The Dying Mans Testament to the Church of Scotland, Part 4 · Chapter 8
CHAP. VIII. Some preparatory endeavours for uniting.
ALthough we have been somewhat large in these generals, because of the falling in of severall things, yet we conceive it may be usefull to the point, and we may have the speedier progresse afterward in loosing this great question, What an orthodox Church divided in it self in some circumstantiall truths (to speak so) or contrary practices and actings, when still agreeing in the fundamentals of Doctrine, Worship, Discipline and Government, and having mutuall esteem of the integrity one of another: What, I say, such are called to do for the healing of that breach? In reference to which, these things, or this method would be followed.
1. All, especially Ministers, would walk underWalking under an impression of the dreadfulnesse of such a plague the impression of the dreadfulnesse and terriblenesse of such a plague; It is like, if God were looked to as angry at a Church, and at Ministers in such a time, men would be in the greater fitnesse to speak concerning a healing. Some time therefore would be bestowed on this, to let that consideration sink down in the soul, that the Lords hand may be taken up therein; the many sad consequents thereof would be represented to the mind, and the heart would be seriously affected and humbled therewith, as if sword, pestilence or fire were threatened; yea, as if the Lord were spitting in Ministers faces, rubbing shame upon them, and threatning the making of them despicable, the blasting of the Ordinances in their hands, the loosing the girdle of their loins, and authority amongst the people, the plucking up of the hedges to let in Boars and Wolves to spoil the Vines, and destroy the flock; and, in a word, to remove His candlestick, so that Ministers or other persons in such a case, have not only men that are their opposits to look to as angry at them, but they have the Lord to look to as their party, whose anger hath thus divided them; and the not observing of this, maketh men the more confident under such a judgement; Whereas, seing it is a plague, men, even such as suppose themselves innocent, as to the immediate rise thereof, ought to humble themselves under the mighty hand of God, with respect to this as to other plagues.
2. Men would also look upon it as a snare; OA fearfull snare in division. how many tentations have such divisions accompanying them, especally to Ministers; and also how many afflictions, crosses and reproaches, upon the back of these! Might it not make a Minister tremble to think upon the matter of divisions, that now beside all his former difficulties and straits, there is a snare and trial in every thing; in every Sermon that he preacheth it is thus, lest his own affection steal in for the zeal of God, to make him hoter and more vehement against those that oppose him in such things that are controverted, than he useth to be in things more nearly concerning to the glory of God, and lest by discovering his carnalnesse, he make his Ministery despicable before others, when he heareth he is in hazard to be i…ritated by a contradiction; and though there be no contradiction, he is in hazard to lay the lesse weight upon what might be for his edification, because it is spoken by one who in such and such things differeth from him. When he is in any Judicatory, there is a tentation waiting on, by the least motion of such things, to discompose all, and make such meetings scandalous and burdensome; by this all conversing almost becometh heartlesse and comfortlesse, the most intimate brother is either suspicious, or suspected; all construction of mens ingenuity and sincerity in anything, are, for the most part, grounded upon mens interests, as if men after that had no conscience of sinning, there is a failing of sympathie amongst brethren, &c. And may not these and many such like, make Ministers circumspect in such a case, that they may be slow to speak to what may foment division, and wary in hazarding upon snares. Alas, it is unlike this, when men use more confidence and liberty in constructing, speaking and acting, and with lesse tendernesse in times of division than at other times; and were men once impressed with the fear of sinning upon the occasions of divisions, they would be much more disposed for speaking of union.
