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
it becometh as it were two and this is exclaimed against and regrated by the Fathers under the expression of erecting altare contra altare that is altar against altar whenas the Lord allowed but one even in reference to His own worship 2. Schism may be in worship that is when it may be both the same Doctrine and Government is acknowledged yet there is not communion keeped in Church-ordinances as in Prayer Word and Sacraments but a separate way of going about these is followed It seemeth that this was in part the schism of the Corinthians whatever was the rise thereof that they had a divided way of communicating and of going about other duties and other Ordinances as may be gathered from 1 Cor. 11. 18 19 20 21. with 33. This kind of schism hath been frequent in the Church and hath flowed not so much from dissatisfaction with the Doctrine and Government thereof as with the constitution of the Members or failings of the Governours Thus it was in the case of the Novatians Donatists Meletians Cathari and others of whom it is recorded that their fault did not consist in setting up any strange Doctrine or in rejecting of the truth at least at the first but in breaking the band of communion as Augustine hath it often for saith he Schismaticos facit non diversa fides sed communionis disrupta societas contra Faustum lib. 20. Again he saith of the Donatists Ad Bonifac. Epist. 50. Nec de ipsa fide vertitur quaestio sed de sola communione infaeliciter litigant contra unitatem Christi rebellâ—…s inimicitiâ—…s perversitate sui erroris exercent And this sort of schism doth often draw with it the former there being no way to maintain this without the other Of this schism there are many kinds according to its several rises and degrees and also according as it extendeth to the breaking of communion in whole from Ordinances or in part only from some or in some Ordinances as appeareth to have been in the Church of Corinth where there hath not been a totall schism though it hath been in that Ordinance of the Supper especially and it is like also that that schism hath been occasioned because of the corruption of some members with whom others have scared to communicate and therefore have not tarried for them for the Apostle doth particularly condemn this and exhort them to tarry one for another and to attain this he doth clear them of what was necessary for right partaking to wit the examining of themselves ver 28. and doth declare unto them that who so did eat unworthily and did not prepare himself did eat and drink damnation but to himself and not to others wherefore saith he ye need not be so anxiously solicitous how they be prepared or of what sort they be that are with you but examine your selves and tarry one for another that there be not a schism amongst you And this he speaketh even when he hath been reproving drunkennesse among the Communicants yet will he not admit that as an excuse why private persons should Communicate separatedly which was their practice This was spoken of in the first part This Schism however it be understood hath ever proven exceeding hurtfull to the Church and hath been an inlet and nursery to the greatest errours It is most pressingly condemned in the Scriptures even with as great weight as corrupt doctrine and heresie are and it is attributed to that same originall to wit the flesh with witchcraft idolatry heresie c. Gal. 5. 20. It hath ever been most weighting to faithfull Ministers most offensive to people of all sorts most advantageous to the enemies of the truth and hath made the Church most vile and contemptible before the world as we may see in the sad complaints and writings of the Fathers in reference to the Novatians Donatists and others of that kind It hath also proven most dangerous to these who have been engaged therein and often hath been a snare to bring on some spiritual desertion deadness of spirit security self-confidence or some other spirituall evils of that kind or to dispose for receiving a more grosse tentation as was formerly marked Also it may be observed that such schisms have spread very suddenly in some places of the world but have not been easily removed for these schisms of the Novatians and Donatists did trouble the Church for severall generations which might be enough to make men think the breach of unity in that respect to be no little evil and to make them fearfull to fall in the same But because every schism properly doth imply some errour in doctrine although it doth not arise from the same therefore we shall forbear to speak any thing particularly to this because what hath been said of errours in doctrine may in part be applyed here For we will find that schism doth imply one or all of those 1. That such apprehended corruptions do either make such a society to be no Church or communion with that Church in other Ordinances to be unlawfull because of such corruptions or of such corrupt members 2. That there may be a distinct erected Church beside a Church which yet may not be of communion with that other Church 3. These or such consequences that either the Church of Christ in the earth is not one which truth of the unity of the Catholick visible Church is the main ground of all Church-union and communion Or that that one Church may be of such heterogeneous or dissimilary parts as the one of them ought not to have communion with the other Or at least this that a person ought to seek his own satisfaction and consolation though to the prejudice and renting of the Church and to the generall offence and stumbling of all others The fairest schism and separation must imply one of these for it cannot be conceived that otherwayes men would act so directly according to these principles if they did not take them for granted It is to be adverted that as there is an unjust schism that is a separation without any cause at all so there is a rash and scandalous schism that is when it is beyond the ground given or when the ground given is not such as will warrant such a separation Which may be 1. when the separation or schism is upon some occasion which is indeed a defect in the Church but not such as doth make communion therein sinfull as that in Corinth Or 2. when it may be the schism is extended beyond the ground that is when suppose one could not communicate in the Lords Supper in such a Church because of some sinfull corruption in that Ordinance if upon that occasion one should separate from communion in all Ordinances that were to exceed the ground given Or 3. when no professed schism is owned yet when really and indeed it is practised so as men can neither justifie a schism or separation upon such a ground nor yet
for parts and ability and that it be not done in vain as Paul hath it Gal. 2. 2. And it 's observable that he speaketh this in reference to his way when he intended the evidencing of his agreement with the chief Apostles in the matter of doctrine Also we find meeknesse and instructing put together when there is any expectation to recover one from a difference 2 Tim. 2. 15. and convincing or disputing is more especially applicable to these of whom there is little hope out of respect to the edification of others Hence we find the Apostles disputing with false teachers in some points of truth but rather intreating and exhorting Believers to have peace amongst themselves notwithstanding of lesser differences A second way of composure is when such agreement in judgment cannot be obtained To endeavour a harmony and keep unity notwithstanding of that difference by a mutual forbearance in things controverted which we will find to be of two sorts The first is to say so total that is when neither side doth so much as doctrinally in word writ or Sentences of Judicatories presse any thing that may confirm or propagate their own opinion or condemn the contrary But do altogether abstract from the same out of respect to the Churches peace and for the preventing of scandal and do in things wherein they agree according to the Apostle's direction Philip. 3. 16. Walk by the same rule and minde the same things mutually as if there were no such differences and waiting in these till the Lord shall reveal the same unto them This way is safe where the doctrine upon which the difference is is such as the forbearing the decision thereof doth neither mat any duty that the Church in general is called to nor endanger the salvation of souls through the want of clearness therein nor in a word infer such inconveniences to the hurt of the Church as such unseasonable awakening and keeping up of differences and divisions may have with it Because the scope of bringing forth every truth or confirming the same by any authoritative sanction c. is the edification of the Church and therefore when the bringing forth thereof doth destroy more than edifie it is to be forborn Neither can it be ground enough to plead for such decisions in preaching that the thing they preach-for is truth and the thing they condemn is errour Because 1. it is not the lawfulnesse of the thing simply that is in question but the necessity and expediency thereof in such a case Now many things are lawfull that are not expedient 1 Cor. 10. 23. 2. In these differences that were in the primitive times concerning meats dayes genealogies c. there was a truth or an errour upon one of the sides as there is a right and a wrong in every contradiction of such a kind yet the Apostle thinketh fitter for the Churches peace that such be altogether refrained rather than any way at least in publick insisted upon or decided 3. Because no Minister can bring forth every truth at all times he must then make choice And I suppose some Ministers may die and all do so who have not preached every truth even which they knew unto the people Beside there are no question many truths hid to the most learned Neither can this be thought inconsistent with a Ministers fidelity who is to reveal the whole counsel of God because that counsel is to be understood of things necessary to mens salvation and is not to be extended to all things whatsoever for we find the great Apostle expounding this in that same Sermon Act. 20. ver 20. I have keeped back nothing that was profitable unto you which evidenceth that the whole counsel of God or the things which he shewed unto them is the whole and all that was profitable for them and that for no by-respect or fear whatsoever he shunned to reveal that unto them Also it is clear that there are many truths which are not decided by any judiciall act and amongst other things sparingnesse to decide truths that are not fundamentall judicially hath been ever thought no little mean of the Churches peace as the contrary hath been of division The third way which is the second sort of the former of composure is mixed When there is some medling with such questions yet with such forbearance that though there be a seen difference yet there is no schism or division but that is seriously and tenderly prevented as upon the one side some may expresse their mind in preaching and writing on a particular question one way others may do it differently yet both with that meeknesse and respect to those they differ from that it doth beget no rent nor give just ground of offence nor mar union in any other thing Or it may possibly come to be decided in a Synod yet with such forbearance upon both sides that it may prove no prejudice to union those who have authority for them not pressing it to the prejudice of the opinion names consciences of the other or to their detriment in any respect but allowing to them a liberty to speak their minds and walk according to their own light in such particulars And on the contrary the other resting satisfied in the unity of the Church without condemning them or pressing them to condemn themselves because so indeed their liberty is no lesse than others who have the decision of a Synod for them And thus men may keep communion and union in a Church even where by the Judicatories thereof some lesser not fundamental errour which doth also infer unwarrantaable practices is authoritatively concluded We have a famous instance of this in the Church of Africa in the dayes of Cyprian which by the Ancients hath ever been so much esteemed of There was a difference in that Church concerning the Rebaptizing of Hereticks and Schismaticks after their conversion or of such as had once fallen in to them Cyprian and the greatest part thought their first Baptism null or by their fall made void others thought it not so who were the lesser part yet right as to this particular There was meetings on both sides for defence of their opinions Also in a Council of near three hundred Bishops it is judicially and authoritatively concluded yet that Synod carried so as they did not only not censure any that dissented nor presse them to conform in practice to their judgment but did also entertain most intimat respect to them and familiarity with them as may be gathered from what was formerly hinted And upon the other side we do not find any in that Church making a schism upon the account of that judicial erroneous decision though at least by three several Synods it was ratified but contenting themselves to have their consciences free by retaining their own judgement and following their own practice till time gave more light and more occasion to clear that truth And we will never find in the
what is rarely or never practicable ibid. Union is not impossible notwithstanding diversity of judgment And though neither party should acknowledge any offence p. 390 391. What to be done when the decision is a simple declaration of the lawfulness of a thing and where the matter determined concerneth such practices as actually are to be performed but in some extraordinary case by civil powers cleared p. 392 393 394. CHAP. 16. The remedies of divisions arising from the misapplication of Power in Ordination of Ministers and admitting unto or debarring from communion p. 395. The ordination of a person worthy of the Ministery ordained by Church-officers iâ—… not to be accounted null for some defects ibid. Union would not be suspended upon the tryal of the worthiness or unworthiness of some persons but the rather endeavoured that such tryals may be the better compassed p. 396 397. What to be done where there are contrary Ordinations cleared p. 397 398. CHAP. 17. Remedies of divisions arising from the misapplication of power in censuring or sparing Ministers real or supposed p. 399. In what cases extremities hereanent are to be eschewed ibid. Church judicatories their wise remitting of rigour of great advantage in such a case p. 400. Corrupt or grosse and profane men for no interposition to be received p. 401. How to carry when debate falleth to be about conniving at guilty men p. 402. Union is the rather to be followed that satisfaction in this may be attained p. 403. In times of division rumours especially concerning eminent persons not so to be regarded p. 404. Zeal in justly-censuring well consistent with a spirit of union ibid. Yet union is to be preferred to the censuring of some unfaithfull men p. 405 Union no prejudice to the purging-out of corrupt Ministers ibid. and p. 406. Purging not to be so vehemently pressed till union be fixed p. 406 407. CHAP. 18. The fears of misgovernment for the time to come and the remedies thereof p. 408. The difference here is either anenâ—… the persons that are to govern p. 409. or anent the ordering of things that may fall out p. 410. The satisfaction here must be such as neither party is fully satisfied ibid. The abstaining of union will not prevent the inconveniences upon either side p. 411. The thing feared in this case is not the bringing-in of new Doctrine nor a wrong Government ibid. Union is not to be suspended till there be satisfaction in every particular p. 412. Some particulars to be referred to some persons acceptable to both sides who may be trusted with the decision of them ibid. and p. 413. Such things are not to be decided by a meer authoritative way ibid. and p. 414. Better for a time to forbear many things than to brangle union p. 414. Doubtfull practices to be abstained in such a case p. 415. There would at such a time be many brotherly conferences for preventing of abrupt surprisals by things moved in Judicatories ibid. Matters of difficulty rather to be committed to â—…ome deputed persons than instantly decided and why p. 416. It is not unfit some persons be designed to compose such occasional differences as may arise ibid. and p. 417. This â—…endeth to recover strength to Judicatories p. 418. And is consistent with Ministerial Church-authority ibid. and p. â—…9 The great Apostle often layeth aside authority ibid. Several other reasons also are brought to prove the consistency ibid. and p. 420. CHAP. 19. Some Advertisments concerning the Overtures proposed p. 421 422. CHAP. 20. What is incumbent to Magistrates and People for remedying this evil p. 423 424. CHAP. 21. The grounds and motives of the desired union p. 425 426 427 428 429 430 431 432 all pertinently pathetickly and pungently proposed and pressed If there be any thing in the Collection and frame of these Contents unsuitable to or unworthy of the precious Author let it not be imputed to him but to the Publisher ERRATA Pag. line read 35 26 Jews for hearers 41 10 an for and 45 ult adde after taken 46 34 way for may 60 32 light for like 96 24 not to be 97 13 evident 100 6 recovering ibid 35 an for one 123 17 dele it 126 4 adde after these 153 12 possible 160 35 adde after entred in 166 2 11 for 10 167 27 many for away 168 4 leavening 171 10 Rom. 1. 21 c. 176 25 2 Tim. 4. 1 c. 195 1 2 Cor. 197 4 Gal. 5. 9. 204 18 unto for too ibid 27 alse for also 205 3 one for an 210 33 his for this 219 4 alse for also 228 21 for the last an one 234 3 commended 245 14 hath not made 252 3 burying for burning 261 31 dele and 272 4 dele 2. 289 7 adde after others 298 11 crosses for cases 300 36 in for one 302 27 suggested 310 8 aim for mind 330 6 not as what agreeth 337 11 constructions 339 30 of others 353 28 where for when 360 21 the others ibid 36 writings f. meetings 377 1 put after debating 392 5 dele c. Pag. 385 in the margent read meer for more Any other such or lesser escapes thou wilt easily help as thou goest through The Rise of this following TREATISE HAving had occasion to consider the Book of the Revelation and being on the Epistle to the Church of Pergamos in the second Chapter ground was given to speak somewhat of Scandal by reason of several doctrines clearly arising from that place upon this occasion I did first essay the writing of something of the doctrine of Scandal in general intending only to have spent a sheet or two thereupon as elsewhere on some other subjects When this was brought to a close I found the place to give ground to speak of publick Church-offences as they are the object of Church-discipline and Censures And being convinced that that subject was not impertinent to be spoken of I yeelded to spend some thoughts upon it also which did draw to a greater length than at first was intended or was suitable for a digression This being finished as it is and any moe thoughts of this subject laid by it occurred again to me to think of doctrinal Scandals or of scandalous Errors And considering that the Scandals mentioned in that place are of such nature and that such are very frequent in this time I yeelded also to put together what thoughts the Lord would furnish concerning the same whereupon followed the third part of this Treatise When this was even at the closing there was a fourth part of the same subject that did occur to me to be thought on which before that had never been minded and that was concerning scandalous Church-divisions To this my mind and inclination was exceeding averse at first as knowing it not only to be difficult in it self to be medled in but also exceedingly above me who am altogether unsuitable to hazard on such a subject Yet considering the rise of the motion and how the Lord had helped-through
