Although Church-government in the general be determined and men be not free to associate or not yet there is much as to the exercise thereof in associating and the particular manner mutually agreed upon which still may regulate circumstances though they cannot alter the nature of the thing 3. It is not necessary that Church-authority should be alwayes exercised in every thing for it is not to be exercised but when it is to the Churches edification and there is no such Church-authority as edifies not and therefore if in such cases the interposing of Church-authority in the ultimat decision of matters be not edifying it is no encroachment upon it to say it should not be exercised in that case and so at the most that which dependeth upon this reference is only prudentially to discern and judge if in such and such a case it be fit for the Churches edification that church-Church-authority should decide in such a particular matter wherein not the authority or power but the prudence zeal and faithfulnesse of such persons are to be respected for the obtaining of a forbearance 4. We will find the great Apostle oftentimes condescending to lay by his authority and to intreat and beseech especially in the matter of union and sometimes to advise when he thought his intreaties might more kindly prevail or when he thought his authority might be questioned or his authoritative acting hazard a schism which grounds being moral may warrant a Church in such a case unto the end of the world to follow his example 5. Seing union is maintained when it is weak by the same means by which it is begun for union is not compleated when some agreement is closed and seing as we said an authoritative way is not fittest for conceiving and bringing forth the same So neither will it be for giving of it suck and milk till it be able to abide stronger meat 6. Seing Church-authority is parental and that of the tenderest sort it is not unbecoming that it condescend even to the weaknesse and childish distempers of some members supposing there be such standing in need thereof and if such condescending may joyn them in and keep them in in their own place and prevent even their snares and miscarriages more effectually than authoritative means will do which are for the time suspected by them ought not such means to be followed And if they should continue in their infirmity to stumble at the peremptory using of authoritative means and the denial of this will it be thought a sufficient ground to exoner men from having accession unto their fall or will it look like that tendernesse and condescendency which mothers and nurses ought to have to children even in their childish and unreasonable moodes 7. This also mis-states the question because it s here to be considered as was said not what is the nature of Church-authority simply but comparatively what is fittest for procureing the edification of the Church and for a time to be a mean for recovering her to a full authoritative manner of acting which is now supposed to be brangled Beside if the recovery of Church-authority be a duty requiring means to be used suitable to that end then the use of this mean must be a duty because in the case supposed it is the most probable mean for attaining to that If it be said that it is a more easie way to acquiesce in the authoritative determination and it were more fit for men to submit to that Answ. That supposeth no present distemper to be and answereth not to the case stated which is upon the supposition that men do not that Is not this more fit for present edification and more probable for attaining to a full authoritative way of acting than the continuing of a division without condefcending in this In the last place also it may be considered That the exercising of Church-authority in particular cases hic nunc is an affirmative precept and therefore doth not bind ad semper according to the common rule of affirmative precepts it cannot therefore be unsuitable to it or the precepts by which it is commanded to adde such qualifications as are mentioned in the case presupposed CHAP. XIX Some advertisements concerning the overtures proposed TO come now to some advertisements accordding as we did propose we must shortly put them together lest we be too prolix in every thing 1. Then it would be adverted That there is no peremptorinesse urged in any of the former helps or remedies but if other means may be found more effectuall all these are to cede Only this is intended that if no more probable and effectuall means be found out or applied that it is better on such like grounds to unite than to continue a division 2. It is to be adverted That there may be and ought to be such a condescending in the concluding of and fixing on the means especially for the time to come as by the expressing of time manner and other particular circumstances of things the fears of both may be someway guarded against and each by shewing respect to other may endeavour the removing of their mutuall jealousies for seing jealousies are mutuall it will be too much for one side to think that the other should wholly credit them if there be no condescending by them 3. Although there should be fears that things should again break out and that therefore it is to no purpose to undertake a way of union not every way satisfying yet it would be essayed and if the Lord prevent that fear such an objection is loosed if some interruption come again to