Tim. 1. 20. is clear for zeal for the Majesty of God and love to the salvation of souls which is the substance of the two great commandements of the Law will admit of no forbearing in such a case 2. If it corrupteth or defaceth the Church and maketh her a reproach to the profane it is not to be forborn 3. If the things become not the Ordinances of Christ but reflect on them and consequently on Him whose Ordinances they are they are not to be connived at 4. If such things hazard the publick beauty order and government of the Church without which there is no keeping up the face of a visible Church these are not to be over-looked 5. If they mar the union and love that ought to be in the Church which is to be preserved and every thing that may mar it removed they ought not to be tolerated 6. If they turn to be offensive and scandalous either by making the wayes of the Lord to be ill spoken of 2 Pet. 2. 2. or by grieving the godly or by infecting others they are not the object of forbearance except some circumstance concur as hath been said in which case it cannot properly be called forbearance By these and other things this may be tried when an errour is to be forborn and when not in which consideration is to be had both of the nature of the errour and of the person that doth hold it as also of the case of the Church and people who may be edified or hurt by the forbearing or Censuring of such a person What is needfull but not sufficient will appear when we come to consider what is called-for for what is lesse than what is required must be defective and not sufficient as it is requisite that men not only keep themselves free but also that by admonition and exhortation means be used to reclaim these that have fallen yet these are not sufficient if there be no publick mean yea though there were publick authoritative preaching and exercising of the key of Doctrine yet that is not sufficient if there be not also censuring by discipline and an exercise of the key of Iurisdiction and in some cases every censure will not be sufficient if it be not extended to the utmost for Christ hath not given that key for nought to His Church in reference to all her scandals nor are men exonered till they reach themselves to the uttermost in their stations but this will appear more afterward CHAP. IX What is called-for from Church-officers in the case of spreading errour WE begin now to speak particularly to the Church-officers duty and what is called-for from them especially from Ministers which we may consider in a fourfold respect 1. There is something called-for from the Minister in reference to God 2 In reference to himself 3. In reference to the Flock and people who are not tainted but it may be under the tentation 4. In reference to these that are in the snare especially the promotters of these evils The first two are interwoven almost Therefore we shall speak of them together and we say 1. When such a tentation setteth on upon a people and beginneth to infect or hazard the infection of a particular Flock or of many together for the hazard of one is the hazard of many in such a case as is said the Minister would look first to God as the great over-ruler even of these things that are evil in the Churches and he would consider if things be in good case betwixt God and him especially in respect of his Ministery for such an infection in a Flock is a prime stroak upon a Minister because the spreading thereof threatneth the unchurching of that Church and blasting of his Ministery as Rev. 2. is threatned against the Angel of Ephesus and it never cometh but it hath with it a spirit and spait of bitternesse against and many crosses faintings and vexations unto the Minister he is therefore soberly and composedly to look to God as his party and is not to think that such things come by guesse and spring out of the dust nor from the corruptions of some giddie people only but that there is a higher hand without this there can be no right use made of such a dispensation and this is it that should humble the Minister and make him serious lest by the peoples sin God may be smiting him Paul hath this word when he speaketh of the Schisms and contentious debates that were in Corinth 2 Cor. 12. 20 21 I fear saith he lest when I come my God will humble me amongst you he did so construct of their miscarrying as making for this humiliation yet it is to be adverted that it is not the Minister or Flock that the Lord is most displeased with that alwayes is so assaulted and shaken although it be ever matter of humiliation 2. When the Minister is composed to take up Gods hand in the matter then is he not only to look to Him for direction and guiding in his duty and without fretting to reverence His dispensation but he is to reflect upon himself and to consider his bygone carriage especially in his Ministery if he may not be chargeable before God with some sinfull influence upon his peoples distempers and miscarriages And particularly he is to look to these four 1. If he be in good terms with God in reference to his own particular state and condition and if there was that due tendernesse and watchfulnesse at the time of the out-breaking of such an ill I grant it may be that things were right as in the case of Iob Iob 3. 26. yet it becometh him to try for such a thing may be trysted with security and negligence that thereby he may be awakned to see his former defects 2. A Minister would then reflect on his clearnesse to that calling and particularly to such a charge and though to both he may be called by God yet it is his part to try that he may meet the reproaches with the greater confidence as we see Paul doth in the Epistles often mentioned for in such a case a Minister will be put to it and who knoweth but possibly expectation of ease quiet accommodation or credit in such a place and tractablnesse in such a people and such like might have had weight with a good man to sway him to one place more than another and by such a dispensation the Lord doth chasten that to learn Ministers at their entry to be swayed alone with the Churches edification But 3. to come nearer a Minister would try if he hath any sinfull meritorious influence to speak so in procuring that stroak to the people to be given up to these delusions for it is certain a Minister may be smitten in some stroak of this kind upon his people as is clear from that threatning to the Angel of Ephesus Rev. 2. even as a Magistrate may be smitten by a stroak that is immediately upon his
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
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
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
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
they may have freedom to follow the Ministery of the Word as the main thing Yea even to have much accesse to privacy and solitarinesse which is both most necessary for and a well becoming duty to a Minister This is a special end of the appointment of these Officers and in reference to which they are helps 1 Cor. 12. 28. both to the people and to the Ministers A third thing to be adverted to is that contentious and irritating processes be so followed as by these there be no prejudice laid before persons to make them stumble at the Word or to render it the more unprofitable It is true sometimes such things are necessary for the good of the body and for the vindicating of Christs Ordinances yet as much as may be they would be shuned and Ministers especially ought to carry so in the manner as to keep room for the Word in the affections of the parties And we conceive that multiplying and lengthning of processes except where there is grave and weighty cause and the way of triall of members penitents or such as are to be admitted to Sacraments which is pleaded for by some if it were put in practice could not but much intangle Ministers yea become a more weighty and intolerable burthen to them than the preaching of the Word yea could not but be obstructive thereto contrary to the nature of Discipline as said is CHAP. III. Shewing that Christs order and method Matth. 