former instances of men most tender of union and yet most zealous in this yea these two go together because zeal for the Churches edification constraineth to union and doth also presse the removing of corrupt unfaithfull Ministers which next to division in a Church is the greatest plague of a Church Therefore these things would be adverted 1. That the purging of the Church of such and the work of union would be joyntly respected otherwayes if union be sleighted it will hazard the falling in too nearly with the schisms of the Novatians and Donatists which have been so hurtfull to the Church 2. Union when it is in competition with the deposing of some unfaithfull men and both cannot be obtained together it ought to be preferred as we see the Apostle doth 2 Cor. 10. 6. who will not censure in such a case lest he state a schism for the continuing of such in a Church is indeed a hurt seing they are uselesse and in a great part hurtfull yet so honest Ministers may have accesse to do good beside them but when schisms enter the hurt thereof is more comprehensive and they do render unusefull the Ministery both of good and bad 3. It would be considered also that the division being in the case supposed where men are orthodox and pious on both sides it is not so exceedingly to be feared that either men palpably corrupt in doctrine or conversation should be entertrained upon the one side or that men useful in the Church and blamelesse in their conversations should be crushed upon the other 4. It would follow also that union should be no prejudice to the ridding of the Church of corrupt Ministers but that it should be studied where there is need because it is a fruit of the same spirit to be zealous against corrupt men from which meeknesse and moderation toward these who are not such do proceed and therefore if there be any such object of zeal as an unfaithfull Minister as it is not like that ever the Church was or shall be free of such then ought men to bestir themselves faithfully in the removing of such It is marked and commended in the Angel of Ephesus Rev. 2. v. 2 3. That he was eminent in patience and enduring and yet so zealous in this that he could endure no unsent Minister but tryed such as called themselves Apostles c. which contemperature or mixture is exceedingly commended And in reference to the scope which we are upon zeal in this is not only a duty as at other times but a speciall mean having influence on the procuring of union because so one of the great stumblings that hath been in the Church to make the Ministery contemptible is removed and a practicall evidence of mens zeal is given which tendeth to lay a ground of confidence of them in the hearts of others so also men are keeped from falling under the tentation of luke-warmnesse and forgetting of every duty but the supporting of the side at least that which usually is imputed in such a case is removed and also by this men would find the necessity of bearing with many things in others who may in the main be supposed to be honest And however it is the way to be approven before God and to have a testimonie in the consciences of others All which conduce exceedingly to union whereas universall cessation from this as if there were no such matter to work upon and obstructing formally yea or materially or virtually any thing thereof doth exceedingly tend to the fixing of division and cooling of the affections of many that look on without which that is warmed affections there is little accesse to hearty union 6. We say that this duty of purging would not be so in its vehemency pressed either under a division or while union is not confirmed as when a Church is in a good condition because that were to give strong physick to an unsettled weak body that might rather stir the humours to the prejudice of the whole than remove them Therefore we conceive that sobriety and prudence would be used here in moderating of the exercise of this duty till the union be confirmed and as it were by preparations the body be disposed for the same Therefore if faults be not grosse evidences clear and a persons unfruitfulnesse or hurtfulnesse demonstrable in which cases no difference amongst such parties as are to be united is to be feared It is safer for the Church to abstain the same than to hazard the opening or ruffling of a wound scarcely cured by the unseasonable pressing of such a duty The Apostle doth in severall cases spare consures of unfaithfull men out of respect to the Churches good as hath been formerly hinted and as the judicious divine Mr. Gillespy who yet cannot be branded with luke-warmnesse in this duty in his Aarons rod maketh out and doth give instances of severall cases wherein this forbearance is called-for In sum we suppose that having to do in such a case with such persons it is more safe for men to do their own duty keeping the peace of the Church and to leave others to do according to the manifestnesse of things as they shall answer before God as to their seeking the good of His Church and if this prevail not with such men for ordering them in their duty will any think that the keeping up or threatening of division will prevail Lastly It would be considered if such ends as any side would propose either in keeping in or purging out of men who are thought fit or unfit respectively can be attained without union so as with it Therefore seing that is a thing which belongeth to Government and men are to be swayed in such Acts by what conduceth most to edification when they cannot attain the length they would as we suppose men shall never do in this matter of purging they then are to walk by this rule of choosing what comparatively is most edifying as was formerly said Sometimes also difference hath been about the excommunicating of persons or readmitting again to communion but what concerneth this may be somewhat understood from the former grounds wherein extremities would be shunned and the Churches peace and the Authority of the Ordinances studied Also we have otherwayes beyond our purpose become so long and possibly ad nauseam usque in other things we shall therefore forbear particular descending into this but proceed in the generals proposed CHAP. XVIII The fears of mis-government for the time to come and remedies thereof THe last thing in Government which was proposed as that whereabout differences and divisions do arise is in reference to Government for the time to come and resolves in this Who shall have chief hand in the decision of matters that after may fall out supposing the union to be made up This resulteth from the present diffidence and prejudice which each hath in reference to other and from that impression that men have that there