condescending to remove a wrong or to vindicate our selves if there be a supposed wrong doth grieve and offend so do evil-grounded reproofs or unadvertent admonitions that are not seasoned with love hard reports c. 11. We may consider offences with respect to the party offended and so first we offend friends in many respects whom it may be we would not desire to grieve yet unadvertingly we stumble them and hurt their spiritual condition by unfaithfulnesse to them carnalnesse in conversing with them siding with their infirmities and many such like wayes Or secondly they are enemies or such to whom we bear no such respect these also are scandalized when they are provoked through the carnalness of our way to judge hardly of us or of Religion for our sake or to follow some carnal course to oppose what we carnally do when we irritate them and provoke their passion c. and thus men in all debates are often guilty whether their contest be in things Civil Ecclesiastick or Scholastick when beside what may further their cause suppose it to be just they do not carry respectively to the adversary and tenderly and convincingly so as it may appear they seek the good of their soul and their edification even when they differ from them Thirdly we may look on offence as it offendeth wicked or profane men possibly Heathens Jews or Gentiles they are offended when hardened in their impiety by the grossnesse and uncharitablenesse of those who are professedly tender thus it is a fault 1 Cor. 10. 32. to give offence either to Jews or Gentiles as to the Church of God Fourthly Amongst those that are tender some are more weak some are more strong the first are often offended where there is no ground in the matter as Rom. 14. 1 Cor. 8. c. and it venteth readily by rash judging and censuring of others that are stronger than themselves for going beyond their light or because of their seeming to be despised by them c. which sheweth wherein the offence of the strong also lyeth therefore these two are put together Rom. 14. 3. Let not him that eateth that is him that is strong despise him that eateth not And let not him that eateth not that is the weak judge him that eateth 12. Offences may be considered as they directly incline or tempt to sin either in doctrine or practice or as they more indirectly scare and divert from or make more faint and weak in the pursuing of holinesse either in truth or practice Thus a blot in some professor maketh Religion to be some way abhorred this especially falleth out when Ministers and Professors that are eminent become offensive For that is as a dead fly in the box of the Apothecaries oyntment that maketh all to stink Thus Mal. 1. the Priests made the people stumble at the Law as also did the sons of Eli 1 Sam. 2. and this is charged on David that by his fall he made the Heathen blaspheme and thus contention and division amongst Ministers and Disciples is insinuated to stand in the way of the worlds believing in or acknowledging of Christ as it is Ioh. 17. 21. 13. Sometimes Scandal is in immediate duties of religious worship as praying preaching conferring speaking judging of such things c. that is either by miscarrying in the matter of what is spoken or by an unreverent light passionate manner c. or it is given by our ordinary and common carriage in our eating drinking apparelling manner of living buying and selling c. that is when something of our way in these things giveth evidence of pride vanity unconstancie covetousnesse addictedness to pleasure carnalnesse or some such thing wherby our neighbour is wronged Thus the husband may offend the wife and the wife the husband by their irreligious conversing together whereby one of them doth strengthen the other to think exactnesse in Religion not so necessary And so a servant who hath a profession may stumble a master if the servant be not faithfull and diligent in his service 14. Again some offences are offensive and are given from the first doing of the action thus where there is any appearance of evil the offence is given in this manner Again offence may be at first only taken and not given and yet afterward become given and make the person guilty although in the first act he had not been guilty This is first when suppose a man eating without respect to difference of meats as he might do indifferently if he were told by one that such meat were offered to an Idol and therefore in his judgment it were not lawfull to eat it although before that it were not offence given but taken he not knowing that any were present that would offend yet if he should continue after that to do the same thing it should be offence given upon his side Secondly If a man should know one to have taken offence at him or his carriage in a thing indifferent although he had given no just occasion thereof and if after his knowledge thereof he should not endeavour to remove the same according to his place In that case the offence becometh given also because he removeth not that stumbling-block out of his brother's way 15. Some offences are offensive in themselves that is when the thing it self hath some appearance of evil or a tendencie to offend in it self Again some but by accident in respect of some concurring circumstance of time place c. Some offences also may be said to be given of infirmity that is when they proceed from a particular slip of the party offending when they are not continued in stuck to or defended or when they fall into them not knowing that they would be offensive and when that is known endeavouring to remove them Again other offences are more rooted and confirmed as when a person hath a tract in them is not much carefull to prevent them or remove them is not much weighted for them but sleighteth them or defendeth them c. This distinction of offences answereth to that distinction of sins in sins of infirmity and sins of malice which maliciousness is not to be referred to the intent of the person but to the nature of the act so is it to be understood here in respect of offences In the last place we may consider that distinction of Scandals in private and publick both which may be two wayes understood either 1. in respect of the witnesses or 2. in respect of the nature of them 1. It is a private scandal in the first respect which doth offend few because of its not being known to many and so a publick offence in this respect is a scandal known to many Thus the same offence may be a private offence to one at one time and in one place and a publick offence to another or the same person in respect of these circumstances In the last respect a privat offence
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
particularly would pray for the blessing to Discipline as well as to the Word and for the persons offending even those that appear to be most stuborn this becometh their ministerial authority well to acknowledge Him and is the way to have His presence in the midst of them without which they can expect no weight and the more He be seen that is the Master the more authority will they have who are the Servants 6. It helps this also to have the matter and proofs convincing Therefore particulars that look self-like or siding with interests or such as are involved in civil debates and contests are to be shunned or at least not to be insisted upon for readily a convincing weighty matter will have some impression of it self upon consciences Hence we will find in Scripture that generally if not alwayes publick processes are tabled upon scandals that flow from commissions and that of such nature as is said It is true where an omission is owned as suppose one should refuse to pray or where palpably defended and is not of infirmity as idlenesse was in Thessalonica 1 Epist. chap. 3. such are by their circumstances rather indeed commissions and so to be accounted after admonition and upon just ground are convincing 7. There would be weight gravity impartiality self-deniednesse and affection kything in every circumstance that they may look like the servants of Jesus Christ who are seeking thee good of His people and so foolish sporting and laughing idle and triviall questions passionate words heat or particular and personall reflections and the like are most derogatory to the authority of a Church-judicatory and do mar the weight of any Sentence upon a conscience as is evident in daily experience where sometimes Censures in their giving and receiving are upon the matter an irreverent taking of the name of the Lord in vain 8. There would be in all this an holy boldnesse and an undauntoned fearlesnesse in respect of men When it cometh to any difficulty minding the authority of Him whom we represent yet so as in this boldnesse conscience of duty and zeal may both in our own consciences and to the conviction of others be the ground end and motive thereof and not any carnall flash of passion or pride or fit of naturall courage which may make Church-officers look like men but not like their master for as His Kingdom is not of this world in these respects so ought His Officers to administrate the same otherwayes than a worâ—…ly authority useth to be our weapons are not carnall but spirituall and mighty through God and therefore as such should be used The last general direction concerning this is that when Scandals are thus to be taken notice of this proceeding ought to be with expedition my meaning is not that we should precipitate contrary to the former directions But 1. That after notice of an offence with all conveniency the first steps of this procedure would be essayed 2. That there would not be long intervals betwixt these steps although they may be frequently repeated 3. That persons would not be kept long under processe especially they would not have their appearances multiplied except when it may be for good use The reasons of all these are 1. Because when offences are fresh then often the parties offending and offended as also others are most affected therewith whereas if a long time interveen that edge weareth away and whatever the close be it proveth not so edifying to any 2. Men weary and so fall from that zealous serious manner of carriage in it that becometh for our spirits are soon out of bensall and that derogaâ—…eth from the weight of the thing 3. It proveth irritating and burthensom to the parties offending rather than convincing and so the end is missed 4. It hath also influence upon the confusing and burthening of Officers when processes are multiplied and lengthened and it cometh some way to look like mens civil Courts and that in such things as they use to be grievous unto these who are necessitate to wait on them To close this we conceive it were fit for the authority of Church-judicatories the weight of admonition and the edification of persons that there were some specially set apart for government although they were fewer And O that this might be attained for ordinary conversing of Elders in common and ordinary Callings doth not a little obscure the weight of that Ordinance to many except the conversation of the Elder in such things be singularly convincing And untill this be attained there is the greater need for Church-officers to be as little in common businesse and discourses with those over whom they are set as conveniently may be that there may be the more accesse to converse with them as becometh Officers and when necessity calleth to it there is need of gravity and circumspectnesse that it mar not their weight in the duties of their office at any other time And also Church-officers in their meetings amongst themselves would be alwayes grave and serious as being about an Ordinance of Jesus Christ. CHAP. V. Concerning what is to be done when offending persons give no satisfaction IF it be asked then what is to be done supposing persons not to give any satisfaction even when they are brought to publick This is indeed a difficulty and will no question pusle any consciencious Church-officer Yet we suppose we may classe such offences that are brought to publick in these three sorts and then answer 1. Some offences are in matters that are lesse horrid and scandalous and come neerer to sins of infirmity which yet are scandalous being continued in suppose officious lying angry passionat words and such like where these are repeated the persons are to be rebuked in some cases yet if they be not contemptuous or the ills otherwise aggreged we see not how there can be proceeding to Excommunication upon such grounds because Excommunication is a chastisement for some singular offenders and is not for offences that are so common as hath been formerly said Of this sort may be the sparingnesse of charity in Church-members in giving little to the poor or lesse than proportionally they should though they do not altogether shut their bowels This may be the object of admonition but we think hardly of Excommunication except it have grosse contempt with it and so hazard of making void by evil example the course that Christ hath appointed for overseing the poor in His house for which He hath appointed Deacons and if publick charity upon any pretext were restrained that were to no purpose which certainly highly reflecteth on Christ and is a grievous scandal We find the Reverend Master Hooker part 2. chap. 2. pag. 57. lay these two conclusions 1. That the Church is to stint her Members and determine the quota of their charity and free will-offerings and that of her self 2. That if after the Deacons private diligence this be not given in he is to follow the action
before the Church Although we think defect of charity in this respect a great sin and an offence and may be justly reproved and the person admonished that is defective palpably in that which is proportionable to his ability yet that such a particular stint should be made by Church-power and exacted under such certification we cannot yet find to be warrantable Although we give the Magistrate that liberty and where he exerceth it not we acknowledge mutuall condescension may do much And we are sure that if any such like thing should be found in the Presbyteriall way it had been charged with tyrannie and encroaching on the place of the Magistrate long ere now yet it may be when it is well managed no great corruption in a Church A second sort of offences are such as are of themselves grosse and publick yet not atrocious or aggreged with contempt such as fornication some acts of drunkennesse and such like The party I say not being obstinate but seriously acknowledging his fault and promising to abstain and amend in that case there is no ground to proceed to the highest Censure though there may be a publick rebuke yea though their acknowledgment be not altogether satisfying yet if after the publick rebuke the person abstain these evils and renue not the offence the processe is to close and to proceed no further Because 1. In that case it cannot well be said that he hath refused to hear the Church when that abstinence followeth 2. The end of a publick rebuke is not alwayes to be an evidence of the persons full recovery But 1. to be a mean to recover him 2. It is in it self a publick acknowledgment of the fault and a virtuall engagement to abstain And 3. it hath a warning force and certification with it for the party offending if he continue in his offence Now if he continue not it cannot be said that he hath incurred the certification or made the rebuke altogether ineffectuall And therefore in such cases a publick rebuke being accepted it putteth a close unto such processes for such publick rebukes are not an exercising of the keâ—…s for letting-in any to the Church that was not a member formerly and therefore there is not such exactnesse required here as in the first admission of heathens yea or in restoring of Excommunicate persons who have been bound and shut out but it is the warning of a member to prevent his being cast out Seing therefore this rebuke louseth nothing there can be â—…o necessity alleged here of searching into his acknowledgements or profession and we make no question that offending persons being rebuked before all and abstaining from such offences afterward were still to be accounted Church-members capable of all priviledges notwithstanding of the former offence For although he was offensive before that rebuke yet was he not actually bound or excluded from any Church priviledge by that offence because offence giveth ground to exclude if contempt follow but doth not actually exclude of it self neither doth the rebuke bind and exclude any if no further Censure follow and be added thereunto but is intended to prevent both And therefore I say that a person meerly rebuked for such an offence and not continuing in or renuing the same hath right to all Church-priviledges seing he is by no Ordinance of Christ excluded and that way of publick rebuking is appointed to prevent the falling of others by that occasion A third sort of offences are such as of their nature are grosse and in their evidence clear suppose drunkennesse fornication grosse swearing corrupt errours c. and the person offending after much pains doth yet continue obstinate refusing to hear the Church in that case the rule is clear to proceed with the Sentence of cutting off If no accidentall thing call for the suspending thereof for respect to the Churches good If it be asked when a person is to be accounted obstinate and guilty of not hearing the Church We answer It may be in these four cases 1. When the persons do contemptuously refuse or decline appearance that is either to hear private admonition or to answer for removing of their offences before the publick Judicatory This indeed is not to be astricted to once or twice refusing even when no reasonable excuse can be given for sometimes offenders are ticklish for a time while their distemper continueth and Church-officers would be favourable in admitting of excuses and in their condescending to them as edification may be most furthered as Mothers and Nurses will do to children which similitudes the Scripture sometimes useth 2. It is contempt supposing a person to appear and yet either to justifie his offence as if it were no wrong or to deny an evident fact or to refuse any way to remove an offence given c. yet in such cases there iâ—… both for bearance and gentlenesse for a time to be essayed and the offence is to be made inexcusable both to the conscience of the party and to the consciences of others 3. Contempt may appear in this when persons offending appear and do not deny the offence yet by such proud carriage haughty reflecting irreverent expressions and such like do bewray contempt in the manner of their carriage and there by do give more offence than by their former miscarriage or than if they had not appeared at all Because that doth reproach the Ordinance of Christ more as it were in His presence to affront Him and like the souldiers to say Hail King of the Iews and to mock Him A fourth thing that may be judged contempt and not hearing of the Church is when a person appearing doth with some seeming reverence acknowledge the fault suppose drunkenesse slander fornication c. and yet doth notwithstanding continue in or frequently reiterate the same offence for these cannot be judged sins of infirmitie especially when they are so frequent and that after admonition for the Churches admonition doth not only tend to draw forth an acknowledgement of the offence past but to prevent the like for time to come and where that is not it cannot be said that Christs Ordinance hath had weight And in such a case the accounting of verball acknowledgements enough where there is a continuance in some seen evils were to make the Ordinance of Christ obnoxious to reproach and to frustrate it of its end which is to remove and prevent offences for in that case they abound more and it would strengthen men that could dissemble to continue in their profanitie seing by that they might ever escape the Sentence of Excommunication and so profane persons might abound in Christs Church to the dishonour of his Name and the reproach of the Gospel and yet there be no accesse to His Officers by His Ordinances to purge them out And seing this would be ridiculous in any humane Court to account such a man a receiver of admonitions it were absurd to assert it here If it be asked what is to
