow union, through Gods blessing may be prevented, it is not impossible, but in the way of division it is, because it self is out of Gods way.
Rule 6. When men may unit without personall guilt, or accession to the defects or guilt of others, there may and ought to be union, even though there be failings and defects of severall kinds in a Church. The reasons before given will clear this, because men are to reckon not for other mens car…iages, but their own, and no such Church-state is to be expected as is free of defects. Beside, can it warrand a man to abstain from his duty because others do not theirs; whileas there is no sinfull impediment lying in the way of his accesse thereto. If it be asked, What may be accounted such impediments, as a tender conscience may be justly scarred by from uniting? It may be answered in these and such like, 1. If a person be put to condemn any thing he thinketh lawfull in his own former practice, or the practice of others, or in some point of Doctrine though never so extrinsick, if it be to him a point of truth. 2. If he be put to approve the deed, and practice of some others which he accounteth sinfull, or to affirm somewhat as truth which he doth account an errour. 3. When some engagement is required for the future, which doth restrain from any duty called▪ for, or that may afterward be called-for. These and such like involve persons in the sin of what is past, and also maketh them accessory to the inconveniencies which may come; because they are bound up with their own consent, from endeavouring the preventing thereof in the way of duty, at least it is so to them, and so defileth their conscience. Therefore such entanglements are by all means to be forborn; but where no such thing is in condemning or acknowledging any thing that is past, nor any such restraining bond inconsistent with duty for the time to come, there may be accesse to union, even where there are many publick defects, which is the thing laid down to be cleared.
In the fourth place we premit, That for attainingM…uali condescending necessary. of union there would be, and there ought to be, large mutuall condescending, that is, that both sides ought to streach themselves, not only to forbear what is sinfull; nor only to condescend to what may be thought simply necessary, and may be extorted as duty in any case; Nor yet ought condescending to be upon one side levelled according to the length that another goeth, but condescending would be levelled mutually according as expediencie calleth for, with respect to the edification of the Church; for which end even many infirmities of others are to be for born, and things otherwayes unreasonable in respect of these men we have to do with, yet respect to the Churches peace, ought to make men cede in these; for, if there ought to be condescending for private peace, much more ought it to be for Church-peace and publick edification: and though we cannot nor will not now be particular in this, yet concerning it, we may lay down these considerations,
1. In what may involve a man in sin, or in the approbation… there must be no condescending thereof in others, there is no condescending, but what length may warrantably be gone, even to the utmost border of duty, men ought to go for this end; so that nothing ought to be a stop or march in condescension, but this, I cannot do this and sin against God; otherwayes, one ought to be all things to others. This consideration will be more clear, by comparing it with the former Rules, and what afterward may be said.
2. This condescension would be mutuall uponIt ought to be mutual. both sides, that is, one party would not expect full submission from the other, for that is not union, but dominion; Hence the Apostle in his pressing of union in such cases, doth ordinarily pray, and obtest both sides. And seing affection is the main ground of union, it is fit, there should be condescension for mutuall testifying of respect each to other. This is also confirmed by an Epistle of Calvines to Mr. Knox (afterward cited) wherein he presseth that condescension be mutuall for removing of a division that was in his Congregation at Frankford.