things that are not necessary specially such as for the time are most ordinarily the stone of stumbling Hence we find that though in some questions the Apostle is full to dispute down adversaries as in the case of Justification Yet there are some other things that he seeketh rather to have restrained than moved such as he calleth doubtfull Rom. 14. 1. endlesse 1 Tim. 1. 4. that gender strife and are not edifying but foolish and unlearned questions 2 Tim. 2. 14 16 23. men are to flee and to shun these even when occasion is given For though every question hath a truth upon one side and the searching into necessary truths be edifying yet as to such considering the contention that waiteth on them and the difficulties that are about them the Church gaineth more by silence in them than by too fervent pursuing of them 9. Men at such a time would be diligent in the duties of their stations and keep themselves within these and as the Apostle saith 1 Cor. 7. 20. would abide in the calling wherein they are called for by so doing there is no occasion of offence When a Magistrate holdeth in the duties of a Magistrate and Ministers Masters Servants Husbands and Wives and so all sorts contain themselves within the bounds of their respective stations that is a thing offensive to none But when they exceed or give occasion to others to think that they exceed then it becometh offensive and maketh the Gospel to be evil-spoken of For which cause the Apostle commendeth to Subjects Wives Servants and all sorts the doing of the duties of their respective stations as that which doth adorn the Gospel and stop the mouthes of gainsayers 10. There would be mutual faithfulnesse and a condescending upon their side who are offended freely and soberly to admonish those by whom they are offended and upon the otherside a condescending to satisfie and remove any offence taken by those who have given it or at whom it is taken This is our Lord's rule Matth. 18. 15. c. There is nothing more needfull when offences abound than these and yet often there is little or no accesse to them or practice of them when they are most needfull And this maketh offences to abound the more And what thing is more unsuitable than for one to take or keep offence at another and yet never to endeavour his recovery who hath offended and by so doing to hazard both their souls Or when one hath given offence and is admonished to refuse to come out himself or to keep another out of this snare 11. This endeavouring to have offence removed ought to be followed convincingly and that in the several steps laid down Matth. 18. and if privat reasoning and admonition prevail not it is to proceed further till it come to the Church But because the Scandal then becometh publick we shall speak of it in the next branch Only now it is to be adverted concerning these offences in reference to which we are to admonish our brother and thus to follow them in case of sleighting 1. They are not only wrongs done to the person immediatly or directly but it may be his being stumbled at his seeing a mans miscarriages towards others So the injury may be to one but the offence to another 2. This duty is to be gone about not only without all heat prejudice or contention but with the spirit of love as a duty proceeding there from for his good even from that same spirit by which we pray for him they being both equally necessary duties And 3. That this Order of Christ's is not to be interverted by any nor the publick gone to till the private â—…ay be effectually essayed 12. There is a necessity in every thing especially at such a time to be single in our end having the glory of God mainly in our eye And that not only for our own peace but also for the conviction of others It is often our unsinglenesse that maketh us carelesse in giving offence and also the evidence or appearance of that that maketh others readily to take offence at our carriage Hence we see that the actions of such who are supposed to be single are not so readily stumbled at And this direction is expresly laid down in reference to this end 1 Cor. 10. 31. Whether therefore ye eat or ye drink or whatever ye do do all to the glory of God give none offence neither to Iew nor Gentile c. It were fit therefore at such a time that a man should examine his own breast and try what leadeth him on such a design or act for often by-ends and motives will steal in when we seem to our selves to be most servently zealous self-interests had need to be much denied in such a time 13. Much care would be had to keep up the authority of all Christ's Ordinances they are the lights and means whereby men are to be directed lest they stumble and to be strengthened and comforted in their spiritual consolations and hardly offences arise but the Devil seeketh to discredit these because then men are in the dark and so cannot but fall when blocks are in their way Hence often are the Ordinances of life the very pretended rise of offences as concerning a Ministery Baptism the Lords Supper Sabbath Day Singing of Psalms Constitution of a Church Discipline c. because by making these to be stumbled at or stones of stumbling men can have accesse to no other means either for direction or consolation On this ground Paul endeavoureth so much to vindicate himself from what was imputed to him 2 Cor. 12. 19. And for this end so many directions are given for keeping up the credit of the ordinances in the most difficult dark cases as Song 1. 8. Eph. 4. 12 13. Heb. 13. 7 8 c. 17. especially Mat. 18. 17 18 c. And on the contrary for eschewing corrupt teachers and those who cause divisions and offence contrary to the doctrine learned c. Rom. 16. 17. Then it is a time to try the spirits and to fear snares and to hate every garment that is spotted with the flesh and we find in Scripture and experience that ever these two go together to wit shunning of those who bring false doctrine and the adhering to those who are faithfull on the other side 14. At such a time especially Christians in their walk toward one another ought to be of a sympathizing and condescending temper This is to bear the infirmities of the weak and not to please our selves but our neighbour for his good to edification even as Christ pleased not himself c. as the Apostle hath it to the same scope Rom. 15. 1 2 3. Tenaciousnesse and self-willednesse do often breed offences and continually stand in the way of removing of them and although there is nothing more ordinary in a time of offences than that to wit for men to stand to their own judgement and opinion as if it were
