The dying man's testament to the Church of Scotland, or, A treatise concerning scandal divided into four parts ... : in each of which there are not a few choice and useful questions, very shortly and satisfyingly discussed and cleared / by ... Mr. James Durham ... who being dead (by this) yet speaketh ; and published by John Carstares ... ; to which is prefixed an excellent preface of famous Mr. Blair ... ; together with a table of the contents of the several chapters of each part.

CHAP. V. What occasionall means may have influence upon division amongst the godly.

VVE come now in the third place to consi∣der, what occasionall means may have influence upon this division amongst godly men; And such may be, 1. Some talebearers* 1.1 and secret whisperers, who may have much influence to alienate good mens affections, by misrepresenting the words and actions of others, under pretext of re∣spect to them, when, in the mean time, it may be some particular discontent that putteth them on: It is marked, that one Serapion had much influence to alie∣nate Chrysostome and Severinus, who formerly were exceeding intire, who suggesting to the first, many evidences of the others disrespect to him, as if he had been endeavouring to draw the peoples affections from him; and for that cause, picked out some words of Severinus, which being considered alone, did sound grosly, but being considered in the Sentence as spoken by him▪ they were not of such a meaning. 2. Often when differences arise amongst honest men, there wanteth not many, who out of particular designs do

then foment that fire, especially such as from some other fear, take occasion to exaggerate such a diffe∣rence, because the sostering of that difference is the preventing of what they fear: As for instance, Chry∣sostome had threatned the censuring of many of his* 1.2 Presbyters for their faults, whereupon they took the occasion of the differences betwixt him and Epi∣phanius, Severinus, and others, to irritate and stir up them against him, and to side with them in these differences; whereby the division against him, and such as followed him, was maintained till it came to the height thereof, yet were nei∣ther the differences betwixt him and these other men, nor the persons of these other men his op∣posites respected by them, further than served to their end of bearing him down, and so of preventing the threatned and feared censure. 3. Sometimes Ma∣gistrates* 1.3 have had no little influence upon this, either by pretending to side with one party in these diffe∣rences against the other, when yet it was not these differences but some other prejudice, as from free speaking or the like, which did engage them. It is marked in that same case of Chrysostome, that the Emperour and Empresse did concur to bear down his followers, and those that sided with him, because of some particular discontent at his free preaching, for which cause they were zealous executers of the Synods Sentence; As these again that were opposite to Chry∣sostome of the Clergie, did take no little advantage of that discontent, which they knew the Empresse had at him. Or on the other side, they are sometimes accessory by weakening Government, and giving men accesse to do what they will: when Basilius hath regrated the great differences of the Church in Iulian, and Valens their times, and setting himself to find out the cause thereof, he settleth on this word in the Book of the Iudges, In those dayes there was no King in Israel, every man did what seemed good in his own eyes: which

he doth not speak simply, as if there had been no Government; but that by such as was, no course was taken, as the calling of Synods, or such like means, to restrain such things, but rather they were entertained. 4. Sometimes also the peoples engaging* 1.4 and siding in such differences, hath no little influence to heighten and lengthen the same; hence we find that in some debates, wherein Church-men have been alone engaged, there hath been some stop; but when it hath encreased, to the stating of parties amongst the people, it hath ever been more difficult; because so Ministers were the more encouraged and engaged to be tenacious; vea sometimes fear of displeasing the people that adhered to them, hath not wanted its weight. Also, so it turned more easily to schism and faction in practice, when one part of the people would only call such a man of their Judgement; ano∣ther part of the people, such another man of theirs; whereupon followed great dissentions and factious∣nesse in Elections, and opposite ordinations, by Bi∣shops of several judgements: Whereupon followed, 1. a rent in that particular Church; one part with∣drawing with their Bishop and Minister, and the other part with theirs, and neither keeping commu∣nion with, but seeking to overturn one another. And, 2. a rent among neighbouring Bishops and Mini∣sters, according as they were pleased to admit either side to their communion, and acknowledge or con∣demn either of the opposite ordinations. And, 3. Often also, there followed opposite and eager ap∣plications* 1.5 to the supream Magistrates and Emperour, to have their own respective Elections ratified, and that which was opposite, by his Authority, crushed; which often hath been followed with much bitter∣ness, and sometimes not without calumnies against good men; and also not without prejudice to the Churches liberty, and advantage to corrupt men or Magistrates, that were not tender of truth; who

