The Dying Mans Testament to the Church of Scotland, Part 4 · Chapter 9
CHAP. IX. What things are to be forborn in order to uniting.
HAving laid down these generall helps, we are now to consider what is yet to be forborn and abstained from in reference to union: For, as ordinarily divisions rise and are …omented, from and by doing and driving of some things, which others cannot concur in, or come up to; So when such things are abstained from, there is the nearer accesse to union; at least, it stoppeth the impetuousness of division, and maketh it to look liker a difference, which (considering humane infirmity) is neither so intolerable in …, nor hurtfull to the Church. Beside therefore what hath been said for abstaining of personal reflections, or what may irritate persons, or parties, or what may entertain jealousie or diffidence amongst them, whereof something hath been touched upon, We shall add these things further,
1. All things that contribute to weaken the reputeAvoiding of all things that weaken the reputation of others. of others, or to beget an hard impression of them in our selves or in others, in the general, would be forborn; such as telling of reproachfull reports, even though they be true, much more if they be but reported, yea, or the hearing of such with any delight, endeavouring to waken up discontents in others against opposits, by such informations, solicitations and the like. These are condemned in private mens carriages, and are the causes of continuing such differences (for, where no tale-bearer is, strife ceaseth, Prov. 26.) much more amongst Ministers who ought not to walk as men. Also good heed would be taken to such as may have influence on advices, counsels and resolutions to that purpose, lest underhand-whisperers, who really may mind some further alteration in the Church, and may really be imbittered at honest men for their honesty, should yet insinuat themselves with eminent men on both sides, and so carryEvil counsel on the division, and disappoint the union; As for instance, Some, not altogether purged from drianism, and imbittered at honest Bishops, as Athanasius, Osius, and others, did steal in upon the one side of a debate, and held on the controversie against faithfull men; So Epiphanius was intangled by Theophilus of Alexandria to oppose Chrysostom upon pretext of another difference; Sometimes again, on the other side, such as inclined to the Novatians, wanted not influence to strengthen the opposit party, and to keep them at a greater distance from the other, as being grosse in receiving Traditores (as they called them) unto their society. Sometimes men justly censured, or fearing censure from faithfull Bishops, did spread calumnies against them, and made them odious, under pretext of their pride, arrogance, unsoundnesse and such like, even unto other orthodox men; Sometimes again, time-serving men, by flattering Magistrates did execute their revenge against faithfull Bishops, by keeping up Divisions against them, driving on Sentences of Deposition, and such like, under pretext of other faults; whereby the Churches peace hath been often marred and her divisions continued, as is clear in those schisms and divisions at Constantinople, first, in reference to Chrysostom, and afterward in reference to Ignatius, who, by a faction in the Church, was deposed, really to please the Emperour, whose incestuous marriage he would not approve as they did: therefore I say in the removing of differences, and resolving of duties in reference to union, there is great need of circumspectnesse in trying and choosing whose counsels are to be laid weight upon; for, all men love not peace, neither seek singly the good of the Church, and want not their own prejudices and grudgings at particular eminent persons, who (where men are not very denied and mortified) will easily steal-in to mar a publick good, under pretext of particular respect to the person, whom, by so doing, they stir up. It's marked by Sleydan as the cause of that unreasonable and unnatural division that brake-out and grew in Germany, almost to the undoing of Religion therein, betwixt the Elector of Saxony, and Maurice afterward Elector, that some Counsellors not well-minded to Religion▪ but favourers of the wicked way of Henry, to whom Maurice succeeded, who for that cause had hatred at the Elector and those who were eminent for Reformation, and now having taken on a profession, and insinuated themselves in the counsels and affection of Maurice, and finding some begun matter of dissention in other particulars, did so kindle and foster it, till they brought the division to that height, that one part of the Protestants were engaged with Antichrist and his followers to destroy the other; and yet so closely carried, that the difference was never stated upon the real account, which indeed such did intend. Also men not so nearly concerned in the Churches divisions▪ as suppose they be of another Church, or men not so immediately concerned in the debates thereof, and the effects that follow thereupon; As in that Council of Carthage, they enact that tendernesse be used to the Donatists, and means be used to reclaim them; and for that end did acknowledge their Ministers, though ordained in a schism, to be Ministers, although the Church of Rome did write otherwayes to them, and did act otherwayes themselves: These would be looked unto. Sometimes also there are a sort of persons who long not for union; for, as there is an itching after new doctrine in some, so is there for divisions and changes amongst others, who may be sound in doctrine, who in this are to be adverted to.
