Magistrates in their places ought to prevent the infection of their people under them by corrupt doctrine and the recovery of them when they are insnared and that therefore they ought to restrain and marre corrupt teachers from spreading of their errours to seduce others This Assertion we suppose is clear from the former two for if Magistrates be allowed to improve their power for the good of the Church and if it be not their duty to give common protection to Errour and the venters thereof with Truth Then this will follow that they ought to use their power to restrain the same and by the exercise thereof to procure the good of their people in preserving of them from such a great evil CHAP. XIV What may be justly acknowledged to be within the reach and power of the Magistrate in such a case and so what is his duty IT may be more difficult to explicate this and to shew what is within the Magistrates reach or what way he is to follow this Before we answer we would premit 1. That it is not intended that Magistrates should rigidly and severely much lesse equally animadvert upon all that in their judgment are erroneous or differ from what is truth that is not called-for from Ministers Therefore here the former distinctions are to be remembred and applyed for there is great odds betwixt animadverting upon an absurd errour or taking notice thereof as it is a thing of the mind and it may be a scruple in some conscience and as it is an external deed having with it real offence prejudice and hurt unto others in which case the Magistrate forceth no mans conscience to another Religion but doth keep his own conscience by keeping one that is deluded from seducing of others or wronging the Name of the Lord or His Church 2. It is to be adverted that we speak not here of the Magistrates duty in punishing of corrupt teachers with civil or capital punishments though we doubt not but in some cases their power doth reach to that much lesse are the highest punishments to be understood here whatever be truth in these we do not now search into it because the Scope is according to the Assertion to consider what is called-for for the preventing of the spreading of corrupt doctrine and the preserving or recovering of a people therefrom 3. This doth not give way to Magistrates to condemn and restrain what they think errour or what others think errour for Ministers that ought to reject Hereticks are not warranted to reject whom they account so but who indeed are so So is it here it is what is indeed errour and who are indeed the teachers thereof that the Magistrate is to restrain as those who teach rebellion against the Lord. We come then to consider what may be a Magistrates duty when seducing spirits assault the people under their charge and what is obviously in their power to do for preventing of hurt by them without insisting in any difficult or odious like case Their duty also may be considered in a fourfold respect as that of Ministers was 1. It would be considered with respect to God and so they ought to fear some stroak coming upon their people and by looking to Him to endeavour to carry so in reference thereto as they may be countable to Him for if it be a priviledge for Magistrates in the Christian Church to have the honour of being nursing fathers therein Isa. 49. 23. then it must be a great credit mercy and satisfaction to them to have their people or foster to say so the Church flourishing and thriving upon their breasts and if so then the mis-thriving of the Church by unhealthsom milk of errour should and will exceedingly affect them And certainly that expression doth both shew what a Magistrate's duty is and how tenderly he ought to nourish the Church and preserve her from any thing that may hurt her as also it showeth how nearly any thing that may hurt the Church ought to touch and prick him 2. In respect of themselves they are to consider if by any guiltinesse of theirs the Lord be provoked to let loose such a spirit as Solomons sins did procure the renting of the Kingdom So might they be also counted a cause bringing on that idolatry and defection of Ieroboam from the Truth as well as from him and his posterity Also if by their negligence in not providing faithfull Teachers to instruct the people by their conniving at errours or tolerating them or otherwayes they may be charged with accession thereto Thus Ieroboams appointing the meanest of the people to be Priests and his beginning defection by his example though he seemed not altogether to forsake the true God disposed the people for a further length and had influence upon their going a whoring after Baal and other Idols of the Nations Thus also Solomon was guilty of much grosse idolatry by his connivance at it and taking himself to worldly pleasures and miskenning the things of God although it 's like he did not actually fâ—…ll in that grosse idolatry himself And if Magistrates were seriously reflecting on themselves and affected with their own negligence and carelesnesse in preventing of such things whereof possibly they might find themselves guilty this were a great length and other questions would be the sooner cleared and seriousnesse would make them find out remedies for such an evil 3. Their duty may be looked upon in reference to others wherein they may and ought to extend themselves for preventing the spreading of the infection amongst these that are clean by such like means As 1. by their example to show themselves zealous against that ill and to abhor the questioning and disputing of the truth thus the example of a Magistrate is often of much weight yet carâ—… it not be accounted any coaction 2. They ought to endeavour to have faithfull and honest Ministers who by their diligence and oversight may exceedingly conduce to the confirming of these that stand and to the preventing of more hurt 3. They may and ought to countenance and strengthen such as are faithfull whether among Ministers or people which often hath no little influence upon the disappointing of seducers thus it is said 2 Chron. 30. 22. that for promoving of Reformation Hezekiah spoke comfortably to all the Levites that taught the good knowledge of the Lord which is added to shew that by this encouraging of honest and faithfull Ministers beyond others he did design the thriving of the work in their hands both by heartning them to be zealous in it and also by making them to have the more weight with others this is also marked of Constantine and other good Emperours that zealous and faithfull Ministers were particularly taken notice of and honoured by them beyond others 4. They may and ought to employ and make use of some fit instrumenâ—…s for the preventing of seduction and may provide such as may be set apart for studying such
is not sufficient for a Magistrate to maintain civil peace only p. 256 257. CHAP. 15. What is called-for from people who are desirous to keep themselvs pure in such a time and case as the increasing of errors and seducers p. 258 259 260 261. What is their duty in reference to the persons infected And if they ought to refrain from their fellowship p. 262 263 264. A main part of the peoples duty lyeth in countenancing and adding weight unto the several steps of procedure by Church-officers against such persons p. 264 265. CHAP. 16. What further duty is required of private professors towards Hereticks that are cut-off p. 265 266 267. Some Considerations to provoke Ministers and others to the faithful discharge of their duty in all the fore-mentioned particulars p. 268 269. PART IV. Concerning Scandalous Divisions CHAP. 1. HOw Heresie Schism and Division differ together with the several kinds of Division p. 270. The Introduction to to this Part ibid. The Scandal and hurtfulnesse of Divisions p. 271. The beads of this part of the Treatise p. 272. What Heresie is ibid. What Schism is and the kinds thereof p. 273 274 275 276 277. What is here meant by the word Division the several kinds thereof p. 278 279 280. Division amongst the godly is a thing incident to the Church p. 281. It may continue long and come to a great height ibid. It is not easily removed even when amongst such p. 282. CHAP. 2. Whence Divisions do arise and how they are fostered and increased p. 282. Sometimes various apprehensions of inferiour truths have influence upon this ibid. Sometimes the mistake of some dispensations p. 283. Sometimes different apprehensions about persons and things ibid. and p. 284. usually heart-burnings at the credit of others ibid. aggreging the infirmiries of others p. 285. A factious vindicating of truth ibid and p. 286. Undue censures ibid. Leaving the matter and falling upon reflections p. 287. Studious engaging of others in the difference ibid. Too much liking of corrupt men because of some fair pretences p. 288. Peremptoriness without condescending