thereby had occasion to interest themselves, and ad∣vance their own ends the more; and it is marked of Anastasius the Emperour, who was a Monothelite, that he took occasion upon hot differences in the Church amongst Divines, (who did in both sides differ from him, though one of them was but sound) without respect to right or wrong, equally to endeavour the suppressing of both by sending them into exile; and when Magistrates were more equal to and tender of the Church, as Theodosius, Gratianus, &c. yet they were exceedingly troubled with such adresses, and put to hear such complaint▪ even amongst and against men fully Orthodox and sound, only differing in some particulars which had brought on opposite or∣dinations, as in the cases of Miletius and Paulinus, Eustachius and Flavianus, with their respective com∣petitors: all which concuring with that heat and fer∣vour wherewith Churchmen do usually of themselves follow their differences, did not a little contribute to the heightening and lengthening of divisions and rents, upon the smallest occasions. 5. Occuring* 1.6 miscarriages of persons differing, have often had in∣fluence to increase and continue a breach, that is, when some persons on either side become more grosse in other points of Doctrine, or in practice; or fol∣low their designs by means that seem grosse and un∣warrantable to the other; or when some of one side expresse unjust calumnies on the other: this doth ex∣ceedingly alienate affections, confirme jealousies and suspicions, and readily doth engender new Questions and controversies; because some are led to oppose and condemn, and others to defend such practices; therefore there must be opposite principles suitable thereunto, and so they multiply from one step to ano∣ther: whereby it cometh to passe, that often where there is but one difference at first, after a time many do arise, which doth make the removall of divisi∣ons to be alwayes the longer the more difficult:

Whence we see, that seldom one difference continued any time, but there was an addition of many, and that of greater concernment, that, it may be, stuck, whenas the first rise might have been removed. 6. Sometimes also occurring dispensations in provi∣dence* 1.7 will give occasion to this tenaciousnesse, as suppose there be a seeming advantage on the one side to through their point, and bear down the other with∣out uniting, it is supposed to be conscience and pru∣dence to make use of the same: Hence we will find in History men more or lesse inclinable to unite, as they apprehended their party to be more or lesse strong; sometimes also some singular-like stroak upon the persons names or families of eminent op∣posers, proveth a confirmation to the others who escape, as if their way were more approveable, and the others more remarkably condemned; for so are men ready to misinterpret the most occasionall thing, which for other ends may come upon any with whom they differ. Thus Zuinglius his death did not only prove matter of insulting to Papists, but even by Luther and others was misapplied; and Carolostadius his •…•…oul defection, afterward became an occasion to harden many, in condemning his condemning of keeping Images in Churches, though without any worship; because, upon the back of that debate, Luther had set him forth as a light, unsettled, unstable person, whose judgement was not to be valued; which ac∣cordingly falling out, made many keep up the opinion contrary to his, as if by his fall it had been ratified; And we think, that if either Chrysostome or Epiphaneus their wishes to other respectively had fallen out but upon the one side, it also might have had influence; but seing both came to passe, we conceive that there∣by the Lord would keep men from being confirmed in their differences upon such dispensations, and shew himself angry at the carnalnesse of good men, even in their smallest difference on both sides.

In the fourth place, we have to consider, wherein the strength of the tentation to keep up division doth ly, in respect of several circumstances that may have influence, especially upon Church men.

1. There is engagement, credit, and such like,* 1.8 which steal in, and vent in heat and tenaciousnesse under other appearances, as of 〈◊〉〈◊〉 •…•…or Gods honour, respect to the credit of the Ministry, and of the Or∣dinances: And in this it seemeth not to be any per∣sonall credit or respect that s•…•…ayeth them, but zeal for, and respect to the Master, as is insinuated in the Disciples carriage, Luk. 9 in their seeking to be avenged on the place that would not receive Christ, by fire from heaven, ver. 54. and also in their for∣bidding some to cast out devils▪ even in his name, be∣cause they thought it not for Christs honour, ibid. vers. 49.

