What if a profane confessing party refuse to give satisfaction p. 125. CHAP. 12. Concerning what ought to be done by private persons when Church-officers spare such as are scandalous p 126 127 128. They are to continue in the discharge of the duties of their stations and not to separate from the communion of the Church nor withdraw from the Ordinances but to count themselves exonered in holding fast their own integrity since their consciences are not defiled by the presence of scandalous persons as is cleared by several pregnant arguments p. 128 129 130 131 132 133 134 135. For further confirming of this there is a particular consideration of 1 Cor. 11. v. 17 18 c. p. 136 137 138 139 140. CHAP. 13. Shewing more particularly what it is that private persons are called unto in such a case p. 141 142. Why it is necessary to acquiesce in the Churches determination as to practice p. 143 144 145. which is confirmed by those three New-England Divines Cotton Hooker and Norton p. 145 146 147. CHAP. 14. Clearing whether the Ordinances of Christ be any way polluted by corrupt fellow-worshippers p. 147 148 149 150 151. CHAP. 15. Shewing if any thing further in any imaginable case be allowed to privat Christians p. 151 152 153. PART III. Concerning Doctrinal Scandals or Scandalous Errors CHAP. 1. HOlding forth the expediency of handling this matter p. 154. Errour vented by those who are corrupted therewith is no lesse scandalous and no lesse to be accounted so than grosse practices p. 155 156. CHAP. 2. Concerning the spreading of errour Gods displeasure at the suffering thereof and the fainting even of good men in restraining the same p. 157. What height delusions of this kind may come unto p. 158 159. with what use may be made of the same p. 159 160. The tolerating of grosse errour is most displeasing to God and why p. 160 161. Sometimes those who want not affection are too condescending to erroneous Teachers and why p. 162 163. CHAP. 3. If any of the People of God may be carried away with grosse delusions p. 164. It is not simply impossible but some may in a great measure for a time be carried away ibid. yet not so easily as unto grosse practical evils p. 165 166. When any Believers fall in such evils usually the Lord singularly chastneth them for the same p. 166. Ordinarily corrupt Teachers set more upon Professors to withdraw them than upon others that want profession and why p. 167 168 169. CHAP. 4. How it is that grosse delusions may come to such an height as they often do p. 170. What hand the Lord may have in such a plague cleared p. 171 172 173 174 175 176 177. CHAP. 5. How errour may be known to be a judicial stroke and why the Lord smiteth with it p. 177 178 179. What causes do most ordinarily procure this plague of delusion p. 180 181. CHAP. 6. By what means and how Satan driveth on this plague amongst a people p. 182 183. What is Satans method of proceeding p. 183. How he prosecuteth it p. 184 185 186 187 188. The means and arguments that are used to carry on this design 189 190 191 192 193. The manner how this design is carried on by Satan through corrupt Teachers his emissaries p. 194. What accession a people may have to the bringing of this plague upon themselves cleared p. 195 196. CHAP. 7. What is called for as duty in such a case p. 196. What is not the proper duty or remedy in such a case Sure an absolute toleration of all errours and the promoters thereof is not p. 197 198. Extreams here are to be eschewed p. 198 199 200. CHAP. 8. When some errours are to be forborn p. 201. Some necessary and usefull distinctions hereanent p. 201 202 203 204 205 206 207. Some things not at all to be forborn p. 208. CHAP. 9. What is called-for from Church-officers in the case of spreading errour p. 209. What a Minister is called unto in reference to God and himself at such a time p. 210 211 212 213 214 Union amongst Ministers and their flocks is carefully to be studied in such a case p. 215. What is the Ministers duty in reference to the flock in general at such a time p. 216 217 218 219. What is spoken of the duty of Ministers doth by proportion agree to Ruling-Elders according to their station p. 220. What is a Ministers duty in reference to those that are seduced ibid. Tryal and discovery is to be made of what errours are maintained and by whom Then the party is to be convinced p. 222 223. CHAP. 10. Whether at all times a publick debate be necessary with such persons upon these points p. 223. In what cases it is called-for ibid. and p. 224. In what cases it is not called-for p. 225. What is to be accounted the sufficient conviction of a gainsayer where it is cleared that it is not only the putting of the adverse party to silence p 226 227 228. How a publick debate is to â—…e managed when necessary p. 229 230. CHAP. 11. Admonition is necessary and how to be performed p. 231. The several steps of admonition p. 232. Some things observable in the way of admonishing p. 233. That rejecting of an obstinate Heretick is to Church-officers a necessary duty and a mean to be made use of for the Churches edification ibid. and p. 234. What if the person seduced be judged to be truly gracious p. 234 What if he be no fixed Member of any particular Congregation p. 235. What if Civil Magistrates concur not to the backing of the Sentence ibid. and p. 236. Two limitations to be adverted to in the rejecting of Hereticks p. 236 237. CHAP. 12. What is to be accounted a satisfying and succesfull admonition p. 237. Some usefull distinctions of satisfaction are set down for the clearing of this ibid. and p. 238 239. Whether any thing be required of Ministers towards those that are rejected as Hereticks p. 239. CHAP. 13. What is required of Magistrates for restraining of seducing spirits p. 240. They are called according to their places to interpose p. 241. They are not meerly to look to outward order p. 242 243. That the grounds against Toleration concern Magistrates as well as Ministers p. 244 245. That total forbearance is not like the Gospel cleared p. 246 247. It 's Magistrates duty to prevent the infection of the people under them by corrupt doctrine p. 247. CHAP. 14. 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 p. 248. Some Cautions premitted ibid. and p. 249. The Magistrates duty may be considered first with respect to God p. 249. Secondly with respect to themselves p. 250. Thirdly with respect to those that are yet free of infection p. 250 251 252 253. Fourthly with respect to the Deluders or those that are deluded p. 254 255 256. It
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
controversies and confuting of such errours that the truth may be the more clear 5. They may and ought to endeavour according to their place the composure and allayment of all the lesser and more petty differences and heart-burnings that may be found amongst these that are in the main one for truth for often as was said a vehement spirit of errour and delusion is trysted with heart-burnings divisions and offences in the Church and amongst the Officers thereof there were petty contests in Corinth biting and devouring one of another in Galatia trysted with the harmony that was amongst the followers of the seducers and at the Councell of Nice there was not only difference with Arians and other grosse hereticks but also there were petty differences and contests amongst the Bishops and Confessors who stood for truth and these differences are most advantagious to the spreading of errour and the removing thereof is a great bulwark against the same It is marked of Constantine at that Councell of Nice that amongst other means which he used to suppresse the Arian heresie he did most carefully endeavour the removing and burning of such differences and divisions and by serious Oration pressed the oblivion of all such that they might the more unitedly and with the lesse diversion be in capacity to oppose the common enemy For certainly when Ministers are armed one against another upon some lesse concerning and more unprofitable debates as alas too much of them is in the Christian reformed-Church at this time there cannot but be the lesse strength zeal and vigilancy against professed enemies in the most substantiall things 6. They may and ought to interpose their Authority for inhibiting the receiving and hearing or conversing with known and manifest seducers for this is but to discharge and thereby to preserve the people from runing to their own hazard even as men ought to be commanded to keep at distance with a place or person suspected to be infectious because of the Pestilence neither could such a restraint be accounted any diminution of their just liberty yea this were but a putting to of their sanction to the clear direction which the Lord layeth upon His people and therefore there could be no hazard to miscarry in it especially where the application to such and such persons might be as clearly discernable from the Word as the duty is 7. They might and ought to give their countenance unto and joyn their Authority with such ecclesiastick statutes overtures or means as Church-judicatories or Officers might be about to make use of for this end in their places and this can be no more prejudice to liberty to countenance with their authority the Ornance of Discipline than to confirm by their Authority the Ordinance of preaching the Gospel 8. They may and ought to preserve the Ordinances from being interrupted and the administrators thereof from being reproached and might justly censure these things when committed 9. In recovering a people in a reeling and staggering time a Magistrate may engage them to formerly received truth and interpose his authority for this end as is recorded of Iosiah 2 Chron. 34. 31 32 33. Also 10. He may and ought to remove all false worships and endure no corrupt preaching or writing or meetings for that end or administrating of corrupted Sacraments or any Ordinance other than what is allowed for Iosiah did cause the people stand to the Covenant that was made and having removed all Idolatrous worship he made Israel to serve the Lord that is he made them abandon corrupt worship and waiton pure Ordinances as keeping of the Sabbaths offering of sacrifices c. and that according to the manner prescribed by the Lord. Neither was it a wronging of their liberty to do so Because 1. it was the preservation of their liberty to keep them from the abominable bondage of these evils 2. It was their duty to abstain from these and to follow the Ordinances purely and the Magistrate may well put people to that 3. It is one thing by force to keep folks from dishonouring God in a corrupt Religion as Iosiah did another to force them to a Religion the one belongeth to the ordering of the outward man the other to the inward 4. He might order them to keep the Ordinances and in going about them to keep the rule because that is but a constraining of them to the means whereby Religion worketh and a making them as it were to give God a hearing leaving their yeelding and consenting to him when they have heard him to their own wills which cannot be forced yet it is reason that when God cometh by His Ordinances to treat with a people that a Magistrate should so far respect His glory and their good as to interpose His Authority to make them hear 5. Also there is a difference between the constraining of a circumcised or baptized people to worship God in the purity of Ordinances as they have been engaged thereto which was Iosia's practice and the constraining of a people to engage and be baptized which were not formerly engaged because actuall members of a Church have not even that liberty as others have to abandon Ordinances and this putteth them to no new engagement in Religion but presseth them to continue under former engagements and accordingly to perform Hence we see that both in the Old and New Testament Church-members have been put to many things and restrained from many things which had not been pertinent in the case of others See 2 Chron. 15. 13. In the fourth place there are many things also in their power in reference to these that are seducers or deluders or actually deluded which might be and ought to be improven for the Churches good not to speak now of any thing that may infer civil or capitall punishment upon men for their opinions or any way look like the enforcing of Religion upon consciences As 1. Magistrates might and ought to put Ministers and Church-officers and others to their duty in case they be negligent in trying discoverring convincing c. such as by their corrupt doctrine may hazard others 2. They may and ought to discountenance such in their own persons and by their authority inhibit them to vent any such thing yea under certifications yet this cannot be called a forcing of their conscience to any Religion but is only the restraining of them from hurting of the consciences of others 3. When such certifications are contraveened he may and ought to censure the contraveeners and so he may by his authority put them in an incapacity of having accesse to infect others yet this is not the censuring of a mans opinion for he might possesse his opinion without censure but it is the censuring of his disobedience and the prejudice done by him to others Nor is it the restraining of him from personall liberty because of it but because he doth not nor will not use his personall liberty without prejudice to the whole body which is
an excommunicate man as we may walk with other Christians And in the first respect we cannot walk with them as we may walk with other heathens that it may be are guilty of as grosse sins upon the matter for the Word of the Lord putteth this differeece expresly between them and these who are simply heathens 1 Cor. 5. 3. Yet even then prayer may be made for them for excommunication is no evidence that a person hath sinned the sin against the holy Ghost or that their sin is a sin unto death and their necessities if they be in want may and should be supplied because they are men and it is naturall to supply such they may be helped also against unjust violence or from any personall hazard if they fall in it and as occasion offereth folks may give a weighty serious word of admonition unto them and such like because by such means the end of the Sentence and its weight are furthered and not weakened 4. These that are in naturall relations ought to walk in the duties of them as Husbands and Wives Parents and Children Masters and Servants Magistrates and Subjects c. for what nature bindeth the Church doth not loose 5. Men may follow civil businesse as paying or exacting payment of debts buying or selling and may walk in such things as are requisit for humane fellowship and society because though Church Censures be to humble and shame men by bearing in on them their sinfulnesse yet it is not to undo them and simply to take away a being from them 6. Yet all these things would be done with them in such a manner As 1. the persons may shew their indignation at their way even when they expresse tendernesse to their persons 2. It would be done in a different manner from what useth to be with others not under such a Sentence that so they may bear out their respect to the Sentence even when they shew respect to them Therefore there would not be such frequencie in medling with such persons nor would it be with familiarity or many words and long discourses to other purposes nor with laughing and with such chearfulnesse intimacie or complacencie as is used with others But in a word the businesse would be done and other things abstained from 3. When what is necessary is past except it be on necessity folks would not eat or drink with them at the time of doing their businesse or after the closing of the same because that doth not necessarily belong to them as men and by so doing the due distance would not be keeped and this is the great practick so to carry to them as the weight of the Sentence be not lessened nor they prejudged of what otherwayes is necessary to their being but that so every opportunity may be taken whereby their edification may be advanced If what is before said be considered We suppose there will be no great need to add arguments to provoke either Ministers or others to be zealous in prosecuting their respective duties Yet these few considerations may be taken notice of and pondered to this purpose 1. That scarcely hath delusion though never so grosse ever broken in into a Church and for a time been forborn but it hath carried away many therewith and hath proven exceedingly inductive to much sin offence reproach division bitternesse and ills of all sorts into the Church of Christ Very little acquaintance with the History of the Church will put this out of question 2. Consider that this spirit of delusion is in a special manner fore-prophesied of to have a great reviving and strength in the latter dayes it is said 1 Tim. 4. 