as in the former Yet it is fit that we say something And who knoweth but it may fall in the hand of some Magistrate who may be desirous to hear and know his duty which we shall lay down in an Assertion or two thus Assert 1. Although God hath not made Magistrates as such Church-officers nor intrusted them with the Ecclesiastick Government of His Church yet doth he allow them and call them to improve their civil power for the good of His Church in Ecclesiastick things in some respect as well as in civil things And therefore if a Magistrate see not to the providing of Ministers for a people and of maintenance to them and such like that are necessary for the being of a Church as well as he provideth Officers and furnisheth them that are needfull in the State he is faulty and unfaithfull to his trust For the Lords design in setling of Societies and appointing of Magistrates is to be expounded as subservient to that great end of mens glorifying of God and enjoying him And certainly Magistrates are to have that as their own end even in the actions of their station and to endeavour to promove that amongst these over whom for their good they rule This is clear in all the Governments and Commonwealths that the Lord did immediately model Himself Magistrates had this for a speciall part of their task to keep His Ordinances pure and to restrain the corrupters of them This is expressed in the Morall Law where Masters are no lesse to oversee their servants that they work not on the Sabbath from respect to the Lord than to direct their work all the week from respect to themselves and by the rules of interpreting of these commands what belongeth to a Master to be done by him as a Master in reference to these over whom he hath power according to his station that doth belong to all Magistrates in reference to these under their charge according to their stations Also where one instance is named all of that kind are comprehended And therefore as this Ordinance of sanctifying the Sabbath is to be overseen by Superiours so also are all others yea it is acknowledged also that what is expressed in one command in respect of the extent thereof is to be understood in all And therefore this obligation lyeth on Superiours to make inferiours observant of Gods Ordinances in reference to all the commands this is not doubted of the duties in the second Table yet there is no expression in it inferring the same so expresse as is in the first and this is a common assertion Magistrates have both Tables of the Law committed to their keeping This is fully made out by many godly and learned men and we need not to insist upon it for readily no Magistrate doth question his own power but that he may do what is fit all the matter is to consider what that is Assert 2. It is not a Magistrates duty in the case of overspreading delusion meerly to look to outward order and civil peace and enjury and to give liberty to any oâ—… many sorts of dangerous errours and delusions to spread or to give toleration unto the maintainers thereof in their spreading the same For 1. such errours are ill deeds and such spreaders are ill doers bringing great prejudice to people Gal. 5. 20. 2 Epist. of Iohn 11. 2. Magistrates ought to be a terrour to evil doers indefinitly and I suppose if the sword be born in vain in reference to them the conscience will not have ground of quietnesse in the day of judgement upon a distinction of evil doers when the Lord hath made none such in their commission 3. They ought to be zealous of His honour who is their Superiour that His name be not blasphemed and can such be tolerate without this construction upon the matter that men have liberty to blaspheme the Name of God to abuse His truth reproach His Ordinances and to take His Name in vain as they will Would any supream Magistrate take it well to have some inferiour officer or Magistrate of a Town or Province to give such liberty to these under his jurisdiction in reference to him And is there any such distance between the supream and inferiour Magistrate as there is between the Majesty of God and the most supream power on earth And what if He judge between Him and them out of their own mouth and according to the measure that they met out to others met out to them 4. Are they not to seek the peoples good And is there any such good as their spirituall good Or are there any such enemies to that as seducers We conceive therefore it will not be found agreeable to the intent of their office and scope which they ought to aim at therein that Magistrates should give this liberty or connivance to men to vent and propagate such errours as may destroy souls and actually overturn the face of a visible Church so that if something overspread universally as Popery and some other grosse errours and delusions have done in some places of the world there should be no visible Church within such dominions And indeed upon these principles men cannot impute it to their own care that it is other wayes Also such loosnesse may overturn Ordinances and set up abominations in the room thereof remove all Ministery Sacraments Discipline and Preaching and all upon pretext of conscience such delusions have been in the world and if by Magistrates connivance they should overspread a Nation so as there could be no remedy applied would it be satisfying or comfortable to him supposing him to have a conscience to see his people under him in such a posture What if under pretext of conscience Magistracie should be denied to be an Ordinance of God and he put therefrom upon that account that the people thought it unlawfull to obey him Would not readily his conscience say That seing he restrained not others from casting at these Ordinances in which the honour of God and good of souls were so much concerned that it was just with God to permit them to cast at that Ordinance also wherein he is so mainly concerned And indeed this hath not been unfrequently seen that these who have begun to cast at Church-ordinances have come at length as if they had been thereto disposed by the former to cast at Civil Ordinances to speak so also and what wonder is it seing there is no more clear warrant from God for the one than for the other If it be said that what hath been spoken in the doctrine and on these places Rev. 2. concerning the not suffering of corrupt teachers to vent their errours doth belong to Ministers and Church-officers and not to Magistrates Answ. 1. If thou be a Magistrate that moveth this objection pose thy own heart if that which is so displeasing in Ministers and Church-officers to wit toleration of corrupt men to spread their errours If I say
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