hazard an outbreaking these who are accessory thereto will be the more guilty and others who are innocent therein may have more peace than if it had not been essayed 4. If union cannot be compleated in every thing then their would be endeavours to fix it so far as is attainable and to prevent the increasing of division that if there may not be a positive union at least a positive division and opposition may be shunned 5. It would be endeavoured that notwithstanding of such divisions men may mutually concur in that wherein there is no division for the edification of the Church for division in one particular ought not nor will not warrantably hinder mutuall acting in other things where there is none As for instance if it be an interruption in carrying on the work of God joyntly in Government because of some difference concerning that vet if there be accesse to promove the edification of the body by an united way of preaching that is to be followed and improven as we see it is done in some places where Government is not allowed 6. Whatever the case be we suppose it is duty to make the best thereof when men cannot win the length they would CHAP. XX. What is incumbent to Magistrates and People for remedying this evil IT resteth now that we should speak something to what is incumbent to Magistrates
what is rarely or never practicable ibid. Union is not impossible notwithstanding diversity of judgment And though neither party should acknowledge any offence p. 390 391. What to be done when the decision is a simple declaration of the lawfulness of a thing and where the matter determined concerneth such practices as actually are to be performed but in some extraordinary case by civil powers cleared p. 392 393 394. CHAP. 16. The remedies of divisions arising from the misapplication of Power in Ordination of Ministers and admitting unto or debarring from communion p. 395. The ordination of a person worthy of the Ministery ordained by Church-officers iâ—… not to be accounted null for some defects ibid. Union would not be suspended upon the tryal of the worthiness or unworthiness of some persons but the rather endeavoured that such tryals may be the better compassed p. 396 397. What to be done where there are contrary Ordinations cleared p. 397 398. CHAP. 17. Remedies of divisions arising from the misapplication of power in censuring or sparing Ministers real or supposed p. 399. In what cases extremities hereanent are to be eschewed ibid. Church judicatories their wise remitting of rigour of great advantage in such a case p. 400. Corrupt or grosse and profane men for no interposition to be received p. 401. How to carry when debate falleth to be about conniving at guilty men p. 402. Union is the rather to be followed that satisfaction in this may be attained p. 403. In times of division rumours especially concerning eminent persons not so to be regarded p. 404. Zeal in justly-censuring well consistent with a spirit of union ibid. Yet union is to be preferred to the censuring of some unfaithfull men p. 405 Union no prejudice to the purging-out of corrupt Ministers ibid. and p. 406. Purging not to be so vehemently pressed till union be fixed p. 406 407. CHAP. 18. The fears of misgovernment for the time to come and the remedies thereof p. 408. The difference here is either anenâ—… the persons that are to govern p. 409. or anent the ordering of things that may fall out p. 410. The satisfaction here must be such as neither party is fully satisfied ibid. The abstaining of union will not prevent the inconveniences upon either side p. 411. The thing feared in this case is not the bringing-in of new Doctrine nor a wrong Government ibid. Union is not to be suspended till there be satisfaction in every particular p. 412. Some particulars to be referred to some persons acceptable to both sides who may be trusted with the decision of them ibid. and p. 413. Such things are not to be decided by a meer authoritative way ibid. and p. 414. Better for a time to forbear many things than to brangle union p. 414. Doubtfull practices to be abstained in such a case p. 415. There would at such a time be many brotherly conferences for preventing of abrupt surprisals by things moved in Judicatories ibid. Matters of difficulty rather to be committed to â—…ome deputed persons than instantly decided and why p. 416. It is not unfit some persons be designed to compose such occasional differences as may arise ibid. and p. 417. This â—…endeth to recover strength to Judicatories p. 418. And is consistent with Ministerial Church-authority ibid. and p. â—…9 The great Apostle often layeth aside authority ibid. Several other reasons also are brought to prove the consistency ibid. and p. 420. CHAP. 19. Some Advertisments concerning the Overtures proposed p. 421 422. CHAP. 20. What is incumbent to Magistrates and People for remedying this evil p. 423 424. CHAP. 21. The grounds and motives of the desired union p. 425 426 427 428 429 430 431 432 all pertinently pathetickly and pungently proposed and pressed If there be any thing in the Collection and frame of these Contents unsuitable to or unworthy of the precious Author let it not be imputed to him but to the Publisher ERRATA Pag. line read 35 26 Jews for hearers 41 10 an for and 45 ult adde after taken 46 34 way for may 60 32 light for like 96 24 not to be 97 13 evident 100 6 recovering ibid 35 an for one 123 17 dele it 126 4 adde after these 153 12 possible 160 35 adde after entred in 166 2 11 for 10 167 27 many for away 168 4 leavening 171 10 Rom. 1. 