ibid. Dissatisfaction about some persons ibid. Encroachment upon the exercise of one anothers power p. 289. Much medling in extrinsick things ibid. Novelty of notions and expressions ibid. CHAP. 3. The height of evil that division bringeth p. 290. as heat and contention ibid. Alienation in affection ibid. Jealousie and suspicion p. 291. Virulent expressions ibid. Personal reflections and condemning what formerly they commended in each other contra ibid. Imprecations and instigations of the Civil Magistrate against one another p. 292. Inflicting of sharp censures ibid. Renting of whole Churches ibid. Heat and fury amongst their respective followers ibid. Furious madnesse of Divines ibid. Diversion of them from their main work to the great advantage and satisfaction of open adversaries p. 293. Both schism and heresie often follow division ibid. Both sides of the division are often faulty though not equally 294. Division is very hardly curable ibid. CHAP. 4. The causes why division usually cometh to such an height p. 295. The Lord hath an holy soveraign hand in this partly trying both good and bad chastising also and punishing ibid. yea plaguing the world thereby p. 296. Division burdeneth the godly ibid. It hardeneth the adversaries of the Truth p. 297. Some characters of judicial division ibid. and p. 298. Men engaged in this division may have accession to it several wayes p. 299. aâ—… by former guiltiness ibid. present distempers ibid. inconsiderat expressions or actings p. 300. Too great severity in Discipline and Censures ibid. Sleighting of the persons writings or actings of others ibid. Hunting after credit ibid. Little condescending to remove mistakes and prejudices ibid. Acts that state a Schism ibid. which are of several sorts p. 301. Some other wayes by which men may have accession to this ibid. CHAP. 5. What occasionall means may have influence upon division amongst the godly p. 302. Tale bearers ibid. fears of Censures in many p. 303. Civil Powers may have influence upon this by pretending to side with one party against another and by their weakning of Government and giving men liberty to do what they will ibid. Peoples engaging and siding in such differences doth not a little heighten and lengthen the same p. 304. Applications to Magistrates for ratifying or crushing of elections ibid. Miscariages of persons differing p. 305. Occurring dispensations of providence are sometimes made use of for this end p. 306. The strength of the tentation in respect of some other circumstances As personal credit acting under the covert of zeal for God p. 307. Evil grounded confidence ibid. A judging of the matter in difference to be necessary and of great moment when it may yet be far otherwayes p. 308. A particular mistake of mens persons and actions as they agrâ—…e with or dâ—… from them ibid. A conviction of singleness in prosecuting and adhering p. 309. fear of losing credit by relenting p. 310. fear of hurting their respective followers p. 311. The tentation strengthned by looking upon the failings of opposits ibid. and by the hope of the ceding of others ibid. CHAP. 6. What be the sad effects of division and the necessity of endeavouring unity p. 312 313. The necessity of endeavouring unity granted by all ibid. and p. 314. CHAP. 7. General grounds leading to unity p. 314. The cure of division most difficult ibid. An absolute necessity laid upon a tent Church to unite p. 315 316. Union a thing attainable amongst orthodox Divines or Ministers p. 316 317. Endeavouring union doth not infer union in all points of judgement and practice but may stand with several defects p. 317 318 319. Union may stand with some defects in Worship and manner of Government p. 319. With what kind of defects union may be made up cleared in several Rules p. 320 321 322. When inconveniencies are on all hands what side is to be followed cleared p. 322 323. What may be accounted such impediments as a tender conscience may be scared by from uniting cleared p. 323 324. Mutual cond scending at such a time in a special manner necessary p. 324. Wherein there must be no condescending p. 325. Condescension ought to be mutual ibid. What side ought to be most condescending even that which is right and hath Authority ibid. and p. 326. They who did the wrong ordinarily most averse from condescending p. 326. Those who have condescended most have alwayes been thought the greatest friends to the Church ibid. Yeelding in all particulars that do not involve any consent unto or approbation of what is wrong commendable p. 327 328. Some negative Conclusions concerning the upmaking of a breach as division not to be cured by destroying any orthodox side or party p. 329. Division not to be cured by incapacitating any profitable Officer or Member to do his duty ibid. Union not to be studied with any note of disrespect upon either side ibid. No simply authoritative way
truth odious and contemptible and that either by crying down a Ministery altogether or making all indifferently to be Ministers which is upon the matter one with the former this was Korah Dathan and Abirams fault Numb 16. which is applied to corrupt teachers Iude 11. or if that fail he endeavoureth to make their persons odious who are in the station thus we see even Paul is traduced by the false teachers of Corinth and Galatia The reason of this is 1. because Ministers are appointed and gifts are given to men by Jesus Christ purposely to guard the Church from being tossed to and fro with corrupt Doctrine by the sleight of men as it is Ephes. 4. 11 12 13 14. that he may therefore have the more easily his will he endeavoureth to bring the Watchmen in suspicion and to render them uselesse 2. Teachers of the truth and corrupt teachers cannot both together have peoples affection and no teacher readily will have weight if he have not affection from his hearers Therefore he by all means endeavours to traduce Ministers that by excluding them he may make way for his Emissaries for they are like 〈◊〉 wooers 〈◊〉 the same Bride So that both cannot have her affection to this purpose is the Apostles word Gal. 4. â—…7 they zealously affect you but not well yea they 〈◊〉 exclude you it is in the Originall and on the Mâ—…rgent they would exclude us that is the true Apostles that you might affect them And considering the great accesse that the devil hath to destroy when once Ministers are in contempt it is no marvell he begin at the removall of this impediment out of his way and sâ—…ing he attempted this against the great Apostlâ—… Paul so often and frequently it cannot be thought strange that he seek to defame others If it be enquired how he prosecuteth this We may observe these particular wayes As 1. Although he question not a Ministery in the general Yet he wakeneth Questions 1. concerning the calling of such and such men if they be duly called Ministers or not thus Paul's Apostleship is questioned bâ—…bâ—…cause he had not conversed with the Lord and for thiâ—… cause he is put in the Epistles to the Corinthians and Galatians so largely to vindicate his Calling and Apostleship and to produce as it were not only his Commission but the Seal thereof also particularly 2 Cor 3. 2 3. and the occasion thereof is expressed 2 Cor. 13. 3. since â—…e seek a proof of Christ speaking in me 2. He endeavoureth the discrediting of their gifts as if the mâ—…tter spoken by them were common their expressions mean and their carriage base and contemptible as we may see in the instance of that sâ—…me great Apostle Paul 2 Cor. 10. 1. and 11. 6 he is called â—…ude in speâ—…ch 3. This is especially by comparing them with the fair shew of corrupt teachers in their flourishing spiritual ravishiâ—…g like discoursâ—…s which are by many 〈◊〉 mysteries and are called depths Revel 2. 24. The Lord indeed calleth them depths of Satan but it is not to be thought that they themselves meaned so who yet are said to give them the name of depths sometimes unconceivable non-sense will be admired and plain truths and duty despised 4. They cry-up their revelations and spiritual attainments in an immediate manner beyond what is in the Ministers of Christ Therefore 2 Cor. 11. 12. Paul is put to compare himself with them and particularly in revelations and singular manifestations of God to him 5. They endeavour to make the Ministers of Christ to be esteemed covetous self-seekers earthly-minded and such like because of their taking wages to preach the â—…ospel as if they were making a prey of the people which is often objected to the Apostle and answered by him in these Epâ—…stles to the Corinthians 6. When evidences fail then they raise suspicions of Ministers craftinesse and underhand dealing as if in every thing they were seeking their gain as that Apostle answereth it 2 Cor. 12. 16 17. 