1. That the Spirit speaketh expresly That in the last times some shall depart from the faith And why is that expresly added but to give warning the more clearly that men may be at their duty Again 2 Tim. 3. 1. This know that in the last dayes perillous times shall come It is the observation of a holy and learned man that in this place it is the last dayes in the former the last times as if this did relate to a time nearer the end of the world and so the first looketh to the Popish superstitions and abominations and indeed the nature of the Doctrines there reproved doth seem to favour this and this last place doth relate to the grosse delusions that under the pretext of the form of godlinesse were to succeed to these And therefore men according to their places ought in these times to be so much the more watchfull and zealous sâ—…ing the Trumpet hath given so distinct a sound 3. The dreadfull effects which such ills necessarily bring with them may be considered it is not ruine to bodies or estates but to souls it is not simply to sin and to permit that but its rebellion and which is more It is to teach rebellion and to carry on the same with a high hand against God and what will stir zeal for God or what will waken love to and sympathie with the souls of others if this do not 4. It would be considered how often zeal diligence and faithfulnesse of men in their several places as hath been laid down have proved exceeding helpfull for preventing and restraining the growth of such evils so that thereby such a â—…loud hath been dryed up as it is Rev. 12. which otherwayes might have drowned the Woman and her seed and Matth. 13. it is marked that such tares are sown and spring up not while men are watchfull and diligent but while they sleep and are defective in their duty ver 25. for diligence in the use of means hath the blessing promised which others cannot expect and if wrath be come to such an height as the Lord will not be intreated in that matter yet the person that is diligent may look for his own soul for a prey and to be kept on his feet in the midst of tentations 5. It may be a provocation to humility and watchfulnesse to consider how great men have been carried away with the most vile delusions the Church of Corinth did abound in most eminent gifts yet corrupt teachers wanted not influence upon them The Church of Galatia hath been most singularly zealous and tender yet what an height delusion came to amongst them is evident so that they were bewitched therewith Galat. 3. 1. In Church-history also it is evident that most eminent men have been carried away with the vainest delusions that great Light Tertullian became tainted exceedingly with the delusions of the Montanists and after-times have letten us see that the eminentest of men are capable of defection and even Stars are often made to fall from heaven by such storms 6. It is dreadfull also to consider how difficultly men are recovered from these delusions It 's a rare thing to find in Scripture or in History any observable recovery of a person that hath slipped in this kind Sometimes indeed persons that through fear have been
How â—…e 〈◊〉 〈◊〉 The means and arguments that are used to carry on this design The manner how this design is carried-on What accession a people may have to the bringing of this plague upon themselves What is not the proper remedy or duty in such a case Extreams to he â—…s chewed Some necessary anâ—… usefull distinctions Some things not at all to be forborn What a Minister is called to in reference â—…o God and himself at such a time Union amongst Minesters and their flocks is in such a case carefully to be sâ—…udied What is his duty in reference to his flock What is a Minister's duty in reference to those that are seduced In what cases it is called â—…or In what cases it is not called for What is to be accounted as the sufficient conviction of a gainsayer How a publick debate is to be managed when necessary The several steps of admonition Some things observable in the way of admonishing That rejecting of an obstinat Heretick is to Church-officers a necessary duty a mean to be made use of for the Churches edification What if the person seduced be judged to be truly gracious What if he be no fixed member of any particular Congregation What if Civill Magistrats concur not for the backing of the sentence Two limitations to be adverted in the rejecting of Hereticks Some usefull Distinctions of satisfaction Whether any thing be required of Ministers towards heretick that are rejected They are called according to their places to interpose And not meerly to look to outward order That the grounds against toleration concern Magistrates as well as Ministers That totall forbearance is not like the Gospel It 's Magistrates duty to prevent the infection of the people under them It is not sufficient to a Magistrate to maintain civil peace What is their duty in reference to the persons infected and if they ought to refrain from their company Some Considerations to provoke Ministers and others to the faithful discharge of their duty in all the forementioned particulars The introduction The scandal and hurtfulnesse of divisions The heads of the ensuing part of the Treatise What heresie is What schism is and the kinds thereof What is here meant by the word Division The severall kinds thereof Division among the Godly It may continue long and come to a great height And not easily removed Various apprehensions of inferiour truths The mistake of some dispensations Different apprehensions about some persons and things Heart burnings at the credit of others Aggreging the infirmities of others A factious vindicating of truth Undue Censures Leaving the matter and falling upon reflections Engaging of others Too much liking of some upon fair pretences Peremptoriness without condescending Dissatisfaction about some persons Mutuall encroachment Meddling in extrinsick things Novelty of expressions and notious Heat and contention Alienation Iealousie Virulent expressions Personall reflections Imprecations and instigation of the civill Power Sharp censures inflicted Renting of whole Churches Furie of their followers Furious madness of Divines Diversion of them from their main work Both schism and heresie following division Commonly both sides faultie though not equally Division hardly cured The severaignâ—…y of Godtrying good and bad Chastizing also and punishing Yea plaguing the world Division burdens the godly Hardeneth the adversaries of the truth Characters of judiciall division Former guiltinesse Present distempers Inconsiderat expressions or actings Severity in Discipline Sleighting of the persons writings or actings of others Hunting after credit Little condescending c. Acts that state schism Talebearers Fears of censurs The influence of civil Powers Peoples engaging Applications to Magistrates for ratisying elections Miscarriages of persons Occuring dispensations of providence Personall credit acting under 〈◊〉 of zeal for God Evill grounded confidence A particular mistake of menâ—… persons and actions A conviction of singleness in proâ—…cuting and adhering Fear of losing cre dit by relenting Fear of hurting their followers The tentation strengthened by looking-on the failings of opposits Hope of the ceding of others The necessity of endeavâ—…ring unity granted by all The cure of division most difficult An absolute necessity laid upon a rent Church to unite Union a thing attainable among Orthodox Divines Endeavouring union doth notinfer union in all points of judgement and practice Union may stand with some defects in Worship and manner of Government With what kind of dejects union mâ—…y be made up When inconveniencies are on all hands what side is to be followed Mâ—…uali condescending necessary 〈◊〉 there must be no condescending It ought to be mutual What 〈◊〉 ought to be most condescending Even that which is right and hath authority They who did the wroâ—…g ordinarily most avâ—…rse from condescending Division not to be cured by destroying any Orthodox side or party Union is to be essayed with due respect each to other without any note of disrespect No simply authoritative way is the fit mean to begin the healing of a rent Church Though one side fail in condescending the other ought not to fail It was the actings and noâ—… the formality of Synods that occasioned division of old Debates concerning government more difficultly removed Walking under an impression of the dreadfulnesse of such a plague A fearfull snare in division Diligent viewing of our inward condition Repentance suitable Union would by all warrantable means be commended unto and pressed upon these that differ and by those that differ one upon another Constancy and singleness herein With tenderness and respect Expressions of mutuall confidence Kind visit Stirring up to the life and practice of Religion Solemn addresses to God Avoiding of all things that weaken the reputation of others Evil counsel Forbearing to engage judicially pro or con Abstaining from propagating their opinions factiously Contrary acting Separated meetings to be eschewed And separated Fasts Acts and Principles laying restraints upon either side Seeking Meetings And offering fair conditions A right way of carrying on such meetings Contention about formalities to be forborn Personall criminations The most tender of the Church most condescending The first way of closing doctrinall differences The second way of composing such differences The third way of composing such differences Contests about these are of several sorts Dissatisfaction from constitution of Officers and Members The alleaging of faults either not true or not cear Pleading for such as are most justly censured or censurable The justness of the Sentence to be cleared Or the Sentence recalled when the person might be profitable Mutuall upbraidings for failings Removed by a mutuall forgiving Diversity of circumstances in externall administrations Condescendency therein Better to forbear some new thing than to alter the old without some considerable reason Divisions about Church-government Concerning the form of Government Practicall difference herein maketh division Characters of Government fit for uniting Debates about the constitution of Synods Defects in constitution cannot easily annull without defect in the matter In ancient Councels soundnesse of matter more regarded than formality or number What should be done for union when division ariseth about the constitution of a Synod Little usefulness as to the Churches edificationin the thing controverted This difference is either in judgement and may be forborn Or it relates to practice and so something is to be tolerate and something done What usually hath been dâ—…ne when Authority was declined Great difference between the declining of Synodicall Authority simply and the constitution of a particular Synod Doctrinall not fundamentall or nigh the foundation Some doctrinal decisions infer division others but diversity Some determinations are of things dayly practicable others only for an exigence scarcely ever again occurring Some determinations are for Ministers practice others are answers to the questions of Rulers More doctrinal decisions in smaller points ought to maâ—…e no division How the smaller number should yeeld to the greater Contrary practices build a wall of separation Diversity there may be without division Great folly to make or keep division for what is rarely or never practicable Union is not impossible notwithstanding diversity of judgment The Ordination of a person worthy of the Ministery ordained by Church-Officers is not to be accounted null for some defects Union would not be suspended on such tryals In what cases extremities are to be shunned Iudicatories wiâ—…ely remitting rigour Corrupt grosse and prophane men for no interposition to be received Debates about conniving at guilty men Union rather to be followed that satisfaction herein may be had In times of division aumours concerning eminent persons not to be so regarded Zeal in justly censuring well consistent with a spirit of union Yet union is to be preferred to the censuring of some unfaithfull men Union no prejudice to the purging out of corruption Purging not to be much pressed till union be fixed It must be such a satisfaction as neither is fully satisfied The thing feared is not corrupt doctrine nor a wrong Government Union not to be suspended upon every particular Some particulars to be referred to some acceptable to both Such things are not to be decided by a meer authoritative way Better for a time to forbear many things than to brangle union Doubtfull practices to be abstained from Many brotherly conferences to prevent abrupt surprisals Matters of difficulty rather committed than instantly decided Not unfit some persons were designed for a time to com pose occasionall differences This tendeth to recover strength to Iudicatories And is consistent with Ministeriall Church-authority The great Apostle often layeth aside Authority
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
Although Church-government in the general be determined and men be not free to associate or not yet there is much as to the exercise thereof in associating and the particular manner mutually agreed upon which still may regulate circumstances though they cannot alter the nature of the thing 3. It is not necessary that Church-authority should be alwayes exercised in every thing for it is not to be exercised but when it is to the Churches edification and there is no such Church-authority as edifies not and therefore if in such cases the interposing of Church-authority in the ultimat decision of matters be not edifying it is no encroachment upon it to say it should not be exercised in that case and so at the most that which dependeth upon this reference is only prudentially to discern and judge if in such and such a case it be fit for the Churches edification that Church-authority should decide in such a particular matter wherein not the authority or power but the prudence zeal and faithfulnesse of such persons are to be respected for the obtaining of a forbearance 4. We will find the great Apostle oftentimes condescending to lay by his authority and to intreat and beseech especially in the matter of union and sometimes to advise when he thought his intreaties might more kindly prevail or when he thought his authority might be questioned or his authoritative acting hazard a schism which grounds being moral may warrant a Church in such a case unto the end of the world to follow his example 5. Seing union is maintained when it is weak by the same means by which it is begun for union is not compleated when some agreement is closed and seing as we said an authoritative way is not fittest for conceiving and bringing forth the same So neither will it be for giving of it suck and milk till it be able to abide stronger meat 6. Seing Church-authority is parental and that of the tenderest sort it is not unbecoming that it condescend even to the weaknesse and childish distempers of some members supposing there be such standing in need thereof and if such condescending may joyn them in and keep them in in their own place and prevent even their snares and miscarriages more effectually than authoritative means will do which are for the time suspected by them ought not such means to be followed And if they should continue in their infirmity to stumble at the peremptory using of authoritative means and the denial of this will it be thought a sufficient ground to exoner men from having accession unto their fall or will it look like that tendernesse and condescendency which mothers and nurses ought to have to children even in their childish and unreasonable moodes 7. This also mis-states the question because it s here to be considered as was said not what is the