3. Even that party that seemeth to be rightest inWhat … ought to be most condescending the matter, or to have authority on its side, or to have countenance from others, ought yet to condescend, yea in some things to be most condescending, because such are in some sort parents and strong; they ought therefore the more tenderly to bear and cover the infirmities of the weak: and because they are more sober and at themselves, they therefore ought to carry the more seriously toward others, whom they suppose to be in a distemper, and not to be equally groffe in handling the tender things of the Church, whereof union is a main one: And considering thatEven that which is right and hath authority. authority is given for edification, it is not unsuitable for it to condescend for attaining its end; for which cause we find often Paul, laying by his authority in such cases, and intreating and wooing, as it were, even the meanest dissenters, in this matter of union, as we see him, Phil. 4. beseeching Euodias and Synti…he (who were it is like but very private persons) to be of one mind. And in ancient times we will find, 1. sometimes the innocent party ceding and condescending, as in the case betwixt Basilius and Eusebius at Cesarea: Basilius, though having the best side, and of greatest account, yet did first cede, by withdrawing for the peace of the Church; and afterward, for the good thereof, to wit, the preventing of its being tainted by the Arian heresie, he did return, and condescend to be subject to him who was in competition with him, which tended exceedingly to the good of that Church, to the removing of that Schism, and the great praise and commendation of his zeal and singlenesse. 2. We find that oftentimes the most tender and sincere, and these who were upon the right side, have been most condescending, and oftentimesThey who did the wro…g, ordinarily most av…rse from condescending. these who did the wrong (such as it was) were most averse from condescension, as in all the Schisms that have arisen upon frivolous grounds will appear. 3. These who condescended most in such things, have ever been thought the greatest friends to the Church, even sometimes when they have been deepest in the rise of the Schism, and when their side was not so justifiable as the other, yet by condescending they have commended themselves more to the Churches friends than their opposites. It is marked in that schism at Antioch, betwixt Miletius and Paulinus, who were both Orthodox, yet had they divided governments, and Congregations in the Church, because of different Ordinations which had keeped them rent for some time; and although Miletius his Ordination and entry was not so justifiable according to the Canons, as the others was; yet the parties tenacious upon either side being strong, there was accesse to settle it by no authoritative decision: wherefore it came to a treaty by means of these that were appointed Arbiters, that so union and communion in the Ordinances might be made up in that Church; at which conference Miletius overtured, that they might joyn together as Bishops to take care of one Flock while they lived, and after the death of either, he who survived should be only Bishop of the united Flock, unto whom one only should succeed to have charge of all, for preventing of division for the time to come; to which overture, Paulinus would not acquiesce, but stood to the formality of order without valuing the Churches peace, or proposing any just ground of exception against Miletius person or Doctrine; he, to wit, Paulinus was counted unworthy to govern such a Church, and removed therefrom, and the other as more worthy because of that his condescending, was therefore alone invested in the government therof. 4. We will find them sometimes yeeld in all particulars that do not involve any consent unto, or approbation of what is wrong. It is marked by Augustine in his Writings against the Donatists, that sometimes Councels that have condemned men, have for peace without any satisfaction, again restored them upon after thoughts; and he marketh it as a great condescension of the Bishops of Spain, that they did so in the case of Osiu… when he was found innocent by the French: they did not (saith he) pertinaciously with animosity defend their former Sentences, lest they should fall in the sacriledge of a Schism, which doth exceed all wickednesse; and with that humility, peace was keeped, because (saith he) they had rather be against their own Sentences, than the unity of the Church. And he doth upbraid that principle of the Donatists in the case of one Primianus, who was refused to be restored by an after Councell of theirs, because a former pretended Synod of their own had deposed him, alleaging, and abusing that word of the Apostles for that end, Gal. 2. If I again build what I have destroyed, then am I found a transgressour; and he doth more commend the practice of Pretextatus and Felicianus, who being condemned (it is like unjustly) by three hundreth and eighteen Bishops, yet did, (saith he) for concords sake, return and joyn with these who did condemn them; and by them were without all losse or diminution of their honour, received into fellowship. And wat ever may be in the justice or injustice of any of these former deeds, upon the matter, yet doth he only make use of them, to shew what condescension ought to be in such cases for peace, both upon the part of Judicatories and particular persons, how ever the matter doth appear unto them; for he condemneth not the rejecting of Primianus because he was unjustly Sentenced, but because there was not due respect had to the Churches peace; nor doth he commend the Spanish Bishops for recalling an unjust Sentence, which ought to be done for Justice sake; but that (though it is no qu…stion they did think it just) they did condescend to remove it for preventing of a Schism, when they saw their deed dissatisfying to others. And it is so in the other case also, it is these mens submission to these that condemned them, as it evidences respect to concord, and not as considering any equity of the Sentence which is commended by him; this is in what he writeth contra Epistolam Parmeniani. lib. 1. cap. 2 3, 4 &c.
From what is said, we may lay down these negative conclusions, concerning the upmaking of a breach amongst Godly and Orthodox men, where a Church hath harmony in the fundamentall points, Faith, Worship and Government, and where the thriving of the Gospel is mutually designed.
1. Division ought not to be endeavoured to be removedDivision not to be cured by destroying any Orthodox side or party. in such a case, in such a way as doth undo or destroy either side, because that is not the good of the whole; for every part and side in such a case, is a part of the body, although it may be not so very considerable, and it is no wisdom to cut off a member of the body, and that way to cure a distemper therein, when possibly the purging away of corrupt humours from the body, or more gentle applications might recover the same.