7. Whatever the Ministers carriage be they lie in wait to traduce it if he be more meek and familiar in his conversing they say he is a carnal man a friend and lover of sinners and corrupt men as was said of our blessed Lord if he be more austâ—…re in checking their faults or retired in shunning their company he is called intolerable and devilishly proud as was imputed to Iohn if he take wages or gifts he is accounted greedy and covetous if he refuse and abstain it is expounded to be want of love and respect to them as was also said of Paul when he continued firm in his former resolution 2 Cor. 11. 10 11. 8. They are usually counted proud exalters of themselves above and despisers of the people and to take too much on them to the prejudice of the Flock whose liberty and priviledges corrupt teachers ordinarily pretend to vindicate against Ministers tyrannous encroachments as they say This was pretended by Korah Dathan and Abiram against Aaron and was revived and followed in the primitive times by these corupters spoken of Iude 11. 9. They endeavour to have the people suspecting the Ministers love to them as 2 Cor. 11. 11. yea that all his freedom to them and his speaking against their faults and errours is bitternesse railing and the like which the Apostle toucheth Gal. 4. 16. Am I therefore become your enemy because I tell you the truth 10. It is ordinary to charge Ministers with lightnesse and changeablnesse and that therefore much weight is not to be laid on them for they think one thing this year say they and alter the next when yet it may be edification hath moved them in such a change this hath been imputed to Paul 2 Cor. 1. 17. purposedly to make his word to have little weight and it is no marvell that that same way be followed in reference to others For this end also where there is any personal fault in a Minister it is not past over but exceedingly aggreaged yea though it hath been in his youth before his conversion or entry into the Ministâ—…ry it is not forgotten if it may serve to defame the holy Calling For preventing of this it is required of Ministers that they be of good report even among those that are without and it is like the false apostles spaired not to upbraid Paul with his former conversation and persecution 11. Differences of judgement and divisions among Ministers are much made use of for that end even sometimes when they are but apparent Thus Paul is said to preach another doctrine by the false teachers than those at Ierusalem did whereupon he is often put to show the harmony that was betwixt them as particularly in the Epistle to the Galatians And Iosephus marketh that Ahab's false teachers did oppose Elias his Prophecy wherein it is said that dogs should lick Ahab's bloud at Iezreel to Micajah who said he should die at Ramoth gilead Also that others did
people as we see in Davids case who thus procured the Pestilence 2 Sam. 24. because first the people themselvs are not guiltless so that there is no injustice And. 2. Because there is a great sibnesse betwixt Minister and people so that a rod upon one doth indeed prove a rod to both he would therefore try if possibly he hath been somewhat proud or vain of his authority or respect amongst them of their knowledge orderly carriage or dependance on the Ordinances especially if he have any way affected such a thing and hath withall sleighted the trying of their spiritual estate and bettering of it or if he hath been neglective to pray for them and for their stability in the truth if he hath been defective to warn or to keep up the authority of the Ordinances and of a Ministery among them if he hath been too familiar and triviall in his carriage with them and such like also if he hath been affected with zeal for Gods honour when other Congregations have been infected if he hath sympathized with such Ministers and born burthen with others in such cases or if on the contrary he hath been carelesse or it may be puffed up because himself was free these and such like sins would be searched because their is a Justice and if I may say a congruity in Justice in punishing such sins with such a rod for it s often when the husband men are sleeping that the enemy doth sow such tares 4. He would try if he hath had any sinfull influence on such evils as if he hath not been full and diligent in grounding them in the fundamentall truths and clearing to them the Doctrines of the Gospel as well as preaching duties cases and such like or if he hath needlesly fostered curiosity in starting any questions or in giving people way to follow them if he hath made a sport of some errours publickly or privately if he hath laughen at or lightly spoken of the errours and miscarriages of others before them if he hath not been faithfull to admonish and reprove the first gadings or if he hath fed the people with empty notions and wind and builded hay and stubble upon the foundation and hath not seriously discovered to them their guiltinesse and hath not put them to the exercise of Repentance for their corrupt inclinations thereby to presse humility fear watchfulnesse diligence c. that so their hand might be filled with a more solid work and Christ by them imployed to preserve them even from this tentation These I say and such like would be tryed because where they are the Minister wants not accession to their sin as if in some respect he had combined with these seducers 3. When this is done the Minister would be affected with his own guilt and then his sympathy with the peoples condition will be the more lively and he would first endeavour the recovery of himself and his restoring to good tearms with God through Christ Jesus 2. As he would confesse his own faults so also the faults of the people and as he would pray for pardon for himself so would he do for them who it may be do reproach and curse him yet would he not cease to pray for them having that word fresh under such a stroak As for these sheep Lord what have they done 3. There would be special dealing with God and dependence on Him for fitnesse rightly to manage such a case for the charge becomes more heavie God therefore should be acknowledged for obtaining suitable furniture even in reference to that particular And Ministers would know that it is not their abilities gifts nor parts that can do this and if we cannot speak profitably to one that is not in such a distemper what can we do where the person is so prejudged and distempered if the Lord do it not Ministers therefore would 〈◊〉 reference to every word unto such persons in a â—…ly fear and jealousie lest lippening to themselves they mar the Master's work and stumble a poor soul rather than edifie the same 4. He would aim seriously not only at exoneration but at edification and for that cause would begin by dealing with God for successe and that either the Lord would immediatly Himself convince or blesse His furniture to him for that end yea He would be blyth if any mean were provided and blessed though in another hand than his own 4. The Minister would now use ordinary means for fitting of himself to discover such errours as his people are guilty of that he may be able solidly to convince them that are stumbled and to establish others that stand and pains would be taken in this aswell as for preaching or in the studying of common heads at the passing of tryals which is but a proof of the man's gifts in a more remote reference to such a case which now is specially to be put in exercise Therefore he would first endeavour to be through in the wole body of Divinity and grounds of Christian Religion for there is such a connexion among truths that when one is wronged many are wronged and one errour may overturn many foundations And if a Minister have not some generall impression of the whole he cannot with confidence search in or undertake the refutation of any one particular errour Neither ought a Minister who possibly for a time hath forborn studies of that kind think it unbecoming him again to return to them seing it is duty and there is no shame to be learning what may fit one for his duty And who knoweth but among other ends this may be intended that Ministers may be put to more constant study and search in the fundamentall truths of the Gospel 2. He would then like a wise Physician endeavour to know the malady that hath infected and distempered his people what are the errours they maintain what are the arguments that â—…ave weight with them what are the tentations they have had or who are the tempters or instruments that have seduced them and such like What also is their natural humour hasty or meek proud or humble What hath been their former way of walking what are their parts and abilities with whom they converse who hath weight with them or are esteemed by them that by these and such like means he may be in better capacity to know how to apply the remedie and to deal with them himself or to make use of others for that end 3. He would endeavour the furnishing of himself especially in reference to these errours beyond others which they are tainted with and for this cause would provide fit Books converse with others that are able to help him and gather his own observations from Scripture and other grounds that through Gods blessing upon his labours he may be able to speak of these things confidently as to himself and convincingly as to others It is to be observed that the former order laid down doth not require a succession in