be done in cases where the offence is not of a more grosse nature and cometh neer to a sin of infirmity and yet hath contempt added thereto in one of these respects Answ. 1. We have said already that it is hard to ground Excommunication upon such a rise Therefore 2. Church-officers would warrily deal with such offenders so as there be no seeming occasion given them to contemn and much forbearance and even a kind of overlooking so far as is consistent with faithfulnesse is to be exercised in such cases in reference to some persons for it hath prejudice with it to take notice of such Scandals and thereafter without satisfaction to passe from them and it is difficult and not alwayes edifying to pursue them we conceive it therefore more fit not to take Judiciall notice at least of them all but to continue a serious and loving dealing with such persons in private because possibly more rigid dealing might wrong them and the Church more than edifie Yea 3. If it come to publick frequent trials would be taken of them before it be judged contempt that so if it be found needfull to proceed further the contempt may be so aggreged that it may be seen that edification requireth the same to be prosecuted and then it is the contempt that beareth the weight of the Sentence and not the first offence Therefore this would be so manifest as it may be convincing to the consciences of all to be insufferable CHAP. VI. Concerning what is to be accounted satisfaction or satisfying THe great Question is when a person doth appear and acknowledge his offence and submit to a publick rebuke what is to be judged satisfying here so as a Church-judicatory may sist Processe and rest satisfied and admit the person to Church-priviledges as if the former offence had not been In answering of this we shall first shew what is not satiâ—…sying Secondly what is not necessary to be enquired after by a Church-judicatory for this ecclesiastick satisfaction Thirdly we shall shew what is necessary and satisfying Then answer a Question or two for absolving of this 1. We say every verball acknowledgement of a fault even though it have a promise of amending is not sufficient for that may be in two of the cases formerly mentioned to wit in a person that doth in his so doing but mock the Ordinance or in a person that hath often relapsed after such a profession or for the time doth continue in that or some other grosse evil in that case to account such a profession of repentance satisfying were to fall in the former inconveniencies and would prove a manifest taking of the Nam of the Lord in vain which we may gather by this Such a circumstantiat profession ought not to satisfie a Brother in a privat admonition so that notwithstanding thereof yea the rather he ought thereafter to take two or three with him as being more offended and if they meeting with the same may put it to the Church as not being well satisfied with such mockings then much lesse ought the Church to be satisfied therewith because they do more formally represent Jesus Christ and His Authority and therefore mockings and contempt to them is the greater offence And that place where the Lord speaketh to Peter Luk. 17 3. of forgiving his brother seven times a day and elsewhere seventy times seven times a day is not to be understood to speak principally of such grosse publick offences or of such discernable counter feit turning for that is not turning at all but of private offences or of the first sort formerly mentioned and also where there seemeth to be ingenuity in the person otherwise it were to remove one offence by another and in that the Lord ordereth men in reference to their private carriage for they ought to forgive wrongs and doth not regulate Church-actings as judicious Calvin doth give warning upon the place Beside the chastening and bumbling of the offending party the making of others to fear and the turning away of the reproach that cometh to Christs name by offences being the great ends of Church-censure by admitting of such a profession as satisfying all of them would be utterly enervated and overturned which were most absurd If it be asked how this dissembling mocking profession may be discovered Answ. 1. By somewhat palpable in the very present gesture words expressions c. which evidence the same and leave no room for charity as when men as it were with a word say Hail to Christ and at the next spit in His face it is easie to say that their Hail was not serious 2. By comparing it with a persons former carriage in such a case wherein so much hath been professed and yet he afterward hath been found to be mocking even in the time of his profession his former carriage calleth men at least not to be soon satisfied if no difference be 3. By some words or expressions in other Societies and Companies which being vented during the time of this publick profession and that contrary thereto cannot but evidence it to be a mocking And 4. When the fruit appeareth to be contrary thereto in a habituall way as hath been said Indeed if there be not convincing evidence of this mocking but it be doubtfull or if a person that at one occasion is irreverent should afterward appear more sober we conceive in that case determination is to be suspended till after carriage give more ground of clearnesse either to the one hand or the other CHAP. VII Shewing what is not necessary to satisfaction TO the second thing to wit what is not necessary or to be enquired for by Church-officers to be an ecclesiastick satisfaction for removing of an offence We answer That the saving grace of repentance or godly sincerity therein in the person is not to be enquired into as the alone ground upon which they may rest satisfied For 1. That would put a Church-judicatory so far as they could to determine of the state and graciousnesse of every offending person before they were satisfied which were absurd that not being the object of Church-discipline and it 's nowhere to be found that men are called judicially to determine of the state of another 2. It would lay this ground That none should be after any offence recovered and admitted to priviledges except they were thought really to be gracious which would infer that none should be admitted to the Church but such yea that none should be continued in the Church but such because readily there are none but in lesse or more give offence so far as may be the ground of a private admonition which doth once table them and if nothing can be satisfying but what giveth ground to account them gracious it would come to that that men are to be excommunicated because they are not thought to be gracious and cannot give evidence of that 3. So every person that were received after an offence would have
sufficient without further enquiry after the graciousnesse of the sincerity thereof We may consider these grounds 1. If such a profession be sufficient for admitting members to the Church Then such is also sufficient for the 〈◊〉 of offending members and continuing them in their former priviledges for no reason can be given why there should be greater rigidity for râ—…admitting to the actuall use of Church-priviledges a Christain after he hath fallen in drunkenesse fornication c. than was requisit for the admitting of a Heathen possibly guilty of these same sins beside But the first is true as is irrefragably and convincingly demonstrated by the forementioned worthy Author Mr. Wood. Ergo c. 2. It may be supposed that a gracious man of whose graciousnesse there is no question in the charity of any doth fall in some Scandal what is to be accounted satisfying in him must be satisfying in others Now it is not any conviction of the graciousnesse of his state that can be satisfying in this case nor yet is that the account upon which we can proceed because that is never questioned even when he is under the offence If it be said it must be the sincerity and graciousnesse of his particular act of repentance Answ. 1. It is difficult to give judgement of the state of the person but more difficult to give judgement of the graciousnesse of a particular act 2. Suppose such a person had a particular acknowledgement so circumstantiated as is formerly described in this morall sincerity would not that be sufficiently satisfying And if it be satisfying in one in reference to a particular offence why not in another Because 1. There is one rule given by Jesus Christ to all 2. The removing of 〈◊〉 offence relateth to the offence given and not to the state of the person who gave it Therefore if that satisfaction be sufficient to remove that particular offence in one it must also be so in reference to another because the question 〈◊〉 〈◊〉 not what may be sufficient to evidence a person to be gracious but what may be sufficient in a person to remove such a particular offence If it be said that it is accepted of that gracious person as satisfying because he is accounted to be gracious it may still be urged The Question is not whether the person be gracious but whether that act of repentance of his be so or not for it cannot be denied but a gracious person may have acts of hypocrisie and in particular acts be carnall either then such a person must be excluded though he be gracious and in this respect seriously doth professe repentance which were hard to do or he must be upon that profession admitted and so that must be sufficient for Church-satisfaction as is said 3. That which ought to satisfie a Brother in private or after his taking of two or three witnesses with him and which may be accounted a hearing of a private admonition that sort of repentance ought to be satisfying to the Church-officers Because tell the Church succeedeth to the contempt of private admonition and therefore they are to obtain by their interposing of authoritative rebukes what the other did not obtain and so they are to rest satisfied when that is obtained as the gradation Matth. 18. is clear hearing of the Church being in respect of the effects that same which hearing of the private admonitions is to wit the obtaining of satisfaction But the former is true to wit a Brother ought to rest satisfied with such a sober serious profession and acknowledgement as giveth him ground to judge him really affected for his offending and under a purpose to abstain and amend for the time to come and who will say that a Brother in such a case can rationally complain of an other as not having had his admonition So neither can the Church proceeâ—…d further when her admonition hath that weight seing there had been no 〈◊〉 for her judicially to have admonished if so much had formerly been obtained and if it may be said that such a private admonition so succesfull did gain the offending Brother Is not that same to be said of the Churches admonition having that successe and when he is gained are not they to rest satisfied and yet we suppose that none will say that by gaining in that place real conversion is intended and that a private Brother should insist to the uttermost till he be satisfied in that 4. We may argue thus If such a profession and a persons amendement in the manner spoken be the hearing and gaining that is intended Matth. 18. Then are Church-officers to be satisfied therewith But the former is true as appeareth thus The Churches satisfaction must be in respect to her speaking her speaking to the party must be with respect to the complaint made to her by a particular person that complaint again must have respect to what offended him which is some particular act having offence with it and it was not the ungracious state of the person for so the word If thy brother offend thee c. importeth Now from the first to the last such satisfaction as is described may be satisfying in reference to such a particular offence and be sufficient for removing the same and restoring the person to the esteem and condition which formerly he was into And therefore it is to be accounted as satisfying by the Church And if more were to be enquired for it were to make the satisfaction beyond the offence which were unjust 5. That which may be accepted as a satisfaction from an Heretick as the satisfying fruit of a publick admonition cannot be refused as satisfaction in other cases for if circumspectnesse and rigidity be to be used in any case it is in this But a serious acknowledgement of an error and an abandoning of it indeed is to be accepted for Church-satisfaction from an Heretick and as the fruit of an publick admonition and he in that respect is supposed to be gained Ergo c. That this is to be accepted from him may be gathered from Tit. 3. 10. A man that is an heretick reject after the first and second admonition Where these things are clear 1. That an Heretick that continueth so and heareth not the Church is to be rejected 2. That an Heretick renouncing his errors after admonition and not continuing such is not to be rejected and so is not to be accounted an Heretick or under that scandal of heresie and therefore his disclaiming of it is to be accounted satisfying as to the Church-officers otherwayes it would follow that although he renounced his heresie in that serious and morally sincere manner yet were he still to be dealt with as such by the Church except they were satisfied in the sincerity of his grace which is contrary to Paul's direction and the end of that publick admonition which is not given him because of his unrenued state but because of his heresie Now that being
to remove that offence from them Yet there are two cases especially wherein we think this is expedient and necessary unto edification 1. When either by the attocity of some offence or continuance in contempt a person hath beâ—… processe towards Excommunication or when there is a relapse after a former rebuke in such cases it is for the edification of the people to know upon what grounds the Eldership doth fist from proceeding And engagements publickly and explicitly taken on before a Congregation are often more weighty to the person And if there be a failing there is the greater evidence against them for after proceeding 2. Suppose there hath been some Sentence binding or shuting out the person formerly in that case we conceive speaking in publick to be necessary for confirming the people in their love to him again which was hazarded by his former evident fall and an implicit accepting of a reproof is not sufficient in such a case There may be also other cases as suppose one hath been carried away with error which he hath frequently vented before men or in some such case where it may be edifying to have it from the parties own mouth especially if the person be in such a frame or of such ability as by so doing he may edifie But this is to be decided by the prudence of the overseers If it be asked again how is he to be accounted of after this rebuke We answer Even as by some competent continuance of time he doth discover the seriousnesse or unseriousnesse of his profession So that if he relapse he is the more inexcusable and to be proceeded with in due manner but if he take up himself and carry to the view of others seriously he is not to be accounted as scandalous because it cannot be said that he hath refused to hear the Church in that publick admonition and a publick rebuke doth not of it self bind any and shut them out as scandalous yea it giveth not ground for it if obstinacy followeth not but if it be hearkened unto and received it doth prevent that it being a right satisfying â—…rt of Christianity to admit of and to improve a rebuke Yet we think it incumbent to Church-judicatories after some competent time to enquire in the after carriage of such and so accordingly to determine whether they have satisfyingly accepted of the admonition or not And that therefore the person so rebuked ought to have such a Sentence before he can plead full admission to all priviledges if at the time his profession was not satisfying This is usefull for the persons behove when he knoweth he is still to be looked upon in a speciall manner as a sickly member of the body And it is also agreeable to reason for if when a private person giveth an admonition he be to judge of the fruit of it whether it be satisfying and if the Church-judicatory when they admonish judicially be to weigh whether the effects be satisfying or not So by the like reason when an admonition is publickly given ought they to enquire what hath followed and if that be satisfying or not If it be asked if in no case an offender may be brought immediately to publick but by the former steps and upon supposition that these be fruitlesse Ans. It may be in these two or three cases 1. When the offence being of a grosse nature is publick and open so that many are in hazard to be infected in that case a private rebuke would not be sufficient Because respect is to be had to the good of others And so in some cases even though as to the persons own conviction and carriage a Church-judicatory may be satisfyed yet there is a necessity for the reason foresaid of a publick rebuke Yet every offence that is known to moe than one is not to be accounted an offence of this nature Because from that word of Christs Take with thee two or three witnesses c. it is evident that even after those are made acquaint with the scandal it is not publick except obstinacie follow Yea it would appear that such a scandal might be known to others when yet one private person might only admonish and if the admonition were accepted might fist And in case the fact be denied then he is thereafter to bring two or three conjunct witnesses who may convince the party offending of the truth of the fact as well as of the nature thereof by their joynt testifying that the party offended had reason to seek satisfaction in such a thing Otherwayes if that were only a privat offence which is known to one supposing the party offending to deny the fact there were no accesse to an offended brother to pursue the same and by witnesses to make it out if his private admonition should be rejected And this may be one reason also why those two or three are called Witnesses whose part is to confirm the matter of fact as the Law cited there to that purpose doth evidence Nor is it alway necessarily thus publick when it is made known to a Church-officer or a Church-judicatory because in that case even they may find it more edifying to admonish privately than publickly And it is their part rather to hinder the spreading of a scandal than to make the same needlesly more publick An offence then that is to be accounted publick that is which is so in respect of its notority or publicknesse and such as is not the object of private admonition but whereof a Church-judicatory is immediatly to take notice may be considered in respect of its first instant oâ—… in respect of some following circumstance for what is required in the nature of the sin it self hath been spoken to already It is publick in the first respect 1. When it is done before so many as probably cannot be satisfied with private admonition so that thereby there is a hazard to many to be scandalized 2. It is publick when it seemeth to be done with contempt and an high hand as if a person were owning the same Thus a scandal that hath fewer witnesses may be accounted publick when another it may be actually known to as many is not to be accounted such because in this case there is no accesse to private admonition the person being like a swine ready to turn on the admonisher Thus suppose Absolom's incest had not been actually known to many yet the very circumstances of his doing it openly and purposly that it might be known made it of a publick nature Thus sometimes it is more necessary to take notice of an offence committed in a publick place though it may be few know the same than of a thing done more privatly because as to them it might have been publick to many and it sheweth an humour and corruption that is beyond privat admonition when a thing is so circumstantiated 3. Sometimes offences will have an horrour and an indignation wakened against them even in respect of
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