nature of Church-authority simply but comparatively what is fittest for procureing the edification of the Church and for a time to be a mean for recovering her to a full authoritative manner of acting which is now supposed to be brangled Beside if the recovery of Church-authority be a duty requiring means to be used suitable to that end then the use of this mean must be a duty because in the case supposed it is the most probable mean for attaining to that If it be said that it is a more easie way to acquiesce in the authoritative determination and it were more fit for men to submit to that Answ. That supposeth no present distemper to be and answereth not to the case stated which is upon the supposition that men do not that Is not this more fit for present edification and more probable for attaining to a full authoritative way of acting than the continuing of a division without condefcending in this In the last place also it may be considered That the exercising of Church-authority in particular cases hic nunc is an affirmative precept and therefore doth not bind ad semper according to the common rule of affirmative precepts it cannot therefore be unsuitable to it or the precepts by which it is commanded to adde such qualifications as are mentioned in the case presupposed CHAP. XIX Some advertisements concerning the overtures proposed TO come now to some advertisements accordding as we did propose we must shortly put them together lest we be too prolix in every thing 1. Then it would be adverted That there is no peremptorinesse urged in any of the former helps or remedies but if other means may be found more effectuall all these are to cede Only this is intended that if no more probable and effectuall means be found out or applied that it is better on such like grounds to unite than to continue a division 2. It is to be adverted That there may be and ought to be such a condescending in the concluding of and fixing on the means especially for the time to come as by the expressing of time manner and other particular circumstances of things the fears of both may be someway guarded against and each by shewing respect to other may endeavour the removing of their mutuall jealousies for seing jealousies are mutuall it will be too much for one side to think that the other should wholly credit them if there be no condescending by them 3. Although there should be fears that things should again break out and that therefore it is to no purpose to undertake a way of union not every way satisfying yet it would be essayed and if the Lord prevent that fear such an objection is loosed if some interruption come again to hazard an outbreaking these who are accessory thereto will be the more guilty and others who are innocent therein may have more peace than if it had not been essayed 4. If union cannot be compleated in every thing then their would be endeavours to fix it so far as is attainable and to prevent the increasing of division that if there may not be a positive union at least a positive division and opposition may be shunned 5. It would be endeavoured that notwithstanding of such divisions men may mutually concur in that wherein there is no division for the edification of the Church for division in one particular ought not nor will not warrantably hinder mutuall acting in other things where there is none As for instance if it be an interruption in carrying on the work of God joyntly in Government because of some difference concerning that vet if there be accesse to promove the edification of the body by an united way of preaching that is to be followed and improven as we see it is done in some places where Government is not allowed 6. Whatever the case be we suppose it is duty to make the best thereof when men cannot win the length they would CHAP. XX. What is incumbent to Magistrates and People for remedying this evil IT resteth now that we should speak something to what is incumbent to Magistrates
convincingly and very satisfyingly proven by Scripture The third part is concerning Doctrinal Scandals or Scandalous Errours a Theme very necessary for these reeling times If I should offer to pick out thence points very remarkable I would far passe the just bounds of a Preface Wherefore I shall only thereof say this That both Christian Magistrates Ministers and People will find their duty laid before them no lesse solidly than accuratly what to do in the case of spreading errour And O that the Most High would strike in with His soveraign Authority upon the hearts and consciences of all soâ—…ts especially Magistrates in whose hands this Tractate shall come But now I come to speak a word of the fourth part of this Treatise and that so much the more 1. Because it was the last labour of this precious man of God and so it is his Swan-like song The Only Wise thought it fit to recommend to all His People especially within this Land in these distracted times when passion and prejudice makes it most difficult if not altogether impossible to speak a word in season acceptably the hatefulnesse of scandalous division and the lovelinesse of a godly union by the words of a Messenger who was one of a thousand known to be moderate wise and faithfull very far from factiousnesse sharply perceiving what was duty and very impartially uttering the same At the dictating of this Part the infirmity of the decaying tabernacle was so great that he could not endure the labour of writing with his own hand But being now ripe for glory and having entered the suburbs of Heaven he breathed-out his wise and godly thoughts to a borrowed pâ—…n Next I have the greater reason to consider diligently this piece of the work and having considered it to recommend it the more earnestly to all Christs People and especially to my reverend and dear Brethren of the Ministery because it was sent to me sealed from the Author in the beginning of his last sicknesse as a Depositum committed to me to make it ready for publishing which I performed carefully and faithfully without the alteration of one material word and having lately perused the Copie the Printer makes use of I hereby testifie it is the same for matter order sentences and words the Author sent to me and I transmitted to him a little before the Lord removed him And now upon the matter I think verily that this healing Tractate is so full of that wisdom which is from above first pure and then peaceable that it will speak plainly the Author fitted of God to bring forth a seasonable word At the first reading thereof my spirit was greatly refreshed and my heart enlarged to blesse the Lord conceiving that the Prince of peace in compassion over our putrified sores had provided this mollifying oyntment and cleansing plaister in order to a cure of the same And I doubt nothing but every true-hearted lover of Sions peace who longs to see the Lord exalted in binding-up our hither-till incurable wounds will magnifie the Lord with me and exalt his Name together Herein thou wilt find excellently discovered the rise of divisions what hand the holy Soveraignty of God hath therein and how the corruptions of men even of the Godly both raise and wonderfully heighten divisions and how great influence occasional means may have in the same together with the sad and dreadfull effects thereof and the necessity of endeavouring unity herein Thou wilt also find the cure and remedy singularly opened not only general grounds and preparatory endeavours for uniting but also what things are to be forborn and what is to be done in order to uniting and that as well in closing doctrinal differences not fundamental nor nigh the foundation as for union in points not doctrinal arising from diversity in external administrations and especially practical differences in Church-government and about the Constitutions and Acts of Synods when the Authority thereof is declined and denied Yea remedies are proposed of divisions arising from the misapplication of power in censuring or sparing Church-officers real or supposed And finally against the fears of misgovernment for the time to come overtures are prudently given-in and all closed with laying out briefly and yet very effectually grounds and motives of the desired union That which I conceive is most eminent in this choice Treatise lyeth in these two things first That this our Cancer is most tenderly handled in a very abstract way never so much as stating or particularly touching any difference among us and yet upon the matter the whole discourse cometh home to the very point most pertinently Herein appears the finger of God to them that will have eyes to see it The next is this That the holy Scriptures are diligently searched both in order to the disease and remedy and the ancient Church-history and purer Antiquity is most plentifully and sweetly made use of The judicious and impartial Reader will I think say Miscuit utile dulci and that here are words fitly spoken like apples of gold in pictures of silver One thing I shall intreat that the Reader judge not finally of any parcel or section thereof till he read and ponder the whole Stumble not at his asserting That authoritative wayes at first are not the best to cure rents A rent would be handled as a broken bone or a dislocation where anointing and ligatures are so necessary as without these healing cannot in haste be attained If the question be made How a man in that case should carry himself Ought he to stretch himself to the full and put forth his whole strength Or is that then impossible And if through passion in a fit it be practised is it not obstructive to the recovery of strength and healing Let the Reader remember this when he cometh to that part of the discourse and he will upon that consideration make the better use of the whole remedy as it is proposed I shall not detain much longer the Reader from the Treatise it self having added these few considerations for advancing heart-uniting in the Lord which of all other I conceive ought to be most weighty in the judgment and on the affections of all the lovers of our Lord Jesus Christ. First from Eph 2. v. 14 15 16 17. the great Peace maker in offering-up Himself a sacrifice for the sins of the Elect intended with the reconciling of them to God to unite them in one body among themselves yea even those who were at furthest distance and greatest enimity Iew and Gentile and consequently other His Elect in their several differences and divisions throughout their generations He took on HIm the debt of their sins and their enimities and lifted up with Himself these on His Crosse representatively virtually and meritoriously to expiate them in His flesh and by His Spirit efficiently to slay and abolish them in due time by making them one new man in himself Mark I pray from that Scripture cited that this complex
impetuousnesse of mens inclination 5. Others that may be more impartial would be tryed yea the thoughts of these that we supposed to be the least tender of us are not to be neglected for often they are most impartial in judging what is offensive These things may have the more weight to sway one in their determination because the trial runneth not to know what is duty or lawfull in it self but whether or not such a lawfull practice may be done or forborn without wronging the spiritual estate of any 6. If it continue yet doubtfull whether it be offensive or not the same rule is to be followed as if it were doubted whether it were lawfull or not to wit It is to be abstained from because as he that doubteth of the lawfulnesse of a thing cannot do it in faith because he knoweth not but it may be sinfull So neither can he that doubteth whether a lawfull thing be expedient or not do it with perswasion because he knoweth not but it may be scandalous to some and so cannot but be sinfull to him Lastly pains would be taken rightly to inform others and to rectifie them that they may not take offence at things lawfull in themselves If it be said that sufficient pains have been taken to inform them already and that therefore their taking offence is inexcusable Answ. 1. Men would beware of making this an excuse for many have great ignorance and are not soon capable of instruction others have prejudice which is hardly rooted-out Therefore I conceive it will not be easie to be able to assert an exoneration in this case 2. If the thing continue to be indifferent which is the matter concerning which the question is there can be no terme set to it It is the Apostle's word 1 Cor. 8. 13. If meat make my brother to offend I will not eat flesh while the world standeth Iâ—… the case alter and the matter become necessary by some circumstances as Daniel's opening of his window did then that which formerly was indifferent becometh necessary and it would be offensive to omit it It may be further asked What is to be done where there is a real difference betwixt parties suppose for a civil interest for a man by seeking his own may irritate another and Is there a necessity of abstaining in that case Answ. 1. There is no question but in some cases a man is to cede in his particular right rather than to give offence by a legal pursuit as when it may occasion the Gospel to be evil spoken of and harden corrupt men in their haâ—…ed of the same On this ground 1 Cor. 6. the Apostle condemneth their going to Law before infidel Judges and doth expresly say ver 7. Why do ye not rather take the wrong and suffer your selves to be defrauded And though the case now be not every way the same yet we suppose Christians ought to lay weight on this lâ—…st in their pursuits they give occasion to make the professors of the Gospel to be accounted contentious covetous c. And therefore it would seem that when they contend for civil things it would be for something of moment at least to the person which also is clearly or may be made appear to be clearly theirs and that after friendly wayes are essayed for attaining satisfaction 2. We say it ought to sway Christians in their manner of pursuing differences so as there be not heat passion carnalnesse over-reaching and going beyond one another nay nor the appearance of these to be seen in their carriage but still following a civil difference with respect to the spiritual good of the adversary and that in such a manner as may be convincingly evidencing thereof both to him and others 3. We say that these cautions being observed this doctrine of Scandal will not simply bind up a Christian from pursuing of a civil difference because in some respect it may be a necessary dutie for a man to recover his own in a legall way as it is for a man to labour and otherwise by lawfull means to provide for his Family for which end God hath appointed Judges and Magistrates to hear complaints and to rectifie wrongs and to hear complaints is a main part of their duty without which humane society would turn like to the fishes of the sea Hab. 1. Therefore we would distinguish here betwixt displeasing yea angering and offending and would desire rather not to stumble than to please for there may be anger when there is no offence given as suppose one should fret because they get not their will vented unjustly on some other in their â—…rson or estate In that case their satisfaction is not their edification nor their displeasing their offence So is it in this case where a man pursues his own in a due manner there is no just ground of offence given because 1. The thing it self is neither evil nor hath the appearance of evil but hath an approbation from God who hath appointed Magistrates for that end to hear and redresse wrongs and cannot but be approven by others yea the deed it self cannot but be approven in the conscience of him that is offended seing it is taught to men by nature to keep themselve from injury and it is not in things so clearly approven by God and taught by nature that offence is given but where the action is doubted in conscience to be unlawfull at least as so circumstantiat which cannot be in this case 2. It is no offence to complain to a Church-judicatorie of one that offendeth if it be done in a right manner though it anger him because it is a legal allowed way Therefore neither is it so here 3. To condemn this were really to offend many even those who from their covetous and malicious humour might clearly be emboldned to wrong others wherefore we see Paul and others do approve legall defences for preventing or remedying of hurt though no question malicious opposers were fretted therewith Yet where two are Ministers or eminent in profession we suppose there ought to be more warrinesse because so necessarily it is implyed that the one hath the wrong side which cannot but offend It may be further moved what is to be done when there seems to be an opposition betwixt the command of a Superiour and the eschewing of offence so that we must either disobey him or give offence in obeying as suppose a Magistrate should command to preach upon some pretended holy day the thing is lawfull upon the matter but the doing of it is offensive either by grieving many or strengthening others in the esteeming somewhat of â—…hat day Answ. In that case the Scandal is still active and given and therefore no command or authority can warrand one in such a deed for as these two worthy Divines Ames in his Cases of Conscience lib. 5. cap. 11. and Gillespie in his Dispute of Ceremonies chap. 7. sect 5. observe no man can command either