18. is to be keeped and what it doth imply THe fourth generall concerning proceeding in publick Scandals which we would lay down is that Christs order Mat. 18. be indispensably kept Which we conceive being compared with other Scriptures doth imply these things 1. That offences whether they be in lesser patticulars or in more grosse things yet if they be but known to few are not instantly to be brought to publick except some circumstance necessitate the same for greater edification and this order is to be observed both by Officers and private persons It were not therefore unfit when any delation cometh by an Elder or complaint by a private Professor to enquire if they had observed this rule with such a party and if alone and with some others friendly and rationally they have endeavoured to convince them and if not that they be remitted to follow that way and if they have done it It would be enquired if their so doing have had no weight Or if the person hath continued in the offence notwithstanding If none of these can be said there is yet no ground for publick tabling of a scandal and this we suppose would cut off many needlesse processes and prove more edifying 2. It is clear from that place that the offences to be complained of are not injuries or wrongs to us under that notion as such but what is offensive in its nature and under that consideration whether any wrong be intended to us in it or not It is not suitable to a Church-court to have only persons complaining of wrongs done to themselves as if they be cursed deâ—…amed c. and yet not to take notice of what is offensive as wronging the honour of God reflecting upon the profession of the Gospel and really laying a stumbling-block before themselves and others This is to neglect scandals and to take notice of slanders which as we said differ from these Hence such persons ordinarily follow their complaints with much bitterness and never seek to convince the party privately We conceive therefore that such direct complaints so circumstantiate ought not to be admitted at least upon that consideration lest the Ordinance of Christ be made subservient to mens particular passions and interests It is therefore more fit when such offences arise that they be taken notice of abstractly from such complaints and that in the order that other scandals are to come in whereof now we are speaking 3. It is clear from that order Matth. 18 that when the person offending doth accept of the admonition there is no mention further to be made thereof yea it would not be so much as reported privately if it be not otherwayes known 4. If that private admonition prevail not then is the person to take two or three with him before it come to the Church and this is not to be done superficially and for exoneration meerly but convincingly and for the persons edification Therefore we suppose that this is not to be astricted to one time either in private or before these two or three for once speaking may be but little usefull and seing the Church is to continue in dealing with the person before they give him over and proceed and before they can account that he heareth not them So ought it to be in the preceeding two steps seing the words are the same Again I say this would be done convincingly they would argue as the word is with the offending brother and not rest satisfied with some passing word or admonition Further these two or three would be chosen so as may be most fit for that purpose and may have most weight with him we think some Elder one at least or two were not unfit and this would be done purposly gravely and seriously as the words Take with thee c. import All this is to preceed the bringing of a scandal to publick which is to sist here if this prevail Whence 5. also we may see that every scandal which is known to two or three is not to be accounted a publick scandal and at the first instant to be brought to the Church because it is supposed that these two or three may have knowledge of the same scandal and yet may it warrantably never come to publick if the person hear them It looketh unlike this way to bring scandals to publick wherein scarce two witnesses can be had Indeed after the fault noised and flagrant and the presumption is great and the party suspect like such things are publickly to be taken notice of though the proofs be not so pregnant 6. If this do not the businesse but the person continueth obstinate although to the conviction of those two or three assessors the fact be grosse and the party guilty then it is to be brought to publick either immediately by the person that was stumbled or by an Elder for which cause we said it was not unmeet that one of these should be among the former witnesses When it cometh to the Church we conceive that with the parties it were meet to call some one or moe of those who were witnesses of the private admonition that the Judicatory may be informed by them of the case seing probably they may be more impartiall than the other And it will be conduceable for attaining clearnesse in the thing to know what hath preceeded and where it left and this would make private admonitions and witnesses therein to have the more weight with men for knowing that their carriage at such a time would be made
people as we see in Davids case who thus procured the Pestilence 2 Sam. 24. because first the people themselvs are not guiltless so that there is no injustice And. 2. Because there is a great sibnesse betwixt Minister and people so that a rod upon one doth indeed prove a rod to both he would therefore try if possibly he hath been somewhat proud or vain of his authority or respect amongst them of their knowledge orderly carriage or dependance on the Ordinances especially if he have any way affected such a thing and hath withall sleighted the trying of their spiritual estate and bettering of it or if he hath been neglective to pray for them and for their stability in the truth if he hath been defective to warn or to keep up the authority of the Ordinances and of a Ministery among them if he hath been too familiar and triviall in his carriage with them and such like also if he hath been affected with zeal for Gods honour when other Congregations have been infected if he hath sympathized with such Ministers and born burthen with others in such cases or if on the contrary he hath been carelesse or it may be puffed up because himself was free these and such like sins would be searched because their is a Justice and if I may say a congruity in Justice in punishing such sins with such a rod for it s often when the husband men are sleeping that the enemy doth sow such tares 4. He would try if he hath had any sinfull influence on such evils as if he hath not been full and diligent in grounding them in the fundamentall truths and clearing to them the Doctrines of the Gospel as well as preaching duties cases and such like or if he hath needlesly fostered curiosity in starting any questions or in giving people way to follow them if he hath made a sport of some errours publickly or privately if he hath laughen at or lightly spoken of the errours and miscarriages of others before them if he hath not been faithfull to admonish and reprove the first gadings or if he hath fed the people with empty notions and wind and builded hay and stubble upon the foundation and hath not seriously discovered to them their guiltinesse and hath not put them to the exercise of Repentance for their corrupt inclinations thereby to presse humility fear watchfulnesse diligence c. that so their hand might be filled with a more solid work and Christ by them imployed to preserve them even from this tentation These I say and such like would be tryed because where they are the Minister wants not accession to their sin as if in some respect he had combined with these seducers 3. When this is done the Minister would be affected with his own guilt and then his sympathy with the peoples condition will be the more lively and he would first endeavour the recovery of himself and his restoring to good tearms with God through Christ Jesus 2. As he would confesse his own faults so also the faults of the people and as he would pray for pardon for himself so would he do for them who it may be do reproach and curse him yet would he not cease to pray for them having that word fresh under such a stroak As for these sheep Lord what have they done 3. There would be special dealing with God and dependence on Him for fitnesse rightly to manage such a case for the charge becomes more heavie God therefore should be acknowledged for obtaining suitable furniture even in reference to that particular And Ministers would know that it is not their abilities gifts nor parts that can do this and if we cannot speak profitably to one that is not in such a distemper what can we do where the person is so prejudged and distempered if the Lord do it not Ministers