occasion to exaggerate such a difference because the sostering of that difference is the preventing of what they fear As for instance Chrysostome had threatned the censuring of many of his Presbyters for their faults whereupon they took the occasion of the differences betwixt him and Epiphanius 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 neither the differences betwixt him and these other men nor the persons of these other men his opposites respected by them further than served to their end of bearing him down and so of preventing the threatned and feared censure 3. Sometimes Magistrates have had no little influence upon this either by pretending to side with one party in these differences 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 Chrysostome 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 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 another part of the people such another man of theirs whereupon followed great dissentions and factiousnesse in Elections and opposite ordinations by Bishops of several judgements Whereupon followed 1. a rent in that particular Church one part withdrawing with their Bishop and Minister and the other part with theirs and neither keeping communion with but seeking to overturn one another And 2. a rent among neighbouring Bishops and Ministers according as they were pleased to admit either side to their communion and acknowledge or condemn either of the opposite ordinations And 3. Often also there followed opposite and eager applications 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 bitterness 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 advance 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 ordinations as in the cases of Miletius and Paulinus Eustachius and Flavianus with their respective competitors all which concuring with that heat and fervour 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 miscarriages of persons differing have often had influence 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 follow their designs by means that seem grosse and unwarrantable to the other or when some of one side expresse unjust calumnies on the other this doth exceedingly 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 another 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 divisions 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 providence 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 without uniting it is supposed to be conscience and prudence 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 opposers 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 â—…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
to be instanced And this consideration ought the more pressingly to stir up the endeavour of this duty although oftentimes through mens corruption it hath been frustrated Thirdly we premit That in endeavouring union and healing men would not straiten it to an universall union in every thing in judgement and practice but would resolve to have it with many things defective that need forbearance in persons that are united which me may take up in these particulars 1. There may be difference of judgement in many things I mean in such things that are consistent with the foundation and edification and such a forbearance would be resolved upon and to do otherwayes were to think that either men had no reason at all or that their understandings were perfect or at least of equal reach 2. There may be dissatisfaction with many persons whether Officers or Members and to expect a Church free of unworthy Officers or Members and to defer Church union thereupon is to expect the barn-floor shall be without chaff and to frustrate the many commands whereby this duty is pressed for so this command should be obligatory to no Church but that that is triumphant yet certainly our Lord Jesus gave this command to His Disciples when Iudas was amongst them and Paul gave it and practised it when some preached out of envy Philip. 1. and when almost all sought their own things and not the things of Christ And certainly if people ought to carry even to corrupt Ministers who yet destroy not the foundation as Ministers in the duties that becomes them to Ministers in communion with them while they continue such Then certainly Ministers ought to keep that communion with Ministers that becometh their relations seing they are still Ministers in that respect as well as in the other And if this corruption will not warrant separation in other Ordinances as was said in the close of the second part Then neither will it warrant division in the ordinance of government 3. It may also be consistent with many particular failings and defects in the exercise of government as possibly the sparing of some corrupt Oâ—…cers and Members yea the Censuring of some unjustly or the admission of some that are unfit for the Ministery and such like These indeed are faults but they are not such as make a Church to be no Church and though these have sometimes been pretended to be the causes of schisms and divisions in the Church in practice yet were they never defended to be just grounds of schisms and divisions but were ever condemned by all Councels and Fathers and cannot be in reason sustained For 1. there should be then no union expected here except we supposed that men that have corruption could not fall in these faults 2. It is not unlike but some of these were in the primitive Churches somewhat is infinuated thereof Rev. 2. in those Church-officers their tolerating of Iezebel and the Nicolaitans to seduce the people and to commit fornication yet neither is separation or division called-for or allowed either amongst Ministers or people Sure there were such corrupt acts of all kinds amongst the Jews Church-officers yet is it clear that Nicodemus and Ioseph of Arimathea did continue to govern joyntly notwithstanding thereof who yet cannot be counted accessory to any of their deeds Because which is a third reason men in such cases have accesse even when they are present to discountenance such corrupt acts by not consenting thereto and testifying against the same yea they may by so doing stand in the way of many wicked acts which by dividing they cannot do which is sufficient for their exoneration both before God and men As we may see in the instances of Ioseph and Nicodemus mentioned who continue united in the government keeped the meetings even when Sentences passe against those who will acknowledge Christ and orders for persecuting Him and them and yet they are declared free because they dissented from and testified against the same yea their freedom and exoneration by vertue of their dissent being present is more solemnly recorded to their honour in the Gospel than if they had divided And yet the unity of the Church now hath the same ground and no fewer motives to presse it than it had then 4. It may stand with some defects in Worship manner of Government and rules that are necessary for good government in a Church It is like that many things of that kind were defective in the Church of Corinth where the Sacrament was so disorderly administrated as hath been marked confusion in many things of Worship and some things still to be set in order yet doth the Apostle no where press union more than in these Epistles as formerly hath been marked neither can it be thought that perfection in all these is ever to be expected or that union untill such time is to be delayed And if there be defects of that kind it is union and not division that is to be looked upon as the commended mean for redressing of the same If it be asked then With what kind of defects or discontents may an union be made up or what Rules may be walked by therein For answer We offer these Considerations or Rules 1. What cannot warrant a breach where there is union that cannot warrantably be the ground to keep up a division Now there are many miscarriages or defects which are really grosse and yet will not warrant a schism as all that write thereon do clear and is obvious to all The reason of the consequence is Because making up of a breach is no lesse a duty than preventing thereof And further if it began upon such a ground Then the continuing thereof upon the same ground is but the continuing in the same sin and it cannot be thought that any party by dividing upon an unjust ground can afterward be justified upon the same ground It remaineth therefore that if the ground was not sufficient at first to warrant a separation or division it cannot be sufficient afterward to continue the same Rule 2. Such defects as do not make communion in a Church and in its Ordinances sinfull will not warrant a separation or division from the same for this followeth on the former It is acknowledged by all that there is no separation from a true Church in such Ordinances as men may without sin communicate into although others may be guilty therein as suppose men to have accesse to Government without such bonds and engagements and such like as may mar their freedom in following the light of the Word in deciding whatever shall come before them even though others should step over the same Rule 3. Men may keep communion with a Church when their calling leadeth them thereto upon the one side and they have accesse to the discharge of the same upon the other this also followeth upon the former for if some acts of a mans station lead him to an united way of acting