21 c. 176 25 2 Tim. 4. 1 c. 195 1 2 Cor. 197 4 Gal. 5. 9. 204 18 unto for too ibid 27 alse for also 205 3 one for an 210 33 his for this 219 4 alse for also 228 21 for the last an one 234 3 commended 245 14 hath not made 252 3 burying for burning 261 31 dele and 272 4 dele 2. 289 7 adde after others 298 11 crosses for cases 300 36 in for one 302 27 suggested 310 8 aim for mind 330 6 not as what agreeth 337 11 constructions 339 30 of others 353 28 where for when 360 21 the others ibid 36 writings f. meetings 377 1 put after debating 392 5 dele c. Pag. 385 in the margent read meer for more Any other such or lesser escapes thou wilt easily help as thou goest through The Rise of this following TREATISE HAving had occasion to consider the Book of the Revelation and being on the Epistle to the Church of Pergamos in the second Chapter ground was given to speak somewhat of Scandal by reason of several doctrines clearly arising from that place upon this occasion I did first essay the writing of something of the doctrine of Scandal in general intending only to have spent a sheet or two thereupon as elsewhere on some other subjects When this was brought to a close I found the place to give ground to speak of publick Church-offences as they are the object of Church-discipline and Censures And being convinced that that subject was not impertinent to be spoken of I yeelded to spend some thoughts upon it also which did draw to a greater length than at first was intended or was suitable for a digression This being finished as it is and any moe thoughts of this subject laid by it occurred again to me to think of doctrinal Scandals or of scandalous Errors And considering that the Scandals mentioned in that place are of such nature and that such are very frequent in this time I yeelded also to put together what thoughts the Lord would furnish concerning the same whereupon followed the third part of this Treatise When this was even at the closing there was a fourth part of the same subject that did occur to me to be thought on which before that had never been minded and that was concerning scandalous Church-divisions To this my mind and inclination was exceeding averse at first as knowing it not only to be difficult in it self to be medled in but also exceedingly above me who am altogether unsuitable to hazard on such a subject Yet considering the rise of the motion and how the Lord had helped-through
may be gathered from the trial of these in Ephesus yea Iohn writeth from the Lords own mouth to confute them and though there could be no exception against the application of his Doctrine yet it was adhered to for many years after that 8. Iohn or some other Apostle was the instrument to convert them from Paganism to Christianity yet now can he not recover them from a foul errour in Christianity when they are bewitched therewith and though no question his authority and arguments had lesse weight with them now than before they were Christians yet what can be thought of more force for their conviction and reclaiming than these considerations The like was often Paul's case who at first had an easie work with people when they were heathens in comparison of what he had with the same when they became Christians and tainted with false doctrine or listeners to corrupt teachers as in the Epistles to the Corinthians and Galatians is clear Which doth shew 1. The unreasonablnesse and power of a deluding Spirit that nothing can convince when once people come to like that way they go on deceiving and being deceived and as Peter saith 2 Pet. 3. 16. pervert the Scripture to their own destruction And as may be gathered they do so by corrupting first that which doth appear to be more obscure and then they mould other Scriptures so as may consist with their fancies that they have conceived to have ground in the former and so they first form notions out of obscure places and thereafter conform the more plain Scriptures to these whereas the just contrary is most safe and when the ignorant and unstable shall account themselves the only learned in the mysteries of God what wonder is it that they be thus given up and when they think the plain truths and duties wherein there is no shaddow of a ground of stumbling are below them and thus they may attain so much dexterity to wrest the Scriptures even the plainest as is implied there as may be judicially subservient to their own destruction and to prevent their being convinced which might put them to shame and occasion their abandoning of that 2. We may see that it is no easie thing to recover a misled people into errour that peradventure 2 Tim. 2. 25. is not accidently put in but to show that it is a hundred to one if such get repentance whereby the Lord would scare all from that evil and the more grosse their error is often men are the more unreasonable in the defence thereof and obstinate in adhering thereunto because there is most of a judiciall stroak seen there in giving up men to such foolries it is not credible that otherwise they could fall in them and so being smitten of God is it possible that any reason can prevail with them while that plague lieth on Was there any errour like to that of worshipping stocks and stones it being even against sense and reason that men should burn a part thereof and make some common work of another portion and of a third make a deity and fall down and worship it as the Prophet doth expostulate Isa. 44. 