according to its own intrinsick grounds and warrant And we conceive that it is not suitable to the Authority of Christ's Ordinances and the nature of His Courts that either the removing or standing of such a legall formality should be rigidly pressed and it maketh proceedings in Christ's Courts to be involved in too many subtilties that are used in humane Laws And also supposing that a corrupt constitution may be without such a formal Protestation it seems to give too much advantage thereto as if there were lesse accesse afterward to condemn the same And upon the other side supposing that a lawfully constituted Synod should be declined as the Synod of Dort was lately by the Arminian Remonstrants the pressing too vehemently of the removing thereof doth suppose some way the constitution to be lesse valid if such a thing should stand This is only to be understood in the case presupposed to wit Where the question is not about the authority of Synods simply but of this or that constitution of a particular Synod the first indeed that is the questioning of Synodical Authority hath been thought intolerable in all times because it strake at the root of Church-government and Order without which the Church cannot subsist But the second which acknowledgeth the same Government in general and Rules of Constitution and professeth respect to that same Authority is indeed not so intolerable because it doth suppone still the Church to have power and the exercise thereof to be necessary Hence we will find that in the primitive times they did utterly condemn appellations from Synods simply that is the betaking them to another Judge as more proper than or superiour unto such Synods and there are severall Canons in the Councils of Africk that threaten Excommunication to such as decline their Authority and appeal to Rome or any forreign power as a superiour Judge Yet we will find that the Councils do allow Appeals from a lesser number to a greater or from particular Councils to a general Yea from their own particular Synods to a more general hearing of others in the Province yea they allow even adjacent Provinces to be appealed to in case corruptions should be in one particular Province This was enacted in the Council of Sardica and Bishops are requested by severall Canons not to think this derogatory from their authority because this did consist well with respect to Church-authority and Government in it self but tended only to prevent or remedy exorbitances and abuse therein which of it self if it be not abused is not ill CHAP. XIV What is to be done in order to union about divisions concerning doctrinall determinations THe Question may be concerning the matter enacted by some Synod even when there is no exception against the constitution thereof that is when the matter approven by it is unfound or when a truth is condemned at least it is judged to be so We are not here speaking of such matter as is fundamentall but such as is consistent with soundnesse of judgement in the main and piety in these who may be upon either side Such as were these debates concerning the rebaptizing of Hereticks and Schismaticks or for the admitting them unto the Church by confirmation only and questions of that nature which may fall to be amongst orthodox men I suppose it were good that judicial decisions of such things were not multiplied yet upon supposition that they are past somewhat would be said Such determinations are of two sorts First Some are meerly doctrinall and of this kind are such questions as are concerning the object of Predestination order of Gods Decrees and such like and others it may be which are of lesser concernment than these These being meerly doctrinal and inferring no diversity in practice or Worship there is the easier accesse to union notwithstanding of such respect being had to the mutuall forbearance mentioned so that none be constrained to acknowledge what is enacted by vertue of such a decision because such a determination in matter of Doctrine is but ministeriall and declarative And therefore as one man may forbear another to speak his own mind in some things that differ from his and it may be from truth also and not instantly divide from him or much contend with him So ought he to bear with a Synod and not to divide from them upon that account he having accesse so to declare his own mind and the reasons thereof and otherwayes to carry himself as may keep him free of that apprehended guiltinesse and so a Synod ought to bear with some particular men that differ But by adding the second kind there will be ground to speak more The second kind is of such determinations as have not only a doctrinall decision but also some practicall consequents following thereupon which we may again distinguish these wayes 1. They are either such consequents and practices as infer a division and opposition or a diversity only some consequents infer a division or separation As suppose a Church-Synod should enact that no persons should keep communion with such as they judge not to be godly nor joyn in Ordinances nor so much as sit down with them Or that no persons thinking otherwayes might lawfully be ordained Ministers or admitted to that office as sometimes appeareth hath been determined in very numerous Synods of the Donatists Indeed the standing of such Sentences in force and having execution accordingly following them are such as there can be no union had upon such tearms Again some practices imply no division in Worship or Government but only something which possibly is in it self unwarrantable as that Act of rebaptizing was which was determined and enacted by severall Councils in Africk which kind of determination may be considered either as peremptory and exclusive that is allowing none to do otherwayes or to be admitted to Ministery and Ordinances which should not engage to do so Or moderated so as though it held forth such a determination concerning the fact yet doth not peremptorily presse others beyond their own light Of the first sort were the peremptory Acts of the West-church concerning Easter holy dayes and other ceremonies Of the last were these Acts of the Council of Africk concerning the rebaptizing of Schismaticks wherein none were pressed beyond thir own judgement Again such consequents and practices that follow Church-determinations may either be presently necessary to be practised and dayly practicall as suppose a Church should make constitutions for administration of Baptism and the Lords Supper by mixing in with the essentials thereof such and such corrupt ceremonies and additions Or they may be such practices as are only supposable and possible but it may be exceeding improbable-like at least for the future that there shall be occasion to put them in actuall exercise though it may be there was some present exigent giving occasion to such a determination which possibly may never recur As suppose a Church should determine that a
is the fit mean to begin the healing of a rent Church p. 329 330. Though one side fail in condescending the other ought not to fail but to go the furthest warrantable length p. 330 331. Better any orthodox side be practically condescended unto in the supposed case than that division should be keeped up p 331. It was the actings and not the formality of the constitution of Synods that occasioned divisions of old p. 332 333. Debates concerning Government most difficultly removed and whence it cometh to be â—…o p. 334. CHAP. 8. Some preparatory endeavours for uniting p. 335. Walking under an impression of the dreadfulnesse of such a plague ibid. and p. 336. Division would be looked upon as having a fearfull snare in it p. 336 337. Ministers and others would diligently view their own inward condition p. 337. There would be repentance suitable to what is sound p. 338. Union would by all warrantable means be commended unto and pressed upon those that differ and by those that differ one upon another ibid. The design of union would be prosecuted with singlenesse and constancy p. 339. Union would be endeavoured with all tendernesse and respect to the persons actions and qualifications of men differing ibid. and p. 340. Several particulars wherein this respect would be manifested spoken unto p. 341. It would be further manifested in expressions of mutual confidence p. 342. kind visits ibid. abstaining of personal reflections even though there be much provocation given ibid. and p. 343. In such a case Ministers would in a special manner stir up themselves and others to the life and practice of Religion p. 344. There would at such a time be solemn addresses to God for his leading in the way to this desirable end ibid. CHAP. 9. What things are to be forborn in order to uniting p. 345. All things that weaken the reputation of others to be avoided ibid. Evil counsel would be taken heed to neither at such a time in this business would all mens advice be indifferently laid weight upon p. 346 347. There would be a forbearing to engage judicially pro or contra and why p. 348 349. There would be abstaining from propagating different opinions factiously and why p. 349 350. All contrary acting would be abstained p. 351. Separated meetings to be eschewed and separated fasts ibid. Acts and principles laying restraints upon either side would be abstained p. 352. CHAP. 10. What is to be done in order to uniting p. 352. There would be a seeking after meetings and conferences ibid. In such meetings there would be an offer made of fair conditions p. 353. There would be a right way of carrying-on such meetings p. 353 354. Contentions about formalities as also personal criminations would be forborn at such meetings p. 354. There would be condescending in some circumstances though they should not seem so reasonable p. 355. The most tender of the Church most condescending ibid and p. 356. CHAP. 11. What is to be done in closing doctrinal differences p. 357 The first way of closing doctrinall differences when one party bringeth the other to the same judgement with them or when both parties quit something of extremities and joyn in a middle opinion p. 357. The second way of composing such differences by endeavouring to keep unity notwithstanding thereof by a mutual forbearance in things controverted which is of two sorts p. 358 359. The third way of composing such differences is When though there be some medling with such questions and so a seen difference yet it is with such forbearance as there is no schism nor division but that