a piece of liberty and conscience not to condescend in a thing that we judge lawfull yet is there nothing more unsuitable for Christians in such a time for as Solomon saith Only by pride cometh contention Prov. 13. 10. So this self-pleasing humour is the great fomenter of offences in the Church This condescending was Paul's practice in this case 1 Corinth 9. ver 19 20 c. who became all things to all men for their edification being in the use of indifferent things so dependent upon the edification of others and so denied to his own pleasing and inclination yea even to his own light as if he had had none himself And although this be incumbent to all Christians yet these who are more eminent and strong are especially called to this forbearance and condescending as iâ—… is Rom. 15. 1. We then that are strong ought to bear c Gal. 6. 1 2. It is a great mistake in Religion to think that in indifferent circumstantiall things the weak should follow the strong and upon that ground to undervalue the offending of them It is quite contrary to Scripture the strong are to carry to the weak as men do to brittle and weak vessels using tendernesse to them lest they be crushed What is said in all the directions doth therefore specially concern the more strong Believers that in these they may go before others CHAP. IX Holding forth what ought to be the carriage of Ministers when Offences abound 15. THe last direction is That then Ministers in a speciall manner are called to bestir themselves for draining this torrent of Offences even as they are to set themselves against the abounding of sins And indeed we know no mean fitter and more comprehensive for this end than that Ministers cordially interpose for the removing thereof For this is a speciall end for which they are given to the Church as was formerly said and this is a special part of their charge to watch over souls in reference to this Hence we see that the Apostle Paul doth not insist more in his publick doctrine or in his private carriage upon any thing than upon this to wit That the Church may be made and keeped free of offences as what hath been observed from him out of the Epistles to the Romans Corinthians Galatians c. doth evince Nor doth he with any kind of persons deal so much to restrain strifes contentions janglings about words and such things which do gender offences as in the Epistles to Timothy and Titus charging them that not only in refereâ—…ce to their own carriage but as Ministers of the Gospel they would endeavour this in their charges and there can be no reason of this but because the matter is of such concernment to the Church and because they by their stations have a main influence either on the restraint or growth of scandals and offences Yea doth not the blessed Prince of Pastors Himself often take notice of offences in His sermons sometimes reproving them sometimes shewing the ill of them and often purposly insisting in instructions for this very end that His Disciples should not be offended as Ioh. 16. 1. and in His practice condescending to prevent the offence even of carnal men Matth. 17. 27. and doth much insist on that doctrine giving directions for preventing and removing thereof Matth. 18. and particularly He giveth direction for the promoving of mortification by cutting off the right hand and plucking out the right eye c. which being given by the Lord if well studied and practised might be a compend of all other directions it is so well chosen for that purpose as all His directions were All which sheweth that when offences abound much doth ly upon Ministers at such a time and that both in reference to their own personall carriage and also in their ministeriall stations and in sum in their whole walk both amongst themselves and towards others of all sorts which we may hint at in some particular instances As 1. that their conversations be then grave sober holy denied c. and eminent in all that is called for from private Christians at such a time For as their carriages are more observed than others So do spots upon them more discernably appear and when appearing are more readie to stumble and harden others It is for this that a Minister is to shew himself a pattern and as a copie or example to the Believer in word in conversation in charity in spirit c. as it is 1 Tim. 4. 12. Upon this ground also are they at such a time to flee youthfull lusts of contentions strife and such like even when these seem to follow them and on the contrary to pursue righteousnesse faith charity peace c. even when these seem to flee from them as it is 2 Tim. 2. 22. Both which places relate especially to perrillous times as the scope in the preceeding words doth hold forth And if this be not in Ministers what can be expected amongst the people and without this can their carriage or publick Ministery have weight to this end 2. Ministers would be watchfull not only over sins but even over offences yea even over passive offences lest any by themselves or any other be offended which was our Lords way and the practice of the Apostles as in the places cited For to be offended is an infirmity and sicknesse even when the offence is meerly taken and for a Minister not to be affected with that doth hold forth a most unministeriall cruâ—…ll disposition that is spoken of by the Apostle as a great part of the care of the Church 2 Corinth 11. 28 29. Who is weak and I am not weak Who is offended and I burn you The hearing of a persons stumbling ought to stound and will stound the heart of a sympathizing Minister as if it were a fire in his bosome And were this one thing in vigour to wit native sympathie with those that are offended it would usher-in all other directions This would make Ministers pray much to have it prevented as our Lord doth Ioh. 17 and Paul doth Rom. 15. 5. This would make Ministers sparing to give offence or to laugh at the offences of others or to despise and sleight those that are offended much lesse to spread rumours entertain contentions or so to aggrege miscarriages in others as thereby the floud of offences may rather be increased than dried up by them And it is found that seldom offences have been in the Church but Ministers have had a prime hand therein as if it had been a part of their duty to promove the same which sayeth that especially they had need to be watchfull at such a time 3. Ministers would endeavour much unity amongst themselves and unity amongst Professours There is no keeping off of offences without this for strife and contention are the fewell by which this plague of scandal is kindled and entertained when offences are abounding in Corinth it is the
under such a consideration be fixed before there can be proceeding against any party in reference to triall We answer in these assertions Asser. 1. It is not alwayes necessary in every case that there should be a formall particular accuser as may appear from the cases formerly instanced for that any offence or offender should passe without being taken notice of especially if offences be continued in is contrary to the end for which Church-censures are appointed and yet neither de facto is there alwayes an accuser where there is an offence nor de jure can any be constrained to be an accuser therefore it is necessary that in some cases there must be a processe without an accuser in this way of enquiry Asser. 2. Where an offended Brother followeth Christs way in pursuing of an offence he is not to be accounted an accuser formally as the terme of accusation useth properly to be taken Because 1. To accuse often is a thing that may be omitted but this kind of pursuit is laid on as a necessary duty 2. To accuse respects some paticular wrong and injury usually and the following thereof importeth a prejudice and hurt to the party accused But this which respects offence without any particular injury proceedeth from love tendeth to the advantage and recovery of the party and so properly cannot be called accusation Yea 3. When a person hath followed the second step and made out his private admonition by two or three witnesses when he cometh to the Church with them neither of them can be accounted accusers more than when he did privately speak to the person or after that to those witnesses because all is dutie and a piece of that Christian mutuall communion that brethren and members of the same body owe one to another and to the body in common yet is he who so entereth a complaint oblieged to make it evident to the Judicatory and if he hath rightly performed the second step and made it appear before two or three there is no hazard or difficultie in this but if he hath failed in that he ought not to have proceeded to this Asser. 3. We say that to have a formal accuser seemeth not so well to agree to the nature of ecclesiastick processes and looketh liker a civil Court. For 1. If the offence be publick there is no accuser needfull as is said 2. If it be privat no accuser is to be heard but in the ordinary method because Christs Ordinance is not to be subservient to mens passions or to be the mean of their seeking revenge for injuries And therefore in some cases though an accuser would undertake the pursuing of some processe against a person where neither the Scandal is flagrant nor the party accused after private admonition and conviction obstinate in that case the accusation might be rejected because so the accuser looketh not like a Brother that is stumbled seeking the gaining of the other and his own satisfaction upon that account but rather like a person that is irritate vindictive or malicious to whose humour Church-officers ought not to give way neither doth such an accusation become Christs Court. Yet if the thing be indeed scandalous Church-officers are to enquire therein and not to sleight any mean of evidence which may be had lest profane persons mouths be opened but that rixal and contentious way of following of processes by particular accusers against particular persons as useth to be in other Courts we conceive no way becoming the gravity and convincing way that ought to be in this And we suppose in experience is not often found to be edifying but rather doth ingender hatred prejudice contention and such like which is altogether contrary to Christs scope Again on the other side there may be no particular accuser against the person and yet it be necessary that he be tried as hath been said Asser. 4. Theâ—…e may be some cases in which it is expedient to admit an accuser and not to admit a processe without one As suppose one were under no ill report and yet some grosse scandal were imputed to him which were not of such fame or had not such presumptions as to give ground for a Church-judicatory immediately to interpose and the scandal being of such a nature as the trial thereof could neither be omitted not closed in private in that case suppose one should complain of the Churches negligence in the same asserting the evidences to be clear and offering to make them out In such a case I say the Church can hardly refuse to hear him lest they be thought partiall nor is there ground nor is it fit for them immediately to pursue it Therefore an accuser is expedient that so upon the one side the Churches impartiality may be vindicated in refusing the complaint of no sober man nor the uttermost of any triall that in well grounded reason they may expect And on the other side that the mouths of some needlesse and too importunate complainers may be stopped and they themselves found censurable if either without cause they traduce the Church-officers as negligent and partiall while there is accesse to make out before them such a truth if it be truth or if precipitantly and inconsiderately if not maliciously they have tabled a scandal against another as a publick scandal which they cannot make out and so have needlesly troubled a Church-judicatory in such a matter and sinfully wronged their neighbour For a processe in such cases where it cannot be made out is scandalous therefore if a person rest not satisfied so as to abstain till he have triall put to the utmost he is to be dealt with as a scandalous person lest men take liberty under the pretext of pursuing offences to defame others and abuse the Ordinance of Christ. And though it be just in such a case that he be materially dealt with as unjust accusers use to be in civil courts yet this doth not only flow from the consideration of such a persons being a formall accuser but from the nature of the deed which is scandalous in such a meature and that publickly and therefore is to be restramed whether the person take on him that formall consideration or not lest yet upon the matter he continue publickly and importunately to presse the pursuit And we conceive the imposing the title of accuser in such a case or the making of it necessary that one take on him that formall no ion is rather for coveniencie to restrain mens inordinatenesse and stop their mouths and to add weight to the matter of the sentence if they fail than as being simply necessary for making such a person to be accounted scandalous if he come short CHAP. XI Concerning what is to be done when the complaint is of some enjury â—…one to the complainer THere is one case yet to be enquired in viz. how to account of a particular person his complaining or pursuing an offence which carrieth with it a particular enjury unto himself