19. which upon consideration might be found to be absurd this is premitted as the reason of such blockishnesse ver 18. For he hath shut their eyes that they cannot see and their hearts that they cannot understand 3. The unreasonablnesse of this Spirit in men would not be thought strange in any of the former respects even although no person could stop their mouth but they should seem to themselves to triumph in the bringing-in of unheard of senses of Scripture the more they abound in that it is the more judicial to them even as the moe they carry after them and the more they be forborn by others it worketh the more to their destruction men would keep a distance from these infections none can tell what they may turn unto if once entred in a giddy unstable soul carried with the spait of a spirit of errour and being given-up of God thereto for itching after it and not receiving the love of the truth may come to the most horrible things and that without shame or remorse ere there be any end and on-lookers would acknowledge God's justice in such stroaks and learn to reverence and fear him the more The second cannot but be clear from this for if errour be such an evil that thwarteth 1. both with Gods holinesse and truth And 2. that hazardeth so many souls for never a plague hath so destroyed the face of the visible Church nor carried so many souls to hell as errour hath done Then the suffering of it cannot but be hatefull to Him who loveth His Church 3. There is no way by which the devil reproacheth Ordinances and the Word more than this by turning them to the quite contrary end as if he would out-shoot the Lord in His own bow which is abominable to mention and invert His own means and turn His own weapons on Him and suffering of this is a conniving at his design 4. There is no way by which the devil may so win in on Christ's Servants to seduce them as by this as in the Epistle to Thyatira is clear And can there danger come so night to Christ and He not be displeased with what strengtheneth their snares 5. This doth equal yea in some respect prefer the devil to Him so far as in us lieth and so cannot but provoke His jealousie for so the devil hath liberty to vent his lies with Truth equally and there being many lies though there be but one Truth he hath by this moe doors opened to him than the Gospel hath 6. This doth make even the Truth Ordinances and Religion it self to be thought light of when all these have toleration it is on the matter a proclaiming an indifferency to be in these things than which nothing can more reflect on the jealous God who in His Word putteth such a difference and showeth such detestation at indifferency 7. This bringeth hudge confusions on the Church For 1. If these errours and corrupt teachers prevail they carry souls after them and destroy them and ought that to be thought light of 2. If they prevail not yet they crosse afflict and offend them and so prove a snare and burden to them of whom the Lord is tender 8. Toleration doth either account little of errour as being no hurtfull thing and so there can be no esteem of truth or it doth account little of the destruction of souls both which must be abominable 9. Errour doth not only break God's Law but doth teach others to do so and suffering thereof must be a maintaining of Teachers to teach Transgression and Rebellion against the Lord. The third thing observable is That though zeal in a Minister especially against errour be exceedingly commendable yet oftimes is there fainting even among Ministers who are not of the worst and the Angel is here reproved for sparing
length in high attainments than other men can win at or are capable of thus some are outwardly despisers of all pride and of giving respect to men and that as the Apostle saith Col. 2. 18. by a sort of voluntary humility and intruding upon things which they have not seen casting in the mean time at common and plain truths A 4. mean is the pleasing of ears and itching humours with great swelling words new notions and large discourses of non-sense delivered with great confidence when as the Apostle saith 1 Tim. 1. 7. They know not what they say nor whereof they affirm yet often such discourses are sublime mysteries to the ignorant and such as loath the simple truth 5. They make use of a pretext of good will and advantage to these that they speak unto as it is Rom. 16. 18. by good words and fair speaches they deceive the simple and by pretending to wish their souls well and to pity their blindnesse and hazard they are in they creep into their houses and affections 2 Tim. 3. 6. and lead simple persons captive By this pretext the serpent beguiled Eve at the first promising some advantage by hearkening to him and this way is followed by corrupt teachers still as it is 2 Cor. 11. 3. 6. Sometimes there is much more pretended strictnesse especially in outward things thus some of old added the observation of Moses Law to the Gospel as if that were a more perfect and strict way and upon this ground have so many traditions been brought in into the Church 7. There is a pretending to more Christian liberty and freedom from the bondage of Ordinances of whatever sort so as men must not be tyed to hear preachings keep Sabbaths Pray Praise and such like which are say they but formes and burthens to Saints and unbecoming that freedom and spiritualnesse that grown Believers should have Thus such deceivers and these that are deceived with them are said to promise liberty to whomsoever they propose their delusions while in the mean time all of them are made servants to corruption 8. There is great pretending to know Christs mind and confident alleaging of the writings of His Apostles and that in a seeming convincing way Thus 2. Thess. 