therefore would 〈◊〉 reference to every word unto such persons in a â—…ly fear and jealousie lest lippening to themselves they mar the Master's work and stumble a poor soul rather than edifie the same 4. He would aim seriously not only at exoneration but at edification and for that cause would begin by dealing with God for successe and that either the Lord would immediatly Himself convince or blesse His furniture to him for that end yea He would be blyth if any mean were provided and blessed though in another hand than his own 4. The Minister would now use ordinary means for fitting of himself to discover such errours as his people are guilty of that he may be able solidly to convince them that are stumbled and to establish others that stand and pains would be taken in this aswell as for preaching or in the studying of common heads at the passing of tryals which is but a proof of the man's gifts in a more remote reference to such a case which now is specially to be put in exercise Therefore he would first endeavour to be through in the wole body of Divinity and grounds of Christian Religion for there is such a connexion among truths that when one is wronged many are wronged and one errour may overturn many foundations And if a Minister have not some generall impression of the whole he cannot with confidence search in or undertake the refutation of any one particular errour Neither ought a Minister who possibly for a time hath forborn studies of that kind think it unbecoming him again to return to them seing it is duty and there is no shame to be learning what may fit one for his duty And who knoweth but among other ends this may be intended that Ministers may be put to more constant study and search in the fundamentall truths of the Gospel 2. He would then like a wise Physician endeavour to know the malady that hath infected and distempered his people what are the errours they maintain what are the arguments that â—…ave weight with them what are the tentations they have had or who are the tempters or instruments that have seduced them and such like What also is their natural humour hasty or meek proud or humble What hath been their former way of walking what are their parts and abilities with whom they converse who hath weight with them or are esteemed by them that by these and such like means he may be in better capacity to know how to apply the remedie and to deal with them himself or to make use of others for that end 3. He would endeavour the furnishing of himself especially in reference to these errours beyond others which they are tainted with and for this cause would provide fit Books converse with others that are able to help him and gather his own observations from Scripture and other grounds that through Gods blessing upon his labours he may be able to speak of these things confidently as to himself and convincingly as to others It is to be observed that the former order laid down doth not require a succession in
as Paul speaketh Gal. 4. 19. 2. To convince them of the evil of the thing and for that cause would so carry as he may make errour also hatefull and loathsome to the people as any scandalous practice whatsoever for which cause Ministers would rather endeavour to stir the peoples zeal against such evils by grave convincing affectionate expressions regrates or expostulations than to move their laughter with triviall mockâ—… or taunts in reference to such principles or persons for as holy Master Greenham used to say that doth but make sin ridiculous when it ought to be made hatefull 3. He would endeavour to convince them of his singlenesse in seeking of their good and of love to them and pitty to these that are misled for which cause any thing that may make him be supposed to resent personall reproaches or indignities or aim at upholding of his own credit or to vent bitternesse against the persons of others would be carefully abstained from for these things derogate much from the weight of what a Minister can do and we see the great Apostle Paul doth not stick to condescend in such cases to vindicate himself from such mistakes and to use great expressions of love yea sometimes to attest God as to the sincerity of his professions and such like which are frequent in the Epistles to the Corinthians and Galatians which may be an example to Ministers in such caâ—…es 4. Their whole carriage would be affectionate even to the persons of opposers for nothing prejudgeth more than for a Ministeâ—… to be thought carnall and passionate whereas tender dealing and usage to persons and to their outward estates doth prove as coals of fire to soften them as in experience is found however its becoming of a Minister yet it is to be done without marring zeal and indignation against their errours and without prejudice to his seeking to censure them for these or his restraining them from venting of the same It is here to be adverted 1. That what was spoken of the manner of a Ministers carriage in reference to practical scandals and of his duty in a time when offences abound is also to be remembred here and in what followeth 2. That what is spoken of Ministers duty will by proportion agree to Ruling-Elders according to their stations for they should no lesse endeavour the preventing and suppressing of corrupt doctrine than of other scandalous practices and they especially are to endeavour to have the means used by the Minister made weighty amongst the people and for that end are to endeavour to have himself weighty also We come now to the fourth step of a Ministers duty and that is as it relateth to those that are tainted with errour we mean grosse errours and delusions such as this discourse runneth upon We may consider it in these four steps as it relateth 1. to discovery or tryal 2. to conviction 3. to admonition 4. to rejection For the first as the Apostle saith of men in general 1 Tim. 5. 24. Some mens sins are open before hand going before to judgment and some mens follow after So here sometimes errour discovereth it self and there is no need of search yet sometimes also there will be many secret objections moved and harboured against truths which will not be avowed though they be privately muttered yea sometimes corrupt teachers will endeavour the vailing and hiding of their tenets or errours by many shifts even when they are studying to leaven others with their delusions There is therefore a necessity in such a case 1. to try what opinions are held and vented and to discover the absurdnesse and grossnesse of them for many will maintain the premisses ignorantly who will not know that such absurd conclusions do follow thereupon It is fit therefore to lay by the names and expressions used by seducers and to expresse the thing as it is especially if it be the reviving of some old absurdity under some new coat and pretext Thus the Lord doth discover the abomination of the Nicolaitans doctrine by comparing it unto and evidencing it to be upon the mater indeed one and the same with the practices of Balaam and Iezebel Rev. 2. 14. 15 and 20. This way is also followed by Peter 2 Epist. 2. and by Iude who compared corrupt teachers to Balaam Korah Dathan c. thereby to take the viâ—…orn off old newly revived errours that they may appear as they are for often errour is commended to people under some new representation and many will love it so represented who yet will abhor former errours which are still the same though under another name which are two tricks of the devils subtility 1. To make old errour passe under the opinion and construction of some new light And 2. for that end to disguise it in some circumstances and to change its name And indeed it is no little piece of spirituall dexterity to remove that mask Secondly There is a discovery to be made of the persons who hanker after such opinions that it may be found who are infected thereby This would be done to reclaim the persons and to cure that distemper before it break out or come to a height for it is more easie often to cure one at the beginning than afterward also when it becometh publick it hath with it some kind of engagement on the person and he is more hardly recovered lest he should seem thereby to appear weak erroneous unstable or such like Beside it is more gaining-like when the Minister privately findeth them out and endeavoureth to recover them secretly before any publick notice be taken thereof and often hath more successe with it than after debats as seemeth to be held forth in that place Gal. 2. 2. where Paul saith that he communicated with them of reputation the Gospel first privately lest by any means he should have run in vain Therefore we conceive persons suspect of errour would not hastily be brought to publick but in some respect the publicknesse of their offence would be as it were dissembled or not positively so publickly taken notice of that thereby there may be the fairer accesse for them to retreat 3. If there be any retreat the person would be waited upon although at first it be not fully satisfying and all due care and diligence would be used to have his former errour buried as if it had never been without any publick hearing except some extraordinary circumstance perswade to another way For besides the reasons given errour becometh not readily a publick scandal except there be tenaciousnesse therein or some actuall stumbling-block laid before others thereby which often the persons reclaiming will remove more than their censuring Therefore upon supposition of a persons recovery there is no great fear of hazard in abstaining from bringing such a thing to publick except he hath been instrumentall to seduce others or in some such case which doth make his carriage open before hand as is said 4. This secret