whether they be profane or 〈◊〉 For if any profane person be in that communion which they might have known if they had tried then their ignorance cannot excuse 2. It may be enquired what degree of triall and search doth sufficiently exoner because possibly a further triall might have discovered some to be profane 3. It may be enquired what evidences may demonstrate persons to be scandalous and make them to be so accounted of If only something seen by themselves or if something reported by others and that whether it be judicially made out or only asserted and how manies report is to be taken for proof or if any that be so reported of be so to be accounted 4. What sort of scaâ—…dals are to be enquired-in to make a person such as polluteth the Ordinances If it be any kind of scandal or but scandals of such a nature If one scandal be sufficient or if theâ—…e must be many and how many are to be laid weight upon in this and some satisfying grounds how and where to fix the difference are to be laid down 5. It may be asked if one scandalous person alone doth pollute the Ordinances or if there must be moe and if so How many 6. Suppose such a scandal were known to us alone charity and Christs command do say it is not to be published conscience saith in that case the Ordinance is polluted time straits either to communicate doubtingly or with offence to abstain and hide the cause or contrary to charity to signifie the same These and many such like things are requisit to satisfie one upon this supposition that communion in such a case is sinfull Therefore it is not to be admitted 6. If the Ordinance be polluted to one that is clean Then it is either the deed of the Church-officers that doth pollute it or the deed of the scandalous person that doth communicate But neither of these can be said Not the first for that would suppose that all the Ordinances were polluted although no scandalous person were present actually because they were not actually excluded and though they were absent yet there being no impediment made to them by Church-officers as to their guilt it is the same Nor the second Because supposing a person not to be debarred it is his duty to communicate and can it be said that he in doing of his duty upon the matter should make that not to be a duty to us which lieth on by a joynt command which requireth eating from him and from us as it requireth praying 7. The Lords ordering it so in His providence that He admitteth unsanctified Officers to administrate His Ordinances and yet withall accounting them Officers and the Ordinances in their hands to be His Ordinances and that even when they are known to be unsound till in His own way they be removed doth demonstrate this that pollution in joynt worshippers doth not pollute the Ordinances to others For if any did pollute them Then most of all scandalous Officers But these do not Ergo c. We may see it first in the scandalousnesse of Priests under the Law for we must either say that there were no scandalous Priests or that the people did then offer no sacrifice and joyn in no worship or that sinfully they did it All which are absurd 2. We see in Christs time the Scribes and Pharisees were pointed out by Him as scandalous Mat. 23. v. 3. Yet even there doth He require continuance in the Ordinances administrate by them notwithstanding 3. Doth not Paul speak of some that preached out of envy Philip. 1. 15. which is a most grosse scandal and of others who sought their own things and not the things of Christ Phil. 2. 21 Both which are grosse and clearly evidenced by his testimony yet is he content that people continue yea he supposeth that they may profit in communion with them which he would not had the Ordinances been polluted by them to others And the same may be said of several Churches in these second and third Chapters of the Revelation where both grossnesse of Ministers and of many Professors is notified by Christ to the Church yet it cannot be supposed that that might have been made the ground of separation afterward from them more than not doing of it was reprovable before 8. If known evil in any that doth communicate pollute the Ordinances in themselves Then how can a Believer communicate with himself Because 1. he hath corruption 2. He hath as full knowledge of it as of any other mans yea that which may make him think it more than what he knoweth of any other man 3. That corruption is as near him as the corruption of any 4. The Law doth more particularly strike against corruption in him as to himself than that which is in any other Yea 5. this corruption doth certainly in so far pollute the Ordinance to him and make him guilty Now the same grounds that say he may communicate with a good conscience notwithstanding of his own corruptions will also say he may communicate notwithstanding of that which is in another much more because the sins that follow his corruption are his own sins which cannot be said of the sins of others And if repentance for his own sin resting upon Christ protesting against the body of death which yet are but the acts of the same person in so far as renued differing from himself as unrenued If I say such acts may quiet his conscience and give him confidence to partake notwithstanding of his own corruption and that even then when he as unrenued may be accounted guilty may they not much more give him confidence in reference to the sins of another which are not so much as his deeds 9. In that directory which Christ giveth Mat. 18. this is implied because he doth warrand an offended brother to bring obstinate offenders to the Church as the last step of their duty and as their â—…ull exoneration Tell the Church saith he and no more is required by him after that but conforming of his carriage to the Churches Sentence in case of obstinacie And none can think upon supposition that the Church did not their duty that then they were from that forth not to joyn in that Church but to separate from them as from heathens and publicans because so a particular person might Excommunicate a Church whom yet Christ will not have to withdraw from communion with a private member till obstinacie and the Churches censuring interveen Yea by so doing a private person might account another a heathen and publican without any publick Censure which is contrary to Christs scope which subjoyneth this withdrawing of communion from him to the Churches Censure This will bind the more if we consider that Christs words have an allusion as is commonly acknowledged to the Jewish Sanedrim which being but one could not admit of any separation from its communion though there had been defect in this What may be done in
what that is which is called-for and by what rule we are to proceed in it If it be said that in such a case the duty is to separate from that Church where the plurality of Officers do admit such as are accounted to be scandalous Then we ask 1. What is next to be done it must either be to continue as no member of a Church which is both impossible and absurd It is impossible that there can be any particular visible baptized member and not belong to the visible body at least being considered as the Church maketh one integral visible body It 's absurd because it would say That either Christ had no visible Church or that He hath an ordinary way of edifying by external Ordinances without His visible Church or that a person might be regardlesse of and without His Church and Ordinances and be approven of Him and expect the benefit yea upon this supposition the unfaithfulnesse of Church-officers in not casting-out of scandalous men would infer the actual unchurching of those that were not scandalous and so the sin of the one should be the punishment of the other which is absurd If it be said that another Church of more pure members is to be gathered in which persons in such cases are to joyn for obtaining of pure Ordinances Then we ask further What if such a Congregation cannot be had Then what is duty in that case Is there a necessity of living without a visible Church-state wanting all Church-ordinances to our selves and Baptism to our children What can be the fruit of that Is it not a more uncontrovertible hazard to put our selves without all communion of Church-ordinances than to enjoy them where they are pure though some joynt partakers be offensive Is not the other the way to make our children heathens and for ever to be without Baptism seing warrantably they cannot be entered where we cannot a bide Doth not this also make way to make all the Ordinances contemptible and to be undervalued by the profane seing such persons do so contenâ—…edly live without them Further we ask What if other persons and we cannot agree upon joâ—…nt members for if it be left to mens particular discerning that rule is uncertain and various being involved in many difficulties as was formerly hinted in that case either there must be no separated Church or diverse separated Churches according to the latitude of diverse persons charity This being certain that one will think a person scandalous which another doth not esteem so and one will approve that which another will condemn Again we ask What if such persons that withdraw and seek to enter a more holy society should be refused Then how could they evidence their own holinesse and convince these refusers that they were graciously qualified and so to be admitted if that were stuck upon for whatever profession were made it behoved still to be tried by no other rule but by folks particular discerning and charity Again suppose this difficulty to be overcome and such a congregation to be settled Is it not possible that even some of those members should become scandalous Then supposing that by the plurality of that Church such persons were not accounted scandalous or not cast out what were to be done According to the former grounds these who suppose themselves only pure could not continue in communion but behoved again to separate and if so then upon the renuing of the former supposition there behoved still to be a separation in infinitum For there can no Church be expected on earth in which these cases are not supposable and possible And so now we may resume the conclusion Either a private person must acquiesce as being exonered when he hath followed the action before the Church or he shall have no ground of peace any where till he be out of the world or out of all visible Churches And so also there can be no other way of keeping publick order and ordinances and of eviting scandal and confusion This truth is fully made out by those three worthy and pious Divines of New England Cotton Hooker and Norton The last whereof by many reasons evinceth this in his answer to Appolonious his last question pag. 162 163. and doth from the Church of Corintâ—… in particular confirm this There saith he was impurity or corruption in worship for women taught in the Church There was corrupt Doctrine many denied the Resurrection in manners she was most corrupt there being so many fornications sects palpable love of the world c. Yet saith he the Apostle did not command those that were worthily prepared to abstain from the Supper but rectifying abuses he did command every one to try himself and so to eat c. And many other things hath he excellently to this purpose and laieth this for a ground that per alios indigne accedentes non polluitur communio licet minuitur consolatio that is the communion in worship is not polluted though the consolation be diminished by such joynt worshippers The second to wit Mr. Hooker doth confirm this Maxime fully part 1. chap. 9. pag. 119 120. and doth call it irrationall that the fewer should be judges of the deed of the plurality and elswhere that to admit separation in such a case were to lay a ground for separation in infinitum Only we may add these two observations thereon 1. May not this be allowed to the Presbyteriall Church where the plurality of Church-officers think fit nâ—…t to cast out 2. That the Presbyteriall government is upon this consideration unjustly loaded with an absurdity as if necessarily upon their grounds the minor and better party being overswayed suppose a particular Congregation were wronged by the plurality of a Presbyterie could have no redresse for according to his grounds the same would follow upon the congregationall way for suppose the plurality of the Congregation should wrong some officer contrary to the vote of the minor and better party there can be no other redresse there than for men to keep themselves free For it still recurreth if the minor part should claim to have their Sentence weighty because it is upon the matter right which the other is not he hath already determined in the place cited that that is contrary to all orderly proceeding and rules of reason and layeth open the gap to endlesse dissention and the annulling of all publick proceeding for men in such cases being their own judges are ever ready to think themselves in the right By the first to wit Mr. Cotton it is laid down as an unquestionable agreed ground with this note upon the back of it By hasty withdrawing Reformation is not procured but retarded Thus he pag. 2. of the bolinesse of Church-members And hath not experience confirmed this Might not Discipline have been more vigorous in many Congregations if this had not been And what can be expected of Reformation in the body of the Christian world if to the offence of the
time in reference to the several steps for in some cases a Minister will be instantly put to what is beyond all these and to deal by some other means but it sheweth the order of nature and what way is to be followed according as there is accesse and opportunity Further It is necessary for Ministers at such a time especially to endeavour union among themselves and amongst the people of their flocks for oftentimes division and delusion are trysted together whereby the deluders are exceedingly strengthened Truth and the Ministers thereof made exceedingly contemptible and put in an incapacity to edifie or have weight till that be removed Therefore we see that in the Churches of Corinth Galatia and Philippi where Seducers were driving their designs and division had taken great footing the Apostle hath a special regard to the recovering of their union at such a time We may read it also in the Life of Basilius the great Antagonist of the Arians who being by some division with Eusebius then Bishop of Cesaria necessitated to withdraw for the Churches peace Whereupon Valence the Arian Emperour and other Arians thought that a fit opportunity to vent their errour in Cesaria which they could not succesfully do while union continued there To disappoint this design Gregory Nazianzen advised his return and uniting with Eusebius as the only mean to prevent the growth of that heresie amongst the people which being accordingly done and both of them forgetting their particular discontents for the publick good the Church was so established and the errour so opposed that the forenamed enterprisers were constrained to give over their design upon that union In the third place We come to consider a Ministers duty in reference to the flock in generall and certainly by proportion it may be gathered what seriousnesse gravity and diligence ought to be amongst Ruling-elders in their concurring with him in such a case who are also to joyn with him according to to their places in the former search and triall of their carriage and in fitting of themselves for being usefull in such a time for it cannot be denied but somewhat peculiar is called-for from the Minister in reference to his Ministery in common amongst the people more than is called-for at another time As 1. he is to be in respect of all Christian qualifications in his carriage and all ministeriall duties in his charge singularly serious and eminently exemplary because it is now a main and prime thing to have a testimony of sincerity faithfulnesse and love to the peoples edification in their own consciences and this cannot be obtained at such a time without the former For in experience we see that declining to errour and falling from esteem of the Minister go together and where this is preserved either the fall is prevented or there is the greater accesse to recover the person that is fallen Ministers therefore would especially study that as a main mean of the peoples edification And for that cause would observe 1. If any thing hath escaped them in their way which might have given offence and would by all means endeavour to remove it 2. If any thing hath been unjustly imputed to them they would condescend to clear it 3. They would take notice of what particulars they use to be charged with though it may be unjustly or what usually Ministers are charged with by the corrupt men of the world as pride coveâ—…ousnesse self-seeking hypocrisie and the like and at such a time Ministers would not only eschew these evils but also the very appearance of them which is a part of Paul's becoming all things to all that he might gain and save some 1 Cor. 9. And in a word a Minister would so carry in that time as every look word action gesture yea as every thing lesse or more in his Ministery in his family diet cloaths and such like may abide the triall of the most narrow and watchfull observers yea of one that is a more high and narrow observer than they 2. There are some things wherein particularly he would insist and seek to have born in upon the people As 1. to have them sensible of the evil of errour and of the hazard that cometh by it also of the devils subtilty and craft in carrying on of such a businesse 2. To have them instructed and cleared in the truths of the Gospel especially in such things as are controverted that the errours and consequents following thereon may be made as obviously clear and hatefull as may be 3 This would be done so as they be not diverted from practice in the main duties of godlinesse by any speculation but searching up-stirring and materiall Doctrines with powerfull and convincing applications of all kinds would be in a speciall manner pressed then as we see in these directions to Timothy and Titus is clear where upon the one side the taking head to fables and vain janglings is dehorted from and convincing exhorting reproving with all authority pressing of good works and exercising to godlinesse are on the other side exhorted unto 4. People would be pressed by all means to eschew snares and the company of seducers which was both our Lords practice and the practice of His Apostles There is no duty more frequently pressed than that It is true this is sometimes mistaken by people yet it is the duty of Ministers to presse it yea they are charged to charge others in reference to this as in the 1. to Tim. 4. 11. and 6. 13. being compared with the directions that are given in these Epistles 5. It may be it were not unmeet in such a time that something were done in writ for clearing of these things which are especially controverted and that some in particular might be designed for this part of the work for often seducers spread their errours by writ as we may in see in Ier. 29. 25. And sometimes there will be accesse to instruct and edifie by writ when it cannot be done by word yea so some persons may have objections moved and answered to them before they be confirmed in such and such opinions which possibly they would have thought shame to move till they had settled in them and so have been in a greater prejudice against the truth and in a greater incapacity to be gained from them and we see that the Apostles used this way unto Churches and People to confute materiall errours in writ and so also to confirm the truth against all cavils of adversaries even as they did it by word of mouth and preaching 3. In all this the Minister would take good heed to his manner of proceeding that it be grave weighty serious loving and in every thing such as may convince the people 1. Of his own seriousnesse and being much affected with such a businesse Therefore light and mocking expressions would be shunned but the Minister would be affectionate and serious like one travelling in birth while Christ be formed in them again