2. The tentation hath often with it great confi∣dence* 1.9 of the justness and equity of their own side▪ and of the unreasonablnesse of their adversaries. There may be in part much ground for this, where the con∣troversie is some doubtfull, disputable thing: How great confidence have both Iob and his friends in their debate, So that both of them are frequent in de∣siring Gods decision, when as neither of them in both matter and manner was fully approveable. Some∣times also there may be a perswasion very satisfying to the party, when yet it is not from God; this was in Galatia, cap. 5. ver. 8. it is like on both sides, even when they were biting and devouring one another; for, we find often in experience, that a disputable thing, being for a time pleaded for, will become as palpably clear, and altogether necessary to these who have disputed for the same, because engagement bribes the light, and perverteth even the wisdom of the just. Hence we see, that the longer one plead for a thing, he becometh more confident therein, because his own pleading secretly prevaileth more with himself▪

than reasons proposed by any others to the con∣trary can.

3. There is a strength in the tentation, in this, that not only the matter is thought just, but it is thought necessary and of great concernment, if it be, 1. a Question of the most circumstantiall truth, (if we may speak so) it looketh out as necessary, and a thing that cannot be quit▪ yea, even those who are en∣gaged to maintain that side where the errour lies, will cry up the controversie as in a high point of Christia∣nity. Amongst the Fathers, these that maintained the Millenarie opinion, and Christs personall reign, thought it a point of high concernment; Iustine Mar∣tyr in his Dialogue with Trifo, saith, he is no Chri∣stian, Orthodox in all things, who doth think other∣wise; and in later Popish Writers, how is the ne∣cessity of oyl, chrisme, and such like pleaded for? which sheweth what impression the appearing weigh∣tinesse of such things will have on them, as if it were a main foundation of Religion. And, 2. if it be a matter of fact or Government, it is thought of such concernment for the good of the Church that they cannot quit it, without being accessory to the cor∣ruption and hurt, or to the marring of the autho∣rity thereof: Hence so often are the faults and con∣sequents of the adverse part aggreged; canons and constitutions alleaged to be broken, as we may see (amongst other instances) in that debate betwixt Rome and Constantinople for precedency before Anti∣christ was revealed, one alleaging an act of Nice, the other, an act of the Councel of Chalcedon, and Rome pretending the interest of Saint Peter, and the good of the universall Church. And, 3. if it be a* 1.10 difference about persons, as who is to be acknow∣ledged Bishop or Minister, or if such be lawfully or∣dained, deposed, &c. then such as they oppose, are conceived to be notoriously hainous; and such as they are for, are believed to be incomparably singu∣lar

and eminent, and therefore it is no wonder that they presse vehemently their point, as thinking that much of the good or evil of the Church doth depend upon the admission, or rejection of such men respe∣ctively, and this floweth inadvertingly from the for∣mer differences; because, when they are confident that themselves are right in a main point, they neces∣sarily must think these wrong and untender who are opposit in such a thing, and the hotter the opposition grow, they think still each other the more grosly ob∣stinate: By this also they are disposed to hear and re∣ceive reports and mis-informations concerning their opponents; whereby they come verily to believe, that they are even in all other things, and in their ve∣ry ends and designs, most grosse. And, I suppose, that beside the instances formerly given in all these re∣spects, the differences that arose first betwixt Luther and Carolostadius, and afterward betwixt him and such as followed him on the one side, and Zuinglius, Calvin and others upon the other side, do fully demonstrate this; How little were these beginnings at first, and yet how were even the smallest differences aggreged, and the persons differing mistaken, even before these differences came to the height which they are at? And we may observe also, that this mistake of mens persons and actions, and bitternesse that followeth thereupon, is most ordinarily discernable to be upon that side, where there is least to be said in conscience and equity for the defence thereof.

4. Adde to these a conviction of singlenesse, that* 1.11 persons may seem to themselves to have in all the for∣mer steps, wherein there may be no positive, corrupt end proposed, nor any palpable dissimulation in their professions, entertained or approven by them: but as they have some confidence of the equity of their side; so may there be an apprehended testimony of their own singlenesse in the following thereof: and there is a great strength in the tentation to continue division,

that lyeth here; for, when men apprehend their own singlenesse and streightnesse, and, it may be, have accesse to God, and have liberty to pray, even in re∣ference to such things, it is not easie for a man to stop himself in that way; and yet it cannot be thought, but amongst the instances of such divisions that are given, that men on both sides had a single end and mind, did pray and had accesse in prayer; yea, no question, many of them might go to heaven with such differences on both sides; for, we will find them continue zealous in such, even to death. Neither ought this to be thought strange; for, the best but know in part, and are subject to mistakes, and their zeal and singlenesse is squared according to their knowledge: It was such zeal, that is not according to knowledge (though in the most fundamentall things) that made Paul and others, with a kind of singlenesse, persecute the Church; therefore propor∣tionally, there may be a zeal and singlenesse in lesser things when there is ignorance of them.