2. 2. there are mentioned Spirit Word and Letter as proceeding from Paul whenas he himself is disclaiming such interpretations as they did put on him 9. They use to alleage the authority of men and to oppose such to these who oppose their errours thus the Pharisees alleaged Moses and the Nicolaitans Nicolas and it is like the false apostles that came from Ierusalem did oppose other Apostles authority to Pauls as if they had preached nothing but what they preached in Ierusalem and very often the infirmities of some great men are stumbled upon and made arguments against truth 10. Many are stirred up to vent queries and captitious questions as often the Pharisees did by sending their emissaries to Christ that some advantage may be gotten that way and these that are for truth entangled 11. Sometimes he maketh use of humane reason and cryeth down every thing that seemeth not consonant to it upon which ground the resurrection was denied by the Sadduces and some of the Corinthians 1 Cor. 15. and the most fundamentall truths of the Gospel are by the Socinians and others unto this day Sometimes again all use of reason learning or prudence is disclaimed in which respect such men are called unreasonable 2 Thes. 3. and bruit beasts 2 Pet. 2. and Iude 10. 12. They endeavour by all means to carry the favour of the civil Magistrates and to have Ministers especially such as are zealous against them made hatefull and suspected unto them and the gaining of this hath a double advantage with it to their cause as it strengtheneth it and weakeneth the truth this we see the false Prophets did of old 1 King 22. Ier. 26. Amos 7. 10. and so endeavoured the Scribes and Pharisees to engage the Romans against Christ and against His Apostles So also did the Arrians and other Hereticks and so hath Antichrists emissaries ever endeavoured to stir up civil Magistrates against faithfull Ministers as most hatefull persons This they carry on by such like means 1. They pretend to give the Magistrates more submission and charge faithfull Ministers with sleighting of their authority for they know this to be a thing well pleasing to Magistrates Thus the faithfulnâ—…sse of honest Ministers is accounted disobedience and hatred and the lying flattery of such is given out for reâ—…pect and obedience so was it in the case of Micaâ—…ah 2. They cry out upon faithfull Ministers as factious and turners of the world upside-down sowers of sedition as Acts 24. 5. troublers of the peace who do keep the people in a continuall stir and crosse their designs and mar the absolutenesse of Mâ—…gistracy So Elijah is counted an enemy to Ahab and a troubler of Israel 3. They vent many groundlesse calumnies against them as if they were guilty of many grosse evils Thus Athanasius and many others were charged by the Arians as murderers and adulterers and some pretended proofs made thereof Yea it was alleaged to Constantine that Athanasius had medled with civil matters which was derogatory to his authority by inhibiting all Corns to be exported from Egypt 4. They bring the Magistrates in tops with them by appellations from Church-judicatories to them and seeming to plead an absolutenesse to Magistrates in things Ecclesiastick Thus Hereticks in all times have sheltered themselves under this pretext till Magistrates declared against them and then they cast them off also as of late in the practices of the Socinians and Arminians hath been made out 5. They represent them to Magistrates as unsufferable in respect of their plain threatnings and that such are not to be endured so to affront Authority and to weaken these that professe so much to respect the same thus Amos is represented chap 7. 10. by Amâ—…ziah Priest of Bethel and often Ieremiah is so by the false Prophets in his time 6. They propose faithfull Ministers as unwarrantably arrogating a kind of infallibility to themselves and thereby derogating from all others so is that word 1 King 22. What way went the Spirit of the Lord from me to you and by a certain audacious confidence seek as it were to put out faithfull Ministers as despicable men not worthy to be creâ—…ited as in the case cited and Ier. 28. and elsewhere and often by such means their insinuations and flatteries do exceedingly prevail for promoving their designs Augustine chargeth the Donatists with this that in their application to Iulian they used this phrase quoniam apud â—…e solum justitia habet locum and this was saith he when they knew he was an apostat Epist. 48. The last thing in this is the manner how this design is carried on by such corrupt teachers which is not alway the same in all and may in part be collected from what