that will be well pleasing and approven in Magistrates when Christ Jesus shall come to judge both in reference to this thing Or if in that day when the great Judge will Sentence Ministers for tolerating in such a case He will take another rule to proceed by with the Magistrate Or if it be like that Christ out of love to His Church shall peremptorily require Ministers not to suffer false teachers but to restrain them according to their stations and not to endure them to teach and seduce His Servants and yet that the same Lord for the good of His Church should require Magistrates to tolerate and maintain the same 2. Consider if the grounds and reasons that bind this duty on Ministers will not equivalently and proportionably bind all men according to their stations for the grounds are in sum love to God and love to the edification and salvation of others which are the substance and fulfilling of the morall Law 3. If in the Scriptures of the Old and New Testament or in History since these two be not ever joyned together the most commended Magistrate and one who is most zealous against corrupt teachers the fathers of old were noâ—… to spare their children Deut. 13. nor suffer them to teach or seduce to the dishonour of God and hazard of souls and can it be said that souls now are lesse precious or errour now lesse infectious and dangerous or these things lesse to be cared for now in the dayes of the Gospel than formerly that concern the glory of God and edification or destruction of souls 4. Consider if in the Book of the Revelation the suffering of Antichrist to delude souls be not mentioned as reproveable and if the destroying of that beast and putting him from corrupting the earth be not spoken of as a main piece of the commendation of such as shall be instrumentall therein Now in the Scripture-language all deluders and seducers are Antichrists being led with the same spirit and driving the same design against the Kingdom of Jesus Christ Can there be therefore any reason to make such difference where the Lord hath made it 5. Consider if it can be accounted single zeal that perswadeth to permit the Name of God to be dishonoured when any reflection upon our own doth so much move us for it doth infer that either there is an indifferency as to truth and errour So that in the one the Lord is not more dishonoured than in the other which will be found exceeding contrary to His own expressing of Himself in Scripture and will not I suppose be pleaded in the day of judgement when He will avenge Himself on such seducers or it must infer that men are not to take notice of what dishonoureth Him even though many things be within their reach to impede it And indeed if a conscience seriously pondering the thing will not be provoked out of zeal to God whose glory suffereth out of respect to the salvation of many souls that are hazarded and destroyed by such means and to prevent the many offences that wait necessarily upon such ills and the many inconveniencies divisions jealousies rents c. that follow in Families Congregations Cities and Nations and the great prejudice that the Common-wealth suffereth by the distracting of her members amongst themselves the incapacitating of many for publick trust the fostering of diverse interests and contrary principles in one body to the marring of honest publick designs If by these I say the zeal and conscience of these who are concerned be not provoked by what will or can they be If it be said That it looketh more Gospel-like and for the furtherance of Christs Kingdom that Magistrates should leave men to follow their light and to be dealt with by the preaching of the Gospel and force thereof We shall propose these Considerations in reference to this 1. Consider if it looketh christian and tender-like for men so to stand by in the Lord's Cause and to let Him do as it were for Himself It was indeed once said of Bâ—…al Iudg. 6. If he be a god let him plead for himself But will a tender heart think or speak so reproachfully of the Majesty of God He indeed can and will plead for Himself and it is not for defect of power He maketh use of men to defend His truth or to restrain errours yet it is His good pleasure to make use of Magistrates therein and thereby to honour them as He doth of Gideon in that same place 2. Consider if it look christian-like to give the devil equal accesse to follow his designs with Jesus Christ in the setting up of his kingdom Now absolute toleration doth this and more because there is but one Truth and there are many Errours and each of these hath that same liberty and indemnity to say so that Truth hath and may with the same confidence come forth to the open light as Truth may in respect of any Civil restraint 3. Consider the case of Antichrist there is no errour against which the Lord hath more directly engaged Himself to fight with the sword of His mouth than against this of Popery and yet we suppose none will think that Kings might warrantably suffer it to be spread and preached to the infecting of their People without adding or injoyning any restraint by their Civil power certainly their hating of the Whore and making her desolate doth imply some other thing And where-ever true hatred of Errour is there will be more effectuall streatching of mens power and places for restraining the same 4. We may adde this Consideration That hitherto toleration of Errours and diversity of corrupt opinions have ever been looked upon and made use of as a most subtil mean for undermining and destroying of the Church It is marked of that skilfull enemy of the Kingdom of Jesus Christ Julian That having improven his subtility to the utmost to find out means to destroy the Church by craft which his predecessors by violence could not obtain amongst other means he concluded this Not to raise open persecution but to give liberty to all the differing Bishops and Teachers which then after the Council of Nice and Constantins death were very many and bitter in their differences to follow their own way and to vent their own opinions without all fear of any restraint and therefore did call them that he might make intimation thereof to them for their further encouragement therein The words which he used to them as they are marked by Ammianus and cited by Lodovicus Molineus pag. 560 are Ut consopitis civilibus discordiis suae quisque Religioni serviret intrepidus that is in sum That every one forbearing Civil discords should worship in his own Religion without controle or fear And is it like that this shall prove a mean usefull for the good of the Church which that expert childe of the devil did make use of to destroy the same Our third Assertion then is That
such even to death Neither ought this to be thought strange for the best but know in part and are subject to mistakes and their zeal and singlenesse is squared according to their knowledge It was such zeal that is not according to knowledge though in the most fundamentall things that made Paul and others with a kind of singlenesse persecute the Church therefore proportionally there may be a zeal and singlenesse in lesser things when there is ignorance of them 5. After engagement the tentation is strengthened by this lest by after ceding their former practice in being so eager be condemned and they lose the weight of their Ministery in other things and their respective followers which possibly may be more tenacious and zâ—…alous than themselves should be irritated and provoked which things look to them as greater prâ—…judices even to the work of the Gospel than â—…eir continuing divided It is written of Luther in his life That being in conference with Melancthon and others in his last voyage he did acknowledge to thâ—…m that he had been too vehement and perempâ—…ory in the Doctrine of the Sacrament and when they urged him then to publish something concerning hâ—… same he replied That he feared by that to diminish the authority and weight of what he had else appeared into for God 〈◊〉 therefore did â—…orbear it witâ—…all allowing Melancthâ—…n after his death to do in that as he thought fit 6. Sometimes also the tentation is strengthned by apprehended consequents of hurt and prejudice to these that side with them in such a thing from others in case there should be ceding in such and such particulars for union or that by so doing they might make themselves and their cause odious to others who possibly may be thought to have more respective thoughts of them because of their differing in such things from others It is written of Luther that he gave this as a main reason why he keeped up the Sacramentary difference and would not unit with Calvin and others in that Head because said he that opinion which the Sacramentaries as they were called hold is generally more hatefull than that of Consubstantiation and will make the Princes and others more obnoxious to malice and hatred 7. It strengtheneth the tentation also when men do not look upon the difference simply in it self but comparatively with respect to the principles and carriages of others their opponents and by considering things that are displeasing in them and their way they are made the more tenacious and brought to justifie themselves the more Hence it is in such divisions that the great stresse of debates lyeth in reflections criminations and recriminations as if this were the only vindicating argument They that are opposit to us in many things of their carriage are wrong Therefore our way is right or we have reason to divide from them And hence it is that almost necessarily such reflections are used in such debates where the matter is not of such moment and evidence as the most convincing defensive arguments upon either side as in these debates between Ierome and Ruffinus cited where there is no dispute on either side but criminations on both Also in the Donatists their reflections this may be observed 8. In such differences also men are ready to think that the other should and will cede to them and will not hazard division upon so little a thing Hence many have been drawn on to division from small beginnings which they would not have yeelded to had they known the consequents thereof or had they not expected that the other should have yeelded wherein being disappointed the engagement thereto becometh more strong and the division more irreconciliable This is marked of Victor of whom it is said that he had not been so peremptory had he not supposed that in such a thing the other should have yeelded CHAP. VI. What be the sad effects of division and the necessity of endeavouring unity HAving now some way discovered the nature and causes of the evil of division it may be easily conjectured what will be the effects thereof which ever have been most deplorable as to the torturing of these that are engaged to the scandalizing of the weak to the hardening and breaking of the neck of many profane light persons to the spoiling of the Church in its purity Government order and beauty of her Ordinances and which is more to the wearing out of the life and power of Religion yea which is above all there is nothing that doth more tend to the reproach of the blessed Name of our Lord Jesus that maketh Christianity more hatefull that rendereth the Gospel more unfruitfull and more marreth the progresse and interest of the Kingdom of our Lord Jesus and in a word doth more shut out all good and let in by an open door every thing that is evil into the Church than this wofull evil of division doth according to the word Iam. 3. 16. Where envy and strife is there is confusion and every evil work And we are perswaded that who hath read the Scriptures and the many and great motives whereby union is pressed and have considered the Fathers what great weight they lay upon unity and with what horrour they mention division even as maximum malum or the greatest evil that can befall the Church Or have observed in Church-history the many sad consequents and effects that have followed upon this and the lamentable face of the Church under the same when friends thought shame and were made faint enemies were encouraged and delighted and on-lookers were either provoked to mock at or pity the same Or who have had some taste in experience of the bitter fruits thereof will and if they be not altogether stupid cannot but be convinced of the many horrible evils that are in this one evil of division Sure there is no evil doth more suddenly and inevitably overturn the Church than this which maketh her fight against her self and eat her own flesh and tear her own bowels for that a Kingdom divided against it self cannot stand is the infallible maxime of Him that was greater and wiser than Solomon And when things are compared it will be found there is no more compendious way to blast the fruit of Ordinances when they cannot be removed or corrupted and by so doing to destroy and carry souls headlong than this That a Church in her Ministers and Members should be engaged thus to bite and devour one another and to counteract to the actings one of another This we suppose will not be denied It will also readily be granted That it is the duty of all Christians especially of Ministers of the Gospel to endeavour the preserving of unity and the preventing of division and the recovering of unity and removing of division by healing of the breach when it is made Never did men run to quench fire in a City lest all should be destroyed with more diligence than men
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
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