is seriously and tenderly prevented p. 360 361 362. CHAP. 12. What to be done for union in points not doctrinal but about matters of fact or personal faults p. 363. Contests about these are of several sorts As sometimes there is dissatisfaction with the constitution of a Church as to its Officers and Members ibid. and p. 364. A second sort of such contests is when faults are alseaged which either are not true or cannot be proven p. 364 365. A third sort of such contests is when there is a pleading for such persons as are justly censured or censurable p. 366. There is a threefold way of composing these last contests 1. by clearing the justness of the Sentence 2. by recalling the Sentence when the person may be profitable ibid. 3. By the sentenced persons submitting themselves p. 367. A fourth sort of contests of this kind is when there are mutual upbraidings for failings in a time of darkness and tentation ibid. These most satisfyingly removed by forgiving one another ibid. CHAP. 13. What is to be done towards uniting in divisions arising from diversity of circumstances in external administrations and especially arising from Church-government p. 368. Condescendency in such things necessary p. 368 399. In such things better to forbear some new thing than to alter the old without some considerable reason ibid. Divisions about Church-government ordinarily most bitter and of many kinds ibid. Concerning the form of Government p. 370. Practical difference herein maketh division ibid. Characters of Government fit for uniting p. 371 372. Debates about the Constitution of Synods p. 373. Defects in the constitution of a Synod will not easily annul without defect in the matter ibid. In ancient Councils soundness of matter more regarded than formality or number ibid. and p. 374. What should be done for union when division ariseth about the constitution of a Synod p. 375. It would be considered how little usefull the thing controverted is as to the Churches edification ibid. and 376. This difference is either in judgment and may be forborn p. 376. or it relateth to practice and so somewhat is to be tolerated and somewhat done p. 377 378. What usually hath been done when Authority was declined p. 379. There is great difference betwixt declining of synodical Authority simply and the constitution of a particular Synod p. 380. CHAP. 14. What is to be done in order to union when divisions are about doctrinal Determinations p. 381. Such Determinations are here understood as are in Doctrines not fundamental nor near the foundation ibid. Some of which are meerly doctrinal ibid. Others have practical consequents following upon them some of which again infer division others but diversity p. 382. Some determinations are of things daily practicable others only for an exigence scarcely ever again occurring p. 383. Some determinations are for Ministers practice others are answers to the questions of Rulers p. 384. Meer doctrinal decisions about smaller points ought to make no division p. 385 386 387. How the smaller number should in such decisions yeeld to the greater cleared p. 387 388. CHAP. 15. What should be done in order to union about such decisions as have practical consequents following thereupon p. 388. Contrary practices build a wall of separation p. 389. There may be diversity without division ibid. It is great folly to make or keep up division for
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
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-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-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-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
How â—…e 〈◊〉 〈◊〉 The means and arguments that are used to carry on this design The manner how this design is carried-on What accession a people may have to the bringing of this plague upon themselves What is not the proper remedy or duty in such a case Extreams to he â—…s chewed Some necessary anâ—… usefull distinctions Some things not at all to be forborn What a Minister is called to in reference â—…o God and himself at such a time Union amongst Minesters and their flocks is in such a case carefully to be sâ—…udied What is his duty in reference to his flock What is a Minister's duty in reference to those that are seduced In what cases it is called â—…or In what cases it is not called for What is to be accounted as the sufficient conviction of a gainsayer How a publick debate is to be managed when necessary The several steps of admonition Some things observable in the way of admonishing That rejecting of an obstinat Heretick is to Church-officers a necessary duty a mean to be made use of for the Churches edification What if the person seduced be judged to be truly gracious What if he be no fixed member of any particular Congregation What if Civill Magistrats concur not for the backing of the sentence Two limitations to be adverted in the rejecting of Hereticks Some usefull Distinctions of satisfaction Whether any thing be required of Ministers towards heretick that are rejected They are called according to their places to interpose And not meerly to look to outward order That the grounds against toleration concern Magistrates as well as Ministers That totall forbearance is not like the Gospel It 's Magistrates duty to prevent the infection of the people under them It is not sufficient to a Magistrate to maintain civil peace What is their duty in reference to the persons infected and if they ought to refrain from their company Some Considerations to provoke Ministers and others to the faithful discharge of their duty in all the forementioned particulars The introduction The scandal and hurtfulnesse of divisions The heads of the ensuing part of the Treatise What heresie is What schism is and the kinds thereof What is here meant by the word Division The severall kinds thereof Division among the Godly It may continue long and come to a great height And not easily removed Various apprehensions of inferiour truths The mistake of some dispensations Different apprehensions about some persons and things Heart burnings at the credit of others Aggreging the infirmities of others A factious vindicating of truth Undue Censures Leaving the matter and falling upon reflections Engaging of others Too much liking of some upon fair pretences Peremptoriness without condescending Dissatisfaction about some persons Mutuall encroachment Meddling in extrinsick things Novelty of expressions and notious Heat and contention Alienation Iealousie Virulent expressions Personall reflections Imprecations and instigation of the civill Power Sharp censures inflicted Renting of whole Churches Furie of their followers Furious madness of Divines Diversion of them from their main work Both schism and heresie following division Commonly both sides faultie though not equally Division hardly cured The severaignâ—…y of Godtrying good and bad Chastizing also and punishing Yea plaguing the world Division burdens the godly Hardeneth the adversaries of the truth Characters of judiciall division Former guiltinesse Present distempers Inconsiderat expressions or actings Severity in Discipline Sleighting of the persons writings or actings of others Hunting after credit Little condescending c. Acts that state schism Talebearers Fears of censurs The influence of civil Powers Peoples engaging Applications to Magistrates for ratisying elections Miscarriages of persons Occuring dispensations of providence Personall credit acting under 〈◊〉 of zeal for God Evill grounded confidence A particular mistake of menâ—… persons and actions A conviction of singleness in proâ—…cuting and adhering Fear of losing cre dit by relenting Fear of hurting their followers The tentation strengthened by looking-on the failings of opposits Hope of the ceding of others The necessity of endeavâ—…ring unity granted by all The cure of division most difficult An absolute necessity laid upon a rent Church to unite Union a thing attainable among Orthodox Divines Endeavouring union doth notinfer union in all points of judgement and practice Union may stand with some defects in Worship and manner of Government With what kind of dejects union mâ—…y be made up When inconveniencies are on all hands what side is to be followed Mâ—…uali condescending necessary 〈◊〉 there must be no condescending It ought to be mutual What 〈◊〉 ought to be most condescending Even that which is right and hath authority They who did the wroâ—…g ordinarily most avâ—…rse from condescending Division not to be cured by destroying any Orthodox side or party Union is to be essayed with due respect each to other without any note of disrespect No simply authoritative way is the fit mean to begin the healing of a rent Church Though one side fail in condescending the other ought not to fail It was the actings and noâ—… the formality of Synods that occasioned division of old Debates concerning government more difficultly removed Walking under an impression of the dreadfulnesse of such a plague A fearfull snare in division Diligent viewing of our inward condition Repentance suitable Union would by all warrantable means be commended unto and pressed upon these that differ and by those that differ one upon another Constancy and singleness herein With tenderness and respect Expressions of mutuall confidence Kind visit Stirring up to the life and practice of Religion Solemn addresses to God Avoiding of all things that weaken the reputation of others Evil counsel Forbearing to engage judicially pro or con Abstaining from propagating their opinions factiously Contrary acting Separated meetings to be eschewed And separated Fasts Acts and Principles laying restraints upon either side Seeking Meetings And offering fair conditions A right way of carrying on such meetings Contention about formalities to be forborn Personall criminations The most tender of the Church most condescending The first way of closing doctrinall differences The second way of composing such differences The third way of composing such differences Contests about these are of several sorts Dissatisfaction from constitution of Officers and Members The alleaging of faults either not true or not cear Pleading for such as are most justly censured or censurable The justness of the Sentence to be cleared Or the Sentence recalled when the person might be profitable Mutuall upbraidings for failings Removed by a mutuall forgiving Diversity of circumstances in externall administrations Condescendency