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
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
and People for remedying of such an evil in the Church but being keeped so long on the former we cannot enter on this We shall only lay down these few generals 1. That neither of them ought to be offended or stumbled at such divisions or thereby be brought to have lesse esteem either of the Gospel the Ordinance of Government or Worship or the Ministery and Ministers of Jesus Christ much lesse would there be insulting over or advantage taken against these upon this occasion as is recorded to the infamy of several persons but on the contrary all would be affected therewith as with a most dangerous snare and fearfull plague And to this purpose Augustine doth seriously presse his Boniface Governour of Africk that he should not stumble at the divisions of the Church and particularly Epist. 50. 2. All would search if they have had any sinfull influence upon the procuring of such a stroke for if it be a plague and wo to them they would look back to the rise thereof who knows but the sins of Magistrates or People in their fretting at the Ordinance of Government despising of the Ministery not receiving of the Word nor walking answerably therto and such like may have procured this division from the Lord as a judicial stroke on them to harden them in their former sin and thereby to strengthen their tentation to despise all the Ordinances more to their own ruin as may be gathered from what hath been formerly spoken 3. All would be carefull to abstain from what may further or heighten the breach and by all means endeavour not to be engaged in such sidings for that often encourageth others and encreaseth and fixeth a rent and in experience it is seen that these schisms were ever most dangerous and most difficultly removed wherein people came to party and side with opposit sides in the division and seing the Spirit in the Scripture doth forbid people as well as Ministers to divide this must be their duty not to joyn in such a division Also it unfits them to get good from Ministers or to do good for removing of a rent amongst them And we are sure If doubtfull disputations vain janglings and such like questions that tend not to edification be to be eschewed by people then we conceive that such as are in the cases presupposed may be so esteemed of 4. They are by all respective means seriously to presse the abstaining from and composing of such differences by their serious representations of the ills thereof and exhortations according to their places to have the same remedyed And were this more amongst people upon occasions in due manner to testifie their sober resentment of such evils in the general and desire of union and condescendency for attaining the same so far as is fit it would much more become the sobriety of tender Christians and be much more effectual for this end than to be heightening and aggreging the miscarriage of any one party to another or carrying reports or informations true or false which may kindle humours to a flame that are hot and smoaking already It would affect a heart to hear the regraits and expostulations that Constantine Gratian and others have anent the divisions of Church-men in their times and their exhortations to remedy the same 5. All sorts would endeavour to be in good tearms with God in respect of their own particular conditions and when all faileth they would still be instantly dealing with God by prayer for healing of the same as accounting it a great plague even to them while this continueth CHAP. XXI The grounds and motives of the desired union THe last thing proposed to be spoken to was the grounds whereby union on such like tearms in such cases might be pressed but seing somethings to this purpose have been already here and there inserted upon severall occasions and seing these who are mainly concerned in this are supposed to be most tenderly zealous of the Churches good and so not to stand much in need of many motives to perswade to this which doth so nearly concern the same and fearing to heap up too many words in a matter so clear we shall forbear to insist and only propose some considerations to the conscience of the tender Reader especially in reference to some particular circumstances which sometimes may occur in the case of division And let God Himself who is the God of peace of love and of order put them home to consciences with a strong hand First The consciencious Reader may consider when all is well weighed that is formerly proposed with what may besides occur to himself If the study of union be not a most necessary thing and if without the essaying of these and such like means according to his interest and calling he can have peace as being sufficiently exonered in his duty in reference to this great end and if there can be solid quietnesse to continue division upon the grounds mentioned and to sleight the pursuing after union if attainable upon these or such like tearms as are proposed especially in these and such other cases 1. When a Church is under externall crosses and afflictions and by Gods dispensation is cast into the furnace to be therein strugling and wrestling one with another and as if it were in the time of the Churches greatest peace and calm to be contending for matters of such concernment O how unsuitable is it Though indeed condescending be called-for at any time yet certainly much more and in an especiall manner at such a time The judicious and great Divine Calvin doth upon this account exceedingly aggrege the divisions amongst some English in Frankford who being banished in the dayes of Queen Mary for the same Religion did even there contend for matters of little moment This saith he Epist. 200. was exceeding intempestivâ—… or untimous and exceeding offensive to the Church of Christ and unbecoming their case And although he utterly disapproved these ceremonies as unbecoming the Church of Christ Yet doth he Epist. 206. presse moderation on both sides using these words Sicuti autem eos qui à vobis dissentiebant hortatus sum ut qua possent moderatione inflecterent ita mihi displicuit nihil vicissima parte vestra recedi vel remitti that is As I did exhort these who were not of one mind with you to stretch themselves with all possible moderation So it did displease me that there was upon the other hand by you nothing ceded or remitted The second case is When a Church by division is laid open to grosse hereticks who wait the occasion of such a division that they may make as it were an infall upon her Division should be shunned at any time but in such a case union should be at any rate of warrantable condescendency purchased In that difference between Eusebius and Basilius at first it was sufficient to eschew division for which end at Nazianzens desire Basilius removed but when the Arians were like
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
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