were considered as a thing coming from God and evidencing Him to be angry and to threaten and without this there is little ground to expect profiting by any other direction 2. People would be seriously affected with the falling or hazard of the falling of any they hear of as being touched with zeal for God and sympathie with them and for this cause would humble themselves before God to deprecate that stroak and plague as they would do sword famine or pestilence 3. People would try in what tearms themselves are with God and if things inwardly be in good case if there be any guiltinesse procuring or disposing for the same plague such as little love to the truth little study of the knowledge of the truth little zeal against errour or simpathy with infected Churches that are at a distance laughing it may be at such things without any other use making thereof little prayer for others or exhorting or admonishing of them which is a mean for preventing of unstedfastnesse little indeavour according to mens places to have others instructed or to have faithfull able and godly Ministers for that end but it may be on the contrary much spiritual pride self-conceitednesse tenaciousnesse and addictednesse to our own wills and opinions prejudice at able and faithful Teachers and readinesse to hear every thing and every person These and such like may be tried and when found ought to be mourned for as causes of humiliation to them for their accession to such a plague 4. They would endeavour the strengthening and confirming of themselves in the knowledge of necessary Truths and would exercise themselves in the practice of uncontroverted Godlinesse and by all means would eschew jangling debates in unnecessary things knowing that that is a piece of the enemies subtility once to engage if it were but in the meanest thing for thereby he doth not only divert from more necessary things and weareth away livelinesse but doth dispose for greater things as was formerly marked in his method of dealing For as in corrupt practices men are not at first brought to an height of prophanity but by degrees So is it in corrupt doctrines and therefore there is warinesse called-for here in debating or questioning the meanest Truth if any Truth be mean 5. If any thing be really doubted of means would be used in a sober prudent way for attaining information either by providing and reading of some fit Book wherein often reasons are more deliberate and full and may be more deliberately studied and digested than in a transient discourse but in this special respect would be had to a right choice and for that cause the judgments of such as are sound and able to discern would be followed in this or where God giveth occasion it may be done in sober and christian conference with others of ability and integrity especially with Ministers who ought neither to decline nor rashly misconstruct the same but affectionatly and tenderly to welcom any such sober persons lest they be provoked to consult with others who may prove Physicians of no value In this people would not expresse their doubts in all companies at random nor to or before such as may possibly more easily take up the doubt and with more difficulty be brought off when therefore such a doubt is to be moved the party and the time would be deliberatly chosen that men may be serious therein and no doubt would be moved for debate but either such as the mover can himself loose or in such company where he may expect to have it loosed 6. People would endeavour exceedingly to have good esteem of their Ministers and Guides and to be diligent and reverent observers of all Ordinances especially at such a time for Ministers are Guides Heb. 13. 17. And Ordinances are appointed to keep people from being staggered Eph. 4. 11 12 13 14. and it is to such that the Bride is directed to wit to keep near the shepherds tents for being preserved from wandering Song 1. 9. And the more that the devil driveth to bear-in prejudice at Ministers and blast the Ordinances in their repute the more are people to wrestle against that and in some respect to be more blind and deaf to what may be seen and heard concerning Ministers faults not so much for the Ministers respect as their own good Therefore the Apostle giveth this reason for his pressing of obedience and submission to Ministers Heb. 13. 17. because the want of that was not only prejudicial to the Minister but unprofitable to themselves 7. People would have an eye upon the way that faithfull and eminently godly men have gone to Heaven by before them This is to follow the foot-steps of the flock Song 1. 9. and the faith and patience of those that inherit the promises Heb. 6. 12. and readily we will find such to be most sober and serious and farthest at a distance from novelty curiosity or absurd opinions And it 's no little part of the boldnesse and impudency that often accompanieth new delusions that they generally condemn the generation of Gods People as if no way were to Heaven but by their vain inventions this will be no little stick to a tender mind at once to condemn the Religion and practice of such a cloud of witnesses 8. They would be carefull when they hear others questioning things or expressing their pâ—…judice at Ministers Ordinances or established Truths to endeavour the present stopping of the same and not to foster any thing of that kind by moving new doubts suspicions or giving new grounds of jealousie against Ministers or others but rather would gravely and wisely endeavour the removing of the same 9. They would then be much and serious in the exercise of christian fellowship observing or considering one another provoking one another and as the word is Heb. 10. 24. and 3. 12 13. taking heed lest there be amongst them an evil heart of unbelief and lest any of them be hardened but exhort saith he one another daily as the remedy of that There is no time wherein christian fellowship is more called-for and wherein it may be more profitable than at such a time if it be rightly ordered and managed I say rightly ordered and managed for often the pretext of christian fellowship is abused to the hatching and propagating of the most absurd opinions when people turn light and frothy taking up their time with vain janglings and diverting from the main scope to wit edification These things are indeed to be shunned but christian fellowship is not to be disclaimed but wisely to be ordered in respect of the persons with whom and occasions upon which it is used and in respect of the matter and duties insisted on which is to be the confirming of themselves in some truth faithfull freedom in admonishing one another of what is wrong serious endeavour to keep repentance humility self-denial and the like graces fresh These and such like things are good and profitable to