condescending to be upon one side levelled according to the length that another goeth but condescending would be levelled mutually according as expediencie calleth for with respect to the edification of the Church for which end even many infirmities of others are to be for born and things otherwayes unreasonable in respect of these men we have to do with yet respect to the Churches peace ought to make men cede in these for if there ought to be condescending for private peace much more ought it to be for Church-peace and publick edification and though we cannot nor will not now be particular in this yet concerning it we may lay down these considerations 1. In what may involve a man in sin or in the approbation thereof in others there is no condescending but what length may warrantably be gone even to the utmost border of duty men ought to go for this end so that nothing ought to be a stop or march in condescension but this I cannot do this and sin against God otherwayes one ought to be all things to others This consideration will be more clear by comparing it with the former Rules and what afterward may be said 2. This condescension would be mutuall upon both sides that is one party would not expect full submission from the other for that is not union but dominion Hence the Apostle in his pressing of union in such cases doth ordinarily pray and obtest both sides And seing affection is the main ground of union it is fit there should be condescension for mutuall testifying of respect each to other This is also confirmed by an Epistle of Calvines to Mr. Knox afterward cited wherein he presseth that condescension be mutuall for removing of a division that was in his Congregation at Frankford 3. Even that party that seemeth to be rightest in the matter or to have authority on its side or to have countenance from others ought yet to condescend yea in some things to be most condescending because such are in some sort parents and strong they ought therefore the more tenderly to bear and cover the infirmities of the weak and because they are more sober and at themselves they therefore ought to carry the more seriously toward others whom they suppose to be in a distemper and not to be equally groffe in handling the tender things of the Church whereof union is a main one And considering that authority is given for edification it is not unsuitable for it to condescend for attaining its end for which cause we find often Paul laying by his authority in such cases and intreating and wooing as it were even the meanest dissenters in this matter of union as we see him Phil. 4. beseeching Euodias and Syntiâ—…he who were it is like but very private persons to be of one mind And in ancient times we will find 1. sometimes the innocent party ceding and condescending as in the case betwixt Basilius and Eusebius at Cesarea Basilius though having the best side and of greatest account yet did first cede by withdrawing for the peace of the Church and afterward for the good thereof to wit the preventing of its being tainted by the Arian heresie he did return and condescend to be subject to him who was in competition with him which tended exceedingly to the good of that Church to the removing of that Schism and the great praise and commendation of his zeal and singlenesse 2. We find that oftentimes the most tender and sincere and these who were upon the right side have been most condescending and oftentimes these who did the wrong such as it was were most averse from condescension as in all the Schisms that have arisen upon frivolous grounds will appear 3. These who condescended most in such things have ever been thought the greatest friends to the Church even sometimes when they have been deepest in the rise of the Schism and when their side was not so justifiable as the other yet by condescending they have commended themselves more to the Churches friends than their opposites It is marked in that schism at Antioch betwixt Miletius and Paulinus who were both Orthodox yet had they divided governments and Congregations in the Church because of different Ordinations which had keeped them rent for some time and although Miletius his Ordination and entry was not so justifiable according to the Canons as the others was yet the parties tenacious upon either side being strong there was accesse to settle it by no authoritative decision wherefore it came to a treaty by means of these that were appointed Arbiters that so union and communion in the Ordinances might be made up in that Church at which conference Miletius overtured that they might joyn together as Bishops to take care of one Flock while they lived and after the death of either he who survived should be only Bishop of the united Flock unto whom one only should succeed to have charge of all for preventing of division for the time to come to which overture Paulinus would not acquiesce but stood to the formality of order without valuing the Churches peace or proposing any just ground of exception against Miletius person or Doctrine he to wit Paulinus was counted unworthy to govern such a Church and removed therefrom and the other as more worthy because of that his condescending was therefore alone invested in the government therof 4. We will find them sometimes yeeld in all particulars that do not involve any consent unto or approbation of what is wrong It is marked by Augustine in his Writings against the Donatists that sometimes Councels that have condemned men have for peace without any satisfaction again restored them upon after thoughts and he marketh it as a great condescension of the Bishops of Spain that they did so in the case of Osiuâ—… when he was found innocent by the French they did not saith he pertinaciously with animosity defend their former Sentences lest they should fall in the sacriledge of a Schism which doth exceed all wickednesse and with that humility peace was keeped because saith he they had rather be against their own Sentences than the unity of the Church And he doth upbraid that principle of the Donatists in the case of one Primianus who was refused to be restored by an after Councell of theirs because a former pretended Synod of their own had deposed him alleaging and abusing that word of the Apostles for that end Gal. 2. If I again build what I have destroyed then am I found a transgressour and he doth more commend the practice of Pretextatus and Felicianus who being condemned it is like unjustly by three hundreth and eighteen Bishops yet did saith he for concords sake return and joyn with these who did condemn them and by them were without all losse or diminution of their honour received into fellowship And wat ever may be in the justice or injustice of any of these former deeds upon the
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 vocaâ—…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 own 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 fâ—…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 taken-up 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 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 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 â—…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 repute 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 carry 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