requireth it or to acknowledge their offence to an offended party or they may be willing to appear and willing to acknowledge their offence but differ as to the time place manner c. For the first Though a Church-judicatory may wait for a time yet can they not in some cases dispense with them because otherwayes they are not heard nor is the end obtained and therefore may processe proceed especially if that disobedience look contemptuous-like For the second sort of disobedience to wit in the manner or circumstances of giving satisfaction although in this also those that are serious to have offences removed will not readily stick yet if it be there is difference between this and the former if there be no discernable evidences of contempt in it and in this no question Church-judicatories have a greater latitude to do as may edifie wherein they are especially to take notice of these things 1. That by too much rigidity in circumstances they seem not unnecessarily to wrong them or to lay too much weight of satisfaction upon such formalities 2. That by too easie passing from such they do not strengthen any to follow that example for the time to come And 3. that even in circumstances there be an equality in reference to these same scandals in all persons And if there be hazard in reference to any of these by condescending to alter or forbear a circumstance in a publick rebuke we conceive it is safer to abstain from â—…hat forbearance and not to yeeld it and yet not simply upon that account to pursue a processe but to continue dealing with the person while either he be convinced and brought for the good of order and edification of the Church to yeeld or there be more clearnesse to do otherwise CHAP. XII Concerning what ought to be done by private persons when Church-officers spare such as are scandalous WE come now to the last Question proposed to wit supposing that Church-officers should be defective in trying and censuring scandalous persons what is the duty of private Christians in such a case and if notwithstanding they ought to continue in the communion of such a Church or to separate from her This Question hath troubled the Church and been the occasion of many 〈◊〉 in many ages the devil thereby under pretext of indignation at offences hath made them to abound in the Church as the Church-histories and Writings of the Fathers in what concerneth the Novatians Donatists and such like do fully evince And although we have great ground to acknowledge Gods mercy in the sobriety of His people amongst us so that we have unity with purity yet seing in order this doth follow we shall answer shortly in laying down these grounds 1. It cannot be denied but such a case may be and often de facto is that Church-officers are defective in the exercising of Discipline upon scandalous persons what from negligence what from unfaithfulnesse what from fainting or some other finfull infirmity at the best as may be gathered from the second and third Chapters of the Revelation 2. Though this be true yet possibly it is not alwayes their fault when it is charged on them as suppose 1. That no private person or possibly even the complainer hath admonished such persons as are counted scandalous nor have given-in sufficient proofs of their scandal to any Church-judicatory or it may be many are counted scandalous who cannot legally and judicially be found to be such for it is more easie to assert a scandal than to prove even often when it is true and it being rather a ground of irritation than edification when a processe is entred and not convincingly made-out Therefore often in duty some procesâ—…es are abstained Sometimes also Church-officers may be faithfully dealing with persons to recover them from scandals and yet not find it fit for edification to proceed to high Censures In such cases Church-officers cannot reasonably be blamed and those who complain would pose their own consciences if they have exonered themselves and done their duty and have put it to the Officers doors before they account it their fault And it is most unbecoming for persons to charge others and to be defective in their own duty which necessarily inferreth the other And if it were as difficult and weighty a task to calumniate and groundlesly to charge Church-officers with this as it is faithfully to follow private admonition there would not be so much of the one and so little of the other And if it be rightly looked to it will not be easie to charge them with grosse defects and if they be not grosse the matter is not so to be stumbled at they being in the exercise of Discipline as in other things for that must be upon one of these accounts either 1. Because such scandalouâ—… persons after refusing of private admonitions were complained of to them and that evidence of the fact was offâ—…red and Church-officers refused to put the same to trial Or it must be because when they did try they did determine such a thing to be no scandal or not to be pâ—…oven or that supposing it to be proven they did not câ—…nsure it or at least when scandals were open and obvious and palpable they did not take notice of them Now is it probable that such a Church-judicatory will frequently be found that will fail grosly either of these wayes And if they do then there is accesâ—…e to convince them by an appeal to a superiour Court which in that case is a duty If it be said that their failing and neglect is in some covered manner so carried-on as there is no accesse to such legal complaints Answ. 1. We suppose if the things be that grosse and the fact so clear and frequent as that there be just ground to complain then there will be also accesse to such a proof 2. If it be so carried and not owned then it may be their sin before God but it is not to be accounted a proper Church-offence in the sense before-mâ—…ntioned seing they could not be convinced judicially even before the most impartial Judge And as in such a case we cannot account a private brother ecclesiastically scandalous although the general strain of his way may be dissatisfying to us So ought we not to account this for there is a great difference betwixt that which may be offensive to a persons private discretion and put him possibly in a christian way to desire satisfaction and that which is to be noised as a publick Church-scandall Asser. 3. Upon supposition that the defect be true yet private professors are to continue in the discharge of the duties of their stations and not to separate from the Communion of the Church but to count themselves exonered in holding fast their own integrity It 's true it cannot but be heavie to those that are tender and if it become scandalously excessive may give occasion to them to depart and go where that Ordinance of
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
make us guilty Ans. If weight be laid upon offence we make no question but it will sway to the other side O what offence hath this way given to the Church of Christ how hath it hardned those that had prejudice at Religion How hath it opened the mouths of such as lie in wait for something of this kind How hath it grieved and weighted others how hath it made the work of Reformation profession of Holinesse exercise of Discipline c. to stink to many and so to be loaded with reproaches as hath marred much that accesse to keep the Ordinances unpolluted in the former respect which otherwise might have been 2. Is not reverent and exemplary partaking of the Ordinances at such a time a more edifying and convincing testimony against such untendernesse than by withdrawing to give a new offence 3. The Lord's precept in such a case Let a man examine himself and so let him eat doth not leave the thing indifferent upon that ground And therefore that objection is not here to have place as the grounds formerly laid down do evince For we are not to be wise or holy beyond what the Lord hath commanded CHAP. XV. Shewing if any thing further in any imaginable case be allowed to privat Christians 2. IT may be yet further moved Can there be no more allowed in any supposable case Answ. It is most unsuitable in a matter of practice when folks are not contending for curiosity but for direction to suppose cases hardly or rarely possible in a constitute Church which is worthy of that name or upon that ground to found a contest in dispute or schism in practice in cases palpably different At least union should be kept till such a case come about And is it likely where the order formerly laid down is observed that there can be habitual admission of notoriously or grievously scandalous persons though it may be there be lesser faâ—…lings of several sorts Yet supposing that any out of infirmity or affection not having such knowledge or otherwise should stick to joyn in the Ordinances at some times or in some places upon such an account who yet do not love separation or the erecting of a different Church We say further 1. That in such a case such persons may remove from one Congregation to another where such grosnesse cannot be pretended to be and the persons being otherwise without scandal can neither be pressed to continue they being so burdened nor yet refused to be admitted where orderly they shall desire to joyn seing this could not be denied to any And we suppose few will be so uncharitable as to think there is no Congregation whereunto they can joyn or yet so addicted to outward respects as to choose separation with offence to others disturbance to the Church and it may be with little quietâ—…esse to themselves whenas they have a remedy so inoffensive allovved unto them 2. Although separation be never allowable and secession be not alway at an instant practicable yet we suppose in some cases simple abstinence if it be not offensive in the manner and circumstances if it be not made customary and if the ground be so convincing and the case so grosse that it will affect any ingenuous hearer and so evident that there is no accesse to any acquainted in such places to deny the same or that there be a present undecided processe concerning such things before a competent Judge in some such cases I say as might be supposed we conceive abstinence were not rigidly to be misconstructed it being for the time the burdeen of sâ—…ch persons that they cannot joyn and it may be having some publick complaint of such a thing to make-out and in dependence elsewhere Although we will not strengthen any to follow this way nor can it be pretended to where the case is not singularly horrid yet supposing it to be such we conceive it is the safest one way for the persons peace and the preventing of offence together yet much christian prudence is to be exercised in the conveying of the same if it were by removing for a time or otherwayes that there appear to be no publick contempt but we conceive this case is so rarely incident and possibly that there needeth be little said of it much lesse should there be any needlesse debate or rent entertained upon the consideration or notion thereof And certainly the case before us of the admitting of the Nicolaitans and Iezebel considering their doctrine and deeds is more horrid than readily can be supposed and yet it would seem that though this defect should still have continued the Lord doth require no other thing of private professours but their continuing-in or holding fast of their former personal purity which is all the burden that He doth lay upon them To shut up all we may see what evils are to be evited in the prosecution of publick Scandals and what a commendable thing it were to have this in the right manner vigorous if private Christians were zealous loving and prudent in their private admonitions if Officers were diligent single grave and weighty in what concerneth them if offending persons were humble and submissive and all reverent and respective of the Ordinances and studious of private and publick edification How beautiful and profitable a thing would it be Certainly this manner of procedure would be more beautifying to the Ordinances of Christ more convincing to all onlookers more sweet and easie both to Officers and People and more edifying and gaining to all and by God's blessing were the way to make the mistaken yoke of Discipline to be accounted easie and light And if all those ends be desirable and the contrary evils be to be eschewed then unquestionably the right manner of managing this great Ordinance of Discipline is carefully to be studied and followed both by Officers and people PART III. Concerning Doctrinall Scandals or Scandalous Errours CHAP. I. Holding out the expediency of handling this matter ALthough somewhat hath been spoken in reference to practicall Scandals to call them so Yet there hath been little or nothing at all spoken of Doctrinal Scandals and what may be called for in reference to them It is true that these cases are so various and difficult that there can hardly be any thing particularly spoken to them also what hath been said may for the most part proportionably be applied to them yet considering that this place doth look so directly to such Scandals as are in Doctrine and that the case of these times doth call for some consideration of such lest what hath been formerly said be altogether defective as to this it will not be impertinent to insist a little on it also although already this Tractate hath drawn to a greater length than was at first intended We may in prosecution of this 1. consider some generall Doctrines 2. Some generall Questions 3. More particularly speak to the severall duties according to particular cases and remedies that are
of these Nicolaitans at least in being faint and defective in pursuing them in a ministerial way as Antipas is commended for his faithfulnesse and the Angel of Ephesus for his not fainting in prosecuting of this trial the Lord hath put these two together the faithfull and wise Steward and when they are carried equally on O how commendable are they yet in the reckoning the one is but mentioned Well done thou good and faithfull servant not to give a dispensation in reference to the other but to shew the necessity and excellency of this that there by Ministers may be put to it lest under pretext of prudence they incroach upon that freedom and faithfulnesse which is called-for from them whether in undertaking or in prosecuting of this charge in which there will not want many difficulties that will be ready to occasion fainting if they be not boldly in the Lord's strength set against as we may instance in these respects 1. In respect of the time there are some evil times wherein it is hard to know what to say for which the prudent may be said to keep silence and often that pretext may be the occasion of fostering too much fainting when the Lord calleth-for faithfulnesse 2. It may arise from a man's sensiblenesse of his own infirmities and unequalnesse for that charge as seems to be in Ieremiah Ier. 1. when a man 's own self or thoughts of himself without respect to his call is made the rule whereby he proceedeth 3. It may arise from the message which he is called to carry sharp messages are heavy and burdensom that maketh Ionas to shift for a time to undertake that denunciation against Niniveh especially considering that these Messengers ordinarily are not acceptable to hearers and that there are with all usually not a few who sew pillows under arm holes and are ready to destroy in that respect what others build 4. It may arise from hearers and that of diverse tempers some are ready like swine to turn back on the Carriers as if they did hate them as Micajah was met with by Ahab 2 King 22. who yet had four hundred flattering liars in request Some again are of an itching humour and do not abide convincing doctrine and faithfulnesse such are ready to breed a separation from them that do faithfully reprove at least much to cool their affections to them which as it is 2 Tim. 4. is no little piece of trial to a Minister Many also that are affectionate are yet hasty and cannot abide plain dealing and it is no lesse difficulty to win to be faithfull to these than to others who are openly prophane 5. There is a fainting that ariseth from distrust of God as not being confident of the performance of His promise and of their being countenanced in His work and so seeing it impossible in themselves and in their own eyes they give it over as if it were so simply 6. There is a fainting that ariseth from supposed events either as thinking there will be no fruit of such a thing or that some inconvenience will follow it It is like that Moses was not free of the first when he saith Israel doth not or will not hear me And what will Pharaoh do And the last is common when once flesh and bloud are admitted to consult of duty from the supposed inconveniencies that will follow then readily it decideth that it is not duty at all It may be somewhat of that was here that the Angel feared the disquieting of the Church or some schism that might follow on it and the Lord 's threatning to take another way of fighting against them with the sword of His mouth ' doth insinuate this for a carnall shift to prevent some inconveniences often draweth-on that which men feared the more speedily Other grounds of it also may be given which yet are not approvable before God CHAP. III. If any of the People of God may be carried away with grosse delusions FRom these Doctrines several Questions may be moved And 1. If any of the People of God may be carried away with such abominable errours in doctrine We shall answer in these Assertions Assert 1. There is no errour so grosse materially but Believers may fall into it For although they have a promise that errour shall not separate wholly betwixt Christ and them nor that finally they shall be carried away therewith yet seing they have corruption that is capable to be tempted to all sin and so to this among other sins they cannot be exempted from this neither is there any promise by which they can expect absolutely to be kept from heresie more than murder or adultery which are fruits of the flesh with this yea except the sin against the holy Ghost and final impenitencie there is no absolute exemption to the Believer from any sin which the Lord hath wisely ordered so to keep the Believer from security even in reference to such tentations Beside in experience it is found that grace exempteth not from error in judgment for it is like that Solomon if he did not actually commit idolatry himself yet became too inclinable that way as we may gather from what is in Scripture recorded concerning him Neither can we altogether as to their state condemn these in Corinth in Galatia and in other Churches who were drawn from the Truth after their conversion as if none but unregenerate professors had been so Yea it is possible if not probable that some of these whom the Lord calleth His Servants and yet were seduced in the Church of Thyatira were not still in the state of nature Assert 2. Although we dare not altogether say it's impossible yet we think that it is more rare for a Believer to fall in grosse errours and for any considerable time to continue therein so as to be accounted an Heretick than in other scandalous practices For 1. The Scripture doth more rarely mention this than other sins of Believers which are more frequently recorded 2. There are very special promises for preserving of the Elect from being seduced by false christs and false teachers and though it do not hold universally in all particulars except in as far as reaches their everlasting state yet it may be extended in some good measure even to seduction it self and we suppose may be more clear from these considerations 1. Becoming erroneous in such a manner doth not proceed from some sudden surprising-fit of tentation as grosse practices oftentimes may do but it implieth a deliberatenesse therein which is not so readily incident to a Believer and it cannot so well be called a sin of infirmity and therefore the Scripture doth ever set out such teachers of false doctrine as most abominable to wit as not serving the Lord Christ but their own bellies Rom. 16. 18. as being enemies to the crosse of Christ Phil. 3. 19. as being ministers of Satan 2 Cor. 11. 15. Other men as it were that are unrenewed are common