of Balaam that is because they suffered them And 3. this is clearly expressed in the Epistle to Thyatiâ—…a ver 20 I have a few things against thee because thou sufferest that woman Iezebel to teach and seduce My servants There can be nothing more clear than this and it is the more observable that this not-forbearing is commended in Ephesus where things in their own particular condition are not altogether right and the other Churches are reproved for neglect of this even when their own particular conditions are right Which sheweth That the Lord loveth zeal against such scandals and abhorreth forbearance of them What was formerly said in the Doctrine What is clear in the practice of Scripture both in examples and commands that are given therein in reference to this and what may be further said in the positive part of this direction will clear this And whatever humane prudence and carnal fainting would suggest concerning such a way as that it were fittest to deal with persons in such a distemper no otherwayes than absolutely to forbear them at least so far as relateth to thâ—…se distempers as such yet it is clear this is not Gods Ordinance so to do nor the remedy that is by Him appointed And therefore there is no promise by which we may expect a blessing to it although sometimes the Lord who is absoluâ—…ely Soveraign may condescend without any means to dry up and bound a floud of errour even when men are guilty of forbearing The effect is not to be attributed to mens sinfull forbearance but to Gods gracious condescendence Assert 2. We say on the other hand That an indifferent rigid equal pursuing or not enduring of every thing that is an errour or of every person who may be in some measure tainted is not the suitable remedy or duty that is called-for in reference to such a case For as neither all errours nor all persons are alike So neither is the same way at all times to be followed because what may be edifying in one case may be destructive in another And as therefore there is prudent difference to be made in reference to scandals in practice and persons in respect of different scandals yea even of different tempers are divâ—…rsly to be dealt with So is it also to be here Men are to walk as they may most probably attain the great end edification which ought to be the scope in this as in all other Ordinances And therefore there can be no peremptory rule concluded that will meet all cases and persons as hath been said We see even the Apostles putting difference between persons and scandals according to the severall cases for sometimes they Excommunicate as in the instance of Hymeneus and Phyletus sometimes they instruct doctrinally as Paul doth the Church-members of Corinth and Galatia others he threateneth and yet doth not actually Sentence them as he doth false teachers in these Churches Sometimes again no particular Apostle alone doth decide the question although doctrinally they might but there is a Synod called judicially and authoritatively to decide the same as Act. 15. The reason of the 1. is because these errours of Hymeneus and Phyletus were of themselves grosse destroying the faith and obstinately and blasphemously adhered to 2. He instructeth and expostulateth with the people of Corinth and proceedeth not to the highest Censure 1. Because they were not seducers but were seduced by others 2. They could not be accounted obstinate but might be thought to have sinned of infirmity Therefore more gentle and soft means are to be applied for reclaiming of them 3. They were a numerous body and therefore Excommunication or cutting off could not be expected to attain its end 4. They were in a present distemper questioning the Apostles authority he seeketh rather therefore to be again acknowledged by them that so both his word and his rod might have weight whereas if he had smitten in their distemper they had rather broken off further from their subjection These are clear beside what may be said of the nature of the scandal or errour 3. He threatneth the corrupt teachers with off-cutting because they were leaders and seducers and so deserved to be more severely dealt with than those that were seduced by them although possibly as drunk with these same errours Yet though he threaten He doth spare for a time to strike not out of any respect to those corrupt teachers or from any connivance at their errour but out of respect to the poor seduced people for whose edification Paul forbare even when the weapons were in readinesse to avenge all disobedience he abstained I say because such people having a prejudice at him and being bewitched by these teachers might more readily in that distemper have cleaved unto them and have forsaken Paul which would have proven more destructive to them he seeketh therefore first to have their obedience manifested and so not only forbeareth them but even those corrupt teachers for a time for the peoples edifying as may be gathered from 2 Cor. 10. 6. and chap. 12. v. 19. Lastly I said Sometimes Synods or Councils are called as in that place Act. 15. which in other cases we find not 1. Because then that errour was new and it 's like wanted not its own respect from many of the Church Therefore a Council of Officers joyned together to decide it which is not necessary again after that decision is past but Ministers are doctrinally and by discipline to maintain the same as we see Paul doth maintain in the Epistles to the Romans and Galatians the conclusion of the former Synod 2. This Synod is conveened not for want of light for any of the Apostles as such were infallibly inspired to decide in the same and had in their preachings decided it but it is to make it have the more weight with others and therein to be a precedent to us 3. That was a spreading errour which did not affect one