is not sufficient for a Magistrate to maintain civil peace only p. 256 257. CHAP. 15. What is called-for from people who are desirous to keep themselvs pure in such a time and case as the increasing of errors and seducers p. 258 259 260 261. What is their duty in reference to the persons infected And if they ought to refrain from their fellowship p. 262 263 264. A main part of the peoples duty lyeth in countenancing and adding weight unto the several steps of procedure by Church-officers against such persons p. 264 265. CHAP. 16. What further duty is required of private professors towards Hereticks that are cut-off p. 265 266 267. Some Considerations to provoke Ministers and others to the faithful discharge of their duty in all the fore-mentioned particulars p. 268 269. PART IV. Concerning Scandalous Divisions CHAP. 1. HOw Heresie Schism and Division differ together with the several kinds of Division p. 270. The Introduction to to this Part ibid. The Scandal and hurtfulnesse of Divisions p. 271. The beads of this part of the Treatise p. 272. What Heresie is ibid. What Schism is and the kinds thereof p. 273 274 275 276 277. What is here meant by the word Division the several kinds thereof p. 278 279 280. Division amongst the godly is a thing incident to the Church p. 281. It may continue long and come to a great height ibid. It is not easily removed even when amongst such p. 282. CHAP. 2. Whence Divisions do arise and how they are fostered and increased p. 282. Sometimes various apprehensions of inferiour truths have influence upon this ibid. Sometimes the mistake of some dispensations p. 283. Sometimes different apprehensions about persons and things ibid. and p. 284. usually heart-burnings at the credit of others ibid. aggreging the infirmiries of others p. 285. A factious vindicating of truth ibid and p. 286. Undue censures ibid. Leaving the matter and falling upon reflections p. 287. Studious engaging of others in the difference ibid. Too much liking of corrupt men because of some fair pretences p. 288. Peremptoriness without condescending ibid. Dissatisfaction about some persons ibid. Encroachment upon the exercise of one anothers power p. 289. Much medling in extrinsick things ibid. Novelty of notions and expressions ibid. CHAP. 3. The height of evil that division bringeth p. 290. as heat and contention ibid. Alienation in affection ibid. Jealousie and suspicion p. 291. Virulent expressions ibid. Personal reflections and condemning what formerly they commended in each other contra ibid. Imprecations and instigations of the Civil Magistrate against one another p. 292. Inflicting of sharp censures ibid. Renting of whole Churches ibid. Heat and fury amongst their respective followers ibid. Furious madnesse of Divines ibid. Diversion of them from their main work to the great advantage and satisfaction of open adversaries p. 293. Both schism and heresie often follow division ibid. Both sides of the division are often faulty though not equally 294. Division is very hardly curable ibid. CHAP. 4. The causes why division usually cometh to such an height p. 295. The Lord hath an holy soveraign hand in this partly trying both good and bad chastising also and punishing ibid. yea plaguing the world thereby p. 296. Division burdeneth the godly ibid. It hardeneth the adversaries of the Truth p. 297. Some characters of judicial division ibid. and p. 298. Men engaged in this division may have accession to it several wayes p. 299. aâ—… by former guiltiness ibid. present distempers ibid. inconsiderat expressions or actings p. 300. Too great severity in Discipline and Censures ibid. Sleighting of the persons writings or actings of others ibid. Hunting after credit ibid. Little condescending to remove mistakes and prejudices ibid. Acts that state a Schism ibid. which are of several sorts p. 301. Some other wayes by which men may have accession to this ibid. CHAP. 5. What occasionall means may have influence upon division amongst the godly p. 302. Tale bearers ibid. fears of Censures in many p. 303. Civil Powers may have influence upon this by pretending to side with one party against another and by their weakning of Government and giving men liberty to do what they will ibid. Peoples engaging and siding in such differences doth not a little heighten and lengthen the same p. 304. Applications to Magistrates for ratifying or crushing of elections ibid. Miscariages of persons differing p. 305. Occurring dispensations of providence are sometimes made use of for this end p. 306. The strength of the tentation in respect of some other circumstances As personal credit acting under the covert of zeal for God p. 307. Evil grounded confidence ibid. A judging of the matter in difference to be necessary and of great moment when it may yet be far otherwayes p. 308. A particular mistake of mens persons and actions as they agrâ—…e with or dâ—… from them ibid. A conviction of singleness in prosecuting and adhering p. 309. fear of losing credit by relenting p. 310. fear of hurting their respective followers p. 311. The tentation strengthned by looking upon the failings of opposits ibid. and by the hope of the ceding of others ibid. CHAP. 6. What be the sad effects of division and the necessity of endeavouring unity p. 312 313. The necessity of endeavouring unity granted by all ibid. and p. 314. CHAP. 7. General grounds leading to unity p. 314. The cure of division most difficult ibid. An absolute necessity laid upon a tent Church to unite p. 315 316. Union a thing attainable amongst orthodox Divines or Ministers p. 316 317. Endeavouring union doth not infer union in all points of judgement and practice but may stand with several defects p. 317 318 319. Union may stand with some defects in Worship and manner of Government p. 319. With what kind of defects union may be made up cleared in several Rules p. 320 321 322. When inconveniencies are on all hands what side is to be followed cleared p. 322 323. What may be accounted such impediments as a tender conscience may be scared by from uniting cleared p. 323 324. Mutual cond scending at such a time in a special manner necessary p. 324. Wherein there must be no condescending p. 325. Condescension ought to be mutual ibid. What side ought to be most condescending even that which is right and hath Authority ibid. and p. 326. They who did the wrong ordinarily most averse from condescending p. 326. Those who have condescended most have alwayes been thought the greatest friends to the Church ibid. Yeelding in all particulars that do not involve any consent unto or approbation of what is wrong commendable p. 327 328. Some negative Conclusions concerning the upmaking of a breach as division not to be cured by destroying any orthodox side or party p. 329. Division not to be cured by incapacitating any profitable Officer or Member to do his duty ibid. Union not to be studied with any note of disrespect upon either side ibid. No simply authoritative way
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
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
condition of others Otherwayes a man having examined himself yet could not eat though his own disposition were as it should be if the case of others might hinder him in eating And we conceive it is a main part of the Apostles scope by knitâ—…ing these two together to wit a mans eating with the examining of himself purposly to prevent such a debaâ—…e The second reason which he giveth will confirm this also for saith he ver 29. He who eateth and drinketh unworthily he eateth and drinketh unto himself damnation or judgement Which is in â—…um this a man that hath examined himself may eat of the Sacrament though many persons communicate unworthily with him because saith he he that eateth unworthily doth not bring damnation or judgement upon others nor is his sin imputed to them that communicate with him but he doth bring it upon himself and therfore no other hath cause to scare at the Ordinance because of that if he hath examined himself This reason he again confirmeth from experience ver 30. For this cause saith he many are sick and many among you are weak c. that is not because they did communicate with those who are scandalous being in good case themselves but for this cause saith he many are sick c. and have brought upon themselves great plagues because by not examining of themselves they did communicate unworthily and so by their own sin brought these stroaks upon themselves He gives a third reason for making out of his scope ver 3â—… For if we will judge our selves we should not be judged that is men need not be anxious in this case whether others judge themselves or not for saith he Gods absolving or judging of us doth not depend upon what they do but upon what we