5. After engagement the tentation is strengthened* 1.12 by this, lest, by after▪ ceding, their former practice in being so eager, be condemned, and they lose the weight of their Ministery in other things, and their respective followers, which possibly may be more te∣nacious and z•…•…alous than themselves, should be irri∣tated and provoked; which things look to them as greater pr•…•…judices, even to the work of the Gospel, than •…•…eir continuing divided. It is written of Lu∣ther in his life, That being in conference with Melan∣cthon and others in his last voyage, he did acknow∣ledge to th•…•…m, that he had been too vehement and peremp•…•…ory in the Doctrine of the Sacrament; and when they urged him then to publish something con∣cerning h•…•… same, he replied. That he feared by that to diminish the authority and weight of what he had else appeared into for God, 〈◊〉〈◊〉 therefore did •…•…orbear it▪ wit•…•…all allowing Melancth•…•…n after his death, to do in that as he thought fit:

6. Sometimes also, the tentation is strengthned by* 1.13 apprehended consequents of hurt and prejudice to these that side with them in such a thing from others, in case there should be ceding in such and such parti∣culars for union, or that by so doing, they might make themselves and their cause odious to others, who possibly may be thought to have more respective thoughts of them, because of their differing in such things from others. It is written of Luther, that he gave this as a main reason why he keeped up the Sa∣cramentary difference, and would not unit with Cal∣vin and others in that Head, because, said he, that opi∣nion which the Sacramentaries (as they were called) hold, is generally more hatefull than that of Consub∣stantiation, and will make the Princes and others more obnoxious to malice and hatred.

7. It strengtheneth the tentation also, when men* 1.14 do not look upon the difference simply in it self, but comparatively with respect to the principles and car∣riages of others their opponents, and by considering things that are displeasing in them and their way, they are made the more tenacious, and brought to justifie themselves the more. Hence it is in such di∣visions, that the great stresse of debates lyeth in re∣flections, criminations and recriminations, as if this were the only vindicating argument, They that are opposit to us in many things of their carriage are wrong, Therefore our way is right, or we have rea∣son to divide from them; And hence it is, that almost necessarily such reflections are used in such debates, where the matter is not of such moment and evi∣dence, as the most convincing defensive arguments upon either side, as in these debates, between Ierome and Ruffinus, cited, where there is no dispute on either side but criminations on both; Also in the Donatists their reflections, this may be observed.

8. In such differences also, men are ready to think* 1.15 that the other should and will cede to them, and will

not hazard division upon so little a thing. Hence, many have been drawn on to division from small be∣ginnings, which they would not have yeelded to, had they known the consequents thereof, or had they not expected that the other should have yeelded, wherein being disappointed, the engagement thereto becometh more strong, and the division more irrecon∣ciliable. This is marked of Victor, of whom it is said, that he had not been so peremptory, had he not supposed, that in such a thing the other should have yeelded.

Notes

• * 1.1

  Talebearers
• * 1.2

  Fears of censurs.
• * 1.3

  The influ∣ence of civil Powers.
• * 1.4

  Peoples en∣gaging.
• * 1.5

  Applicati∣ons to Magi∣strates for ratisying elections.
• * 1.6

  Miscarri∣ages of persons.
• * 1.7

  Occuring dispensati∣ons of pro∣vidence.
• * 1.8

  Personall credit act∣ing under 〈◊〉〈◊〉 of zeal for God.
• * 1.9

  Evill grounded confidence.
• * 1.10

  A particu∣lar mistake of men•…•… persons and actions.
• * 1.11

  A convi∣ction of singleness in pro•…•…cu∣ting and adhering.
• * 1.12

  Fear of losing cre dit by re∣lenting.
• * 1.13

  Fear of hurting their fol∣lowers.
• * 1.14

  The tenta∣tion streng∣thened by looking-on the fail∣ings of op∣posits.
• * 1.15

  Hope of the ceding of others.