place only but many Churches and it 's like that many Believers were in hazard to be shaken therewith Therefore the most weighty remedy is called-for 4. There was need now not only of light to decide the doctrinal things but there was also need of directions for helping folks how to carry in reference to such times so as to eschew the snare of errour on the one hand and of giving offence upon the other as we may see by the decrees of that Synod Therefore in such cases not only would men severally endeavour the duty of their stations but they would joyntly concur and meet judicially or extrajudicially as occasion calleth to deliberate and consult in these things of so great and common concernment for seing the Church is one city and one lump a little fire may hazard all and a little leaven corrupt all and unwatchfulnesse at one part or post may let in enemies to destroy all It is needfull therefore that in some cases there be mutual concurrence although it be not
How â—…e 〈◊〉 〈◊〉 The means and arguments that are used to carry on this design The manner how this design is carried-on What accession a people may have to the bringing of this plague upon themselves What is not the proper remedy or duty in such a case Extreams to he â—…s chewed Some necessary anâ—… usefull distinctions Some things not at all to be forborn What a Minister is called to in reference â—…o God and himself at such a time Union amongst Minesters and their flocks is in such a case carefully to be sâ—…udied What is his duty in reference to his flock What is a Minister's duty in reference to those that are seduced In what cases it is called â—…or In what cases it is not called for What is to be accounted as the sufficient conviction of a gainsayer How a publick debate is to be managed when necessary The several steps of admonition Some things observable in the way of admonishing That rejecting of an obstinat Heretick is to Church-officers a necessary duty a mean to be made use of for the Churches edification What if the person seduced be judged to be truly gracious What if he be no fixed member of any particular Congregation What if Civill Magistrats concur not for the backing of the sentence Two limitations to be adverted in the rejecting of Hereticks Some usefull Distinctions of satisfaction Whether any thing be required of Ministers towards heretick that are rejected They are called according to their places to interpose And not meerly to look to outward order That the grounds against toleration concern Magistrates as well as Ministers That totall forbearance is not like the Gospel It 's Magistrates duty to prevent the infection of the people under them It is not sufficient to a Magistrate to maintain civil peace What is their duty in reference to the persons infected and if they ought to refrain from their company Some Considerations to provoke Ministers and others to the faithful discharge of their duty in all the forementioned particulars The introduction The scandal and hurtfulnesse of divisions The heads of the ensuing part of the Treatise What heresie is What schism is and the kinds thereof What is here meant by the word Division The severall kinds thereof Division among the Godly It may continue long and come to a great height And not easily removed Various apprehensions of inferiour truths The mistake of some dispensations Different apprehensions about some persons and things Heart burnings at the credit of others Aggreging the infirmities of others A factious vindicating of truth Undue Censures Leaving the matter and falling upon reflections Engaging of others Too much liking of some upon fair pretences Peremptoriness without condescending Dissatisfaction about some persons Mutuall encroachment Meddling in extrinsick things Novelty of expressions and notious Heat and contention Alienation Iealousie Virulent expressions Personall reflections Imprecations and instigation of the civill Power Sharp censures inflicted Renting of whole Churches Furie of their followers Furious madness of Divines Diversion of them from their main work Both schism and heresie following division Commonly both sides faultie though not equally Division hardly cured The severaignâ—…y of Godtrying good and bad Chastizing also and punishing Yea plaguing the world Division burdens the godly Hardeneth the adversaries of the truth Characters of judiciall division Former guiltinesse Present distempers Inconsiderat expressions or actings Severity in Discipline Sleighting of the persons writings or actings of others Hunting after credit Little condescending c. Acts that state schism Talebearers Fears of censurs The influence of civil Powers Peoples engaging Applications to Magistrates for ratisying elections Miscarriages of persons Occuring dispensations of providence Personall credit acting under 〈◊〉 of zeal for God Evill grounded confidence A particular mistake of menâ—… persons and actions A conviction of singleness in proâ—…cuting and adhering Fear of losing cre dit by relenting Fear of hurting their followers The tentation strengthened by looking-on the failings of opposits Hope of the ceding of others The necessity of endeavâ—…ring unity granted by all The cure of division most difficult An absolute necessity laid upon a rent Church to unite Union a thing attainable among Orthodox Divines Endeavouring union doth notinfer union in all points of judgement and practice Union may stand with some defects