therein Better to forbear some new thing than to alter the old without some considerable reason Divisions about Church-government Concerning the form of Government Practicall difference herein maketh division Characters of Government fit for uniting Debates about the constitution of Synods Defects in constitution cannot easily annull without defect in the matter In ancient Councels soundnesse of matter more regarded than formality or number What should be done for union when division ariseth about the constitution of a Synod Little usefulness as to the Churches edificationin the thing controverted This difference is either in judgement and may be forborn Or it relates to practice and so something is to be tolerate and something done What usually hath been dâ—…ne when Authority was declined Great difference between the declining of Synodicall Authority simply and the constitution of a particular Synod Doctrinall not fundamentall or nigh the foundation Some doctrinal decisions infer division others but diversity Some determinations are of things dayly practicable others only for an exigence scarcely ever again occurring Some determinations are for Ministers practice others are answers to the questions of Rulers More doctrinal decisions in smaller points ought to maâ—…e no division How the smaller number should yeeld to the greater Contrary practices build a wall of separation Diversity there may be without division Great folly to make or keep division for what is rarely or never practicable Union is not impossible notwithstanding diversity of judgment The Ordination of a person worthy of the Ministery ordained by Church-Officers is not to be accounted null for some defects Union would not be suspended on such tryals In what cases extremities are to be shunned Iudicatories wiâ—…ely remitting rigour Corrupt grosse and prophane men for no interposition to be received Debates about conniving at guilty men Union rather to be followed that satisfaction herein may be had In times of division aumours concerning eminent persons not to be so regarded Zeal in justly censuring well consistent with a spirit of union Yet union is to be preferred to the censuring of some unfaithfull men Union no prejudice to the purging out of corruption Purging not to be much pressed till union be fixed It must be such a satisfaction as neither is fully satisfied The thing feared is not corrupt doctrine nor a wrong Government Union not to be suspended upon every particular Some particulars to be referred to some acceptable to both Such things are not to be decided by a meer authoritative way Better for a time to forbear many things than to brangle union Doubtfull practices to be abstained from Many brotherly conferences to prevent abrupt surprisals Matters of difficulty rather committed than instantly decided Not unfit some persons were designed for a time to com pose occasionall differences This tendeth to recover strength to Iudicatories And is consistent with Ministeriall Church-authority The great Apostle often layeth aside Authority
as to what may be duty under the various dispensations of his providence So that it may be said of him he was a man that had understanding of the times and knew what Israel ought to do for he doth with admirable perspicacity take up and with no lesse dexterity direct unto what ought to be done in this and that and the other case as a most skilfull Anatomist dissecting the whole complex body of duties in reference to ordinary and extraordinary cases and emergents never missing as it were one lith or joynt and like a left-handed Benjamite that in the greatest intricacies and gravest difficulties can sling stones at an hairs breadth and not misse It savoureth likewise all-along of â—… most sharp strong and pregnant wit in supposing cases proposing pertinent overtures and expedients in disposing of arguments framing distinctions anticipating objections in cautious guarding against mistakes and inconveniences c. So that it 's verified of him what was once said of Origen Origenis ingenium sufficiebat ad omnia perdiscenda he had such pregnancy of wit that he could reach any thing and of Joseph Scaliger he was portentosi ingenii vir a man of a stupendious wit It discovereth withall so very great insight in Church-history and Writings of the ancient Fathers where with it is every where most beautifully illuminate that it may well be said of him as once of sweet Bucholtzer that one would have thought universam antiquitatem in ejus pectusculo latuisse reconditâ—…m that all antiquity lay hid in his breast and of famous Mr. Holland Regius Professor of Divinity in Oxford Adeo familiaris erat cum Patribus ac si ipse pater He was so familiarly acquainted with the Fathers as if himself had been one of them As for his stile and manner of expressing himself it savoureth very much of the primitive and Gospel-simplicity So that what is spoken to the commendation of Basil by a learned man may fitly be applied to the Author The Reader will find in him a simple and natural form of speech flowing from his holy breast much drained of all humane passions And that which is said of Ambrose he studied non aures titillare sed corda pungere not to tickle and please ears but to prick hearts As likewise that which is said of another great man His words were non inflantia sed inflammantia not inflating but inflaming He sheweth himself here many wayes to have been indeed a great man but I having been his Colleague in the Ministery and of his very intimate acquaintance for some years knew him to be such more particularly and several other wayes So that while I reflect upon and call to remembrance what I have seen in and heard from him I am constrained to say as once Urbanus Regius a man much more able indeed to discern said of Luther upon occasion of a conference with him Semper fuit mihi magnus at jam mihi maximus est vidi enim praesens audivi quae nullo calamo tradi possunt absentibus He was alwayes to me a great man but now very great for I saw and heard things when I was present with him which can hardly by any pen be communicated to those that were absent In a word as to the whole Treatise it may I think without any hyperbole be said that it is universally most profitable and seasonably beautiful For in the first part of it concerning Scandal in the general excellently compended and commended as all the rest are by the stately-styling profound and precious Prefacer like-minded in all these things with the blessed Author whose sage mind in them and not the lesse because of this co-incidency would be more laid weight upon lest we be put out of time to lament also the losse of such a Healer and Piller in this sorely sick and shaken Church In the first part I say the ancient primitive long-dead buried and almost-forgotten tendernesse in the matter of Offence a specially-adorning requisit to a Christian and Gospel-becoming conversation is again rivived and portraied as risen from the dead with a most amiable and comely countenance and taking aspect so that it forceth the serious beholders to say Peace be upon as many as walk according to this Rule In the second part concerning Scandals as they are the object of Church-censures there is a very compleat and compact directory according to the Scripture-pattern for Church-officers how to manage the great Ordinance of Discipline in its exercise which if it were diligently and conscienciously followed in the several steps of it as it was most convincingly so by the Author himself would undoubtedly make that work both much more easie and much more succesfull than it useth ordinarily to be In the third part concerning Scandalous Errours wonderfully suited to this time of so great infection sicknesse and mortality by the raging plague and botch of errour exceedingly gathered to a head ripened and made to break and run out to the infecting in a manner of the very air wherein the Churches of these Nations breath by the heat and warmnesse afforded to it from a lamentable liberty and vast Toleration In this third part I say there is as it were a Physicians Shop full of choice preservatives against and soveraign remedies of poysonable errours and heresies In the fourth part concerning Scandalous Divisions he doth as another Irenaeus with much meeknesse of wisdom and singular moderation of spirit without any the least reflection or irritation most tenderly singly unbyassedly and impartially and most affectionatly as a man burnt with the offence that waiteth on divisions amongst godly Ministers especially strongly endeavour an innocent and wholesom union and composure so that as an eminent aged and experienced servant of Iesus Christ whose praise is in the Gospel throughout all these Churches when he first saw this Piece in writ said it will be unwelcom to none but such as are led with a bitter spirit to which may well be added that as it 's reported of Nazianzen he was of such authority in the Greek Churches that whosoever durst oppose his testimony was suspected to be an Heretick So may it be said of the piously and prudently-peaceable and healing-spirited Author that he deserveth to be of such authority at least in the Scottish Church that whoever shall adventure to oppose as it 's hoped none will his wise harmlesse holy and healing Overtures may be suspected to be no great friend to the union and peace of this afflicted and rent Church I will not Christian Reader detain thee any longer from perusing this notable Tractate but shall only offer to thy grave and serious consideration these two things which I suppose will not a little commend the same unto thee especially as to the last part of it one is That the Author when he was but a very little before his last sicknesse and after his finishing the three first parts most unexpectedly surprised with a motion
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