3. Ministers and others would sobe…ly retire toDiligent viewing of our inward condition. take a view of their own spirituall condition, and see if they have keeped their own vineyard: and particularly, before the Lord, put themselves to these. 1. How union with him hath been prized, and if there hath been studying to be, and abide, in Christ, and to keep themselves in the love of God. 2. If there be any ground of quarrell in the present strain or by gone practice, that might have influence to provoke the Lord to smite them in the generall. Or, 3. and especially, If by their negligence and unfaithfulnesse, imprudency, heat, passion, tenaciousnesse, addictednesse to other men, and too much loathnesse to displease them, prejudice at, and uncharitablnesse unto others, or the like, they have been any way accessory to the bringing in of this evil; for which cause they would take a view both of the sins that procure it, and the evils which do dispose for it, and increase it, (which were formerly mentioned) and would be impartiall and through in this; for, it is preposterous for men to meddle in removing publick differences, while they know not how it standeth with themselves.
4. When that is done, there would be repentanceRepentance suitable. suitable to what is found, and extraordinary humiliation and secret prayer to God, not only for themselves and for their own particular condition, but for the publick, and particularly for healing of that breach, and that thereby God would spare His people, and not suffer His inheritance to be a reproach. It is no little furtherance to union, to have men in a spirituall, abstracted and mortified frame; for, we are sure, if it remove not difference, it will in a great part moderate the division, and restrain the carnalnesse that usually accompanieth it, and dispose men to be more impartiall to hear what may lead further.
5. Men would not fist in this, but as they have interest,Union would by all warrantable means be commended unto, and pressed upon these that differ, and by those that differ one upon another. and are led by their places, they would endeavour soberly, warily and seriously, by speaking, writing, obtesting and otherwayes, to commend union to these that differ; yea, even they that differ, would commend it to these that differ from them. We see the Apostles do this frequently in the New Testament, and that not onelyonly in the generall to Churches, but some persons are particularly by name obtested, as, Philip. 4. 2. And in the primitive times, Bishops and Churches who were not engaged, did seriously write, and sometimes did send some of their number to Churches and eminent persons that were divided, and often their interposing did prove effectu…. And when that difference between Augustine and Ierome did come to some height, he (to wit, Augustine) pressed himself so on the other, for the begetting of a better understanding, and the abating of that difference, that he did prevail with him, and by their mutuall apologies, and better understanding one of another, they came notwithstanding of their difference to have much respect one of another. For this end Policarpus came from Asia to Rome, to stay the division about Easter, which prevailed so far, that it fisted for a time. Also men, especially of the same judgement, would deal with others with whom in that they agree, to be condescending, and seriously obtest them; and when they exceed, would objurgate them for the Churches good. This is often of great weight, and often also, men that appear most in a difference, will be hoter and carry things further than lesse engaged men of the same judgement will allow, and such ought not to be silent in such a case. Thus Ireneus (though of Victors judgement in the matter of Easter) yet did boldly expostulate with him for his vehemency in pressing of the same, to the hurt of the Churches peace, charging him to forbear and to follow union notwithstanding; which act of his, is still highly commended, and (as Eusebius observeth) counted answerable to his name.
6. Serious and single thoughts of union would beConstancy and singleness herein. laid down, and that would be purposly driven as the great duty; so that endeavours would not principally tend to strengthen a side, or exouer themselves, or get advantage to others, &c. but to make one of both; and therefore when one mean or occasion faileth, another would be essayed; neither would men weary or faint herein, although it prove often a most fainting businesse.