if there hath been still difference and yet moderation in these differences Nor would this be tryed onely by an age or time wherein a point may be more agitate than at another time but more generally especially when the arguments on either side want that evidence that the reasons brought for other truths have and are so fully set down in Scripture That amongst godly and learned men in all ages there hath been a generall consent Again 3. We would distinguish betwixt errours and the consequents of them or practices following thereupon there may be somethings truly errours that may and should be forborn in themselves yet their consequents ought not to be forborn and this also may be at one time and in one Church more necessary to be adverted to than in another because consequents of schism faction division c. may sometimes follow on the meanest errours And seing these are alwayes enemies to edification even when they arise from the least ground they are never absolutly to be forborn for to say I am of Paul and I am of Apollos and for one to think such a man a better Preacher than an other seemeth to be no great matter yet when it beginneth to rent them and to make factions in Corinth it is not to be forborn but to be reproved And in the former difference of meats the Apostle condemneth alwayes the offence and Schism that followed on it although he did not peremptorily decide any thing as to mens practices or censure for the opinion it self thus one might think the first day of the week not to be Iure Divino and this might possibly be forborn But if he were pressing the change of it and refusing to observe it or venting it to offend others that were intolerable thus the differences and errours concerning Church-government by Bishops and in the Congregational way may we conceive in themselves be forborn in persons where they are not vented to the shaking and drawing away of others but if pressed in practice to the renting of a Church and preferred or equalled to the true Government that is established by the Word in that case they are not to be forborn because then truth is to be vindicated and obstructions to edification in the renting or distracting of a Church to be removed and at on time more than at another as such an offence doth waken a Schism and disturb order and Union in one Church or at one time more than another hence we see Acts 15. somethings are put in that decree in reference to that time only for preventing of Schism and Scandal while the doctrine of the abolition of the ceremoniall Law was not so clear And somethings were forborn amongst the Gentiles which were not so amongst the Jews for a time as circumcision and all the ceremonies of the Law which yet for a time the Jews observed and experience and reason make the thing clear according to that of Paul To the Iews I became as a Iew and I became all things to all men c. which is not to show his counterfeiting or his dallying in any necessary thing but the squaâ—…ing of his practice in lawfull things according to the several cases of these he had to do with which will be applicable both to persons and Churches 4. We would distinguish betwixt things and persons Sometimes it will be meet to censure a fault or errour in persons as Paul doth in the Corinthians and Galatians and yet it not be fit to censure the persons he doth indeed threaten these but doth forbear least thereby he should have hurt moe by a subsequent and following rent than by his stroak he had cured So also are persons to be distinguished some whereof only erre but others teach others so and in that respect are Hereticks and Schismaticks which had that been their own opinion only could not have been imputed to them these last cannot plead that forbearance that ought to be had towards the former Also distinction is to be made in the manner of forbearance it is one thing to forbear simply and altogether one that is infected with errour and spreadeth it it is another thing to for bear in some respect to wit of censure only or it may be in respect of degree something may be more gently censured and yet not altogether forborn and one may Ministerially reprove a fault and person by the key of Doctrine in applying of it when yet he may forbear the exercise of Discipline and Censure as in the forecited place Paul is reproving false teachers in Corinth yet sparing the rod for a time and so wishing that some were cut off in Galatia yet not doing it and this is not so much respect to the persons of these teachers as to the Church and to the multitude of their followers whom hasty Censures might rather have stumbled than edified which is the great end of that and of all other Ordinances Therefore seeketh he first to recover them and again to bring them back to the acknowledgement of his authority and thereupon to exercise the weapons that he had in readinesse for the avenging all disobedience when their obedience is made manifest 2 Cor. 10. 6. which he would not do before that lest they being addicted to these teachers had sided with them against his authority and so it had been both more hurtfull to them and to the Church than edifying by which alone he is swayed These and other such considerations being had Ministers by christian prudence are to gather when to be silent and when to speak when to Censure and when to forbear but by all means are ever to be watchfull lest the grounds that plead for forbearance sometimes for the Churches edification upon the one side be not stretched out so broad as to foster our lukewarm temper coldnesse and fainting cowardlinesse in the things of God and there is much need to try from what that moderation doth flow and whether even then the heart be hot with holy indignation against these Even as on the other side true zeal would be guided towards the scope of edification lest that duty of exercising Discipline which is acceptable to God and usefull to the Church be rejected of him because proceeding from our own spirits and prove more hurtfull than edifying in the effects thereof Some few instances whereof have given some occasion of speaking evil of this Ordinance of Jesus Christ to these who at all times ly in wait to catch at what may be wrested to the reproach thereof But to conclude this without insisting on particulars there must be a single impartial and prudentiall walking so as may attain edification and as men may be answerable to Jesus Christ in their trust having an eye to these things that most contribute to edification But 1. if what is vented be blasphemous and destroyeth the foundations of faith that comes not within this debate as in Paul's dealing with Hymeneus and Alexander 1
suspending an admonition because the person is absent more than there is of suspending of a warning or citation And on the other side If the persons were present and should contradict and oppose themselves there is no necessity nor conveniency of entering in debate again because that is not the present work but authoritatively to admonish those who have resisted sufficient conviction and so they are to be left under the weight of the admonition from which the renewing of debate would diminish The fourth thing and that which followeth fruitlesse admonition is rejection Tit. 3. 10. A man that is an heretick reject This rejection is the same with Excommunication or delivering to Satan 1 Tim. 1. 20. Concerning which these things are clear 1. That a man continuing an Heretick may and ought to be rejected and excommunicated as well as for any other grosse Scandal For 1. the precept is plain in the place cited A man that is an Heretick reject which must be a casting of him out from Church-communion and a giving of him over in respect of the use of any further means for his edification which is in effect to account him as an Heathen man and a Publican which is called 1 Cor. 5. 13. a putting away from amongst our selves a wicked person 2. The example and precedent is clear 1 Tim. 1. 20. 3. Where this is followed it is commanded as in Ephesus Rev. 2. and where it is forborn and corrupt teachers suffered to be in the Church it is very sharply reproved as in the Epistles to Pergamos and Thyatira 4. The general grounds of Scandal and of Discipline against the same and the reasons which inforce the exercise thereof in any case have weight here For 1. It is scandalous exceedingly 2. It is hurtfull to the Church 3. Discipline and particularly that Sentence is appointed for remedying the hurts of the Church and the removing of offences from the same which grounds have been formerly cleared Therefore it palpably followeth that this Sentence is to proceed against such But for further clearing of this there are some Questions to be answered here As 1. It may be questioned What if the person be godly or accounted so Answ. I shall not say how unlike it is that a really gracious man will be a minister of Satan we have spoken of that already but supposing it to be so 1. If it be scandalous in a gracious man is not the same remedy to be used for the Churches good 2. That supposition of Paul's Gal. 1. 8 9. doth put it above all question Though we saith he or an Angel from Heaven preach another Gospel let him be accursed And again he saith it to put this out of controversie If any man shall preach another Gospel let him be accursed And if Paul will except no man no not himself nay nor an Angel from Heaven who can be excepted The mistake is in this that Excommunication is not looked upon as an Ordinance of Christ usefull through His blessing for humbling and reclaiming of a sinner more than if it were not applied whereas if it were looked upon as medicinal in its own kind it would not be â—…o constructed of For by comparing 1 Cor. 5. with 2 Cor. 2. we will find that it was more profitable to the excommunicated person himself that this Sentence was past than if it had been for born 2. It may be asked What if the person be no fixed member of any particular Congregation who yet doth infect others Answ. This cannot be sufficient to exempt from Censure Because 1. he is a member of the Catholick Church Therefore Censures must some way reach him otherwayes supposing a man to disclaim all particular Congregations he might be a member of the Church who yet could be reached by no Censure 2. He might claim the priviledges in any particular Congregation if he should carry fairly as he is a member of the Church-catholick Therfore it would seem by proportion and rule of contraries that Presbyteries may reach him with their Censures if by his miscarriages he become offensive to the people 3. We see that the Church of Ephesus Revel 2. did judicially try and censure those who called themselves Apostles who it 's like being strangers obtruded themselves under that title upon them and so could not be accounted members of that Church And indeed there is no lesse needfull for the edification of the people of such particular Congregations and for guarding them from the hurt that may come by vageing persons than that either they be censured somewhere by one Congregation or many in associated Church-judicatories or at least that some publick note and mark be put upon such that others may have warning to eschew them as the word may be taken Rom. 16. 17 18. and 2 Thess. 3. 14. which is there spoken of busie bodies and wanderers without any certain calling or station 3. It may be questioned What if Magistrates in their place concur not or if the case so fall out that they be displeased with the drawing forth of such a Sentence Answ. This may require the more prudence zeal and circumspectnesse but ought not to mar the progresse Because 1. Excommunication is an Ordinance instituted by Jesus Christ for the edification of His Church as Preaching and giving of the Sacraments are 2. That same might have been asked in the primitive times when Paul did excommunicate and when the Lord did reprove the want thereof Revel 2. There was then no concurrence of Civil Power Yea 3. in this case it seemeth most necessary and the greatest enemies of Church-discipline do allow the Church to Sentence her members in such a case 4. The weight of this Sentence doth not depend upon Civil Power but upon Christ's Institution Therefore the weight of it is to be laid here whatever Civil Powers do 5. We will find the primitive Fathers hazarding upon Martyrdom even in this very thing So that when corrupt Emperours have inhibited them to excommunicate Arians and other Hereticks they have done it notwithstanding and by designing whom they desired to have succeeding them in their places before they past the Sentence did declare themselves ready to suffer upon this account any thing that might follow and accordingly some of them have been immediatly put to suffering 2. We say That although an Heretick be to be rejected yet is there a twofold limitation to be adverted to in that place Tit. 3. 9. first That it is not every erroneous person that is so to be dealt with but he must be an Heretick Which doth imply these three 1. A perniciousnesse and destructivenesse in the errour maintained 2. An actual venting thereof to the destruction of the Church either by corrupting the doctrine marring the order or breaking the unity of the same or some other way spoiling the vines that have tender grapes 3. It implieth a pertinacy in such evils It is true that sometimes lesser
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
altogether vindicate their practice from inferring the same in which respect the schism and rent floweth from affection or inclination and not from well grounded light or reason and so cannot be but rash and unwarrantable 4. It may be in the manner precipitant when either means have not been used to remove that ground if it be just or when men so heighten some lesser defect in a Church by aggreging it with such circumstances as may make it appear to themselves or others a ground sufficient to bear and warrant separation or in such a way to vent their dissatisfaction with things or persons as thereby to hurt the unity of the Church or to occasion a rent or division or schism in the same when it may be others beside their intention may thus conclude A Church so corrupted c. is not to be keeped communion with and it may be the proposition is sound and so qualified as it is acknowledged by all Divines But this or that particular Church is such This again is offered to be made out by the too vehement aggravation of some lesser defect which may seem to confirm that assumption and in practice it may be observed that as some will lay down premisses concerning a schism who yet dare not act according to the conclusion and actually separate So others will keep the conclusion and actually separate in practice who yet durst not in Thesi absolutely maintain schism to be lawfull upon such a ground It is to be adverted that schisms and divisions are so nigh in nature and names that we may use instances for illustration of either promiscuously The third word is Division which doth not at the first view differ from Schism yet we do take it here as different and to agree to such Divisions and Dissentions in the Church as are consistent with communion both in Government and Worship and have not a divided Government or Worship following them as in the former case Of such there are many instances in Scripture and Church-history as we may observe by considering these Distinctions thereof 1. There is a Doctrinal Division as when the matter is not fundamental nor yet is it pleaded-for as such to the breaking off of communion amongst these that differ yet possibly being a meer indifferent matter is followed with too much eagernesse vehemency bitternesse c. by these who owne the same respectively Thus contentions were hot in the primitive times for meats and such things which were neither of themselves destructive to the foundation of Faith on either side at least in that time and so were not heretical nor did they break off communion in Church-ordinances and so were not schismatical yet was the Church troubled therewith by division amongst her members Of this sort are the divisions that may be amongst godly and orthodox men in some points of Truth when they too vehemently presse their own opinion to be received with a kind of necessity or load the other with too many absurdities beyond what will follow from the nature thereof 2. There are some Divisions that may be called Practical and do indeed imply some difference of opinion but do also infer somewhat in practice Of this sort was the division about Easter in primitive times before it came to a schism some keeping one day some another And in after-times it abounded when some acknowledged the ordination of such a Bishop and others not when some acknowledged the authority of such a Council and others not and so had divided practices 3. Some Divisions are betwixt particular men some have influence upon Churches and are as it were one party against another The first is more properly a difference and may be betwixt eminently godly and zealous men such as was betwixt Paul and Barnabas Act. 15. 39. and is called a contention Such also we will find in Church-history betwixt Augustine and Ierome Chrysostom and Epiphaneus which indeed hath a contention with it and if the Lord prevent not is apt to make parties and to rent the Church but the other to wit the acting of one party against another as hath been seen in many Councils and appeareth to have been amongst the Corinthians when one adhered to one person and one to another This I say looketh like faction and is properly division 4. Division may be considered in all these respects as it is in judgment or in affection or in practice It is in judgment when they are not of the same mind but have diverse apprehensions concerning Truths 2. It is in affection when upon that difference of judgment alienation followeth whereby that love and affection and charity that one oweth to another is somewhat cooled or discomposed 3. It is in practice when they speak and act differently and oppositly as if it were an advantage to Truth for the one to crosse and undermine what the other doth This distinction is clearly insinuated 1 Cor. 1. 10. I beseech you brethren that there be no divisions amongst you Which is branched-out in union in these three to wit speaking the same thing that relareth to action Of being perfectly joyned together in the same mind that relateth to affection And of being one in the same judgment that relateth to opinion which supposeth that there were divisions opposit to all these which also often go together 5. There are some Divisions which to say so are negative and are in the manner and circumstances of doing some duties Thus men may differ and take diverse wayes yet both of them be endeavouring the thriving of the work of the Gospel and no way labouring to crosse each other or to make one another lesse weighty and succesful Thus Paul and Barnabas after their contention did indeed differ in their manner of prosecuting the work of the Gospel yet both of them did continue faithfull therein and neither of them did counter plot nor counteract to others Again some divisions are positive to say so when men do not only differ from each other but do oppose each other and do not set themselves singly to prosecute the work which possibly their opposit may be prosecuting with them but there is an endeavour to lessen the authority and mar the actings of the other and to engage men in the approbation of that particular wherein they do differ which savoureth of division and faction properly and is more hurtfull and intolerable when as the first is more tolerable amongst men who have their infirmities and it 's like that such were the divisions of Corinth when there was an endeavour to cry up one and down another 6. Some are in doctrine for difference of judgment some are in government for precedency as sometimes was amongst the Disciples a contest who should be greatest which is not so much for Government abstractly and considered in it self or about what should be done as it is for the persons who should be the governours and doers thereof as amongst the Disciples it is not