2. We say, that way of uniting is not to be admitted, but shunned, which may incapacitate any Minister or member of the body that is fit for edifying of the same, from having accesse thereunto; for so the Church is prejudged, and men are rendred unable for edifying thereof. And this is not only when Sentences are past, or restraints laid on; But it may be in such like cases. As, 1. when by the terms of union some person is grieved and weighted, by annexing of some unnecessary thing which may be forborn, because by this, men go about duty with heavinesse, which is unprofitable to the Church.Union is to be essayed with due respect each to other without any note of disrespect. 2. It may be, when something that reflecteth upon any side, or person, unnecessarily, is interwoven; because such things still keep up suspicion, and make the union the more heartlesse, and doth both make such persons more faint, and also in the lesser capacity to have weight with others for their edification, and doth leave a ground of dissatisfaction with such an agreement, that is ready afterward to break forth; Therefore union would be essayed with all due respect from each to other, and without any note of disrespect.No simply authoritative way is the fit mean to begin the healing of a rent Church.
3. We may gather, that no simply authoritative mean is the fit and only way of healing a rentChurch: That is indeed the way of governing an united Church, but not the way of uniting a rentChurch, especially a Church rent in particulars of practice and government; because the remedy must be extensive to both sides, and in such cases, at least, as to these particulars, Authority usually is declined; and though it be unjustly declined possibly, yet when it is declined, it is unable to effectuate this end; and the remedy is to be applied, not as to what agreeth to a Church that is whole, but what agreeth to a Church in such a distemper; even as a sick body is to be nourished not alwayes with the strongest and wholesomest meats which agree with such as are in health, but it is to be nourished with things suitable to its distemper, and are fit to cure it; yea, sometimes, with such things as may please the taste, when more healthfull things are not admitted. Also when both judgments are to be informed, and affections are to be gained, there must be prudentiall and affectionat wayes used for gaining these ends. Hence we see, that not only in Church-history, but in the Scriptures especially, the duty of union is more pressed by perswasions, intreaties, reasons to move to it, ills that follow the want thereof, and such like, than by an authoritative way, such as is used in the condemning of Hereticks, and other scandalous persons. And indeed union hath such conjunction with the will and affections, that it must be perswaded and cannot be so commanded. And amongst such persons as are supposed to be in this difference, privat and particular condescension is most becoming that respect which each ought to other.
Fifthly, We premit, That suppose sufficient condescensionThough one side fail in condescending, the other ought not to fail. should fail upon one side, yet ought the other to condescend fully the length that is possible.
1. Because Church-union amongst Church-men is no civil bargain to use prigging therein, but what is possible is duty out of obedience to God, who commandeth peace in other things (and so, much more in this) as far as is possible, or as in men lyes. And, 2. because respect is to be had to the Churches good, whose advantage we should seek, even though others were defective; and often such condescending gaineth more for the advantage of the Church, and commendation of the party condescending, than if there had been more sticking, as we may see in that praiseworthy instance of Basilius his carriage, who stuck on nothing, but absolutely did lay by what was contended-for, without respect to his own right or injury, for the Churches good. And oftentimes it's one party their waiting for the others condescension, or taking occasion from their tenaciousnesse to stick, that doth keep the distance at a height.
6. Oftentimes in such debates as are amongst orthodox Divines and Ministers, it seemeth they might be removed if one party should condescend according to the qualifications and cautions formerly laid down; yea, it seemeth it were safer for the Churches good in such a case, that either party should practically condescend to the way of the other, than that division should be keeped up upon such grounds. For, 1. It is not supposed here, that there is any matter of faith in question, amongst such, often there was full harmony in the Confessions of Faith, as in the instances cited. 2. There is no question for Government simply, nor for Councils and Canons, these also were acknowledged; none did disclaim the general Councils, nor their acts. 3. The question often is not amongst them, Whether others should be brought to their opinion or not, I mean as to the stick of the division; But often it is either, 1. upon some mistaken expression of another, or errour in some lesser point of Truth; And, in such a case, it is that great Augustines word, Disputable errours, or uncertain faults, are not in their pursuit to be preferred to certain peace. Or, 2. it is for some particular act of Government, or other miscarriages by misapplying of rules, or not walking according to them, or something of that kind, as was in contrary Ordinations of orthodox men, and such like: In which cases, we say, (and it will be found from History) That it had been ever better for the Church, that either side had practically condescended to suffer the other to rule and govern, and personally to have keeped themselves free from accession to their guilt, whether of crookednesse negligence, or the like, than to have raised or entertained divisions upon such accounts. For, often orthodox, and otherwayes blamelesse men, have b…en made, by such divisions, factious and carnal in their carriage, and much unusefull; who otherwayes, had they been free of that tentation, might have proved sober, and profitable; and, when the tentation was over, were found to be such.