rest those who suppose themselves to be more tender should instantly withdraw from them CHAP. XIV Clearing whether the Ordinances of Christ be any way polluted by corrupt fellow-worshippers BUt yet two things are to be satisfied 1. It may be said But are not the Ordinances of Christ someway polluted by the unworthinesse of such scandalous partakers and if so can polluted Ordinances be partaken of without sin Answ. We may consider polluting of Ordinances in a threefold sense 1. An Ordinance may be said to be polluted when the essentials and substantials thereof are corrupted so as indeed it ceaseth to be an Ordinance of Jesus Christ Thus the Masse in Popery is a fearfull abomination and a corruption of the Sacrament in this respect the Ordinance if it may be called an Ordinance after that for indeed it is not an Ordinance of Christ is polluted and this may be many wayes fallen into and communion in this is indeed sinfull and cannot but be so 2. An Ordinance may be said to be polluted when it is irreverently and profanely abused though essentials be keeped Thus the Lords Sabbath may be polluted which yet is holy in it self So was the Table of the Lord polluted Mal. 1. And in this sense the Sacrament of the Lords Supper was indeed polluted by the Corinthians 1 Cor. 11. when some came drunk or otherwayes irreverently to the holy Ordinances in this respect an Ordinance may be said to be polluted to him that so goeth about it because to the unclean all things are unclean but it is not polluted in it self nor to any other that examine themselves as the former instance doth clear because that pollution cometh from nothing in the Ordinance it being in its essentials compleat but doth arise from the sinfulnesse of such and such persons and therefore must be commensurable with them 3. An Ordinance may be said to be polluted upon this extrinsick consideration to wit when by some circumstance in it or miscarriage of those that are about it it is made common-like and so wanteth that luster and honourablenesse that it ought to have by such a fault the Ordinance is made obnoxious to contempt and is despised by others contrary to the Lords allowance Thus the Priests of old made the offerings of the Lord vile and contemptible which was not by corrupting them in essentials nor making them cease to be Ordinances buâ—… by their miscarriages and corrupt irreverent way of going about them they did lay that stumbling-block before others to make them account these Ordinances contemptible This may be diverse wayes fallen into As 1. when the Officer or Minister hath a profane carnall carriage So he maketh the Ordinance of the Ministery and every other Ordinance vile in this sense Thus if an Elder or any otherâ—… should take on them to admonish while they are in drunkennesse or passion or such like they do pollute that admonition yet still these Ordinances are Ordinances and that admonition an admonition 2. It is fallen into when an Officer doth indiscreetly and indifferently administrate Ordinances to precious and vile as if they were common things Thus a reproof may be polluted when a manifest known contemner is reproved because so a pearl is casten before swine which is derogatory to the excellency thereof Thus a Minister may profane or pollute the most excellent promises or consolations of the Word when he doth without discretion apply the same indifferently or without making difference between the tender and the untender and profane yea even between the hypocrites and the truely godly This is not to divide the Word of God aright and is indeed that which the Lord mainly accounteth to be Not separating of the precious from the vile when peace is spoken to them to whom he never spoke 〈◊〉 This is also committed when grosly scandalous persons are permitted without the exercise of Discipline upon them 〈◊〉 live in the Church or are admitted to Sacraments because so Gods institution is wronged and the luster thereof is lessened and men are induced to think lesse thereof 3. This may be also by the irreverent mannâ—…r of going about them when it is without that due reverence and gravity that ought to be in His worship Thus one may make the Word and Sacrament to be in a great part ridiculous and so suppose that at the Sacrament of the Supper in the same Congregation some should be communicating at one place some at another some should be palpably talking of other things some miscarrying by drunkennesse c. as its clear was in the Church of Corinth All those may be said to pollute the Ordinances as they derogate from their weight and authority and miscarry in the administration of them and are ready to breed irreverence and contempt in others where the Lords Body in the Supper or the end of His institâ—…tion in other Ordinances is not discerned and observed yet all these do not pollute the Ordinance in it self or make it to be no Ordinance nor do pollute it to any that doth reverently partake of the same and doth not stumble upon the block that is laid before him Because an hearer that were suitably qualified might comfortably receive and â—…eed upon a sweet promise even when it might be extended in its application beyond the Lord's allowance yet doth not that alter the nature thereof to him So may worthy Communicants that have examined themselves and do discern the Lord's Body partake of that Sacrament with His approbation and to their own comfort Because they might discern Him and by that come to get the right impression of the Ordinances although many blocks were lying in their way for it is not others casting of snares before them but their stumbling at them that doth pollute the Ordinance to them Hence we see that though all these were in the Church of Corinth so that there was neither 〈◊〉 in the manner nor discretion in respect of the Receivers for some came drunken and some came and waited no on others some came hungry and others full yet was it still the Sacrament of the Lord's Supper and unpolluted to those who by examining of themselves and discerning of His Body which others failed in did reverently and duly partake of the same Besides these wayes of pollution mentioned we cannot conceive of any other for now legal and ceremonial pollution such as was by touching a dead body c. and was opposit to ceremonial holinesse is not in this case to be mentioned yet we see the first cannot be alleaged here and none of the other two ought to scare tender persons from the Ordinances of Jesus Christ. If it be said That communicating in such a case doth seem to approve such an admission and to confirm those in some good opinion of themselves who are admitted and so there is a necessity of abstaining though not upon the account that the Ordinances are polluted yet for preventing the foresaid offence which might
called for 4. Shew the necessity of orderly Judicial procedour here in reference to such Scandals as well as in reference to Scandals in practice formerly mentioned For Doctrines we find here 1. That Errour vented by these that are corrupted therewith is no lesse scandalous and no lesse to be accounted so than grosse practices for it is as ready to be an occasion of stumbling and to marr the spirituall edification and well-being of the people of God as any scandalous practices Which is confirmed 1. By the consequents of Errour it destroyes the soul 2 Pet. 2. 1. 2 Thess. 2. 12. yea it bringeth on swift damnation 2 Pet. 2. 1. overthrows the faith of many 2 Tim. 2. 18. perverts the Scripture to mens destruction 2 Pet. 3. 16. deceives many Matth. 24. Therefore for this cause it is called also 2. Pet. 2. damnable pernicious and such like which sheweth that really it becomes a stumbling block where it is 2. This will appear if we consider the titles that the holy Ghost usually giveth to such in Scripture as are promotters of corrupt Doctrine there are not titles bearing greater indignation and abomination given to any than to such as they are called dogs evil workers Phil. 3. 2. wolves yea grievous wolves Matth. 7. 15. Act. 20. deceitfull workers ministers of Satan as if expresly they were commissionated by him 2 Cor. 11. 13. deceivers liars Rev. 2. ill men and seducers that wax worse and worse 2 Tim. 3. 13. 3. Consider the many threatnings and woes that are in Scripture against them Matth. 23. the many warnings that are given to Ministers to watch against them Acts 20. the plain directions that are to censure them Tit. 3. 10. the particular examples of censuring them recorded in Scripture as after will appear Christs commending it where it is His reproving of it where it is not as in these second and third Chapters of the Revelation is manifest these and such like do evidently make out how exceedingly scandalous the venting of corrupt Doctrine is which Rev. 2. 6. the Lord saith He hates and therefore it cannot but be loathsome and abominable 4. Consider the many warnings that people have to eschew such and that upon this account as being offensive as Rom. 16 17. Act. 20. Phil. 3. 1 2. 2. Ioh. 10. which evidently showeth the scandalousnesse thereof 5. Consider the nature of Errour more particularly 1. It is contrary to the truth of God and therefore is a lie as scandalous practices are contrary to the holinesse of God now Gods truth and veracity is no lesse an essentiall attribute than His holiness 2. This is not only to lie but it is to attribute that unto the most High by fathering these lies upon Him and saying thus saith the Lord when He hath said no such thing but the contrary 3. It teacheth others to lie as it is Matth. 5. 19. and that more forcibly and impudently than any practice can do 4. It hath its original from the devil who was a liar from the beginning and the father thereof Ioh. 8. 44. And spreaders of corrupt Doctrine have special influence on the upholding and spreading of his kingdom 5. It is a fruit of the flesh even as murther adultery witchcraft and seing it is so ranked by the Apostle Gal. 5. 19 20. can it be but scandalous 6. The effects of it will evidence this 1. It spoileth the vines Cant. 2. 15. for there is a wronging of purity where it is 2. It spoileth Government and order it hath confusion with it 3. It spoileth unity and it hath ever contention with it and as it is Gal. 5. 15. a biting and devouring one of another and contention cannot be eschewed but by harmony in evil which is far more desperate 4. Which followeth on all it destroyeth souls and infecteth more speedily dangerously and spreadingly than other practicall Scandals never hath the Church been so defaced nor so many souls destroyed by any scandalous practice as by the venting of corrupt Doctrine and however we take scandal as in the general was laid down as that which is apt to stumble others and occasion their fall or to weaken the confidence and jumble the peace and disquiet the minds of some or as it grieves the hearts of others or as it maketh the wayes of God to be ill spoken of it will be still sound that such kind of errours are still to be accounted scandalous and that nothing opens mouths more against Religion than that See 2 Pet. 2. 