the Church insisting long in charging many crimes upon men particularly upon Cecilianus and Osius which they could never be able to make out although they alleaged that such faults were cloaked by the Catholicks and that they were not to be communicated with In this case the Orthodox took three wayes to remove such a difference 1. By pleading forbearance of awakening such contests and exhorting rather to keep union than to hazard to break it upon such grounds and so as Augustine saith ut quaedam incerta crimina pro certa pace Deo dimitterentur Cont. Epist. Parm. lib. 1. cap. 3. 2. If that could not be acquiesced in they admitted the thing to proof over and over again that by lawfull triall it might be decided as we will find in the former instances the same case of Cecilianus was often tryed even after he was absolved It is true the Donatists did not acquiesce but did separate for which cause they were ever accounted most grosse Schismaticks yet is it of it self a way wherein men may satisfyingly acquiesce A third way sometimes used was That when divisions were like to be occasioned by dissatisfaction with a particular person against whom things could not be judicially made out so as to found a Sentence nor yet possibly was there so full satisfaction with him in every thing as by owning of him to hazard a rent where a people were stumbled by him they did without judiciall processing or Censuring interpose with the Bishop to cede and wrote to the people to choose another So in that Council of Carthage Canon 91. letters are written to Maximianus called Episcopus Bagiensis and the people that he might cede the Bishoprick and they might choose another yet there is no mention of any made-out accusation or Sentence but that for the good of the Church Synodo placuit c. There is mention made elswhere in history of a Bishop of that place of that name who had been a Donatist and did return to the communion of the Church but if this be he or what was the cause of this appointment is neither certain nor of great concernment in this A third sort of contests of this kind are When crimes are grosse and clear and men are either justly censurable or Censured some possibly honestly minded may be engaged to do for them by their insinuating upon them and giving misinformations and prejudices and so be brought to endeavour the preventing or removing of Sentences against or from such as justly deserve the same In this case we find a threefold way of composure 1. An endeavour used to clear to others the justice of such a Sentence when it hath been traduced Thus when Basilides and Martialis were justly deposed by a Synod of Spain they did by false pretexts engage the Clergie of Rome to owne them and write for their recovery which did exceedingly offend the Bishops of Spain whereupon they wrote to Cyprian and these in Africk for advice who being met in the Synod approved their deposition and advised them not to readmit them because none such who had any blemish and were not holy ought to minister in the holy things and that rather they should bear with Stephanus his mistake who out of ignorance and misinformation was led to side with such Thus Cyprian hath it in his Epistles to the Church of Spain Epist. 68. So that schism was stopped and the Churches continued to acknowledge the lawfully ordained Bishops that succeeded these And the readmission of such had neither been in it self lawfull nor yet had compassed the end of obtaining peace in these Churches where the people was stumbled by their carriages A second way was When the men were orthodox and profitable though failing in some grosse particular yet when they were owned by others in the Church Synods did not stand for concord to remove such Sentences as was formerly instanced in the case of Ostus Augustine also in a certain Epistle 164. doth approve the not-censuring of one Optatus lest thereby a schism should be occasioned because of manies adhering to him We will find also a third way That when men have been Sentenced and some have continued to owne them and others to oppose them such have been brought to submit themselves and so the division hath been removed It was so in that hot contest that continued long between the Bishops of Rome and the Church of Africk in the case of Apiratus Bishop of Sica c. who being deposed by the Synod of Carthage was pressed to be admitted by the Bishops of Rome whom by no means these of Africk would admit at last these that were Sentenced came to acknowledge the Sentence whereby the division was stopped A fourth sort of contests or divisions for matters of fact is When both sides have had their failings in a time of darknesse and tentation some one way and some another and after some breathing they fall by mutual upbraidings to hazard the Churches peace one casting up this fault to him and he again upbraiding him with another The way taken to prevent this is most satisfying when both acknowledging their own guilt to other did forgive one another and joyn cordially for the good of the work In the debates with the Donatists there is much mention made not without great commendation of the practice of a Synod which is called Concilium Cirtense wherein the members did mutually confesse their faults and saith he to wit Augustine in the conference formerly cited Sibi invicem ignoscebant ne schisma fieret And by the scope of the Catholicks in urging that example and by the vehemency used by the Donatists in denying the same it would seem that they looked upon this as a most excellent and satisfying way of removing differences amongst godly men when every one acknowledgeth their own fault and doth not upbraid but forgive one another endeavouring to have the rememberance of bypast miscarriages rather forgiven and buried in oblivion than mentioned Because good men being but men usually there are failings on both sides and the denying of it provoketh others to insist the more thereon as the acknowledging thereof doth stop the upbraiding of them with the same and usually it is to be seen that the best men had rather mention their own faults in their acknowledgements than hear the same done by any other Beza Epist. 23. also hath such an advice as this to a Church that had fallen into division Utinam utraque pars acquiescere malit quam si curiose nimium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis sit in majori culpa inquiratur CHAP. XIII What to do toward uniting in divisions arising from diversity of circumstances in external administrations and especially arising from Church-government A Third matter that occasioneth divisions is a diversity in Worship Ceremonies or things that relate to externall administration of Ordinances when some follow one way in Preaching administrating of
Sacraments Catechising c. and others another This ordinarily breedeth janglings and oftentimes troubled the Church as we see in the businesse about Easter and Ceremonies It is not our purpose to insist in this because ordinarily such debates pretend some lawfulnesse or unlawfulnesse in the thing contended for and are to be counted amongst the jangling debates that the men of God are to eschew And also because these things are often fully and clearly discussed We shall only say concerning them 1. That as there is a necessity of suffering some difference in Doctrine So is there also a necessity to bear with some differences in circumstances in the externall manner of Worship c. and men would not soon offend at every difference nor be displeased if it proceed not from affectation of singularity unfaithfulnesse or some other corrupt rise And we will find great condescendency in the greatest men both of old and late in things that are not sinfull in themselves for keeping of union in the Church And thus far the Apostles practice of becoming all things to all will warrand Zanchius in an Epistle to this purpose giveth both many examples of and reasons for this 2. We say that men especially in a time of divisions would by all means endeavour to keep the trodden and approven way that hath been used and is in use in a Church in such administrations because the lesse men be sticking in the manner of these things and the more simplicity they use and the lesse they differ from what is most ordinary and approven the lesse will the hazard of division be in these things which doth arise from the multiplying of them the changing of the old or bringing in of a new manner the condemning of the way and manner used by others as having some great absurdity in it and the pressing of their way even in circumstances upon others These and such things are to be eschewed and so indeed there is no way to peace in these things but to forbear for it is more easie to forbear some new thing than to make others alter what is old except there be some reason in the matter to move to this The great and usually the most bitter contentions of a Church as was said before are in things that belong to Government which are of many kinds and have their own proportionable cures when blessed of God We shall instance in these five kinds of contests in this matter The first is concerning the form of Government