ought to bestir themselves to quench this in the Church never did mariners use more speed to stop a leak in a ship lest all should be drowned than Ministers especially and all Christian men should hast to stop this beginning of the breaking in of these waters of strife lest thereby the whole Church be overwhelmed And if the many evils which follow thereupon the many commands whereby union is pressed yea the many entreaties and obtestations whereby the holy Ghost doth so frequently urge this upon all as a thing most acceptable to Him and profitable to us If I say these and many other such considerations have not weight to convince of the necessity of this duty to prevent or heal a breach We cannot tell what can prevail with men that professe reverence to the great and dreadfull Name of God conscience of duty and respect to the edification of the Church and to their own peace at the appearance of the Lord in the great Day wherein the peace-makers shall be blessed for they shall be called the children of God CHAP. VII General Grounds leading to Unity BUt now it may be of more difficulty to speak particularly to what indeed is duty at such a time when a Church lyeth under rents and divisions For though the general be granted yet often it is difficult to take up the particular cure and yet more difficult singly to follow the same It being still more easy to prescribe rules to others than to follow them our selves especially in such a case when spirits are in the heat and fervour of contention whereby they are some way drunken with affection to their own side and prejudice at the others and distracted as it were with a sort of madnesse in pursuing their adversaries as that great and meek Divine Melancthon did expresse it so that it is hard to get affections that are in such a temper captivated to the obedience of light And though we will not take on us to be particular and satisfying in this wishing and hoping that it may be more effectually done by some other yet having come this length we shall in an abstracted manner consider some things in reference thereunto and endeavour to hold forth what we conceive to be duty especially to the Ministers of the Gospel that have interest in such a Church As also what may be required of others that may possibly think themselves lesse concerned therein Wherein we shall keep this order 1. we shall lay down some general Grounds which we suppose as granted 2. We shall premit some preparatory endeavours agreeable to the same 3. We shall speak negatively to what ought not to be done or ought to be forborn 4. Positively to the healing means called-for in reference to several sorts of division with some questions incident thereupon And lastly We shall consider the grounds that do presse the serious and condescending application of these or other healing means in such a case The first generall ground which we take for granted is this That by way of precept there is an absolute necessity of uniting laid upon the Church so that it falleth not under debate Whether a Church should continue divided or united in the These more than it falleth under debate Whether there should be preaching praying keeping of the Sabbath or any other commanded duty seing that union is both commanded as a duty and commâ—…nded as eminently tending to the edification of the Church and therefore is so frequently joyned with edification Nor is it to be asked by a Church what is to be done for the Churches good in a divided way thereby supposing a dispensation as it were to be given to division and a forbearing of the use of means for the attaining thereof or rather supposing a stating or fixing of division and yet notwithstanding thereof thinking to carry on edification It is true where union cannot be attained amongst orthodox Ministers that agree in all main things for of such only we speak Ministers are to make the best use of the opportunities they have and during that to seek the edification of the Church Yet that men should by agreement state a division in the Church or dispense therewith and prefer the continuing of division as fitter for edification than union we suppose is altogether unwarrantable 1. Because that is not the Lord's Ordinance and therefore cannot be gone about in faith nor in it can the blessing be expected which the Lord doth command to those that are in unity Psal. 133. 2. Because Christ's Church is but one Body and this were deliberately to alter the nature thereof and although those who deny this Truth may admit of division yea they cannot have union that is proper Church-union which is union in Government Sacraments and other Ordinances because union or communion in these doth result from this principle yet it is impossible for those that maintain that principle of the unity of the Catholick visible-Church to owne a divided way of administrating Government or other Ordinances but it will infer either that one party hath no interest in the Church or that one Church may be many and so that the unity thereof in its visible state is to no purpose This then we take for granted And though possibly it be not in all cases attainable because the fault may be upon one side who possibly will not act unitedly with others yet is this still to be endeavoured and every opportunity to be taken hold of for promoting of the same The second ground which we suppose is this That as union is ever a duty So we conceive if men interessed will do their duty there can be no division amongst Orthodox Divines or Ministers but it is possible also to compose it and union is a thing attainable For 1. We are not speaking of composing divisions that are stated upon the fundamentall things nor are we speaking of removing all differences as if all men were to be one in judgment in every point of Truth there may be difference where there is no division as hath been said Nor 3. when we speak of mens doing their duty do we mean a full up-coming of every thing in knowledge and practice and that in a sanctified manner though that ought to be endeavoured but it looketh principally to the doing of duty in reference to this particular if it may be called so of attaining union a great part whereof doth consist in outward obvious things which do neither require simply sanctification in the person though in it self most desirable nor perfection in the degree some whereof we may afterward mention so that the meaning is if we consider union in it self without respect to mens corruptions which will make the least thing impossible when they are in exercise it is a thing possible according to the acknowledged principles that sober orthodox men usually walk by as experience hath often proven and reason doth demonstrat in the particulars afterward
to be instanced And this consideration ought the more pressingly to stir up the endeavour of this duty although oftentimes through mens corruption it hath been frustrated Thirdly we premit That in endeavouring union and healing men would not straiten it to an universall union in every thing in judgement and practice but would resolve to have it with many things defective that need forbearance in persons that are united which me may take up in these particulars 1. There may be difference of judgement in many things I mean in such things that are consistent with the foundation and edification and such a forbearance would be resolved upon and to do otherwayes were to think that either men had no reason at all or that their understandings were perfect or at least of equal reach 2. There may be dissatisfaction with many persons whether Officers or Members and to expect a Church free of unworthy Officers or Members and to defer Church union thereupon is to expect the barn-floor shall be without chaff and to frustrate the many commands whereby this duty is pressed for so this command should be obligatory to no Church but that that is triumphant yet certainly our Lord Jesus gave this command to His Disciples when Iudas was amongst them and Paul gave it and practised it when some preached out of envy Philip. 1. and when almost all sought their own things and not the things of Christ And certainly if people ought to carry even to corrupt Ministers who yet destroy not the foundation as Ministers in the duties that becomes them to Ministers in communion with them while they continue such Then certainly Ministers ought to keep that communion with Ministers that becometh their relations seing they are still Ministers in that respect as well as in the other And if this corruption will not warrant separation in other Ordinances as was said in the close of the second part Then neither will it warrant division in the ordinance of government 3. It may also be consistent with many particular failings and defects in the exercise of government as possibly the sparing of some corrupt Oâ—…cers and Members yea the Censuring of some unjustly or the admission of some that are unfit for the Ministery and such like These indeed are faults but they are not such as make a Church to be no Church and though these have sometimes been pretended to be the causes of schisms and divisions in the Church in practice yet were they never defended to be just grounds of schisms and divisions but were ever condemned by all Councels and Fathers and cannot be in reason sustained For 1. there should be then no union expected here except we supposed that men that have corruption could not fall in these faults 2. It is not unlike but some of these were in the primitive Churches somewhat is infinuated thereof Rev. 2. in those Church-officers their tolerating of Iezebel and the Nicolaitans to seduce the people and to commit fornication yet neither is separation or division called-for or allowed either amongst Ministers or people Sure there were such corrupt acts of all kinds amongst the Jews Church-officers yet is it clear that Nicodemus and Ioseph of Arimathea did continue to govern joyntly notwithstanding thereof who yet cannot be counted accessory to any of their deeds Because which is a third reason men in such cases have accesse even when they are present to discountenance such corrupt acts by not consenting thereto and testifying against the same yea they may by so doing stand in the way of many wicked acts which by dividing they cannot do which is sufficient for their exoneration both before God and men As we may see in the instances of Ioseph and Nicodemus mentioned who continue united in the government keeped the meetings even when Sentences passe against those who will acknowledge Christ and orders for persecuting Him and them and yet they are declared free because they dissented from and testified against the same yea their freedom and exoneration by vertue of their dissent being present is more solemnly recorded to their honour in the Gospel than if they had divided And yet the unity of the Church now hath the same ground and no fewer motives to presse it than it had then 4. It may stand with some defects in Worship manner of Government and rules that are necessary for good government in a Church It is like that many things of that kind were defective in the Church of Corinth where the Sacrament was so disorderly administrated as hath been marked confusion in many things of Worship and some things still to be set in order yet doth the Apostle no where press union more than in these Epistles as formerly hath been marked neither can it be thought that perfection in all these is ever to be expected or that union untill such time is to be delayed And if there be defects of that kind it is union and not division that is to be looked upon as the commended mean for redressing of the same If it be asked then With what kind of defects or discontents may an union be made up or what Rules may be walked by therein For answer We offer these Considerations or Rules 1. What cannot warrant a breach where there is union that cannot warrantably be the ground to keep up a division Now there are many miscarriages or defects which are really grosse and yet will not warrant a schism as all that write thereon do clear and is obvious to all The reason of the consequence is Because making up of a breach is no lesse a duty than preventing thereof And further if it began upon such a ground Then the continuing thereof upon the same ground is but the continuing in the same sin and it cannot be thought that any party by dividing upon an unjust ground can afterward be justified upon the same ground It remaineth therefore that if the ground was not sufficient at first to warrant a separation or division it cannot be sufficient afterward to continue the same Rule 2. Such defects as do not make communion in a Church and in its Ordinances sinfull will not warrant a separation or division from the same for this followeth on the former It is acknowledged by all that there is no separation from a true Church in such Ordinances as men may without sin communicate into although others may be guilty therein as suppose men to have accesse to Government without such bonds and engagements and such like as may mar their freedom in following the light of the Word in deciding whatever shall come before them even though others should step over the same Rule 3. Men may keep communion with a Church when their calling leadeth them thereto upon the one side and they have accesse to the discharge of the same upon the other this also followeth upon the former for if some acts of a mans station lead him to an united way of acting
condescending to be upon one side levelled according to the length that another goeth but condescending would be levelled mutually according as expediencie calleth for with respect to the edification of the Church for which end even many infirmities of others are to be for born and things otherwayes unreasonable in respect of these men we have to do with yet respect to the Churches peace ought to make men cede in these for if there ought to be condescending for private peace much more ought it to be for Church-peace and publick edification and though we cannot nor will not now be particular in this yet concerning it we may lay down these considerations 1. In what may involve a man in sin or in the approbation thereof in others there is no condescending but what length may warrantably be gone even to the utmost border of duty men ought to go for this end so that nothing ought to be a stop or march in condescension but this I cannot do this and sin against God otherwayes one ought to be all things to others This consideration will be more clear by comparing it with the former Rules and what afterward may be said 2. This condescension would be mutuall upon both sides that is one party would not expect full submission from the other for that is not union but dominion Hence the Apostle in his pressing of union in such cases doth ordinarily pray and obtest both sides And seing affection is the main ground of union it is fit there should be condescension for mutuall testifying of respect each to other This is also confirmed by an Epistle of Calvines to Mr. Knox afterward cited wherein he presseth that condescension be mutuall for removing of a division that was in his Congregation at Frankford 3. Even that party that seemeth to be rightest in the matter or to have authority on its side or to have countenance from others ought yet to condescend yea in some things to be most condescending because such are in some sort parents and strong they ought therefore the more tenderly to bear and cover the infirmities of the weak and because they are more sober and at themselves they therefore ought to carry the more seriously toward others whom they suppose to be in a distemper and not to be equally groffe in handling the tender things of the Church whereof union is a main one And considering that authority is given for edification it is not unsuitable for it to condescend for attaining its end for which cause we find often Paul laying by his authority in such cases and intreating and wooing as it were even the meanest dissenters in this matter of union as we see him Phil. 4. beseeching Euodias and Syntiâ—…he who were it is like but very private persons to be of one mind And in ancient times we will find 1. sometimes the innocent party ceding and condescending as in the case betwixt Basilius and Eusebius at Cesarea Basilius though having the best side and of greatest account yet did first cede by withdrawing for the peace of the Church and afterward for the good thereof to wit the preventing of its being tainted by the Arian heresie he did return and condescend to be subject to him who was in competition with him which tended exceedingly to the good of that Church to the removing of that Schism and the great praise and commendation of his zeal and singlenesse 2. We find that oftentimes the most tender and sincere and these who were upon the right side have been most condescending and oftentimes these who did the wrong such as it was were most averse from condescension as in all the Schisms that have arisen upon frivolous grounds will appear 3. These who condescended most in such things have ever been thought the greatest friends to the Church even sometimes when they have been deepest in the rise of the Schism and when their side was not so justifiable as the other yet by condescending they have commended themselves more to the Churches friends than their opposites It is marked in that schism at Antioch betwixt Miletius and Paulinus who were both Orthodox yet had they divided governments and Congregations in the Church because of different Ordinations which had keeped them rent for some time and although Miletius his Ordination and entry was not so justifiable according to the Canons as the others was yet the parties tenacious upon either side being strong there was accesse to settle it by no authoritative decision wherefore it came to a treaty by means of these that were appointed Arbiters that so union and communion in the Ordinances might be made up in that Church at which conference Miletius overtured that they might joyn together as Bishops to take care of one Flock while they lived and after the death of either he who survived should be only Bishop of the united Flock unto whom one only should succeed to have charge of all for preventing of division for the time to come to which overture Paulinus would not acquiesce but stood to the formality of order without valuing the Churches peace or proposing any just ground of exception against Miletius person or Doctrine he to wit Paulinus was counted unworthy to govern such a Church and removed therefrom and the other as more worthy because of that his condescending was therefore alone invested in the government therof 4. We will find them sometimes yeeld in all particulars that do not involve any consent unto or approbation of what is wrong It is marked by Augustine in his Writings against the Donatists that sometimes Councels that have condemned men have for peace without any satisfaction again restored them upon after thoughts and he marketh it as a great condescension of the Bishops of Spain that they did so in the case of Osiuâ—… when he was found innocent by the French they did not saith he pertinaciously with animosity defend their former Sentences lest they should fall in the sacriledge of a Schism which doth exceed all wickednesse and with that humility peace was keeped because saith he they had rather be against their own Sentences than the unity of the Church And he doth upbraid that principle of the Donatists in the case of one Primianus who was refused to be restored by an after Councell of theirs because a former pretended Synod of their own had deposed him alleaging and abusing that word of the Apostles for that end Gal. 2. If I again build what I have destroyed then am I found a transgressour and he doth more commend the practice of Pretextatus and Felicianus who being condemned it is like unjustly by three hundreth and eighteen Bishops yet did saith he for concords sake return and joyn with these who did condemn them and by them were without all losse or diminution of their honour received into fellowship And wat ever may be in the justice or injustice of any of these former deeds upon the