2. By all which it appeareth that grosse errour is not only a sin but a scandalous sin and that of a most grosse nature CHAP. II. Concerning the spreading of Errour Gods displeasure at the suffering thereof and the fainting even of good men in restraining the same BEside this there are three things considerable which from this and other Epistles we have occasion to observe and enquire a little into before we propound any particular question The first is concerning the spreading and increase of Errour and that of the most unreasonable and absurd Errours even in the Primitive times The second is anent the Lords detesting of it so that the very suffering of the spreaders of it is hatefull to Him in His Angels and Churches that otherwise are approvable for their own particular carriages as in Pergamos and their not induring thereof is commendable even when their own inward condition is not altogether approvable as may be seen in Epheâ—…us The third is how that sometimes there may be fainting as to zealous restraining of Errour even in men that are not the worst For the first Can it but be thought strange that delusion should come to this height so soon and it may make all to tremble at the impetuousness thereof 1. It is a most foul absurd errour this of the Nicolaitans even against natures light 2. It spreadeth and encreaseth in severall persons and Churches and Church-story doth show that it abounded and no lesse is insinuated in these Epistles 3. That it spreadeth not only among heathens but in the Church and among Christs Servants who are seduced therewith which sheweth that even some of note were carried away with it 4. This is in the Churches most pure times some of the Apostles at least Iohn being yet alive when this was vented 5. It is carried-on by despicable instruments in comparison of others a woman calling her self a prophetesse some fellows calling themselves Apostles and new lights that men would think should rather have been counted distracted than to have been so reverenced 6. This is done against the testimony of their own faithful Ministers and in such Churches where God had witnesses keeping themselves from that evil yea where many Professors were in that respect pure yet others are following that errour receiving and reverencing these seducers more than any faithfull Pastors 7. This is done where there neither wanted light nor authority to convince them for no question both were as
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
errours in respect of their effects and other aggravating circumstances may become intolerable and to be proceeded against by this Sentence as was said of lesser Scandals in practice Yet we conceive that properly it is some grosser errour than what may be accounted to be of infirmity such as many godly sober unprejudged men may have that is to be the ground of such a Sentence Therefore we refer the decision of this to be gathered from the Distinctions formerly laid down 2. We find it qualified by this That this rejection is not to proceed hastily but to follow upon rejected and sleighted admonitions Therefore if an admonition be received before and the Church therein be heard there is no further proceeding to be in in reference to this Sentence Because 1. the limitation is expresse 2. The reason is clear for if the lesser do the turn and prevail to the recovery of the person and removing of the offence from the Church What needeth more CHAP. XII What is to be accounted a satisfying and successefull admonition IF it be asked What is to be accounted a satisfying and successefull admonition And how men are to judge of and walk in reference to the same Answ. We would distinguish satisfaction or successe as to an admonition which may be either full satisfaction or only partiall Full satisfaction is When the person is so fully convinced of his ill as not only to forbear the venting thereof and to give no offence for the time to come but also fully to abandon the same as being grieved therefore and willing to edifie others by a suitable acknowledgement Again we call that a partial satisfaction or successe when though there is not a fully satisfying length obtained yet can it not be said to be altogether fruitlesse As suppose 1. a person should not be brought wholly to disclaim his errours yet should professe a conviction of the ill of venting them and troubling the Church with them and afterward should engage to abstain from offending in that kind 2. Suppose one should be convinced of the more grosse errours and be content to disclaim these yet should stick at some others professing scruple in them We would also distinguish these that give partiall satisfaction 1. Either they are such as appear to be sincere in the length they come and in the professions they make as also to be docile and ready to be informed or they are such who discover the want of ingenuity in their proceeding and themselves but to be lying at the wait to return to their vomit Now to apply this We say 1. When this satisfaction is full there is no question for thereby not only all further processe is to be sisted but the person is to be admitted to have communion in Church-priviledges 2. Where this partiall successe is of the first sort We conceive it may be sufficient to sist processe for a time and to continue the persons under means within the Church so long as they contradict not their profession yet it is not sufficient to give them free accesse to all Church-priviledges as if the scandal were fully removed 3. Where that satisfaction is but of the last kind that is mocking and dissembled We say that though it may put a Church-judicatory to try the evidences of this dissimulation and during that time possibly to stop a little their proceeding yet ought it not to mar the drawing forth of the Sentence lest there be an accession to the hurt which is intended to the Church by that dissembler And here we are to apply both the reasons against and characters of dissimulation which were spoken to on practicall offences 4. If there be no seeming satisfaction at all then after admonitions given the person despising the same is to be rejected as one that is infectious and unfit to have communion in the Church or the benefit of any Church-priviledge and Ordinance And in a word to be for his scandal and obstinacy against Christs Ordinances declared to be Excommunicate and casten out of His visible Kingdom as an out-law to the same Which is to be done with such gravity weightinesse sympathy and authority as it may look like the Ordinance of Christ and have an impression of His dread and Majesty upon all that are witnesses thereof If it be asked Whether any further duty be required from a Minister towards such a person after the Sentence is past Answ. He is not then properly under pastorall charge since he is no member of Christs visible Church at least in that respect as members fall under common and ordinary actuall inspection Yet we conceive 1. That the Minister is to continue to deal with God for him at least in private if so be he may be recovered out of this snare because he is under the last cure which will either prove life or death Gods blessing therefore to it is to be sought and it becometh well the naturall care of a kindly Minister that is thirsting for the blessing to deal with God for it 2. Although there be not actuall accesse to any thing yet ought there to be a lying at the wait to observe any opportunity which may be for his good and when it offereth it would be carefully improven And therefore 3. for that end whatever indignation beshown against a mans wayes or errours to make these loathsome to others yet still there would be evidence of tender respect to the persons and if need be means used to supply them especially if they come to any strait although in all this they would keep such a distance as may keep up the weight of the Sentence both to them and others But by this way their suspicious mistakes of Ministers carnalnesse against their persons are best removed and accesse is thereby made to be edifying unto them Some examples whereof are recorded in the life of Musculus as to his tendernesse to most desperately deluded persons when they were in affliction and discountenanced exceedingly by Magistrates which God blessed in the end for their recovery this is suitable severity in Magistrates and tendernesse in Ministers And amongst other ills and snares that that cruell indulgencie which is indeed cruell to the poor souls to whom it becometh a snare hath following it this is one That the Magistrate is accounted mercifull and the zealous Minister cruell whereby they are put in an incapacity to be edified by the one and in a capacity as it were to miscarry as they will by the indulgence of the other CHAP. XIII What is required of Magistrates for restraining of seducing spirits THe second thing that we proposed to speak to in this remedy was as it relateth to Magistrates to wit Whether any thing be or what it is that is called-for by the Word of God from them to be performed in their stations for the drying up of such a floud and removing of such a plague It is not our mind to insist so much in this