7. Men would endeavour all this with tendernesseWith tenderness and respect. and respect to mens persons, actions and qualifications; for, oftentimes the rise of a division, is in the alienation of affections between some persons; which afterward disposeth to construct hardly both of their opinions and actions: and indeed often the stick is here, that mens affections are not satisfied one with another, and that maketh them that they do not trust each other: Hence we see, that in the Scripture, the commending of love, and of honouring and prefering of others in honour to our selves, is ordinarily subjoyned to the exhortations to union, or reproofs of division, as, Philip. 2. Eph. 4. Matth. 18, &c. And we see in the primitive times▪ when no mean could cure schisms, one party shewing respect to another, or to some eminent head of the opposit party, (it may be even after their death) did alley the same, and engage these that formerly shunned communion, to joyn with them. It is particularly observed, That when at Constantinople some had continued separated from the Bishops government, and the Church thereof, after Chrysostom's deposition, for the space of thirty five years, and were called Iohanits; yet Proclus, who by some interval succeeded in that See, by recording Chrysostom's name amongst eminent persons, and making honourable mention of him, and bringing his body from the place where it was buried in his exile, and burying it honourably at Constantinople in the great Church of the holy Apostles, did so appease and engage those that had disclaimed all the interveening Bishops, that instantly they did acknowledge him and joyn with the Church. The like also is mentioned to have been the end of that Schism at Antioch, because of Eustachius his removal from them, when Callaudion the Bishop did return his body honourably to be buried, and went out with his party to receive the same solemnly some miles from the Town; those also, who out of respect to him (to wit Eustachius) had continued separated from the succeeding Bishops for above an hundred years, now seeing the adverse party put respect on him, they also did from that time forth joyn with them. Both these are recorded in the fifth Century; and if respect to dead men be prevalent to engage affections, certainly mutual respect and evidences of confidence amongst men living, would be much more weighty. This giving of respect would be manifested in these and the like. 1. Respective mentioning in word or writ of the persons, and what concerns those that differ, especially such as are most eminent and leading amongst them. 2. There would be good constructions put upon their end and intentions, and sincerity, even in such actions as are displeasing. 3. Mens opinions and actions would not be loaded with grosse absurdities and high aggravations, especially in publick; because that tendeth but to make them odious, and standeth in the way of a future good understanding, when one hath proposed another as so absurd and hatefull a person. 4. All personal reflections would be abstained, as also sleighting answers, disdainfull-like words and salutations, and such like, would be shunned; But on the contrary, there would be love, familiarity, tendernesse; and if there have been any reflection or bitternesse to occasion mistake, yea, if it have been unjustly apprehended, there would be condescending to remove the same. I have heard of a worthy person, who being led away in an hour of tentation, was by many of his former friends afterwards discountenanced, whereby he was, as it were, engaged in a kind of discontent to defend his deed, and resent the disrespect of such persons, which almost grew to a rent: but having occasion to encounter one who was most opposit to his present way, who yet notwithstanding of all, did lovingly and familiarly, as ever, imbrace him, without mentioning any such thing; it is said, That his heart melted instantly with the conviction of his former opposition, and so any further procedure towards a rent was prevented, when he saw there was yet again access to the affections of the most eminent of those he did differ from. 5. There would be expressions of mutual confidenceExpressions of mutuall confidence. in one another, which would appear not only in personall respects, but with respect to the Ministery of such as they differ from, endeavouring to strengthen and confirm that, which was the thing that endeared Basilius to Eusebius, that even while he differed, he endeavoured to have his Ministery weighty amongst the people. 6. Respect would be shewn to men of that judgment and side (it being such a difference as is supposed) they would be helped and furthered, and counted, notwithstanding thereof▪ (if otherwayes qualified) fit for trust and charge; for, this is not only engaging of a particular person, but of all the party, and doth hold forth a confidence in them notwithstanding of that; whereas the contrary is disobliging and irritating of all, because it proposeth all of such an opinion or practice to be unworthy of charge or trust, which no man can well digest; and it some way necessitateth them in a divided way to endeavour some other way of entering, and to increase their diffidence of them who so partially (in their esteem at least) manages matters, and prefers the strengthening of a side, to the edification of the Church; as any different party