as the duties of a fixed Minister do then he is obleiged to follow the duties of his calling whilst there is no physicall or morall impediment barring him in the same and others being defective in their duty will not absolve him from his which he oweth by vertue of his station Rule 4. While the generall rules tending to edification in the main are acknowledged union is to be keeped even though there be much failing in the application because so there are fit weapons to make use of and who knoweth but single and zealous improving of them may help the application thereof and if there be a failing therein it is the persons deed that by his vote so misapplyeth and doth not involve any other in that guilt beside that by joynt and united acting much of that misapplication may through Gods blessing be prevented Rule 5. Then there may and ought to be uniting when the evils that follow division or schism are greater and more hurtfull to the Church than the evils that may be supposed to follow on union I speak not of ills of sin for the least of these are never to be chosen but of evils and inconveniencies that may indeed be hurtfull to the Church in themselves and sinfull in respect of some persons yet are not so to all Now in such evils the lesser is to be chosen because uniting and acting joyntly in a Church-way doth belong to the policy and government of the Church wherein Christian prudence is to have a main hand So that when things cannot be done as men would simply they are to do as they may comparatively that is to choose and make use of what may be most edifying and least hurtfull to the Churches edification which is the great end that ought to sway in Government amongst all these means that seem probable and possible So that the conscience may have testimonie in this that the way that had fewest inconveniencies and manyest advantages to edification was chosen and though some inconveniencies fall out afterward yet the conscience may be quiet on this ground Because sometimes the Lord in His providence will order so in the matters of Government that there is no side can be chosen without inconveniencies As suppose there is not full satisfaction in any way that occureth in planting such a Congregation in removing of such an offence healing such a rent and the like but whatever side be looked to many hinderances to edification appear yet something must be chosen and may be with peace to the conscience because we are to regulate our own act suitably to the providences and cases we meet with and to the tempers of these we have to do with but we are neither to regulate nor answer for providences and the distempers of others Indeed in such a case the mind may be disquieted because of fear and the consolation of the duty may be diminished because of such circumstances and affections may be grieved and jumbled because there is not full satisfaction yet may the conscience have quietnesse and peace in its duty notwithstanding and men are specially to discern and to put difference between peace of conscience and the former discomposures otherwayes there will be many cases wherein it is impossible for a zealous Minister to have peace whatever side he choose yea whether he do or forbear If it be asked then What way men may discern the side that is to be followed in such a case when inconveniencies threaten on all hands Answ. By these and such like wayes 1. It is to be looked what side hath the most dangerous and destructive inconveniencies 2. What inconveniencies are most certain and inevitable and the greatest and most inevitable inconveniencies are to be shunned and men would not choose a certain hurt to eschew that which is uncertain 3. It would be looked what side duty lieth upon or to what the command doth presse and although inconveniencies seem to follow that yet it is to be followed as most safe Now as to all these union hath the advantage o division Because 1. it is a commanded mean tending to edification which division is not 2. Division hath no lesse nor fewer inconveniencies following it nor lesse destructive to the Church than union in the case supposed yea schism is one of the greatest hurts that can come to an orthodox Church it being next to heresie in Doctrine and therefore no particular evil can be laid in the ballance with it 3. The ills of division are most inevitable for the ills that follow union through Gods blessing may be prevented it is not impossible but in the way of division it is because it self is out of Gods way Rule 6. When men may unit without personall guilt or accession to the defects or guilt of others there may and ought to be union even though there be failings and defects of severall kinds in a Church The reasons before given will clear this because men are to reckon not for other mens carâ—…iages but their own and no such Church-state is to be expected as is free of defects Beside can it warrand a man to abstain from his duty because others do not theirs whileas there is no sinfull impediment lying in the way of his accesse thereto If it be asked What may be accounted such impediments as a tender conscience may be justly scarred by from uniting It may be answered in these and such like 1. If a person be put to condemn any thing he thinketh lawfull in his own former practice or the practice of others or in some point of Doctrine though never so extrinsick if it be to him a point of truth 2. If he be put to approve the deed and practice of some others which he accounteth sinfull or to affirm somewhat as truth which he doth account an errour 3. When some engagement is required for the future which doth restrain from any duty called for or that may afterward be called-for These and such like involve persons in the sin of what is past and also maketh them accessory to the inconveniencies which may come because they are bound up with their own consent from endeavouring the preventing thereof in the way of duty at least it is so to them and so defileth their conscience Therefore such entanglements are by all means to be forborn but where no such thing is in condemning or acknowledging any thing that is past nor any such restraining bond inconsistent with duty for the time to come there may be accesse to union even where there are many publick defects which is the thing laid down to be cleared In the fourth place we premit That for attaining of union there would be and there ought to be large mutuall condescending that is that both sides ought to streach themselves not only to forbear what is sinfull nor only to condescend to what may be thought simply necessary and may be extorted as duty in any case Nor yet ought
will be hoter and carry things further than lesse engaged men of the same judgement will allow and such ought not to be silent in such a case Thus Ireneus though of Victors judgement in the matter of Easter yet did boldly expostulate with him for his vehemency in pressing of the same to the hurt of the Churches peace charging him to forbear and to follow union notwithstanding which act of his is still highly commended and as Eusebius observeth counted answerable to his name 6. Serious and single thoughts of union would be laid down and that would be purposly driven as the great duty so that endeavours would not principally tend to strengthen a side or exouer themselves or get advantage to others c. but to make one of both and therefore when one mean or occasion faileth another would be essayed neither would men weary or faint herein although it prove often a most fainting businesse 7. Men would endeavour all this with tendernesse and respect to mens persons actions and qualifications for oftentimes the rise of a division is in the alienation of affections between some persons which afterward disposeth to construct hardly both of their opinions and actions and indeed often the stick is here that mens affections are not satisfied one with another and that maketh them that they do not trust each other Hence we see that in the Scripture the commending of love and of honouring and prefering of others in honour to our selves is ordinarily subjoyned to the exhortations to union or reproofs of division as Philip. 2. Eph. 4. Matth. 18 c. And we see in the primitive times when no mean could cure schisms one party shewing respect to another or to some eminent head of the opposit party it may be even after their death did alley the same and engage these that formerly shunned communion to joyn with them It is particularly observed That when at Constantinople some had continued separated from the Bishops government and the Church thereof after Chrysostom's deposition for the space of thirty five years and were called Iohanits yet Proclus who by some interval succeeded in that See by recording Chrysostom's name amongst eminent persons and making honourable mention of him and bringing his body from the place where it was buried in his exile and burying it honourably at Constantinople in the great Church of the holy Apostles did so appease and engage those that had disclaimed all the interveening Bishops that instantly they did acknowledge him and joyn with the Church The like also is mentioned to have been the end of that Schism at Antioch because of Eustachius his removal from them when Callaudion the Bishop did return his body honourably to be buried and went out with his party to receive the same solemnly some miles from the Town those also who out of respect to him to wit Eustachius had continued separated from the succeeding Bishops for above an hundred years now seeing the adverse party put respect on him they also did from that time forth joyn with them Both these are recorded in the fifth Century and if respect to dead men be prevalent to engage affections certainly mutual respect and evidences of confidence amongst men living would be much more weighty This giving of respect would be manifested in these and the like 1. Respective mentioning in word or writ of the persons and what concerns those that differ especially such as are most eminent and leading amongst them 2. There would be good constructions put upon their end and intentions and sincerity even in such actions as are displeasing 3. Mens opinions and actions would not be loaded with grosse absurdities and high aggravations especially in publick because that tendeth but to make them odious and standeth in the way of a future good understanding when one hath proposed another as so absurd and hatefull a person 4. All personal reflections would be abstained as also sleighting answers disdainfull-like words and salutations and such like would be shunned But on the contrary there would be love familiarity tendernesse and if there have been any reflection or bitternesse to occasion mistake yea if it have been unjustly apprehended there would be condescending to remove the same I have heard of a worthy person who being led away in an hour of tentation was by many of his former friends afterwards discountenanced whereby he was as it were engaged in a kind of discontent to defend his deed and resent the disrespect of such persons which almost grew to a rent but having occasion to encounter one who was most opposit to his present way who yet notwithstanding of all did lovingly and familiarly as ever imbrace him without mentioning any such thing it is said That his heart melted instantly with the conviction of his former opposition and so any further procedure towards a rent was prevented when he saw there was yet again access to the affections of the most eminent of those he did differ from 5. There would be expressions of mutual confidence in one another which would appear not only in personall respects but with respect to the Ministery of such as they differ from endeavouring to strengthen and confirm that which was the thing that endeared Basilius to Eusebius that even while he differed he endeavoured to have his Ministery weighty amongst the people 6. Respect would be shewn to men of that judgment and side it being such a difference as is supposed they would be helped and furthered and counted notwithstanding thereof if otherwayes qualified fit for trust and charge for this is not only engaging of a particular person but of all the party and doth hold forth a confidence in them notwithstanding of that whereas the contrary is disobliging and irritating of all because it proposeth all of such an opinion or practice to be unworthy of charge or trust which no man can well digest and it some way necessitateth them in a divided way to endeavour some other way of entering and to increase their diffidence of them who so partially in their esteem at least manages matters and prefers the strengthening of a side to the edification of the Church as any different party cannot but expound it seing they seem to themselves to have some perswasion of their own integrity in the main work 7. There would even be mutual visits and fellowship civil and christian as hath been yea rather it would be increased for if men have some confidence that others love their persons respect them as Ministers and esteem of them as Christians they will be easily induced to trust the other as such also 8. If reflections and bitternesse be vented by some as even good men are too ready to indulge to themselves a liberty in debate to exceed in this yet there would be no such meeting given Luther is censured for exceeding in this even by such as loved him and it is a most excellent advertisement that Calvin giveth to
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
forbear the pressing of such decisions and that the thing might be left to mens arbitrement without prejudice to the Churches union as formerly it had been used this is clear from Church-history and that word of Sozomen lib. 7. cap. 19. is weighty Frivolum enim quidem merito judicarunt consuetudinis gratia à se mutuo segregari eos qui in praecipuis religionis capitibus consentirent that is They judged it and upon good ground most frivolous for men to be separated or divided one from another because of a custome who did agree together in the main points of Religion And though this matter be of it self no controversie decided in the Word at least as it was stated yet considering their thoughts of it and the grounds which they alleage for it it was not so to them and that peremptorines of Victors who afterward would not be reclaimed from that second determination is condemned by all as being the ground of that following schism And indeed in such cases where two parts of a Church are divided having independent authorities as to one another and there being contrary determinations in the same question it seemeth convenient and necessary for peace that either both should wave their decisions or that both should permit the decisions of each other to stand and be in force to such only as should acquiesce therein and willingly acknowledge the same Again where there is nothing like a party or equality but the division is in the same one Church betwixt a greater and smaller number and the greater will not be induced to remove their determination It is no way sinfull to the lesser to joyn with them notwithstanding thereof they having their own freedom and liberty cautioned as was formerly said Yea this seemeth not unexpedient that they should do for the good of the Church 1. Because it is not so readily to be expected that men who have such an advantage will cede to these who have it not 2. It may have inconveniencies if a smaller dissenting number should necessitat a Church to wave former determined truths though possibly not fundamental because of their dissatisfaction therewith who esteem them not to be truths and strengthen others in a schism as if they could not keep union and communion with a Church where any thing contrary their mind were determined Also 3. it seemeth most agreeable to reason that in sinlesse cedings the lesser number should cede to the greater And 4. because by so doing this accidental confirmation of an opinion by having the plurality of a Church or Synod for it is left open to the other side when they may be the plurality Hence we see generally that the minor part cedeth to the greater if the not pressing of the removal of such a decision be a ceding yea even when the plurality were wrong as in that case of Africk these who differed did not presse the rescinding of that determination having their own liberty Nor did these that had the plurality then for them impose any bond to keep the other from rescinding their determinations if they should come to be in such a capacity but both keeped peace for the time and afterwards in the dayes of Augustine we will find Councels of the Church of Africk determining the just contrary concerning that case of Baptizing and yet still entertaining peace and communion amongst themselves although the authoritative decision stood alwayes upon the side of the plurality CHAP. XV. What shall be done in order to union about such decisions as have practical consequents following thereon TO come to the second case to wit anent such decisions as have some practicall consequents following thereupon For the more short answering we shall lay down these Assertions Assert 1. In such practices as are opposit and infer division in the cases mentioned there can be no union or communion expected as we see in all the cases where such have been practised as of the Novatians