controversies and confuting of such errours that the truth may be the more clear 5. They may and ought to endeavour according to their place the composure and allayment of all the lesser and more petty differences and heart-burnings that may be found amongst these that are in the main one for truth for often as was said a vehement spirit of errour and delusion is trysted with heart-burnings divisions and offences in the Church and amongst the Officers thereof there were petty contests in Corinth biting and devouring one of another in Galatia trysted with the harmony that was amongst the followers of the seducers and at the Councell of Nice there was not only difference with Arians and other grosse hereticks but also there were petty differences and contests amongst the Bishops and Confessors who stood for truth and these differences are most advantagious to the spreading of errour and the removing thereof is a great bulwark against the same It is marked of Constantine at that Councell of Nice that amongst other means which he used to suppresse the Arian heresie he did most carefully endeavour the removing and burning of such differences and divisions and by serious Oration pressed the oblivion of all such that they might the more unitedly and with the lesse diversion be in capacity to oppose the common enemy For certainly when Ministers are armed one against another upon some lesse concerning and more unprofitable debates as alas too much of them is in the Christian reformed-reformed-Church at this time there cannot but be the lesse strength zeal and vigilancy against professed enemies in the most substantiall things 6. They may and ought to interpose their Authority for inhibiting the receiving and hearing or conversing with known and manifest seducers for this is but to discharge and thereby to preserve the people from runing to their own hazard even as men ought to be commanded to keep at distance with a place or person suspected to be infectious because of the Pestilence neither could such a restraint be accounted any diminution of their just liberty yea this were but a putting to of their sanction to the clear direction which the Lord layeth upon His people and therefore there could be no hazard to miscarry in it especially where the application to such and such persons might be as clearly discernable from the Word as the duty is 7. They might and ought to give their countenance unto and joyn their Authority with such ecclesiastick statutes overtures or means as Church-judicatories or Officers might be about to make use of for this end in their places and this can be no more prejudice to liberty to countenance with their authority the Ornance of Discipline than to confirm by their Authority the Ordinance of preaching the Gospel 8. They may and ought to preserve the Ordinances from being interrupted and the administrators thereof from being reproached and might justly censure these things when committed 9. In recovering a people in a reeling and staggering time a Magistrate may engage them to formerly received truth and interpose his authority for this end as is recorded of Iosiah 2 Chron. 34. 31 32 33. Also 10. He may and ought to remove all false worships and endure no corrupt preaching or writing or meetings for that end or administrating of corrupted Sacraments or any Ordinance other than what is allowed for Iosiah did cause the people stand to the Covenant that was made and having removed all Idolatrous worship he made Israel to serve the Lord that is he made them abandon corrupt worship and waiton pure Ordinances as keeping of the Sabbaths offering of sacrifices c. and that according to the manner prescribed by the Lord. Neither was it a wronging of their liberty to do so Because 1. it was the preservation of their liberty to keep them from the abominable bondage of these evils 2. It was their duty to abstain from these and to follow the Ordinances purely and the Magistrate may well put people to that 3. It is one thing by force to keep folks from dishonouring God in a corrupt Religion as Iosiah did another to force them to a Religion the one belongeth to the ordering of the outward man the other to the inward 4. He might order them to keep the Ordinances and in going about them to keep the rule because that is but a constraining of them to the means whereby Religion worketh and a making them as it were to give God a hearing leaving their yeelding and consenting to him when they have heard him to their own wills which cannot be forced yet it is reason that when God cometh by His Ordinances to treat with a people that a Magistrate should so far respect His glory and their good as to interpose His Authority to make them hear 5. Also there is a difference between the constraining of a circumcised or baptized people to worship God in the purity of Ordinances as they have been engaged thereto which was Iosia's practice and the constraining of a people to engage and be baptized which were not formerly engaged because actuall members of a Church have not even that liberty as others have to abandon Ordinances and this putteth them to no new engagement in Religion but presseth them to continue under former engagements and accordingly to perform Hence we see that both in the Old and New Testament Church-members have been put to many things and restrained from many things which had not been pertinent in the case of others See 2 Chron. 15. 13. In the fourth place there are many things also in their power in reference to these that are seducers or deluders or actually deluded which might be and ought to be improven for the Churches good not to speak now of any thing that may infer civil or capitall punishment upon men for their opinions or any way look like the enforcing of Religion upon consciences As 1. Magistrates might and ought to put Ministers and Church-officers and others to their duty in case they be negligent in trying discoverring convincing c. such as by their corrupt doctrine may hazard others 2. They may and ought to discountenance such in their own persons and by their authority inhibit them to vent any such thing yea under certifications yet this cannot be called a forcing of their conscience to any Religion but is only the restraining of them from hurting of the consciences of others 3. When such certifications are contraveened he may and ought to censure the contraveeners and so he may by his authority put them in an incapacity of having accesse to infect others yet this is not the censuring of a mans opinion for he might possesse his opinion without censure but it is the censuring of his disobedience and the prejudice done by him to others Nor is it the restraining of him from personall liberty because of it but because he doth not nor will not use his personall liberty without prejudice to the whole body which is
person whose judgement was not to be valued which accordingly falling out made many keep up the opinion contrary to his as if by his fall it had been ratified And we think that if either Chrysostome or Epiphaneus their wishes to other respectively had fallen out but upon the one side it also might have had influence but seing both came to passe we conceive that thereby the Lord would keep men from being confirmed in their differences upon such dispensations and shew himself angry at the carnalnesse of good men even in their smallest difference on both sides In the fourth place we have to consider wherein the strength of the tentation to keep up division doth ly in respect of several circumstances that may have influence especially upon Church men 1. There is engagement credit and such like which steal in and vent in heat and tenaciousnesse under other appearances as of 〈◊〉 â—…or Gods honour respect to the credit of the Ministry and of the Ordinances And in this it seemeth not to be any personall credit or respect that sâ—…ayeth them but zeal for and respect to the Master as is insinuated in the Disciples carriage Luk. 9 in their seeking to be avenged on the place that would not receive Christ by fire from heaven ver 54. and also in their forbidding some to cast out devils even in his name because they thought it not for Christs honour ibid. vers 49. 2. The tentation hath often with it great confidence of the justness and equity of their own side and of the unreasonablnesse of their adversaries There may be in part much ground for this where the controversie is some doubtfull disputable thing How great confidence have both Iob and his friends in their debate So that both of them are frequent in desiring Gods decision when as neither of them in both matter and manner was fully approveable Sometimes also there may be a perswasion very satisfying to the party when yet it is not from God this was in Galatia cap. 5. ver 8. it is like on both sides even when they were biting and devouring one another for we find often in experience that a disputable thing being for a time pleaded for will become as palpably clear and altogether necessary to these who have disputed for the same because engagement bribes the light and perverteth even the wisdom of the just Hence we see that the longer one plead for a thing he becometh more confident therein because his own pleading secretly prevaileth more with himself than reasons proposed by any others to the contrary can 3. There is a strength in the tentation in this that not only the matter is thought just but it is thought necessary and of great concernment if it be 1. a Question of the most circumstantiall truth if we may speak so it looketh out as necessary and a thing that cannot be quit yea even those who are engaged to maintain that side where the errour lies will cry up the controversie as in a high point of Christianity Amongst the Fathers these that maintained the Millenarie opinion and Christs personall reign thought it a point of high concernment Iustine Martyr in his Dialogue with Trifo saith he is no Christian Orthodox in all things who doth think otherwise and in later Popish Writers how is the necessity of oyl chrisme and such like pleaded for which sheweth what impression the appearing weightinesse of such things will have on them as if it were a main foundation of Religion And 2. if it be a matter of fact or Government it is thought of such concernment for the good of the Church that they cannot quit it without being accessory to the corruption and hurt or to the marring of the authority thereof Hence so often are the faults and consequents of the adverse part aggreged canons and constitutions alleaged to be broken as we may see amongst other instances in that debate betwixt Rome and Constantinople for precedency before Antichrist was revealed one alleaging an act of Nice the other an act of the Councel of Chalcedon and Rome pretending the interest of Saint Peter and the good of the universall Church And 3. if it be a difference about persons as who is to be acknowledged Bishop or Minister or if such be lawfully ordained deposed c. then such as they oppose are conceived to be notoriously hainous and such as they are for are believed to be incomparably singular and eminent and therefore it is no wonder that they presse vehemently their point as thinking that much of the good or evil of the Church doth depend upon the admission or rejection of such men respectively and this floweth inadvertingly from the former differences because when they are confident that themselves are right in a main point they necessarily must think these wrong and untender who are opposit in such a thing and the hotter the opposition grow they think still each other the more grosly obstinate By this also they are disposed to hear and receive reports and mis-informations concerning their opponents whereby they come verily to believe that they are even in all other things and in