cannot but expound it, seing they seem to themselves to have some perswasion of their own integrity in the main work. 7. There would even be mutual visits andKind visit fellowship, civil and christian, as hath been; yea, rather it would be increased; for if men have some confidence that others love their persons, respect them as Ministers, and esteem of them as Christians, they will be easily induced to trust the other as such also. 8. If reflections and bitternesse be vented by some (as even good men are too ready to indulge to themselves a liberty in debate to exceed in this) yet there would be no such meeting given. Luther is censured for exceeding in this, even by such as loved him; and it is a most excellent advertisement that Calvin giveth to Bullenger and others, thus provoked by him, Epist. 57. That either they would not answer such a Paper at all, or, in answering it, to remember, That they had a most eminent servant of Christ to answer, and so not to be provoked by his vehemency, seing he also had corruptions; and thus expresseth his own resolution, Etiamsi me Diabolum voca…et, me tamen hoc illi honoris habiturum, ut insignem Dei servum agnoscam, &c. It is upon this ground, that Augustine and others, most zealously affected with the schism of the Donatists, yet because they keeped in other things sound in the Faith, they mention such of them as were sober, very honourably, and carried to them very brotherly; and particularly he used to visit their Bishops, if he had been going elsewhere for Ordination or other affairs; and some of them also used to visit him, whom he entertained most kindly, ever speaking to improve both for begetting a better understanding, as may be gathered from instances cited out of his Epistles in what is before and after this. Sometimes also when he wrote to some of them, he desired them to write so to him, as he might acquaint his people with both their Writings, and with his own, if they returned no Answer, that thereby he might constrain them to reasonablenesse, yet saith, it shall be past Discessum militum, that it might appear he intended not to make them odious. He doth also observe, that a main thing that made the Donatists averse from yeelding to union, was a suspicion which they had, that the Catholicks would still persecute them if they had occasion, speaking of a Conference, Epist. 163. he saith, Dictum erat (meaning by the Donatists) quod adhuc nostri eos persecuturi essent; which he with many words rejecteth, shewing from Eph. 4. that they had learned to keep union with forbearance: elsewhere also, as Epist. 147. he excuseth the too great vehemencie of the expressions of some that were on his own side in that difference. All which sheweth the great necessity that there is to recover affections in the pressing of union, and how far men ought to condescend in reference thereto, both in order to what is past, and for the preventing of what may be feared.
8. Then Ministers would not only in their ownStirring up to the life and practice of Religion. practice, but in their doctrine, and otherwayes, stir up others to the practice and life of Religion. We ever find the Apostle useth this way upon the back of his exhortations to union, to presse the working out of their salvation with fear and trembling, &c. And in the Epistles to Timothy and Titus, when he dehorts Ministers from foolish and jangling questions, f…rifes and contentions, this remedy is either premitted or subjoyned, that they would presse the Believers to be zealous of good works, and carefull to maintain these, Tit. 3. 8, 9. That they would follow after love, righteousnesse, faith, peace with them that call on the Lord out of a pure heart, 2 Tim. 2. 22, 23. for, when either Ministers or Professors are exercised and takenup with these things, there is little accesse to other things: then also they discern the necessity of union the more, and are the more disposed for it themselves, and others are the more easily induced to unite with them. Beside, it is never in such things that godly and orthodox men do differ, but it is in diverting from these; and therefore often much heat in particular differences, carrieth with it, a decay and lukewarmnesse in more practicall things; As on the contrary, zeal in these materiall things, doth ordinarily alley and mitigate heat and fervour in the other.
9. It is fit that there were solemn addresses to God for directing and guiding in the way to this end; for,Solemn addresses to God. He is the God of peace, and ought to be acknowledged in removing this great evil of division: Hence the Apostle subjoyneth prayers for peace, unto his exhortations thereto; and we are commanded to pray for Ierusalems peace, even Church-peace no lesse than Civil peace. It may be that the neglect of this is the cause that sound, godly and peaceable men, who love the welfare of Zion, do yet continue divided, and cannot fall upon means of healing, that thereby the necessity of the Lords interposing may be discerned, and that there may be purposed addresses for this same thing, and that men may not undervalue the thing, nor their adversaries in it, so as not to account it a rod, seing it is God they have to do with, nor be content to lye under it without aiming and dealing to have it removed by Him, as we would deal for the removall of any temporall plague, or expect a blessing upon this Gospel.