2. Men would eschew in such a case judicially to engage in such differences, either by passing decisions in these things pro or contra in Judicatories, or byForbearing to engage judicially pro or con. censuring, or noting with any reproach such as differ from them. For, 1. that maketh the division the more difficultly removable in it self. And, 2. it engageth both sides the more, and proveth a let to retiring when men would, and heighteneth the difference exceedingly. In that difference that was between Cyprian and Stephanus, and other Bishops of Rome, concerning the rebaptizing of such as had been baptized by Hereticks and Schismaticks, It is marked that Stephanus did presse the condemnation of it, did censure and refuse communion with such as joyned with Cyprian in his opinion: On the contrary, Cyprian did indeed call Synods and decide, but neither pressed any man to his opinion or practice, nor Censured any that differed in such a matter; And because his carriage is so much commended by the Ancients, especially by Augustine, against the Donatists, not because he counted Cyprian right on the matter; for, he disclaimed that, and owned the contrary opinion; but because he carried in his opinion so tenderly to the Churches union and peace. We shall observe two or three passages of his, and of Augustines concerning him. 1. In his Epistle ad Jubiannum, Haec rescripsimus, inquit, nemi… praescribentes aut praejudicantes quo minus unusquisque Episcoporum, quod putat faciat. Et ne quisquam pellendus à caeterorum consortio videretur (dicit) nos quantum in nobis est propter haereticos cum collegis & Coepiscopis nostris non contendimus, cum quibus aivinam concordiam & pacem tenemus. Et Paulo post, Serventur (inquit) à nobis patienter & leniter charitas animi, collegii honor, vinculum fidei, concordia sacerdotii. Which words and many others are cited by Augustine de Baptismo, lib. 6. cap. 17. And in another place, when he hath cited this same last Sentence and other words, giving the reason which the Apostle hath, 1 Cor. 11. If any man will be contentious, we have no such custome, nor the Churches of God: after which a little, Augustine subjoyneth this approbation of his carriage; Majus quippe in eo robur virtutis eminuit, cum ist a quaestio nondum discuss a nutaret, quod aliter sentiens quam multi collegae, tantam moderationem obtinuit, ut Ecclesiae Dei sanctam societatem, nulla schismatis labe truncaret, quam si omnia non solum veraciter, sed etiam pariter sine ista virtute sentiret; De Baptismo, lib. 5. cap. 17. This he saith, even though Cyprians opinion was confirmed by diverse Councels of Carthage. Which sheweth what influence such abstinence hath on the Churches peace, which is the more observable, that he used this forbearance when he had the generality of the Church of Africk, and the authority of their Councels for him; and also was provoked by the vehemency of his opposits, and their Censuring such as were of his opinion; yet he forbare, not because he doubted of the soundnesse of his judgement, but because he respected the Churches peace, and even then did he write sweetly in many Epistles, and a particular treatise, pressing the unity of the Church; for which he is eminently esteemed of as an excellent pattern in such a case by all sober and judicious men.
3. In such cases when union is desired, men would abstain the propagating of their opinions in any purposed and publick way. This is not to restrain a mans sober, christian and necessary vindicating of himself in a due way. But, 1. All unnecessaryAbstaining from propagating their opinions factiously. traffick that is principally for strengthening of a party. 2. Publishing in print, things to that purpose, when there is no conveniency for the Churches good. 3. Making motions in Judicatories that awakens siding. 4. Insisting thereon in publick preaching. And, lastly, (When there is some necessity to speak or write on such things) all reflections and irritations, would be abstained; yea, it is fit that sometimes every word spoken, or written upon one side, should be past over by the other, without reply, for peaces sake. Because, 1. the broader such differences spread, they take the deeper root, and increase siding more amongst the people. 2. Because, they irritate more and keep off men from thinking of peace. 3. Because the memory of these things is ready to riffle mens minds, Therefore most eminent men have wished, that all Papers pro or contra in such differences might be buried; for, one difference begetteth another, and one paper draweth forth another, none being willing that his adversary should have the last word; and oftentimes papers propagate a controversie to a succeding generation, to whom it had been good that many things had never been in writ. Also often, such writings prove edifying to few, and they but make Church-division the subject of more discourse, and Ministers to be the more contemptible; and do in themselves often involve many contrradictions against one another, which readily are not possible to be cleared in matters of fact, and reflections one upon another; which derogateth exceedingly from the honour of the Ministery. It is marked of Constantine, that when at the Council of Nice, there were many opposit papers of differences amongst Bishops presented, he took them, and having gravely admonished the Bishops for their contending amongst themselves, would not have one of them read, but said, he would cover such infirmities as they were bringing to light, by their contradictions, with his purple. This way also hath been followed for stopping of divisions in diverse reformed Churches.
4. All contrary acting would be abstained, as inContrary acting. Elections, Ordinations, or the like, because these fix▪ as with a nail, the difference, as may be gathered from history. It were better many a time for the Churches good, that any one side had suffered the Bishop, ordained by the other, solely to possesse the place, or that none had been ordained at all, than that opposit Ordinations had been; because, that so the Church was divided even in communion, and such particulars have been ever difficultly composed, and ever exceedingly instrumentall to continue a breach, and it led men in Congregations to be factious, and to seek to gain men and affections to their party.
5. All separated and divided meetings would beSeparated meetings to be eschewed. eschewed, whether the separation be totall in respect of all Ordinances and communion in generall, as sometimes divisions have come amongst orthodox men to such a height; Or, whether it be partiall, suppose in Government, Sacraments, &c. or any of these; because so not only way is made to a totall separation, but thereby there is a divided shape put upon the one Church, and occasion is given for one party to condemn another, and so to beget more strife; and especially, because it habituateth men to think themselves not of one body, and, as it were, erecteth a Church or Altar against another (as the Fathers were wont to speak) and so becometh a drawn line of division, and doth really make the difficulty of uniting the more difficult; because ere union be made up, that partition must be pulled down. It is fit therefore that either all such occasions of Fasts, &c.And separated Fasts. wherein all cannot joyn, should be forborn; or that they be so ordered, as there may bee union in them.
6. Such acts and principles as put restraint uponActs and Principles laying restraints upon either side. either side, making others incapable of Church-trust or the like, or which declareth them to be so, would be prevented; and if established, would be orderly removed; because such things make a partition betwixt two, and heighten such a difference beyond the nature thereof: Also they evidence much prejudice and alienation of mind, and they seem to constrain men to an union, which is never right if it be not voluntary. Hence we see that the great friends of peace have ever endeavoured to prevent or remove such; as in the instances of Policarp, Ireneus and Cyprian, is clear, who did not only endeavour to remove Censures, but even censurablenesse from persons so differing. This also is very obliging to the opposit party. In that 163. Epistle of Augustines (which is much to this purpose) mention is made of one Cenethlius, a Catholick Bishop, who (saith he) was much esteemed of by the Donatists, Quod constitutionem datam contra eos, compresserit, & effectum habere non siverit.