their very ends and designs most grosse And I suppose that beside the instances formerly given in all these respects the differences that arose first betwixt Luther and Carolostadius and afterward betwixt him and such as followed him on the one side and Zuinglius Calvin and others upon the other side do fully demonstrate this How little were these beginnings at first and yet how were even the smallest differences aggreged and the persons differing mistaken even before these differences came to the height which they are at And we may observe also that this mistake of mens persons and actions and bitternesse that followeth thereupon is most ordinarily discernable to be upon that side where there is least to be said in conscience and equity for the defence thereof 4. Adde to these a conviction of singlenesse that persons may seem to themselves to have in all the former steps wherein there may be no positive corrupt end proposed nor any palpable dissimulation in their professions entertained or approven by them but as they have some confidence of the equity of their side so may there be an apprehended testimony of their own singlenesse in the following thereof and there is a great strength in the tentation to continue division that lyeth here for when men apprehend their own singlenesse and streightnesse and it may be have accesse to God and have liberty to pray even in reference to such things it is not easie for a man to stop himself in that way and yet it cannot be thought but amongst the instances of such divisions that are given that men on both sides had a single end and mind did pray and had accesse in prayer yea no question many of them might go to heaven with such differences on both sides for we will find them continue zealous in
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
or not walking according to them or something of that kind as was in contrary Ordinations of orthodox men and such like In which cases we say and it will be found from History That it had been ever better for the Church that either side had practically condescended to suffer the other to rule and govern and personally to have keeped themselves free from accession to their guilt whether of crookednesse negligence or the like than to have raised or entertained divisions upon such accounts For often orthodox and otherwayes blamelesse men have bâ—…en made by such divisions factious and carnal in their carriage and much unusefull who otherwayes had they been free of that tentation might have proved sober and profitable and when the tentation was over were found to be such 7. We may observe that though in the primitive times there were diverse schisms and divisions concerning Synods and Government yet we will find that these contests and divisions did flow from the matter and particular acts and actings thereof and that there was hardly ever division tabled upon the formality of the constitution of a Council or Synod nor yet that much difference was put betwixt declining of their authority and of the Acts or Censures past by them Concerning which we may observe these generals 1. If the matter was right and satisfying that was concluded by many Bishops and Church-men there was an acquiescing in the authority thereof 2. If the matter were displeasing and hurtfull of whatever form it was and of whatever number its authority was not much respected because it consisted only in adding weight to these things as we may see in the Arian Councils which were often very numerous and others also that were erroneous and otherwayes corrupt although there was no formal declinatour of them or protestation against them as null though there were sometimes some dissentients in them yet was not their authority any way confirmed by the forbearing of such Protestations or Declinatours 3. Sometimes we will find worthy men appearing before and answering unto most corruptly constituted Synods as was in those same times and although they were sentenced and deposed by them yet did they never esteem these Sentences to have the more authority as we may see in the case of Athanasius Chrysostom and many others 4. Sometimes they did protest against Synods as null when they saw violence and iniquity prevail in theâ—… as was done in the Council of Antioch in the case of Eustachius and was done in the second Council of Ephesus by Flavianus and Anatolius Sometimes also upon seen hazard and designs of professed corrupt enemies Protestations were drawn in writ antecedently as in that Protestation which the Reformers in Germany gave out against the Council of Trent after its indiction because there was no probable accesse for Truth to have liberty in speaking and equity in judgment And as Sleydan hath it set down they alleaged Cyrillus for the first practiser of this in the time that the Arians prevailed This we may see is their practice when they have to do with professed enemies not sticking on formalities but on what was materiall And again amongst themselves the Orthodox used not to stick upon the trying and scanning of the formality of any of these Councils for certainly in such corruptions as were so universal Synods corrupt for the plurality of them might have been had with all the formalities and solemnities that could be required in the external constitution of any lawfull Synod but when they had occasion to meet they went to the doing of what was for the present good of the Church condemning the matter of such corrupt Synods which they did account sufficient in such cases And for difference amongst themselves when they were of a right temper they did also endeavour to redresse such particulars as needed and to restore persons unjustly sentenced and the like Whereby it appeareth that the matter both in things of general and particular concernment did ever bear most sway 8. Although such debates concerning Government seem most easie to be removed yet often and almost ever they have been most difficulty healed and have been followed with greatest bitternesse and contention in the Church for different Judgements simply and also different Ceremonies and different practices in other things may consist without direct opposition or counteracting and may either be the more easily born or removed but when it comes to Government whose Sentence shall stand whose Ordination shall be acknowledged who shall have place to decide such and such things and the like it is far otherwayes Hence it came to passe that men could keep union and communion with others that differed from them in far greater points of Truth but to persons that did not acknowledge their Authority or did acknowledge those that did controvert with them thereanent they could by no means so condescend Because 1. in Government mens own particular interest is more concerned than in points of Truth and that inadvertently stealeth in upon men 2. Because in Government the question is not only for what is past but there is a fear of what may come Hence men that have some testimony in themselves that they are not ambitioâ—…s of Government yet having taken up a prejudice against others they are suspicious that if such had power they would miscarry not only in reference to them but in reference to publick concernment And therefore in removing such a division that is in point of Government the great difficulty is not so much to heal and remove what is past as to prevent the fear of what may come if such continue to govern And this maketh that the result of such division is Thaâ—… either they themselves or such as they have confidence in particularly may have the weight of government upon them which may indeed be aimed at with some sincerity because being someway alienated with prejudice they do not think it fit for the good of the work at least during that time that any others should have such trust and this made the heat of debates in the time of division to break out mainly in the ordination of Bishops and planting of Churches because by that means their interest in the government was keeped up whereby there was after-accesse to the management of every other thing according as this succeeded CHAP. VIII Some preparatory endeavours for uniting ALthough we have been somewhat large in these generals because of the falling in of severall things yet we conceive it may be usefull to the point and we may have the speedier progresse afterward in loosing this great question What an orthodox Church divided in it self in some circumstantiall truths to speak so or contrary practices and actings when still agreeing in the fundamentals of Doctrine Worship Discipline and Government and having mutuall esteem of the integrity one of another What I say such are called to do for the healing of that breach In reference to
party and to keep them at a greater distance from the other as being grosse in receiving Traditores as they called them unto their society Sometimes men justly censured or fearing censure from faithfull Bishops did spread calumnies against them and made them odious under pretext of their pride arrogance unsoundnesse and such like even unto other orthodox men Sometimes again time-serving men by flattering Magistrates did execute their revenge against faithfull Bishops by keeping up Divisions against them driving on Sentences of Deposition and such like under pretext of other faults whereby the Churches peace hath been often marred and her divisions continued as is clear in those schisms and divisions at Constantinople first in reference to Chrysostom and afterward in reference to Ignatius who by a faction in the Church was deposed really to please the Emperour whose incestuous marriage he would not approve as they did therefore I say in the removing of differences and resolving of duties in reference to union there is great need of circumspectnesse in trying and choosing whose counsels are to be laid weight upon for all men love not peace neither seek singly the good of the Church and want not their own prejudices and grudgings at particular eminent persons who where men are not very denied and mortified will easily steal-in to mar a publick good under pretext of particular respect to the person whom by so doing they stir up It 's marked by Sleydan as the cause of that unreasonable and unnatural division that brake-out and grew in Germany almost to the undoing of Religion therein betwixt the Elector of Saxony and Maurice afterward Elector that some Counsellors not well-minded to Religion but favourers of the wicked way of