matter yet doth he only make use of them to shew what condescension ought to be in such cases for peace both upon the part of Judicatories and particular persons how ever the matter doth appear unto them for he condemneth not the rejecting of Primianus because he was unjustly Sentenced but because there was not due respect had to the Churches peace nor doth he commend the Spanish Bishops for recalling an unjust Sentence which ought to be done for Justice sake but that though it is no quâ—…stion they did think it just they did condescend to remove it for preventing of a Schism when they saw their deed dissatisfying to others And it is so in the other case also it is these mens submission to these that condemned them as it evidences respect to concord and not as considering any equity of the Sentence which is commended by him this is in what he writeth contra Epistolam Parmeniani lib. 1. cap. 2 3 4 c. From what is said we may lay down these negative conclusions concerning the upmaking of a breach amongst Godly and Orthodox men where a Church hath harmony in the fundamentall points Faith Worship and Government and where the thriving of the Gospel is mutually designed 1. Division ought not to be endeavoured to be removed in such a case in such a way as doth undo or destroy either side because that is not the good of the whole for every part and side in such a case is a part of the body although it may be not so very considerable and it is no wisdom to cut off a member of the body and that way to cure a distemper therein when possibly the purging away of corrupt humours from the body or more gentle applications might recover the same 2. We say that way of uniting is not to be admitted but shunned which may incapacitate any Minister or member of the body that is fit for edifying of the same from having accesse thereunto for so the Church is prejudged and men are rendred unable for edifying thereof And this is not only when Sentences are past or restraints laid on But it may be in such like cases As 1. when by the terms of union some person is grieved and weighted by annexing of some unnecessary thing which may be forborn because by this men go about duty with heavinesse which is unprofitable to the Church 2. It may be when something that reflecteth upon any side or person unnecessarily is interwoven because such things still keep up suspicion and make the union the more heartlesse and doth both make such persons more faint and also in the lesser capacity to have weight with others for their edification and doth leave a ground of dissatisfaction with such an agreement that is ready afterward to break forth Therefore union would be essayed with all due respect from each to other and without any note of disrespect 3. We may gather that no simply authoritative mean is the fit and only way of healing a rentChurch That is indeed the way of governing an united Church but not the way of uniting a rentChurch especially a Church rent in particulars of practice and government because the remedy must be extensive to both sides and in such cases at least as to these particulars Authority usually is declined and though it be unjustly declined possibly yet when it is declined it is unable to effectuate this end and the remedy is to be applied not as to what agreeth to a Church that is whole but what agreeth to a Church in such a distemper even as a sick body is to be nourished not alwayes with the strongest and wholesomest meats which agree with such as are in health but it is to be nourished with things suitable to its distemper and are fit to cure it yea sometimes with such things as may please the taste when more healthfull things are not admitted Also when both judgments are to be informed and affections are to be gained there must be prudentiall and affectionat wayes used for gaining these ends Hence we see that not only in Church-history but in the Scriptures especially the duty of union is more pressed by perswasions intreaties reasons to move to it ills that follow the want thereof and such like than by an authoritative way such as is used in the condemning of Hereticks and other scandalous persons And indeed union hath such conjunction with the will and affections that it must be perswaded and cannot be so commanded And amongst such persons as are supposed to be in this difference privat and particular condescension is most becoming that respect which each ought to other Fifthly We premit That suppose sufficient condescension should fail upon one side yet ought the other to condescend fully the length that is possible 1. Because Church-union amongst Church-men is no civil bargain to use prigging therein but what is possible is duty out of obedience to God who commandeth peace in other things and so much more in this as far as is possible or as in men lyes And 2. because respect is to be had to the Churches good whose advantage we should seek even though others were defective and often such condescending gaineth more for the advantage of the Church and commendation of the party condescending than if there had been more sticking as we may see in that praise-worthy instance of Basilius his carriage who stuck on nothing but absolutely did lay by what was contended-for without respect to his own right or injury for the Churches good And oftentimes it 's one party their waiting for the others condescension or taking occasion from their tenaciousnesse to stick that doth keep the distance at a height 6. Oftentimes in such debates as are amongst orthodox Divines and Ministers it seemeth they might be removed if one party should condescend according to the qualifications and cautions formerly laid down yea it seemeth it were safer for the Churches good in such a case that either party should practically condescend to the way of the other than that division should be keeped up upon such grounds For 1. It is not supposed here that there is any matter of faith in question amongst such often there was full harmony in the Confessions of Faith as in the instances cited 2. There is no question for Government simply nor for Councils and Canons these also were acknowledged none did disclaim the general Councils nor their acts 3. The question often is not amongst them Whether others should be brought to their opinion or not I mean as to the stick of the division But often it is either 1. upon some mistaken expression of another or errour in some lesser point of Truth And in such a case it is that great Augustines word Disputable errours or uncertain faults are not in their pursuit to be preferred to certain peace Or 2. it is for some particular act of Government or other miscarriages by misapplying of rules
Sacraments Catechising c. and others another This ordinarily breedeth janglings and oftentimes troubled the Church as we see in the businesse about Easter and Ceremonies It is not our purpose to insist in this because ordinarily such debates pretend some lawfulnesse or unlawfulnesse in the thing contended for and are to be counted amongst the jangling debates that the men of God are to eschew And also because these things are often fully and clearly discussed We shall only say concerning them 1. That as there is a necessity of suffering some difference in Doctrine So is there also a necessity to bear with some differences in circumstances in the externall manner of Worship c. and men would not soon offend at every difference nor be displeased if it proceed not from affectation of singularity unfaithfulnesse or some other corrupt rise And we will find great condescendency in the greatest men both of old and late in things that are not sinfull in themselves for keeping of union in the Church And thus far the Apostles practice of becoming all things to all will warrand Zanchius in an Epistle to this purpose giveth both many examples of and reasons for this 2. We say that men especially in a time of divisions would by all means endeavour to keep the trodden and approven way that hath been used and is in use in a Church in such administrations because the lesse men be sticking in the manner of these things and the more simplicity they use and the lesse they differ from what is most ordinary and approven the lesse will the hazard of division be in these things which doth arise from the multiplying of them the changing of the old or bringing in of a new manner the condemning of the way and manner used by others as having some great absurdity in it and the pressing of their way even in circumstances upon others These and such things are to be eschewed and so indeed there is no way to peace in these things but to forbear for it is more easie to forbear some new thing than to make others alter what is old except there be some reason in the matter to move to this The great and usually the most bitter contentions of a Church as was said before are in things that belong to Government which are of many kinds and have their own proportionable cures when blessed of God We shall instance in these five kinds of contests in this matter The first is concerning the form of Government The second is concerning the formality of Church-judicatories The third concerning the matter enacted or decerned by them The fourth concerning particular miscarriages and abuses of power in Government And the fifth concerning the persons who ought to govern or to whom the Government is due and whose determinations are ultimatly to be obeyed For the first Debates about the nature and form of Government may be considered doctrinally and so it is a difference of judgement Some think one form of Government lawfull and others not that but another If this difference be fairly carried it needeth make no division in the Church as was in the foregoing part hinted 2. It may be considered practically that is when men not only think so differently in their judgement but accordingly they act driving opposit designs as if they were two parties seeking to get one Church subdued to them and neither of them doth acknowledge the other This cannot be without division for the ground of all union and communion in the visible Church in all the Ordinances of Christ is the unity of the visible Church as even in old time Augustine did presse So Ecclesiastick union must be made up and entertained in a Church by an unity in the Government thereof for though there may be a forbearance and a kind of peace where the unity of the visible Church is denied or where there are divided Governments that are not subaltern yet there can be no Church-union nor communion in Ordinances of Word Sacraments and Government which results from the former and doth necessarily presuppose the same We dare not nor cannot offer any directions for making up an union here save that men would unite in one form of Government that can extend to the whole body and that in such a Government as is allowed by Christ otherwayes it can be no union because so it were not a duty as union is If it were asked What kind of Government that may be most probably wherein men ought to unite Answ. We mind not to digresse to a doctrinall debate yet these characters may be given of it 1. It must be a Government that can extend unto and reach all the body for one main end of Government is union Eph. 4. 3 10 11 c. and the removing offences which make divisions Matth. 18. And this union is not to be in this or that particular part of the body but in the whole 1 Cor. 12. that there be no schism in the body therefore it must extend to all or be in a capacity to do so 2. It would be in a proportionable fitnesse to remove these causes that breed divisions for there cannot be union in a Government that is not fitted for that and therefore must be able to purge corrupt teachers and the leaven of corrupt doctrine out of the whole Church or any part thereof Hence both in the Scripture and primitive times and all alongs there hath been still a joynt authoritative concurrence for removing these causes of this evil in whatsoever place they did appear 3. It must be such a Government as hath an unity amongst the whole Governours for this end and so it must answer to the unity of the body Hence in the Epistle to the Galatians Paul commendeth the remeeding of that evill to them all in a joynt manner as being one lump without respect to their subdivision in particular Churches and if this Authority did not imply unity amongst the Governours wherever they lived and a capacity to act unitedly upon occasion there could be no accesse authoritatively to remove such evils from the Church nor such weight in the mean applied 4. It must be a Government wherein there is a coordinatenesse amongst the Governours because so not only the union of the Church is made up but her communion is represented and to place the Government in one as Papists do in the Pope doth not make an union in the Government which implieth a mutuall and kindly co-ordinatnesse and associating one with another but whatever they pretend of union in it it is really but tyrannie and such as the most arbitrary ruler may have when by violence he seemeth to keep down all divisions under him neither so can that body be said to be united in him And we see in the primitive times even after Bishops and Patriarchs were brought in into the Church that still the supream Government whereby union was entertained did
or supposing it should never be determined at all 2. We say That it is not of much concernment even to Government to say that such a particular Synod is right or wrong constituted for though a Church cannot want Government and that cannot be casten yet a Church cannot lose much by questioning the constitution of one Synod suppose rightly constituted abstracting it from the consideration of its matter contained therein and if its matter be warrantable it hath weight in it self without such consideration of a constitution if it be not warrantable such a consideration of a lawfully constituted Synod cannot make it warrantable Again upon the other side The counting of a particular Synod to be rightly constituted when it is not cannot be of great hurt to the Church where the Rule is acknowledged For 1. It doth not alter the nature of the matter Nor 2. doth it alter the manner of constituting Assemblies because one particular failing in misapplying the Rule cannot incapacitate a Church for all time to come to keep the same especially if it be guarded that no precedent be drawn from that pattern to bind any new sense upon the rule 3. We say that it would seem if any debate be such as decision may be forborn therein this may be accounted of that nature to wit Whether such a particular Synod be rightly constituted or not because if more corruption and inconvenience that may be feared follow there are more material things to debate and to differ upon if more follow not but that there may be accesse to an united Government whereby these suspicions may be put out of question then it seemeth unsafe to mar that and the fruit which may follow by the disputing of what is past But more nearly to take notice of such a difference we may consider it two wayes 1. As it implieth a difference in judgement 2. As it inferreth a different practice First then As it inferreth the difference of judgement there ought certainly to be a forbearance seing such things are often involved with many difficulties and contradictions in matter of fact that it is not possible by debating fully to convince either party to assent to the other especially where heat and prejudice hath someway fixed and preoccupied the judgement and certainly forbearance here cannot be inconsistent with the duty of Ministers although there were not such a motive to perswade it By forbearance we understand 1. That none peremptorily presse the other either to acknowledge the validity or nullity of such a constitution 2. There would be a forbearance of publick debating of it or of any thing that may occasion the same as pressing of the Acts thereof if no other ground support the same but the Authority of such a Synod And we conceive in the by this occasion may be prevented by a mutual condescending or joynt authoritative enacting that such and such things as possibly may be usefull afterward be of force to all if not by the former constitution yet by the present appointment and so both may agree in the matter 3. A condemning of others for approving or disapproving the former constitution would be forborn and seing the question is so little and inconsiderable in it self it would not be odiously aggreaged or insisted upon Secondly Considering it as it relateth to practice something is to be forborn and something is to be done 1. For forbearance What might involve either party in the matter of fact contrary to their judgment would be abstained and this forbearance in practice would be as broad as forbearance in judgment that as Cyprian saith in another case differing brethren may both have their judgment and practice in such things at their own free arbitrements as to such restraints Neither can this forbearance mar the peace of any because if such things be indifferent and although lawfull yet not necessary the preserving of the Churches peace and the preventing of what offence would follow is ground enough to abstain from such things out of respect to the consciences of others If the thing be necessary then indeed it is not to be forborn neither is that pleaded-for here yet the doing of it upon the account of such an authority is not necessary but the matter of the thing or some uncontroverted ground may be had for warranting the same 2. That which is to be done we conceive is this That there be endeavours to have some united uncontroverted authority established by whose authority things necessary may be done without infringing the authority of what was past in respect of those who acknowledge the same and also without leaving the weight of the authority upon the former to those who question the same And we conceive this being done neither is there any conscience straitened nor any thing necessary for the Churches good omitted yea by this means there is access unitedly to seek the Churches edification without any prejudice by the former contention because by laying this new foundation posteriour to the former the Church is put beyond that stumbling-block and carried over or by the same And therefore there is no reason to fear falling upon such a difficulty but rather with the greater speed to make progresse when men may win by it and leave it behind them This was the way that the Ancients took in the primitive times even when Synods in this respect might have been said to have been corrupted when God gave opportunity they set themselves to rectifie the matter and to do upon it what was fit for the good of the Church without mentioning the nullity of the form thereof or insisting thereupon And indeed the doing otherwayes seems to lay too much weight upon the authority or constitution of a Church-judicatory as if when the same is every way regular it could adde something or ought to have weight where the matter is not in it self approvable which hath been eschewed by Orthodox Divines both of old and late who ever therefore looked most unto the matter determined or decided If it be asked What usually was done in such cases where the Authority seemed to be declined From what is said the Answer may be gathered to wit That both sides satisfied themselves with the rectifying of the matter wherein there was any grievance And therefore 1. it will hardly be found when such a Declinatour was expressed in one Synod that any mention is made thereof in the next ensuing Synod that did rectifie the matter but instantly they fall upon that 2. We will find that where â—…o expresse Declinatour was yet did not that any way strengthen such an Authority nor mar the condemning thereof more than in other Synods where it was and therefore neither is so much weight to be laid upon it whether it be or not for its standing doth not weaken Authority where it is and its removing or not being at all doth not adde Authority where it is not because Authority must stand and fall