in Worship and manner of Government With what kind of dejects union mâ—…y be made up When inconveniencies are on all hands what side is to be followed Mâ—…uali condescending necessary 〈◊〉 there must be no condescending It ought to be mutual What 〈◊〉 ought to be most condescending Even that which is right and hath authority They who did the wroâ—…g ordinarily most avâ—…rse from condescending Division not to be cured by destroying any Orthodox side or party Union is to be essayed with due respect each to other without any note of disrespect No simply authoritative way is the fit mean to begin the healing of a rent Church Though one side fail in condescending the other ought not to fail It was the actings and noâ—… the formality of Synods that occasioned division of old Debates concerning government more difficultly removed Walking under an impression of the dreadfulnesse of such a plague A fearfull snare in division Diligent viewing of our inward condition Repentance suitable Union would by all warrantable means be commended unto and pressed upon these that differ and by those that differ one upon another Constancy and singleness herein With tenderness and respect Expressions of mutuall confidence Kind visit Stirring up to the life and practice of Religion Solemn addresses to God Avoiding of all things that weaken the reputation of others Evil counsel Forbearing to engage judicially pro or con Abstaining from propagating their opinions factiously Contrary acting Separated meetings to be eschewed And separated Fasts Acts and Principles laying restraints upon either side Seeking Meetings And offering fair conditions A right way of carrying on such meetings Contention about formalities to be forborn Personall criminations The most tender of the Church most condescending The first way of closing doctrinall differences The second way of composing such differences The third way of composing such differences Contests about these are of several sorts Dissatisfaction from constitution of Officers and Members The alleaging of faults either not true or not cear Pleading for such as are most justly censured or censurable The justness of the Sentence to be cleared Or the Sentence recalled when the person might be profitable Mutuall upbraidings for failings Removed by a mutuall forgiving Diversity of circumstances in externall administrations Condescendency therein Better to forbear some new thing than to alter the old without some considerable reason Divisions about Church-government Concerning the form of Government Practicall difference herein maketh division Characters of Government fit for uniting Debates about the constitution of Synods Defects in constitution cannot easily annull without defect in the matter In ancient Councels soundnesse of matter more regarded than formality or number What should be done for union when division ariseth about the constitution of a Synod Little usefulness as to the Churches edificationin the thing controverted This difference is either in judgement and may be forborn Or it relates to practice and so something is to be tolerate and something done What usually hath been dâ—…ne when Authority was declined Great difference between the declining of Synodicall Authority simply and the constitution of a particular Synod Doctrinall not fundamentall or nigh the foundation Some doctrinal decisions infer division others but diversity Some determinations are of things dayly practicable others only for an exigence scarcely ever again occurring Some determinations are for Ministers practice others are answers to the questions of Rulers More doctrinal decisions in smaller points ought to maâ—…e no division How the smaller number should yeeld to the greater Contrary practices build a wall of separation Diversity there may be without division Great folly to make or keep division for what is rarely or never practicable Union is not impossible notwithstanding diversity of judgment The Ordination of a person worthy of the Ministery ordained by Church-Officers is not to be accounted null for some defects Union would not be suspended on such tryals In what cases extremities are to be shunned Iudicatories wiâ—…ely remitting rigour Corrupt grosse and prophane men for no interposition to be received Debates about conniving at guilty men Union rather to be followed that satisfaction herein may be had In times of division aumours concerning eminent persons not to be so regarded Zeal in justly censuring well consistent with a spirit of union Yet union is to be preferred to the censuring of some unfaithfull men Union no prejudice to the purging out of corruption Purging not to be much pressed till union be fixed It must be such a satisfaction as neither is fully satisfied The thing feared is not corrupt doctrine nor a wrong Government Union not to be suspended upon every particular Some particulars to be referred to some acceptable to both Such things are not to be decided by a meer authoritative way Better for a time to forbear many things than to brangle union Doubtfull practices to be abstained from Many brotherly conferences to prevent abrupt surprisals Matters of difficulty rather committed than instantly decided Not unfit some persons were designed for a time to com pose occasionall differences This tendeth to recover strength to Iudicatories And is consistent with Ministeriall Church-authority The great Apostle often layeth aside Authority