The second is concerning the formality of Church-judicatories The third concerning the matter enacted or decerned by them The fourth concerning particular miscarriages and abuses of power in Government And the fifth concerning the persons who ought to govern or to whom the Government is due and whose determinations are ultimatly to be obeyed For the first Debates about the nature and form of Government may be considered doctrinally and so it is a difference of judgement Some think one form of Government lawfull and others not that but another If this difference be fairly carried it needeth make no division in the Church as was in the foregoing part hinted 2. It may be considered practically that is when men not only think so differently in their judgement but accordingly they act driving opposit designs as if they were two parties seeking to get one Church subdued to them and neither of them doth acknowledge the other This cannot be without division for the ground of all union and communion in the visible Church in all the Ordinances of Christ is the unity of the visible Church as even in old time Augustine did presse So Ecclesiastick union must be made up and entertained in a Church by an unity in the Government thereof for though there may be a forbearance and a kind of peace where the unity of the visible Church is denied or where there are divided Governments that are not subaltern yet there can be no Church-union nor communion in Ordinances of Word Sacraments and Government which results from the former and doth necessarily presuppose the same We dare not nor cannot offer any directions for making up an union here save that men would unite in one form of Government that can extend to the whole body and that in such a Government as is allowed by Christ otherwayes it can be no union because so it were not a duty as union is If it were asked What kind of Government that may be most probably wherein men ought to unite Answ. We mind not to digresse to a doctrinall debate yet these characters may be given of it 1. It must be a Government that can extend unto and reach all the body for one main end of Government is union Eph. 4. 3 10 11 c. and the removing offences which make divisions Matth. 18. And this union is not to be in this or that particular part of the body but in the whole 1 Cor. 12. that there be no schism in the body therefore it must extend to all or be in a capacity to do so 2. It would be in a proportionable fitnesse to remove these causes that breed divisions for there cannot be union in a Government that is not fitted for that and therefore must be able to purge corrupt teachers and the leaven of corrupt doctrine out of the whole Church or any part thereof Hence both in the Scripture and primitive times and all alongs there hath been still a joynt authoritative concurrence for removing these causes of this evil in whatsoever place they did appear 3. It must be such a Government as hath an unity amongst the whole Governours for this end and so it must answer to the unity of the body Hence in the Epistle to the Galatians Paul commendeth the remeeding of that evill to them all in a joynt manner as being one lump without respect to their subdivision in particular Churches and if this Authority did not imply unity amongst the Governours wherever they lived and a capacity to act unitedly upon occasion there could be no accesse authoritatively to remove such evils from the Church nor such weight in the mean applied 4. It must be a Government wherein there is a coordinatenesse amongst the Governours because so not only the union of the Church is made up but her communion is represented and to place the Government in one as Papists do in the Pope doth not make an union in the Government which implieth a mutuall and kindly co-ordinatnesse and associating one with another but whatever they pretend of union in it it is really but tyrannie and such as the most arbitrary ruler may have when by violence he seemeth to keep down all divisions under him neither so can that body be said to be united in him And we see in the primitive times even after Bishops and Patriarchs were brought in into the Church that still the supream Government whereby union was entertained did
betwixt them upon very mean grounds Origen not being come to his grossenesse he did most vehemently object that to him in his Writings 6. Often in hath come that length that they have imprecated evil to one another as in the instance of Chrysostom and Epiphanius sometimes they have informed and most vehemently instigated civil Powers against one another that they might procure their deposition banishment and such like as Ruffinus did against Ierome the Clergie at Antioch against Flavianus and some at Constinople particularly Severianus did stir up the Emperour against Chrysostom 7. Also it hath been followed in Councels and Synods by the Sentences of Deposition and Excommunication as was frequent in the case of that debate about Easter and in that debate betwixt Stephanus and Cyprian Tertullian also was Sentenced upon a prejudice without just ground so was Chrysostome deposed even by Bishops that were not heterodox and many others 8. It hath extended to divide Churches although it began amongst Ministers and hath come to that height that they have withdrawn from the communion of one another and have chosen different Bishops and Ministers without communion one with another or without dependence one upon another and yet neither of them have been Hereticks nor professed Schismaticks but because of some dissatisfaction it may be with the person or ordination of such a Minister or upon some mistake of a particular act of a Councell even when both did acknowledge the same as particularly is marked to have been betwixt Eustachius of Antioch and Eusebius of Pamphilia and again at Antioch in the case of Miletus and Paulinus and again betwixt Flavianus and others which is marked to be in the fourth Century 9. It hath extended to great heat and furie even amongst the followers of each other whereby much jealousie heat and dissention hath been occasioned 10. In both those there hath been such a fervour and as it were fury that there hath been no uptaking nor removing of the same And although we find difference to have arisen from little even amongst good men yet often we will find that most difficultly it hath been removed but for many generations it hath continued when the first authors have been away and that with very great heat as almost in all the instances given so that that sweet and moderate Divine Melancthon did usually call the difference of Divines rabies Theologorum and at his death did blesse himself that amongst other sins and miseries he was to be fred from this rabies or furie of Divines which was evermore sadder to him than any opposition of open adversaries 11. Usually it hath diverted most serious Divines both from the pressing of piety and reproving of vice as also from maintaining of truth against open adversaries and the pursuing of their errours Augustine doth complain of this to Ierome and doth for this end as it were crave a cessation and it cannot be otherwayes for â—…uch debates do not profit these that are occupied therein Heb. 13. ver 9. and when mens edge is hot and sharp against others in such particular differences it cannot but cool and blunt them in more weighty things and is no little part of the devils subtilty to make way for errour and profanitie thus to entangle Ministers Which occasion he hath ever taken to sow tares which that great Father and Divine Basilius doth condole to this purpose That while there was concord in every occupation only in the Church and amongst Ministers there was dissention and that so hot that no commiseration of the Flock which was set upon and drawn away by perverse men was prevalent with them to abstain from such differences 12. Hence it hath followed that though there hath been no considerable difference upon the matter at the first yet notwithstanding it hath grown and come to a height and that in respect both of Schism and heresie And it is rare to find in History that a division hath continued long but it hath turned to separation in communion and a Schism and again Schism hath not continued long but it hath brought forth heresie for divided practices lead men to lay down and maintain such principles as may defend them and the band of unity being broken there is no stay or hold because as that forenamed Father Basilius saith men take on them then to speak write and do as they please 13. Although sometimes the fault of division may be more on one side than another yet seldom is any side free at least in the manner of prosecution and therefore often it turneth in the close to the hurt of both and the one side becomes more schismaticall and erroneous at