our selves do And therefore presseth them still to look to themselves because the judging and humbling of our selves before God is the way not to be judged by Him even in reference to that Ordinance whatever others do Now when he hath fully cleared the reasons and as it were made out this proposition that if a man be right in his own frame the sin of another joynt communicant cannot be hurtfull to him or bâ—… ground to mar him in eating and when by an interserted parenthesis he hath obviated a doubt v. 32. he concludeth ver 33. Whâ—…refore saith he my brethren seing it is so â—…arry one for another and be not anxiously feared to communicate joyntly Now seing all alongst the Apostle hath been giving such grounds as may clear a conscience in that case and doth in these words lay down the direction of tarrying one for another or of joynt communicating as a conclusion drawn from the former grounds It cannot be thought but that purposly he intended these reasons to be grounds for the quieting of consciences to obey that direction in such a case and that therefore it cannot be warrantable to separate upon that ground CHAP. XIII Shewing more particularly what it is that private persons are called to in such a case IF it be asked then What is that which private persons ought to do in such a case Answ. They are certainly to contain themselves within their station yet so as some things are called for at such a time more than at another time As first There is need of much circumspectnesse in our own personal walk and watchfulnesse in observing of opportunities wherein we may edifie others as Heb. 3. 13. Secondly There is need of more frequency and of a more weighty circumspect manner in giving private admonitions and exhortations c. Thirdly There would be much exercise of prayer and even fasting there with though in a secret inoffensive manner both for the restraining of offences which dishonour God and for zeal to Officers to perform their duty if in this respect rivers of tears were running down our cheeks because of the abounding of offences there might be much more solid peace we are â—…swaded in keeping communion with others than without that to separate with much at least seeming pride and uncharitable cruelty in giving of offence to them and thereby confirming them in their profanity Fourthly It is private persons duty to represent such offences with their evidences to Church-officers or Church-judicatories thereby to put them to the removing of such offences Fifthly They may freely though humbly and reverently expostulate with Church-officers when they are defective and endeavour to convince them of that offence The force of that precept If thy brother offend thee go and tell him c. warranteth so much and this the Colossians are to say to Archippus that he be not defective in his Ministery which he had received c Col. 4. 17. This decently and convincingly done is usefull Sixthly If all that prevail not private persons may communicate it to other Church-officers and no redresse following it is their duty to follow it before the competent superiour Judicatories for Christ's direction Tell the Church importeth and warranteth the same If it be asked What further is to be done if that fail Answ. We know no other publick redresse Christ hath left it there and so may we also Neither can it be insttucted from Scripture that Christ hath appointed separation to be the next step of a private persons duty for removing of offences much lesse to go before these Indeed the Scripture calleth for with-drawing from personall communion with grosse scandalous persons as a thing necessary as also from communion in the corrupt designes and courses of any though they may have a form of godlinesse as 2 Tim. 3. 4 5 c. which doth belong to and is comprehended under the first particular direction And if these be faithfully observed by private Christians we are hopefull that either there would be lesse ground of complaint for the defect of Church-officers or more accesâ—…e to remove such as continue unfaithfull and more peace to the consciences of particular private Christians and lesse offence and more edification to all than any other way whatsoever That it is thus necessary for private persons to acquiesce in the Churches determination in manner as is said may appear from the unsetlednesse and confusion both in private and publick which otherwise would follow For either there must be a sisting in this determination of the Church or there must be some other period to fix at or there must be no fixing at all Neither of the two last can be said Therefore c. Not the last to wit that there is no fixing at all for so a particular person that were offended would not know what were duty or what to follow and it would infer a defect in the Lord's Ordinance in reference to His Peoples direction and peace in such cases which is most absurd If the second be said viz. That there is some other thing to fix on for quieting of consciences in such a case as to their exoneration beyond that publick decision We desire to know
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
being convinced how difficult the task is how fecklesse they themselves are and how subtile the principall adversary which they have to do with is Therefore there would not be an undertaking upon the account of gifts parts or learning nor would it be managed only or mainly by subtile arguments nor would advantage be much sought for that way but simple truth would be plainly gravely and zealously proposed with respect to the affecting the conscience of the party and of the hearers And as it is in preaching not the subtilest and learnedest discourses do alwayes prove most taking So in debates that concern conscience materiall plainnesse demonstrating the truth with power unto the conscience hath often the clearest evidence with it There is a notable instance recorded by Ruffinus Eccles. hist. lib. 10. chap. 3. which was thus at the Councill of Nice great Schollers were conveened from all places upon report of that famous meeting to which also did come some chief Philosophers of whom one most eminent did dispute frequently with the greatest Schollers who were never able to bind him because such saith he was his nimblenesse that like an eel he slipped them by one shift or other when arguments did seem most constringent But God that he might show that His Kingdom did not consist in word but in power one of the Confessors being a man of a most simple nature and knowing nothing but Christ Jesus and Him crucified when he saw the Philosopher insulting and boasting of his quicknesse desired liberty to speak with him a little others did shun it knowing the mans simplicity and fearing left he should become a reproach to subtile men notwithstanding he persisted and began thus Philosopher in the Name of Jesus Christ hear these things that are true There is one God who made Heaven and Earth and formed man out of the dust and gave him a Spirit who made all things which are seen and unseen who sent His Son born of a Virgin to deliver us miserable sinners from everlasting death by His suffering of death and hath given us life eternall by His Resurrection whom we expect to come as Judge of what ever we do Philosopher believest thou these things Then he as if he had not known how to contradict astonished with the power of what was said and put to silence only could answer that it appeared so that there was no other thing but truth in what he had said Then said the aged Confessor if thou believest so rise and follow me to the Church and receive the seal of this faith Then the Philosopher turning to these that were with him and other hearers said Hear O Learned men while the matter was managed with me with words I opposed words to words but when for words vertue proceeded out of the mouth of him that spake words said he could not resist power nor man God And therefore if any of you have felt what I have let him believe in Christ and follow this old man in whom God hath spoken Thus far Ruffinus a story not unworthy to be observed 3. It would be known what principles may be laid down or what rules may be binding otherwayes there may be an asserting of any thing or denying of every thing 4. There would be still a ministerial gravity and authority preserved lest that Ordinance become despicable and so Ministers would both improve their reason light authority and ministerial commission from Christ upon the conscience of those they have to do with as we see Paul doth in his debates even where his authority was much questioned CHAP. XI Admonition is necessary and how to be performed THe third step is Admonition that is when convictions have no successe then ought Ministers to proceed to judiciall and authoritative admonitions as the word is in the direction Tit. 3. 