ought to bestir themselves to quench this in the Church never did mariners use more speed to stop a leak in a ship lest all should be drowned than Ministers especially and all Christian men should hast to stop this beginning of the breaking in of these waters of strife lest thereby the whole Church be overwhelmed And if the many evils which follow thereupon the many commands whereby union is pressed yea the many entreaties and obtestations whereby the holy Ghost doth so frequently urge this upon all as a thing most acceptable to Him and profitable to us If I say these and many other such considerations have not weight to convince of the necessity of this duty to prevent or heal a breach We cannot tell what can prevail with men that professe reverence to the great and dreadfull Name of God conscience of duty and respect to the edification of the Church and to their own peace at the appearance of the Lord in the great Day wherein the peace-makers shall be blessed for they shall be called the children of God CHAP. VII General Grounds leading to Unity BUt now it may be of more difficulty to speak particularly to what indeed is duty at such a time when a Church lyeth under rents and divisions For though the general be granted yet often it is difficult to take up the particular cure and yet more difficult singly to follow the same It being still more easy to prescribe rules to others than to follow them our selves especially in such a case when spirits are in the heat and fervour of contention whereby they are some way drunken with affection to their own side and prejudice at the others and distracted as it were with a sort of madnesse in pursuing their adversaries as that great and meek Divine Melancthon did expresse it so that it is hard to get affections that are in such a temper captivated to the obedience of light And though we will not take on us to be particular and satisfying in this wishing and hoping that it may be more effectually done by some other yet having come this length we shall in an abstracted manner consider some things in reference thereunto and endeavour to hold forth what we conceive to be duty especially to the Ministers of the Gospel that have interest in such a Church As also what may be required of others that may possibly think themselves lesse concerned therein Wherein we shall keep this order 1. we shall lay down some general Grounds which we suppose as granted 2. We shall premit some preparatory endeavours agreeable to the same 3. We shall speak negatively to what ought not to be done or ought to be forborn 4. Positively to the healing means called-for in reference to several sorts of division with some questions incident thereupon And lastly We shall consider the grounds that do presse the serious and condescending application of these or other healing means in such a case The first generall ground which we take for granted is this That by way of precept there is an absolute necessity of uniting laid upon the Church so that it falleth not under debate Whether a Church should continue divided or united in the These more than it falleth under debate Whether there should be preaching praying keeping of the Sabbath or any other commanded duty seing that union is both commanded as a duty and commâ—…nded as eminently tending to the edification of the Church and therefore is so frequently joyned with edification Nor is it to be asked by a Church what is to be done for the Churches good in a divided way thereby supposing a dispensation as it were to be given to division and a forbearing of the use of means for the attaining thereof or rather supposing a stating or fixing of division and yet notwithstanding thereof thinking to carry on edification It is true where union cannot be attained amongst orthodox Ministers that agree in all main things for of such only we speak Ministers are to make the best use of the opportunities they have and during that to seek the edification of the Church Yet that men should by agreement state a division in the Church or dispense therewith and prefer the continuing of division as fitter for edification than union we suppose is altogether unwarrantable 1. Because that is not the Lord's Ordinance and therefore cannot be gone about in faith nor in it can the blessing be expected which the Lord doth command to those that are in unity Psal. 133. 2. Because Christ's Church is but one Body and this were deliberately to alter the nature thereof and although those who deny this Truth may admit of division yea they cannot have union that is proper Church-union which is union in Government Sacraments and other Ordinances because union or communion in these doth result from this principle yet it is impossible for those that maintain that principle of the unity of the Catholick visible-Church to owne a divided way of administrating Government or other Ordinances but it will infer either that one party hath no interest in the Church or that one Church may be many and so that the unity thereof in its visible state is to no purpose This then we take for granted And though possibly it be not in all cases attainable because the fault may be upon one side who possibly will not act unitedly with others yet is this still to be endeavoured and every opportunity to be taken hold of for promoting of the same The second ground which we suppose is this That as union is ever a duty So we conceive if men interessed will do their duty there can be no division amongst Orthodox Divines or Ministers but it is possible also to compose it and union is a thing attainable For 1. We are not speaking of composing divisions that are stated upon the fundamentall things nor are we speaking of removing all differences as if all men were to be one in judgment in every point of Truth there may be difference where there is no division as hath been said Nor 3. when we speak of mens doing their duty do we mean a full up-coming of every thing in knowledge and practice and that in a sanctified manner though that ought to be endeavoured but it looketh principally to the doing of duty in reference to this particular if it may be called so of attaining union a great part whereof doth consist in outward obvious things which do neither require simply sanctification in the person though in it self most desirable nor perfection in the degree some whereof we may afterward mention so that the meaning is if we consider union in it self without respect to mens corruptions which will make the least thing impossible when they are in exercise it is a thing possible according to the acknowledged principles that sober orthodox men usually walk by as experience hath often proven and reason doth demonstrat in the particulars afterward