7. We may observe, that though in the primitive times there were diverse schisms and divisions, concerning Synods and Government, yet we will find that these contests and divisions did flow from the matter and particular acts and actings thereof, and that there was hardly ever division tabled upon the formality of the constitution of a Council or Synod; nor yet, that much difference was put betwixt declining of their authority, and of the Acts or Censures past by them. Concerning which we may observe these generals,
1. If the matter was right and satisfying that wasIt was the actings and no… the formality of Synods that occasioned division of old. concluded by many Bishops and Church-men, there was an acquiescing in the authority thereof. 2. If the matter were displeasing and hurtfull, of whatever form it was, and of whatever number, its authority was not much respected, because it consisted only in adding weight to these things, as we may see in the Arian Councils, which were often very numerous, and others also that were erroneous, and otherwayes corrupt, although there was no formal declinatour of them, or protestation against them as null; though there were sometimes some dissentients in them, yet was not their authority any way confirmed by the forbearing of such Protestations or Declinatours. 3. Sometimes we will find worthy men appearing before and answering unto most corruptly constituted Synods, as was in those same times, and although they were sentenced and deposed by them, yet did they never esteem these Sentences to have the more authority, as we may see in the case of Athanasius, Chrysostom, and many others. 4. Sometimes they did protest against Synods as null, when they saw violence and iniquity prevail in the…, as was done in the Council of Antioch, in the case of Eustachius; and was done in the second Council of Ephesus by Flavianus and Anatolius. Sometimes also upon seen hazard, and designs of professed corrupt enemies, Protestations were drawn in writ antecedently; as in that Protestation which the Reformers in Germany gave out against the Council of Trent, after its indiction; because there was no probable accesse for Truth to have liberty in speaking, and equity in judgment; And as Sleydan hath it set down, they alleaged Cyrillus for the first practiser of this, in the time that the Arians prevailed. This we may see is their practice when they have to do with professed enemies; not sticking on formalities, but on what was materiall. And again, amongst themselves, the Orthodox used not to stick upon the trying and scanning of the formality of any of these Councils (for certainly in such corruptions as were so universal, Synods corrupt for the plurality of them, might have been had with all the formalities and solemnities that could be required in the external constitution of any lawfull Synod) but when they had occasion to meet, they went to the doing of what was for the present good of the Church, condemning the matter of such corrupt Synods; which they did account sufficient in such cases: And for difference amongst themselves, when they were of a right temper, they did also endeavour to redresse such particulars as needed, and to restore persons unjustly sentenced, and the like; Whereby it appeareth that the matter both in things of general and particular concernment, did ever bear most sway.
8. Although such debates concerning GovernmentDebates concerning government more difficultly removed. seem most easie to be removed, yet often and almost ever, they have been most difficulty healed, and have been followed with greatest bitternesse and contention in the Church; for, different Judgements simply, and also different Ceremonies, and different practices in other things, may consist without direct opposition or counteracting, and may either be the more easily born or removed: but when it comes to Government, whose Sentence shall stand, whose Ordination shall be acknowledged, who shall have place to decide such and such things, and the like, it is far otherwayes. Hence it came to passe that men could keep union and communion with others that differed from them in far greater points of Truth; but to persons that did not acknowledge their Authority, or did acknowledge those that did controvert with them thereanent, they could by no means so condescend: Because, 1. in Government, mens own particular interest is more concerned than in points of Truth, and that inadvertently stealeth in upon men. 2. Because, in Government the question is not only for what is past, but there is a fear of what may come: Hence men that have some testimony in themselves that they are not ambitio…s of Government, yet having taken up a prejudice against others, they are suspicious that if such had power, they would miscarry, not only in reference to them, but in reference to publick concernment; And therefore in removing such a division that is in point of Government, the great difficulty is not so much to heal and remove what is past, as to prevent the fear of what may come, if such continue to govern. And this maketh, that the result of such division is, Tha… either they themselves, or such as they have confidence in particularly, may have the weight of government upon them, which may indeed be aimed at with some sincerity; because being someway alienated with prejudice, they do not think it fit for the good of the work, at least during that time, that any others should have such trust; and this made the heat of debates in the time of division, to break out mainly in the ordination of Bishops, and planting of Churches; because by that means their interest in the government was keeped up, whereby there was after-accesse to the management of every other thing according as this succeeded.