10. A man that is an Heretick reject after the first and second admonition This admonition hath no new reason to inform the judgment which is already presupposed to be done but it addeth these two 1. It hath a concurring weight to affect the conscience which hath withstood or smothered the light and so it is with Gods blâ—…ssing usefull to make former despised light more seriously and impartially to be weighed and considered when in His Name the admonition is particularly upon that account directed to them 2. It is a warning giving advertisement of some sadder thing coming if they shall continue to reject the Truth and so it is a shoring of them for that particular fault before the stroak be laid on that either by Gods blessing it may humble and soften them and so put them to endeavour the preventing of the coming stroak or if they continue stubborn it may make them more inexcusable and thus there is the clearer accesse to proceed to rejection This admonition may be considered in these three steps 1. It may be in privat after the Minister's conferring with the persons and his finding them guilty he may not only instruct them but afterward if they continue admonish them and that as a Minister in the Name and Authority of Jesus Christ which is more than the admonition of a privat person 2. There is a step of this admonition to be past judicially by a Church-judicatory when the person is brought before them whereby they judicially interpose their authority to admonish such a person of the evil of his way and of the necessity of the present duty of repentance for the same like that which sinfully and most abominably was misapplied by the Priests and Pharisees Act. 4. 5. yet that in the general there is such an admonition is apparent The 3. step is publickly before the people wherein after the former hath failed in reaching the desired end the party infected is solemnly and publickly admonished before the Congregation In which step 1. The parties good is to be respected that now it may be tried if the admonition both of officers and people who are supposed to joyn in this publick admonition may have weight 2. It is usefull for the people to guard them against such an evil and such a person 3. If it succeed not it leaveth the person more inexcusable and convinces all of the justice and necessity of proceeding further and so tendeth to make the Sentence to be the more respected by all This we conceive is the admonition intended Tit. 3. 10. and answereth to that publick rebuke spoken of 1 Tim. 5. 20. In carrying-on these admonitions these things would be observed 1. That there be no great hasting except the persons readinesse and diligence to infect others require the same in which case there is no delay to be admitted 2. All these steps of admonition would be so carried-on as becometh an Ordinance of Christ and that the weight of them may lie there 3. There is difference to be put betwixt giving of an admonition and entering of a debate for conference Therefore there is no necessity of
to be preferred to him even as a man infected with the pestilence ought justly to be restrained though against his will yet cannot that be accounted a restraint of just liberty for it is no just liberty to have liberty to hurt others 4. They may and ought to destroy such books as they use to spread for the infecting of others and inhibit and stop printing of them or actuall selling spreading or transporting of them as they may stop carrying of suspected or forbidden goods 5. They may and ought to restrain idle and vagabound travelling of such suspected persons without representing of their necessary businesse to some appointed for that effect in which case their doing hurt by such a voyage might be prevented and they have a passe Also they might constrain them to follow some lawfull occupation and to be diligent therein both these are well consistent with ordering of a State And yet it is such busie bodies as the Apostle speaketh and vagabonds that go without their station that often prove most hurtfull to the Church and instrumentall to the devil as being Apostles to him in such a businesse 6. They may and ought to restrain and Censure all blasphemous and irreverent expressions and speaches against the Majesty of God and His Ordinances and all calumnies and bitternesse against faithfull Ministers or Professours that adhere to truth for these are moral sins and blasphemy calumny and such like are no more to be passed over without Censure in such than in others who are not professedly tainted with errour and the pretext of following light and conscience cannot make these sins tolerable more than the Nicolaitans pretending the same for their committing adultery and other filthinesse And this is not to punish mens opinions or force their consciences but to punish their vices even such as have been hatefull unto and punished by many naturall and heathen men 7. They may and ought by their authority to cause them hear conferen es orderly and reverently give answers discreetly wait on their trial and such like before Ecclesiastick Assemblies 8. They may and ought to make such incapable of publick places of trust and remove them from such Because 1. they cannot be supposed to imploy their powâ—…r singly 2. Because such trust agreeth not to men and subjects as such but are voluntarily conferred as tokens of respect put upon men eminently qualified and as may be for the good of the Commonwealth And therefore it cannot be justly accounted a marring of their liberty as men or subjects Upon this ground was Maachah the mother of Asa removed from being Queen or having any government 1 King 15. 13. 2 Chron. 15. 16. yet it cannot be said she was wronged when she was so dealt with In these steps mentioned we have not aimed to lay down what might be done to the utmost in such a case but what we suppose cannot be in reason denied by these of the widest principles in reference to this matter if so be they degenerate not utterly to loosnesse If it be said That it seemeth sufficient for the Maigstrate to maintain civil peace and to restrain civil disturbances We may look to these considerations in answer to this 1. This is no more than what Iulian did restrain as the place cited before cleareth and certainly he who ruleth for Christ will noâ—… think his example a good pattern 2. This is that which heathens do out of meer respect to themselves and shall Christian Magistrates have no respect to Christ but to themselves oâ—… do no more for Christianity than heathens who owned it not 3. Is iâ—… possible to separate growth in delusions and variety of absurd errours and civil faction and discord oâ—… in experience have they ever been separated We seâ—… they made men carnall in Corinth they made them bite and devour one another in Galatia as chap. 5. of that Epistle to them yea provoked to dâ—…bates envying wraths strifes back-bitings whisperings swellings tumults 2 Cor. 12. 