necessary for union in the cases of greater concernment being granted in this sure we are there was never division continued upon a lesser account to whatsoever side we look for in effect it is for the time to come as if that decision had never been as to its efficacie and weight in producing any effect And we are sure that the great Divines that have so eagerly pursued and so much coveted union would have thought themselves happy if they might have had it by condescending and yeelding either to the one side or the other And though the moderate divine Bucer was thought to thirst after peace in the Church so vehemently that some zealous men said that out of love thereto he was like almost haurire foeces that is to drink down the dregs with it yet I am confident that had the state of the controversie come so near and in such matter and amongst such men as is formerly presupposed he would not have been so charged by the most rigid although for the peace of the Church he had drunken-over all the dreggs that might be in both the cups the mentioned qualifications being observed For I suppose that the removing or standing of such a decision in the former respects will neither be found inconsistent with any Confession of Faith even the most full that ever was in any Orthodox Church nor with the Fundamentals of Religion that are laid down in any Catechisms or Writings of any sound Divines nor with the Constitutions and Acts that have been thought necessary to be inrolled amongst the Acts of any Council or Synod nor for ought we know will be found to have been the matter of debate even in the most contentious times amongst Orthodox Divines It would seem then that if there be a latitude allowed without hazard for one to condescend to another for the good of the Church in any thing it must be in the case presupposed CHAP. XVI The remedies of divisions arising from misapplication of power in ordination of Ministers and admitting to or debarring from communion THe fourth matter of controversie in reference to Government is usually some misapplication of that power or what is apprehended to be so in some particular acts As 1. Ordaining such as were not thought to be worthy 2. Deposing others as was thought unjustly 3. Admitting unto or debarring from communion without ground respectively and such like cases Upon the first ground arose the great schism of the Donatists because of the Ordination of Caecilianus esteemed by them to be a Traditor Of such sort also were the schisms frequently at Antioch Constantinople Alexandria and other places because some were ordained to the dissatisfaction of others And sometimes the dissatisfaction was well grounded because the persons ordained were not worthy Sometimes it was groundlesse But often it tended to double Ordination and Separation in the close These things had need to be prevented so as there be no just ground of dissatisfaction given by the Ordination of an unworthy man in such a time nor any opposit Ordination to fix a schism because these things are more difficulty removed as hath been said Yet supposing them to be these generals may be proposed for healing of the same 1. We will not find an Ordination easily counted to be null even though done in a schism as all the instances do clear yea the Orthodox stood not to account the Bishops and Presbyters ordained amongst the Donatists to be such because they had the essentials of Ordination and were ordained by Church-officers 2. We suppose it needfull for peace that there be no rigid sticking to have some particular Ordinations rectified to the prejudice of the Church in general especially where the unfitnesse or unworthiness of the person is not easily demonstrable 3. It seemeth right and just that no Ordination of such a kind should establish one that is unworthy in the Ministery for that is not to be dispensed with although it be not a valid ground to keep up a division where the removall of such a person cannot be attained and the most unquestionable Ordination for the form cannot make one a worthy Minister who otherwayes is not a worthy person In the conferences with the Donatists the Catholicks offered to quarrell the Ordination of none amongst them that otherwayes was worthy nor to maintain any amongst themselves who were not worthy 4. Yet union would not be suspended till this be done but it is to be made up that it may be done as in the instance formerly given Because 1. this trial is the work of an united Kirk and will require joynt strength and concurrence for the same 2. Because union is a present duty although there were defect in such a trial and a defect in that will not warrant a division 3. It is not only a duty commanded but it is a mids necessary for promoving the triall and censuring of unworthy Ministers for times of division are ever times of liberty and thereby Authority is weakened men are discouraged to follow it and are otherwayes diverted c. 4. Because division can never be looked upon as the mean to effectuate that tryall but it strengthens the person who is to be tryed and lesseneth the number of zealous pursuers of such a design and incapacitates men for this duty who otherwayes might be instrumental therein 5. Beside if the guilt be not so very palpable as it may be demonstrated to be in persons at such a time it is safer to preserve certain peace in the Church than to hunt for an uncertain crime as hath been often said Fifthly Where a persons being in a place is the ground of contention and things look not satisfyinglike in his way even though grosnesse be not demonstrable we think it not unbecoming the authority of Church-judicatories which is given for edification to appoint the removal of such a person from such a place as was formerly hinted for it looketh sad like that a Minister's being in such a particular place should be more obstructive to edification and to the Churches peace than if he were not a Minister at all And it becometh well that singlenesse that a Minister ought to have in seeking the edification of the Church to yeeld to such an advice and appointment or of himself willingly to overture the same For Ministers are not to plead interest in a Congregation simply as a man doth his particular right because every thing of this kind ought to be done with respect to the edification of the body the promoting whereof ought to regulate both entries and removals It 's true there would be warinesse here lest dangerous precedents be given yet considering that a Minister who may somewhat peremptorily plead interest and that jure in the Ministery that yet cannot with that same strength of reason plead it in such and such a particular Congregation and considering that it is a publick good that is respected and not the satisfaction or
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
will be a driving of sides according to power even under a concluded union And indeed somewhat may be feared and expected at least for a time considering mens distance in such a case for if diffidence and suspicion be come to that height under divisions that one will not trust another in some petty particular fact that is past or lay by jealousie where no proof is notwithstanding of all solemn attestations it 's no marvel that in matters of greater consequence which are to come they do not easily give them credit This is often the greatest businesse to be composed in a difference hence it is that sometimes bygones which have been the rise of the division may be removed when as yet this cannot be composed because there is no way conceivable how both parties may have the chief hand in Government and neither being willing to cede to the other either from a secret ground of sleighting one another or from that root of suspicion whereby they conceive all lost that the other is able to carry over them whereby from fear of hazarding the Churches good condition they run here in a certain prejudice and in some sense fall in that inconvenience which a Writer observeth on the contending of two Bishops expressed in this as the ground of their division â—…nus ut praeâ—…sset alter ne subeâ—…et sed neuter ut prodesset which is often-times on the matter too true in all such contests this last being a consequent of the former two This difference may be considered two wayes 1. As it pretendeth a dissatisfaction with the persons who are to govern some upon the one side thinking it unfit to joyn with prophane men some upon the other disdaining to joyn with Schismaticks In this strait were the Fathers of the Council of Carthage in their dealing with the Donatists some of them asserting on the one side That there was no uniting with such as the generality of the Catholicks were and Augustine often citeth the word of Pâ—…tmianus given-in to them as an Answer to the desire of a Conference Indignum est ut in unum conventant fiâ—…ii Martyrum progenies traditorum that is It is a most unseemly thing that the sons of Martyrs and the brood of Traditors should assemble together in one place On the other hand they were pressed from Rome and parts adjacent not to unite with these Schismaticks the Donatists as may be seen in that Council yet did they find it their duty to seek union with them notwithstanding and to admit that such of them as were put before from their Churches should be repossessed by him that was appointed Cognitor and deputed by the Emperour in that Conference Ut eo modo eos ad conferendum etiam beneficiis invitaret that is That so he might invite them to conference at least by such benefits This principle we suppose ought not nor will not stick in the hearts of such men and in such a case as is presupposed and it leadeth to a These That there is no communion in Government to be keeped where upon any of the former accounts men are displeased with such persons as are joyned therein with them and though affection and sometimes inclination being stirred with prejudice and discontent will be ready to make some such practices to be plausible which do infer this yet I suppose the Thesis it self will not be maintained more than such a ground will warrant Separation in any other Ordinance and the grounds formerly laid down in several parts of this discourse will not admit of such a principle which if admitted would exclude union for ever We shall therefore passe this The second and main difficulty then is In the ordering of things so for the time to come as the ends of union and government may thereby be obtained and that nothing that may be justly feared by one side or other may be altogether sleighted In reference to this it will not be expected that we should be particular or satisfying yet not to leave it altogether imperfect We shall first propose some general considerations to mollifie the sharpnesse of division upon this account 2. Offer some general helps which in such cases may be thought on 3. Lay down some advertisements upon supposition that full satisfaction be not obtained We propose these considerations to be thought on concerning this 1. In such a thing it is impossible that men on both or either side can expect full satisfaction to their mind or even simply to their light because men have not the carving out of what is good to the Church simply before them but comparatively and in reference to such and such a circumstantiate case and therefore must resolve that respect must be had to the satisfaction of others as of themselves for it is not the satisfaction of one side that maketh up union but of both and therefore it must be resolved to be such a satisfaction to both as neither is fully and simply satisfied therein and for that cause it 's not to be expected that in such a case all inconveniences which are possible can be satisfyingly prevented or questions concerning the same answered I doubt if in any case there will be full satisfaction as to these 2. Let it be considered if the abstaining of uniting will prevent these inconveniences upon either side and if it doth not rather bring on greater and moe upon the Church and if inconveniences sway which are lesser and more uncertain in the one case those which are greater and more inevitable ought to sway more in the other for it 's already presupposed that joyning doth not make one guilty in these inconveniencies more than abstaining doth Yea 3. Let it be considered if by continued division men be not necessarily guilty of the inconveniences that follow it because to say so they follow it per se or naturally and necessarily whereas the other follows upon union but by accident at the most Other considerations formerly mentioned are also to have weight and ought to be remembred here We come now to consider the helps which may in part be usefull to prevent these fears In reference to which we would 1. consider that the matter feared is not the bringing-in of unsound doctrine in the general nor the altering of practical rules to the strengthening of prophanity But it is the misapplication of good rules already made especially in reference to these 1. The admitting of unfit Officers in the Church 2. The deposing of such as deserve the same 3. The decision of some particular differences that may occasionally occur in the carrying-on of Church-affairs wherein men may apprehend and fear partiality as they shall occur which grounds of fear upon either side we may gather from what hath been formerly hinted Concerning the matter of deposition we have spoken already and shall say no more Concerning the other two points we may consider them either as they are concerning things
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
to take advantage thereof he did again return and by his condescending made up a perfect union thereby to stop the door against the in-breaking of errour upon that people Which fact is ever highly commended even in respect of the seasosonablnesse thereof in reference to that tentation 3. A third case wherein union would especially be studied is When there is little help from without to the sustaining of the Government and order of the Church but men in that respect have and take liberty to act as they will because then union is the only wall and if that fall there is nothing to guard Hence it is that necessity especially in such a case hath made men think upon associations and mutuall bonds for the establishing and confirming of union 4. It is when some of the Ordinances especially the Ordinance of Government is questioned or when they are despised and someway made contemptible before men in such cases for respect to the Ordinances of Christ men ought to condescend to the uttermost and to endeavour the recovery of the Ordinances of Christ to their former beauty which is impossible to be attained without this because division maketh all to appear contemptible 5. It is when there seemeth to be some speciall nick or choak or crisis to speak so that is When if there be not present uniting and gripping in all probability the division and breach will grow greater and wider and be more difficultly removable In such a case men ought to stretch themselves with all the moderation that is possible as Calvins expression is if they may now at least through Gods good hand upon them come to some agreement and taking grip to say so while it is possible And if each of these alone strongly presse the study of union even beyond what is ordinary O how very strongly will all of them put together presse it And how actively should men zealous for God and His precious Ordinances and tender of the edification of souls bestir themselves to follow after peace in such a vehemently urging case The second thing that would be seriously considered and thought upon is What is the possibility and feasablenesse and accesse to attainment of such a desirable end It is true tenaciousnesse in some may make union in the least things impossible especially such as may by his grace gifts esteem or the dependance of others upon him because of these have some speciall stroke and influence upon the thing But the Reader would consider 1. If someway the stick be not at himself and if there be not something possible to him in reference to union which yet he hath not condescended to for although he hath not power over the wills of others yet hath he over his own 2. Let him consider If the ills that follow division be not great and certain and if so if the stopping at any step of the condescending called-for will bear out the conscience against the cryes of so many reproaches that are casten upon Ordinances by some against the many challenges that will arise upon the miscarriages of others that are occasioned by such divisions and against the impression that the weighting and sadning of many honest hearts will have with it one day And if he dare step in to judgment without fear of being found faulty in any measure in respect of the forementioned inconveniencies if his condescending as is called-for might have prevented them 3. He would consider if at the appearing of Jesus Christ when all such affections shall be laid by and disputings will not have place nor recriminations be admitted if I say in such a case he may not have more peace in condescending upon either side as is proposed for the good of the Church than by refusing the same to keep up the division 4. It would be seriously pondered whether union by such condescendency or division without it may be most profitable and edifying to the Church and if any of these things be of such consequence as to stand in the way of the Churches further edification 5. The Reader may consider if ever in the practice of the primitive times or in the writings of orthodox and sober Divines old or late any so circumstantiated division will be found warrantable or if out of the heat of debate they would probably have stuck at any condescension that is here required upon either hand 6. It may be considered If all the present reformed Churches being appealed unto in such a case were singly and impartially to give judgement thereanent whether it could upon any ground be thought that they would judge such condescending unlawfull upon either side if by it and no otherwayes union were to be attained 7. It would be considered That if all that ever have written on this subject of old or late were consulted that for ought I know it will be found that the condescension that they allow for attaining and preserving of union in the Church will be of a larger extent than any thing in this case required And I suppose hardly will it be found that from such writings there will be a sticking allowed upon any such thing as is proposed And will it be safe at once to condemn so many 8. The Reader may reflect on himself and try what are his thoughts of former divisions and if he doth not approve most ordinarily these that were most peaceable and alwayes these that in such a circumstantiated case did study condescendency and if he doth not within himself judge that it had been more for the Churches good that such divisions had been removed upon such like tearms than that they should have been continued and if there be not in his bosome a kind of indignation at the rigid drivers of such a division whereby he may know and discern what is fit to be done in the present case if he were as impartiall in it as in the other 9. He may consider If union be not made up upon such or the like tearms and if upon other tearms it be impossible What will follow or what usually doth follow in such cases Doth not bitternesse grow to a height amongst orthodox men as if each of them were enemies to the truth of Christ and enemies to one anothers persons names also are often imposed upon each by the other as if they were not both of the same body or as if it were good service to God and advantage to the Truth by such designations to render one another odious contemptible and uselesse As these that refused to joyn with the Church of Rome in Easter were called Quartodecimani whereupon followeth abstinence in communion with one another turning aside unto errour and novelty amongst some indulgence if not connivance at and compliance with grosse and corrupt men amongst others coldnesse in zeal to God and love one to another and upsitting in the power and practice of godlinesse amongst all and many such like wofull effects And shall alas shall the