matter yet doth he only make use of them to shew what condescension ought to be in such cases for peace both upon the part of Judicatories and particular persons how ever the matter doth appear unto them for he condemneth not the rejecting of Primianus because he was unjustly Sentenced but because there was not due respect had to the Churches peace nor doth he commend the Spanish Bishops for recalling an unjust Sentence which ought to be done for Justice sake but that though it is no quâ—…stion they did think it just they did condescend to remove it for preventing of a Schism when they saw their deed dissatisfying to others And it is so in the other case also it is these mens submission to these that condemned them as it evidences respect to concord and not as considering any equity of the Sentence which is commended by him this is in what he writeth contra Epistolam Parmeniani lib. 1. cap. 2 3 4 c. From what is said we may lay down these negative conclusions concerning the upmaking of a breach amongst Godly and Orthodox men where a Church hath harmony in the fundamentall points Faith Worship and Government and where the thriving of the Gospel is mutually designed 1. Division ought not to be endeavoured to be removed in such a case in such a way as doth undo or destroy either side because that is not the good of the whole for every part and side in such a case is a part of the body although it may be not so very considerable and it is no wisdom to cut off a member of the body and that way to cure a distemper therein when possibly the purging away of corrupt humours from the body or more gentle applications might recover the same 2. We say that way of uniting is not to be admitted but shunned which may incapacitate any Minister or member of the body that is fit for edifying of the same from having accesse thereunto for so the Church is prejudged and men are rendred unable for edifying thereof And this is not only when Sentences are past or restraints laid on But it may be in such like cases As 1. when by the terms of union some person is grieved and weighted by annexing of some unnecessary thing which may be forborn because by this men go about duty with heavinesse which is unprofitable to the Church 2. It may be when something that reflecteth upon any side or person unnecessarily is interwoven because such things still keep up suspicion and make the union the more heartlesse and doth both make such persons more faint and also in the lesser capacity to have weight with others for their edification and doth leave a ground of dissatisfaction with such an agreement that is ready afterward to break forth Therefore union would be essayed with all due respect from each to other and without any note of disrespect 3. We may gather that no simply authoritative mean is the fit and only way of healing a rentChurch That is indeed the way of governing an united Church but not the way of uniting a rentChurch especially a Church rent in particulars of practice and government because the remedy must be extensive to both sides and in such cases at least as to these particulars Authority usually is declined and though it be unjustly declined possibly yet when it is declined it is unable to effectuate this end and the remedy is to be applied not as to what agreeth to a Church that is whole but what agreeth to a Church in such a distemper even as a sick body is to be nourished not alwayes with the strongest and wholesomest meats which agree with such as are in health but it is to be nourished with things suitable to its distemper and are fit to cure it yea sometimes with such things as may please the taste when more healthfull things are not admitted Also when both judgments are to be informed and affections are to be gained there must be prudentiall and affectionat wayes used for gaining these ends Hence we see that not only in Church-history but in the Scriptures especially the duty of union is more pressed by perswasions intreaties reasons to move to it ills that follow the want thereof and such like than by an authoritative way such as is used in the condemning of Hereticks and other scandalous persons And indeed union hath such conjunction with the will and affections that it must be perswaded and cannot be so commanded And amongst such persons as are supposed to be in this difference privat and particular condescension is most becoming that respect which each ought to other Fifthly We premit That suppose sufficient condescension should fail upon one side yet ought the other to condescend fully the length that is possible 1. Because Church-union amongst Church-men is no civil bargain to use prigging therein but what is possible is duty out of obedience to God who commandeth peace in other things and so much more in this as far as is possible or as in men lyes And 2. because respect is to be had to the Churches good whose advantage we should seek even though others were defective and often such condescending gaineth more for the advantage of the Church and commendation of the party condescending than if there had been more sticking as we may see in that praise-worthy instance of Basilius his carriage who stuck on nothing but absolutely did lay by what was contended-for without respect to his own right or injury for the Churches good And oftentimes it 's one party their waiting for the others condescension or taking occasion from their tenaciousnesse to stick that doth keep the distance at a height 6. Oftentimes in such debates as are amongst orthodox Divines and Ministers it seemeth they might be removed if one party should condescend according to the qualifications and cautions formerly laid down yea it seemeth it were safer for the Churches good in such a case that either party should practically condescend to the way of the other than that division should be keeped up upon such grounds For 1. It is not supposed here that there is any matter of faith in question amongst such often there was full harmony in the Confessions of Faith as in the instances cited 2. There is no question for Government simply nor for Councils and Canons these also were acknowledged none did disclaim the general Councils nor their acts 3. The question often is not amongst them Whether others should be brought to their opinion or not I mean as to the stick of the division But often it is either 1. upon some mistaken expression of another or errour in some lesser point of Truth And in such a case it is that great Augustines word Disputable errours or uncertain faults are not in their pursuit to be preferred to certain peace Or 2. it is for some particular act of Government or other miscarriages by misapplying of rules