20. and can such things be with the entertaining of civil peace For doth not the interruption of civil pâ—…ace flow from hatred bitternesse alienation of mind envy contradictions and such like And do not these necessarily wait on del ates and diversities of opinions For it is not to be â—…upposed that such differences procâ—…eding from want of light can be in men that are altogether mortified and without corruption Therefore may it be expected that that corruption will flam out upon such occasions and that order is observable which the Apostle hath 2 Cor. 12. just now cited where he beginneth with debates and proceedeth by diverse steps till it close with tumults and these who are acquainted with the Histories of older and latter times will acknowledge this to be a truth 4. There is almost but very little in the foregoing particulars mentioned but what is necessary for the preserving and restoring of civil peace or the preventing or censuring of the disturbance thereof sâ—…ing there can be no solid ground whereupon to maintain peace except the springs of debates and tumults be stopped and such distempers from which they spring be either cured and purged away or restrained 5. It may be considered in experience if ever such a way hath done good to the Church whose divisions and offences have often thereby come to an height or to these that were seduced seing thereby not only the tentation was armed against them but they at least permitted to harden themselves therein as in a thing not so gross to wise States-men as some conceitie Ministers would make it to appear Oâ—… in the last place it may be considered if ever it hath done good to the State wherein it was permitted or to the Magistrates who did permit the same or if thereby secret jealousies heart burnings divisions and factions have not been fostered and brought up to such height as hath proven dangerous to the body and hath hazarded the eating out of the belly where it was bred or the stinging of the bosome that did give it heat CHAP. XV. What is called-for from people who are desirous to keep themselves pure in such a time and case as the increasing of errours and seducers IT resteth now that we speak something of a peoples duty that are members of the Church where such delusions are vented in speaking to which we shall follow almost the same method as in the former 1. Then people would be affected upon the appearance of such an ill as upon the news of sword famine or pestilence for then as it were the trumpet soundeth like that Angels proclamation Rev. 8. 13. Wo wo wo to the inhabitants of the earth because of the Angels that are to sound when as yet all these Angels did principally forwarn of spirituall plagues and particularly of delusions This would make people wary and serious this would curb vanity mocking laughing and puffing-up this would make him that standeth take heed lest he fall if the judgement
men when gravely singly faithfully tenderly and inoffensively followed In respect of persons infected the peoples duty may be considered in these steps 1. As they are to be affected with their fault and to pray for their recovery 2. As they have occasion to testifie their dislike of their way 3. Such as are noted or known to be instrumental in the carrying-on of novelties ought by all means to be shunned As 1. their company and fellowship is to be avoided Rom. 16. 17 18. Men are to beware of them Matth. 7. Philip. 3. 2. Secondly They are not to receive such into their house nor to give them a salutation or bid them God-speed 3 Epistle of Iohn ver 10. They are to have no company with them 2 Thess. 3. 14. We conceive there is no duty that is more pressingly urged upon the People of God both in the Old and New Testament as may be clear by considering not only the fore-cited places but many other places of Scripture especially that place Prov. 19. 27. Cease my son to hear the instruction that causeth to erre from the words of knowledge And there is this double reason for it 1. There is nothing conduceth more to preserve those that are intire For it is hard to walk upon fire and not be burnt Prov. 7. 27 28. and the experience of not a few confirmeth this for many had not declined had they keeped distance even from the garments that were so defiled and infected and it 's a hearing of such instruction that causeth to erre from the way of understanding 2. There is nothing more usefull to convince the persons infected and to make them ashamed which is another reason why the Lord doth command this And we may adde that there is nothing that doth more evidence respect to God and reverencing of Him and nothing that is more becoming a sinner that is sensible that he hath corruption than that he standeth in aw to come near a seen tentation For God is jealous and will not abide mens hazarding of themselves to be carried a whoring from Him and men are not free of corruption and so readily are capable of what is corrupt It may be that people do think that there is no ill and hazard in trying any thing that so proving all things they may hold fast what is good and also that it may be Ministers fearing the diminishing of their own particular respect that doth make them presse this and that it proceedeth from their carnall passion But such would consider 1. If our blessed Lord Jesus and His Apostles did restrain people from any due liberty when they expresly prohibit their companying with such and hearing of such especially where it is done purposely usually and deliberatly And we suppose that there is scarce a direction in reference to any particular in the Word more frequently weightily and peremptorily pressed than this as the places alleaged do clear 2. They 〈◊〉 consider if our blessed Lord Jesus or the Apostles had any fear of losing their respect or of inability to maintain their point against any Seducers yet do they presse this themselves and command and charge other Ministers after them to presse this also upon their hearers 3. They would consider if these to wit our blessed Lord and the Apostles did foster carnal passion whileas yet they so pressed the people and did reprove the suffering of such to continue in fellowship Yea also they diâ—… so practise it themselves the Church-history recordeth that the Apostle Iohn having entered a Bath where the heretick Cerinthus was he did immediatly in hast go out professing fear to be ruined with him if he should continue under the same roof 4. They would consider if the meaning of such places as Prove all things Try the spirits be such as necessitates folks to give hearing unto every novelty For 1. that is not possible that every person should enquire and put to trial every errour and every opinion 2. Thâ—… people are not in capacity to do so 3. This directly crosseth the letter and scope of the former precepts which were given even then when this command of proving all things was given It must be understood therefore as agreeing therewith and to point-out that no doctrine should be admitted without proof upon the trust of any bearer but ought to be tried if it be the Word of God as the Bereans did Act. 17. but it doth not allow them positively to try every thing especially how grosse soever it be without trial though it command them not to admit any thing without proof Further a main part of the peoples duty is to concur in their places for countenancing and adding weight unto the respective Sentences and steps which are called-for from Ministers in their stations As 1. to contribute what clearnesse they â—…an for the discovery and triall of such persons To add their testimony to the truth and thereby to make the means of conviction the more weighty to them 3. By evidencing of their dislike of the persons obstinacy and their acknowledgement of the justice and necessity of drawing forth further Sentences against them 4. In shunning of their company abstaining from familiarity and otherwayes to expresse their indignation against their way 5. In carrying to them accordingly as they are Sentenced that so they may ratifie the same and in their place endeavour the making of it weighty and effâ—…ctuall upon the persons that thereby they being made ashamed may the more readily be humbled and turned therefrom And people are by all means to shun such familiarity especially with Excommunicate persons as may lessen the weight of their Sentence or mar their being ashamed which indeed will make people guilty of despising the Ordinance of Christ and obstructing the fruit thereof unto a brother and also make themselves obnoxious to Censure as being scandalous by so doing CHAP. XVI What further duty is required of private Professors towards Hereticks that are cut off IF it be asked What duty further is called-for from private persons towards a person cut off Answ. I suppose these things are called-for 1. Abstinence from unnecessary civil fellowship as not to frequent their company to visit them to dine or sup with them or to have them dining or supping with us or to use such familiarity in such things as useth to be with others or possibly hath been with them So it is 1 Cor. 5. and it is no lesse the peoples duty to carry so that it may be a mean for their edification than proportionally it is the Ministers duty to instruct passe Sentence c. 2. Their would be an abstinence from Christian fellowship that is we would not pray with them read or confer of spirituall purposes purposly at least nor do any such thing that belongeth to Christian-communion that is to reject him in that sense from Christian fellowship and to account him as an heathen man or publican In this respect we cannot walk with
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
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