least in many of their members as fell out in the case of the Novatians and Donatists The other side again have often become more cold and secure in the practice of holinesse carnall and formall in pursuing ceremonies and externall things with lesse affection and life in the main because the edge of their zeal was bended toward these differences and generally people have been stumbled and offended by them and by the miscarriage of some affectionate persons men more formall and not very zealous in the main thing have come to have more weight and sway in the Government of the Church and thus we see that after these hot debates that were in the Church about lesser things schisms and heresies grew up on the one side luke warmnesse formality and inclination to ceremonies and a formall lazie way of worship did grow up and increase in the Church upon the other side 14. Though we find men sadly regrate these yet was there alwayes a difficulty to get them removed there being often a kind of inconsideratnesse whereby the publick good hath been overlooked and men have walked too much by particular inclination and affection and so have come to hate whom formerly they praised and to praise whom formerly they hated by which the Ordinances have become weightlesse to all and the Ministers who sometimes were counted a gazing a reproach and the off-scouring of all men because of afflictions have become much more despicable because of their own intestine divisions as one of the Fathers doth pathetically expostulate for the dissentions of his time writing to Nazeanzen CHAP. IIII. The causes why Division usually cometh to so great an height WE may now enquire what be the causes why Divisions usually come to such a height and are so difficulty removed even amongst men that are affectioned in the work of Christ and otherwayes sound zealous and sober which is indeed strange especially considering that they do often see the evil regrate it and professe their desire of a remedy themselves In answering to this we are to look 1. to the Lords soveraign hand even in this 2. To what accession there is to it from those that differ 3. To some occasionall accidentall causes that concur therein 4. We may consider the
strength of the tentation in respect of some other circumstances 1. That the Lord hath a Soveraign hand therein cannot be denied and that in these two respects not to insist in all 1. As it is a triall whereby both mens soundnesse and unsoundnesse have occasion to be manifested This is asserted 1 Cor. 11. as a reason of the necessity of schisms and divisions as may be gathered by comparing ver 18 with 19. But this we insist not on 2. The Lord hath a judiciall hand in it that is as He ordereth divisions for the just chastisement and punishment of some even as was formerly said of heresies and delusions and to this purpose we may consider that wo which floweth from offences unto the world to relate especially unto divisions amongst Church-officers as the subjoyning thereof to the contention amongst the Apostles doth evince and in the nature of it and in respect of the consequents that follow thereon It is indeed a wo and a very great wo unto the world and an evidence of the Lords displeasure when thus in His anger divisions come amongst Ministers or People as it is Lam. 4. 16. Which we will find true in these respects 1. It looketh angry like against Ministers for thereby they become despicable the Lords countenance and presence seemeth to be withdrawn and much carnalnesse of frame and many other evils steal in which do both eat up much of that inward livelinesse which other wayes they might have and also discompose that tranquillity and composednesse of mind which love and unity entertain and doth propose Ministers unto people as men destitute of that badge whereby they may be known to be the Lords Disciples to wit love to one another 2. It is often a great snare to many carnall Professors for thereby some are hardened in profanity and become Atheists as if all that is spoken by Ministers concerning Religion were not to be believed Therefore the Lord prayeth for unity and against differences amongst His Disciples for this cause That the world might believe that Christ was sent by God and that these are loved of him Joh. 17. 21 23. which importeth that this plague of Atheism followeth in the world upon such divisions Again others are stumbled so as they cast at the Truth preached by them and thereby become a prey to be carried about with every wind of doctrine for preventing of which Ministers and union among Ministers are required Eph. 4. 1 2 3. with 11 12 13 14. 3. It becometh an burden grief and offence to the weak such division being a main stumbling-block to the little ones that believe Matth. 18. 1 and 6. 4. It proveth a great confirmation and ground of hardening to the adversaries of the truth who are thereby exceedingly hardened and brought to applaud themselves in their own way as if such divided instruments could not be of the one body the Church which is guided by one Spirit And this was cast up by heathens in the primitive times as we may find by the apologies of many of the Fathers and the same way hath been followed by Antichrist and his followers unto this day they insult in nothing more than the divisions of the Orthodox and are more proud of nothing than their pretended unity which they make a mark of the true Church And when all these are considered we suppose it may be evident that such divisions are when they are a great plague unto the Church and may justly be called a wo unto the world We need not insist upon characters of a judiciall-like division seing hardly there is division in a Church but it is judiciall in some part Yet these things may be considered to this purpose 1. When the division is amongst the more eminent and godly men as amongst the Disciples 2. If the matter be light comparatively for which the difference is keeped up as Augustine calleth that with some Donatists parva dissentio as to the matter or occasion which was yet great in its effects Epist. 203. 3. If it be for dominion or preheminence or such things as may look carnall like before men like that Matth. 18. 1 c. Or 4. if the manner of following it be carnall or irrationall-like without that respective tendernesse of edification and offence which rationally might be expected from such men 5. When there are many palpable convincing reasons and that in respect of the particular time and case which might draw men from such divisions Or 6. when sometimes healing is essayed and beyond probable reasons and expectation it doth break off and turn worse when it appeared to be near a close 7. When it spreadeth and cometh to occupy and take up Professors it may be beyond many more concerning things This especially is discernable when the division ariseth suddenly upon the back of a great calm and after such sins as may procure the interrupting thereof and when it cometh in an unexpected way from such persons and upon such an occasion as it may be none could have looked-for or thought of when it is under afflictions and other cases and reproaches as the Jews divisions were even when besieged by the Romans and when under them as Iosephus writeth These and such like may evidence somewhat to be judiciall therein Because 1. It doth so further what is penall the more in all the former respects and it cannot but have such effects 2. Because there being no other probable reason how ordinarily such a thing may come to passe the Lords hand is to be acknowledged therein so much the more when even His Servants are drunken but not with wine and He hath powred upon them the spirit of deep sleep and covered even the Prophets and Seers therewith as the word is Isa. 29. 9 10. and when they are as so many wild bulls caught in a net full of the fury of the Lord and of the rebuke of their God as it is Isa. 51. ver 20. Whereby it cometh to passe that neither one sort or other can particularly understand the duty called-for in reference to their healing more than if all visions and directions concerning the same were sealed up as Isa. 29. ver 10 11. and Isa. 59. 10. And none of all Zions sons are in capacity to take her by the hand Isa. 51. 18. 3. Besides these two the Lord sometimes hath a wise design for promoving of His work even by occasion of such divisions as thereby to make the Gospel to be spread further than otherwayes it had been for by discontents and differences sometimes men have been put to go elswhere and preach the Gospel and in that instance of Paul and Barnabas their separating this is brought about the Gospel is preached by both in their severall journeys which had not been so extended had they been together but this and others of this kind being only proper to the Lords soveraign wisdom we will not insist on them In the