party and to keep them at a greater distance from the other as being grosse in receiving Traditores as they called them unto their society Sometimes men justly censured or fearing censure from faithfull Bishops did spread calumnies against them and made them odious under pretext of their pride arrogance unsoundnesse and such like even unto other orthodox men Sometimes again time-serving men by flattering Magistrates did execute their revenge against faithfull Bishops by keeping up Divisions against them driving on Sentences of Deposition and such like under pretext of other faults whereby the Churches peace hath been often marred and her divisions continued as is clear in those schisms and divisions at Constantinople first in reference to Chrysostom and afterward in reference to Ignatius who by a faction in the Church was deposed really to please the Emperour whose incestuous marriage he would not approve as they did therefore I say in the removing of differences and resolving of duties in reference to union there is great need of circumspectnesse in trying and choosing whose counsels are to be laid weight upon for all men love not peace neither seek singly the good of the Church and want not their own prejudices and grudgings at particular eminent persons who where men are not very denied and mortified will easily steal-in to mar a publick good under pretext of particular respect to the person whom by so doing they stir up It 's marked by Sleydan as the cause of that unreasonable and unnatural division that brake-out and grew in Germany almost to the undoing of Religion therein betwixt the Elector of Saxony and Maurice afterward Elector that some Counsellors not well-minded to Religion but favourers of the wicked way of Henry to whom Maurice succeeded who for that cause had hatred at the Elector and those who were eminent for Reformation and now having taken on a profession and insinuated themselves in the counsels and affection of Maurice and finding some begun matter of dissention in other particulars did so kindle and foster it till they brought the division to that height that one part of the Protestants were engaged with Antichrist and his followers to destroy the other and yet so closely carried that the difference was never stated upon the real account which indeed such did intend Also men not so nearly concerned in the Churches divisions as suppose they be of another Church or men not so immediately concerned in the debates thereof and the effects that follow thereupon As in that Council of Carthage they enact that tendernesse be used to the Donatists and means be used to reclaim them and for that end did acknowledge their Ministers though ordained in a schism to be Ministers although the Church of Rome did write otherwayes to them and did act otherwayes themselves These would be looked unto Sometimes also there are a sort of persons who long not for union for as there is an itching after new doctrine in some so is there for divisions and changes amongst others who may be sound in doctrine who in this are to be adverted to 2. Men would eschew in such a case judicially to engage in such differences either by passing decisions in these things pro or contra in Judicatories or by censuring or noting with any reproach such as differ from them For 1. that maketh the division the more difficultly removable in it self And 2. it engageth both sides the more and proveth a let to retiring when men would and heighteneth the difference exceedingly In that difference that was between Cyprian and Stephanus and other Bishops of Rome concerning the rebaptizing of such as had been baptized by Hereticks and Schismaticks It is marked that Stephanus did presse the condemnation of it did censure and refuse communion with such as joyned with Cyprian in his opinion On the contrary Cyprian did indeed call Synods and decide but neither pressed any man to his opinion or practice nor Censured any that differed in such a matter And because his carriage is so much commended by the Ancients especially by Augustine against the Donatists not because he counted Cyprian right on the matter for he disclaimed that and owned the contrary opinion but because he carried in his opinion so tenderly to the Churches union and peace We shall observe two or three passages of his and of Augustines concerning him 1. In his Epistle ad Jubiannum Haec rescripsimus inquit nemiâ—… praescribentes aut praejudicantes quo minus unusquisque Episcoporum quod putat faciat Et ne quisquam pellendus à caeterorum consortio videretur dicit nos quantum in nobis est propter haereticos cum collegis Coepiscopis nostris non contendimus cum quibus aivinam concordiam pacem tenemus Et Paulo post Serventur inquit à nobis patienter leniter charitas animi collegii honor vinculum fidei concordia sacerdotii Which words and many others are cited by Augustine de Baptismo lib. 6. cap. 17. And in another place when he hath cited this same last Sentence and other words giving the reason which the Apostle hath 1 Cor. 11. If any man will be contentious we have no such custome nor the Churches of God after which a little Augustine subjoyneth this approbation of his carriage Majus quippe in eo robur virtutis eminuit cum ist a quaestio nondum discuss a nutaret quod aliter sentiens quam multi collegae tantam moderationem obtinuit ut Ecclesiae Dei sanctam societatem nulla schismatis labe truncaret quam si omnia non solum veraciter sed etiam pariter sine ista virtute sentiret De Baptismo lib. 5. cap. 17. This he saith even though Cyprians opinion was confirmed by diverse Councels of Carthage Which sheweth what influence such abstinence hath on the Churches peace which is the more observable that he used this forbearance when he had the generality of the Church of Africk and the authority of their Councels for him and also was provoked by the vehemency of his opposits and their Censuring such as were of his opinion yet he forbare not because he doubted of the soundnesse of his judgement but because he respected the Churches peace and even then did he write sweetly in many Epistles and a particular treatise pressing the unity of the Church for which he is eminently esteemed of as an excellent pattern in such a case by all sober and judicious men 3. In such cases when union is desired men would abstain the propagating of their opinions in any purposed and publick way This is not to restrain a mans sober christian and necessary vindicating of himself in a due way But 1. All unnecessary traffick that is principally for strengthening of a party 2. Publishing in print things to that purpose when there is no conveniency for the Churches good 3. Making motions in Judicatories that awakens siding 4. Insisting thereon in publick preaching And lastly When there is some