Donatists and such like there may be more or lesse heat and bitternesse betwixt men that differ so but there cannot be union because such determinations and practices do draw a line and build a wall of separation betwixt the one and the other and so makes one side to be accounted as not of the same body Assert 2. Where the consequents only infer some difference or are not peremptorily pressed they do not infer necessarily a division as we see in the cases of Africk and others mentioned and Sozomen in the chapter cited giveth many instances of diversities of this kind in Churches without any breach of communion and saith it is necessary because Neque easdem traditiones per omnia similes in omnibus Ecclesus quamvis in omnibus consentiant reperire possis that is Ye will hardly find the same traditions alike in all things in all the Churches even though they agree in all things that are material And upon the matter such determinations are but indeed as if they were doctrinall to such as acknowledge them not and men are accordingly to walk in them Assert 3. In such practices as are daily practicable in respect of the occasions thereof union is more difficult though not impossible than in such cases where the occasion of practice is not probable because there being no present occasion to practise the same it looketh most unwise like to bring in or keep in a more certain and greater evil in the Church for eschewing of what folks may never be put to and suppose the case to be past that may probably never recurre it is more for the Churches good by abstaining the approbation of such an act and by not being involved in the apprehended guilt thereof to make up again the communion of the Church for the preventing of a greater hurt because that continueth to be a duty and is necessary to edification and the thing being past ought not to be the occasion of a present and following division as was formerly said If it be said How can there be union in such a case upon the principle supposed till as may be said by one side those who have decided and acted corruptly should repent and as may be said by the other till those who have divided unjustly from the Church and wronged the authority thereof should acknowledge their offence without which there cannot be union For answer to which we say 1. What if neither party shall ever be brought to repent or acknowledge an offence shall the Church in such a case never attain to union Repentance implyeth a conviction and this implyeth information and clearness in the judgment that such a thing is wrong Now it being often seen that it is impossible to get men of one judgment concerning such a thing Must therefore union be impossible till men be of one judgment This hath been formerly disproved 2. What if this had been the mind of the Churches and Servants of God from the
mis-informed And it 's observable that the most peaceable Synods who did most for union as those in Africk and that of Spain who had received Osius because of the Churches of France their interposing by that to prevent a schism yet were they most peremptory as it were in this and refused to receive Barsilides and Martialis as that of Carthage did refuse Apiarius notwithstanding that Rome interposed for them giving this reason That there was a necessity of having the Churches provided with faithfull and holy Ministers 4. Sometimes and oftentimes men sentenced though possibly with too much rigidity if not with injustice have yet submitted with respect to the Churches peace either totally and upon that ground have again been admitted or partially by abstaining to act any thing contrary to such a Sentence but for reverence thereunto waiting for some legal redresse as in history is frequent and it is fit it should be so in such cases where the hurt is particular and proceedeth not from a common design of undoing all faithfull Ministers because the making of a schism doth more hurt than the contending for their particular Ministery doth edifie in such a case and therefore sometimes though some men have been pressed to under value an unjust Sentence and to continue to officiate notwithstanding Yet out of respect to Church-authority and order have refused till they should be admitted orderly unto the same Indeed when the Arians drave on the deposition of their most eminent opposers it was otherwayes because as is marked in the Councill of Sardica in bearing down of them they endeavoured to bear down the truth which they maintained But where the controversie is not such but the men orthodox and sound on both sides though possibly there may be some particular faults or mistakes in such a case it is safer for either side to cede in part or wholly than to keep up a division and we conceive when one side cedeth not if the other should cede wholly it would be most to the advantage of their cause and to the commendation and strengthening of their authority in the Churches of Christ. The other occasion of bebate in such Church-matters is upon the defect that is when some are really or are thought to be connivers at guiltie men or at least defective in putting of them to triall others again may be thought too forward and precipitant in that whereupon ariseth difference and if one cede not to another it becometh the occasion of division as may be seen in instances formerly given Concerning which we say 1. That men would remember this is but one particular of many that tend to the Churches good though indeed a main particular and so ought not to be the rise of a division nor of continuing thereof to the marring of the Churches peace in other things but men ought singly to do their duty and therein to acquiesce without partaking of the faults of others whether it be by being defective or by exceeding in that mater and seing there may be no corrupt design in either who may be upon these extreames it would not be so highly aggreaged on either side 2. We say that as often difference in this may breed divisions so again divisions do occasion mens differing more in this and it cannot be expected where division is that men who are men and subject to be byassed can be so single in receiving testimonies of the innocency of these that differ from them or of the guiltinesse of these that agree with them as if there were no division at all And again it is impossible that where there is a difference in some other thing that men can think others differing from them so single and unbyassed as they suppose themselves to be but are still ready to construct their differing from them in this to be occasioned from some former prejudice for as was said division breedeth jealousie suspicion and distrust among men and men are naturally inclined to suspect that others drive the design of strengthening themselves by the sentencing of such a person whereby they are secretly induced even unawares to disappoint such a supposed unstreight end which maketh them on both sides suspect every thing dispute every thing and readily reject every thing that cometh from the other 3. We say therefore that union would not be suspended upon satisfaction in this but rather union would be pressed that satisfaction in this may be attained because satisfaction in this cannot be expected till there be mutuall confidence of one anothers integrity and till there be some walking together and some further evidence of the sincerity of each other in the main businesse this mutuall confidence cannot be expected and again this cannot be obtained without an union and so consequently union would be laid as a foundation for attaining of satisfaction even in this 4. It would be considered that oftentimes such apprehensions of extremities which are imputed to honest and zealous men are most groundlesse but there being something in them as men it is conceived on the other hand because of secretly entertained jealousie to be much more There was nothing more casten up to the Orthodox by the Novatians and Donatists than that they were defective in this in admitting to and retaining in the Ministery men that were corrupt Yet after many trials they were never able to prove what they alleaged upon some eminent persons when it came to triall even when such things were generally accounted true amongst them This would be adverted that every general rumour be not accounted a truth especially in the times of division for so few of the most eminent on both sides should be innocent Again on the other side it occasioned much heat against Chrysostom that he had censured many of his Bishops and threatened many of his Clergie this did exceedingly provoke envy against him and made such men to vent many calumnies on him which were too much regarded even by some orthodox and good men who differed from him upon another account as Epiphanius did upon the occasion of Origens writings yet in no history it is recorded that he aimed at the censuring of any unjustly though he did censure with a naturall vehemency as he did every other thing but the history saith men spake much of the number of these that were sentenced by him and of the vehemency of his manner in reproving and censuring of their faults which they accounted to be pride not considering the faults for which he did censure them But men having conceived prejudice at him were the readier to admit of their accusations against him as if they had been unjustly dealt with by him and upon that same ground of prejudice at him were the more inclinable to restore them whom he sentenced 5. It is to be considered also That zeal against such as are justly censurable is most consistent with a spirit of union in the Church as appeareth by the
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
past before the union be made-up during the division or as they relate to what may occasionally fall out afterward Concerning what is past in such debated particulars we have spoken already and it seems one of these three wayes must be taken in reference therunto 1. Either by waving of these things if they be such as may be waved so that without insisting in them they may be buried or by one parties ceding or by a mutual composure they may be instantly setled 2. If that cannot be the union is not to be suspended thereon but some mutually may be appointed to labour in the same afterward that with consent it may be brought to a point which is not to be thought desperate although it be not ended for the time This way of mutuall conferring is naturall as being an approven mean for composing of differences of any sort in any place at any time 3. If that please not or attain not the end the matter may be amicably referred to some acceptable to both who may be trusted with the ultimat decision in such particulars neither is this unbecoming Church-authority so to condescend nor Ministers in such matters to be submissive For 1. it is no matter of doctrine wherein they are to decide or wherein either party is to acquiesce but it is in some particular practicall thing 2. The Submission is not in a difference betwixt a thing sinfull and a thing lawfull but betwixt two things that are lawfull which of them comparatively is the most expedient to the Church in such a case wherein I conceive it were not implicit walking though men should acquiesce in the judgment of some others in such things more than in their own 3. It would seem that that advice of the Apostle's 1 Cor. 6. Is there not a wise man amongst you c. is proposed in the general to prevent all such strife and contention as doth bring scandal with it and therefore ought not to be excluded in this case seing there is a gift of prudence and wisdom given unto the Church for the governing of her self and is more eminently given to one than to another even as the gift of knowledge is for doctrine and therefore we conceive that in such cases such may warrantably be trusted with such particulars seing it might be expected that they would endeavour to make the best thereof for the good of the Church In that conference with the Donatists we find that the Donatists are desired to name one for themselves who might joyn with the Cognitor appointed to judge of such particulars and matters of fact as were in debate betwixt the Catholicks and them and their refusing therof was looked upon as an evidence of their not desiring an end of the controversie Neither is it to be thought that Augustine and nigh 300. Bishops with him who yeelded thereto did undervalue the matter in debate between them though they were content to have differences in fact so decided We find also that for the removing almost of all the forementioned schisms there were particular men either deputed by Synods or commissionated by adjacent Churches or called by themselves for the composing amicably of such practical differences as were the occasion of their rents And it may be that were this more used for composing of Church-differences the height that oftentimes they come to in particulars might be prevented We here think not fit that such things should be decided by Church-judicatories by a meer authoritative decision not out of any dis-respect to Church-Judicatories but because as was formerly hinted in the generall grounds Church-judicatories are fitter for preventing such divisions than for removing of them And further a Church-judicatory being in all publick divisions a party such decision would look liker submission which men are not so easily induced unto than union Beside such a way iâ—… more ready to breed heart-burnings in such things as have been the matter of contest formerly and so is palpably in hazard to brangle an union scarce begun Also men will more easily bear any decision wherein themselves have a consent though it were mediately by committing it to some others than where there is only a necessity of obeying and especially where such prejudice is conceived to be in the Judge as in the case supposed This may be clearer from what may be said afterward For regulating things which may occasionally fall out for the time to come we may propose these generall helps to be considered 1. That there be an abstinence from what may readily seem to prove the occasion of any difference at least for a time and it is better to forbear many things than to brangle union or grieve a party with whom we have united Yet generally it appeareth that it is driving and not forbearing that breedeth division and also grieveth men after union and tempts them to rue the same Neither is this a bar to any from a necessary duty it only regulateth men in the doing of necessary duties so as they may eschew the guilt of renting the Church or grieving of others or at most it relateth but to the tyming manner or some other circumstance of a necessary duty As suppose in the matter of planting a Church a division should in all appearance be like to arise It is more fit that it should be for a time suspended and other endeavours for facilitating the same used yea ere a breach be that even other persons be sought out for though it be duty to plant the Church and that with none but such as are worthy yet it is not alway a necessary dutâ—… to plant such a particular Church at such a time and in such a manner and with such a worthy person Yea it were better for the Church and more peace to the persons mind that such a particular place should vake for severall years than that the peace of the Church or composednesse of her Judicatories should be marred thereby and so in other matters wherein forbearance is called-for 2. In such a case doubtfull practices would be abstained and whatever side men choose in any occurring particular it would be such and in such a manner done as may be convincingly approvable unto any of whatsoever side for it is often uncertain things or disputable at the most that breed differences amongst judicious sober men men therefore would someway confine themselves within unquestionable things for a time and not only have respect to their own consciences in such things and to what is right in it self but also to others who want not their own suspicions and jealousies and who by their deed may either be soon tempted or grieved both which they ought to shun 3. We conceive that it is usefull in such a time to have many brotherly consultations and conferences concerning such things as may be moved that things come not in abruptly for so sometimes men may be surprised with somewhat they have