and People for remedying of such an evil in the Church but being keeped so long on the former we cannot enter on this We shall only lay down these few generals 1. That neither of them ought to be offended or stumbled at such divisions or thereby be brought to have lesse esteem either of the Gospel the Ordinance of Government or Worship or the Ministery and Ministers of Jesus Christ much lesse would there be insulting over or advantage taken against these upon this occasion as is recorded to the infamy of several persons but on the contrary all would be affected therewith as with a most dangerous snare and fearfull plague And to this purpose Augustine doth seriously presse his Boniface Governour of Africk that he should not stumble at the divisions of the Church and particularly Epist. 50. 2. All would search if they have had any sinfull influence upon the procuring of such a stroke for if it be a plague and wo to them they would look back to the rise thereof who knows but the sins of Magistrates or People in their fretting at the Ordinance of Government despising of the Ministery not receiving of the Word nor walking answerably therto and such like may have procured this division from the Lord as a judicial stroke on them to harden them in their former sin and thereby to strengthen their tentation to despise all the Ordinances more to their own ruin as may be gathered from what hath been formerly spoken 3. All would be carefull to abstain from what may further or heighten the breach and by all means endeavour not to be engaged in such sidings for that often encourageth others and encreaseth and fixeth a rent and in experience it is seen that these schisms were ever most dangerous and most difficultly removed wherein people came to party and side with opposit sides in the division and seing the Spirit in the Scripture doth forbid people as well as Ministers to divide this must be their duty not to joyn in such a division Also it unfits them to get good from Ministers or to do good for removing of a rent amongst them And we are sure If doubtfull disputations vain janglings and such like questions that tend not to edification be to be eschewed by people then we conceive that such as are in the cases presupposed may be so esteemed of 4. They are by all respective means seriously to presse the abstaining from and composing of such differences by their serious representations of the ills thereof and exhortations according to their places to have the same remedyed And were this more amongst people upon occasions in due manner to testifie their sober resentment of such evils in the general and desire of union and condescendency for attaining the same so far as is fit it would much more become the sobriety of tender Christians and be much more effectual for this end than to be heightening and aggreging the miscarriage of any one party to another or carrying reports or informations true or false which may kindle humours to a flame that are hot and smoaking already It would affect a heart to hear the regraits and expostulations that Constantine Gratian and others have anent the divisions of Church-men in their times and their exhortations to remedy the same 5. All sorts would endeavour to be in good tearms with God in respect of their own particular conditions and when all faileth they would still be instantly dealing with God by prayer for healing of the same as accounting it a great plague even to them while this continueth CHAP. XXI The grounds and motives of the desired union THe last thing proposed to be spoken to was the grounds whereby union on such like tearms in such cases might be pressed but seing somethings to this purpose have been already here and there inserted upon severall occasions and seing these who are mainly concerned in this are supposed to be most tenderly zealous of the Churches good and so not to stand much in need of many motives to perswade to this which doth so nearly concern the same and fearing to heap up too many words in a matter so clear we shall forbear to insist and only propose some considerations to the conscience of the tender Reader especially in reference to some particular circumstances which sometimes may occur in the case of division And let God Himself who is the God of peace of love and of order put them home to consciences with a strong hand First The consciencious Reader may consider when all is well weighed that is formerly proposed with what may besides occur to himself If the study of union be not a most necessary thing and if without the essaying of these and such like means according to his interest and calling he can have peace as being sufficiently exonered in his duty in reference to this great end and if there can be solid quietnesse to continue division upon the grounds mentioned and to sleight the pursuing after union if attainable upon these or such like tearms as are proposed especially in these and such other cases 1. When a Church is under externall crosses and afflictions and by Gods dispensation is cast into the furnace to be therein strugling and wrestling one with another and as if it were in the time of the Churches greatest peace and calm to be contending for matters of such concernment O how unsuitable is it Though indeed condescending be called-for at any time yet certainly much more and in an especiall manner at such a time The judicious and great Divine Calvin doth upon this account exceedingly aggrege the divisions amongst some English in Frankford who being banished in the dayes of Queen Mary for the same Religion did even there contend for matters of little moment This saith he Epist. 200. was exceeding intempestivâ—… or untimous and exceeding offensive to the Church of Christ and unbecoming their case And although he utterly disapproved these ceremonies as unbecoming the Church of Christ Yet doth he Epist. 206. presse moderation on both sides using these words Sicuti autem eos qui à vobis dissentiebant hortatus sum ut qua possent moderatione inflecterent ita mihi displicuit nihil vicissima parte vestra recedi vel remitti that is As I did exhort these who were not of one mind with you to stretch themselves with all possible moderation So it did displease me that there was upon the other hand by you nothing ceded or remitted The second case is When a Church by division is laid open to grosse hereticks who wait the occasion of such a division that they may make as it were an infall upon her Division should be shunned at any time but in such a case union should be at any rate of warrantable condescendency purchased In that difference between Eusebius and Basilius at first it was sufficient to eschew division for which end at Nazianzens desire Basilius removed but when the Arians were like