Henry to whom Maurice succeeded who for that cause had hatred at the Elector and those who were eminent for Reformation and now having taken on a profession and insinuated themselves in the counsels and affection of Maurice and finding some begun matter of dissention in other particulars did so kindle and foster it till they brought the division to that height that one part of the Protestants were engaged with Antichrist and his followers to destroy the other and yet so closely carried that the difference was never stated upon the real account which indeed such did intend Also men not so nearly concerned in the Churches divisions as suppose they be of another Church or men not so immediately concerned in the debates thereof and the effects that follow thereupon As in that Council of Carthage they enact that tendernesse be used to the Donatists and means be used to reclaim them and for that end did acknowledge their Ministers though ordained in a schism to be Ministers although the Church of Rome did write otherwayes to them and did act otherwayes themselves These would be looked unto Sometimes also there are a sort of persons who long not for union for as there is an itching after new doctrine in some so is there for divisions and changes amongst others who may be sound in doctrine who in this are to be adverted to 2. Men would eschew in such a case judicially to engage in such differences either by passing decisions in these things pro or contra in Judicatories or by censuring or noting with any reproach such as differ from them For 1. that maketh the division the more difficultly removable in it self And 2. it engageth both sides the more and proveth a let to retiring when men would and heighteneth the difference exceedingly In that difference that was between Cyprian and Stephanus and other Bishops of Rome concerning the rebaptizing of such as had been baptized by Hereticks and Schismaticks It is marked that Stephanus did presse the condemnation of it did censure and refuse communion with such as joyned with Cyprian in his opinion On the contrary Cyprian did indeed call Synods and decide but neither pressed any man to his opinion or practice nor Censured any that differed in such a matter And because his carriage is so much commended by the Ancients especially by Augustine against the Donatists not because he counted Cyprian right on the matter for he disclaimed that and owned the contrary opinion but because he carried in his opinion so tenderly to the Churches union and peace We shall observe two or three passages of his and of Augustines concerning him 1. In his Epistle ad Jubiannum Haec rescripsimus inquit nemiâ—… praescribentes aut praejudicantes quo minus unusquisque Episcoporum quod putat faciat Et ne quisquam pellendus à caeterorum consortio videretur dicit nos quantum in nobis est propter haereticos cum collegis Coepiscopis nostris non contendimus cum quibus aivinam concordiam pacem tenemus Et Paulo post Serventur inquit à nobis patienter leniter charitas animi collegii honor vinculum fidei concordia sacerdotii Which words and many others are cited by Augustine de Baptismo lib. 6. cap. 17. And in another place when he hath cited this same last Sentence and other words giving the reason which the Apostle hath 1 Cor. 11. If any man will be contentious we have no such custome nor the Churches of God after which a little Augustine subjoyneth this approbation of his carriage Majus quippe in eo robur virtutis eminuit cum ist a quaestio nondum discuss a nutaret quod aliter sentiens quam multi collegae tantam moderationem obtinuit ut Ecclesiae Dei sanctam societatem nulla schismatis labe truncaret quam si omnia non solum veraciter sed etiam pariter sine ista virtute sentiret De Baptismo lib. 5. cap. 17. This he saith even though Cyprians opinion was confirmed by diverse Councels of Carthage Which sheweth what influence such abstinence hath on the Churches peace which is the more observable that he used this forbearance when he had the generality of the Church of Africk and the authority of their Councels for him and also was provoked by the vehemency of his opposits and their Censuring such as were of his opinion yet he forbare not because he doubted of the soundnesse of his judgement but because he respected the Churches peace and even then did he write sweetly in many Epistles and a particular treatise pressing the unity of the Church for which he is eminently esteemed of as an excellent pattern in such a case by all sober and judicious men 3. In such cases when union is desired men would abstain the propagating of their opinions in any purposed and publick way This is not to restrain a mans sober christian and necessary vindicating of himself in a due way But 1. All unnecessary traffick that is principally for strengthening of a party 2. Publishing in print things to that purpose when there is no conveniency for the Churches good 3. Making motions in Judicatories that awakens siding 4. Insisting thereon in publick preaching And lastly When there is some
Writings of any time more affection amongst brethren and more respect to peace than was in that Church at that time amongst those that differed And there is not any practice more commended in all the Church-history and Writings of the Fathers than this practice as partly may be gathered from what was formerly touched out of Augustine And if we will consider the case rationally we will find that it is not impossible to have union in a Church where there is in such a difference an authoritative decision even supposing that side on which the errour lyes to be approved For 1. There is no necessity for such as have authority for them to presse others in their judgment or practice in such things neither can it be thought that such a decision can of it self satisfie all scruples neither yet that men doubtingly may follow Nor lastly that such controversies can bear the weight of troubling the Church by censuring such as otherwayes may be faithfull seing sometimes even unfaithfull men have been spared with respect to the Churches good as hath been said And secondly upon the other side such a constitution of a Church doth not involve all that keep communion therein in the guilt thereof if personally they be free as in the instance of the Jewish Church is clear where no question many corrupt acts have been established yet did it neither make communion in Worship or Government to be unlawfull where the matter and manner of carriage was lawfull Beside this would infer that no Judicatory could keep union where there were contrary votes or a Sentence past without unanimity because that is certainly wrong to them who think otherwayes and if so there could be no Judicatory expected either in Church or State for it cannot be expected that they shall be still unanimous or that the greater part shall cede to the lesser and rescind their own act Also suppose there should be such a division upon one difference can it be expected that those who unite upon the divided sides respectively shall again have no more difference amongst themselves and if they have shall there not be a new division and where shall this end And seing men must resolve to keep unity where there are faults of such a nature or to have none at all it is as good to keep it at first as to be necessitated thereto afterward The Orthodox urge this argument against the Donatists who would not keep union with them because of pretended corruptions in the proceedings of Judicatories and Ordinations yet were constrained to bear with such amongst themselves and particularly to receive and unite with the Maximinianists whose communion they had once rejected though a branch of their own faction because they saw no end of divisions if they did not resolve to dispense with such things amongst themselves And Augustine often asserteth that they were never able to answer this argument when it was propounded to them to wit Why they did not give them that same latitude in keeping communion with them which they had given to the Maximinianists who were guilty of such things as they imputed to them We conceive then that even in such a case there may be union for prosecuting the main work of the Gospel notwithstanding of such a circumstantial difference if men otherwayes set themselves to it and the generall grounds formerly laid down do confirm this CHAP. XII What to do for union in points not doctrinall but about matters of fact or personall faults IF the difference be not doctrinall in point of judgment at least only but being in matter of fact as personall faults and corruptions whereby the one is ready to object to the other some bypast failings and miscarriages whereupon by inconsiderat upbraidings pressing of Censures or condemnation of what hath been done the Churches peace is in hazard to be broken and men like to be rent and divided in their communion And oftentimes such things prove exceeding fashious where men wilfully or imprudently pursue such things without respect to the Churches peace This often waited upon a time of darknesse or persecution when men being in the dark and in a distemper were led away by tentation and overtaken with many faults and sometimes amongst others made to juffle with and trample one upon another as it were not knowing what they were doing and when this time was over some were ready to carp at what was past in the dark and to quarrell at others for such juffling when they were so through-other This indeed was ordinary but most unbecoming grave men to make that a ground of contending which inadvertently was done by others in the dark as the great Basilius saith In nocturno tempore densis tenebris Such contests are of four sorts First Sometimes in generall there is a dissatisfaction with the constitution of the Church in respect of the grossenesse of the Officers and Members thereof This cannot be removed upon the one side only because tares cannot but be in the Church and that discernably as Cyprian saith it is removed then by meeknesse and tendernesse upon the one side towards such as have withdrawn and by their yeelding to return who have withdrawn which when it came to passe hath been matter of gladnesse to all the Church Amongst Cyprians Epistles Epist. 50. edit Pameli mention is made of Urbanus Maximus and others of the Church of Rome who being Confessors and imprisoned in the time of persecution and after their delivery finding many grosse Members to be in the Church and meeting with the doctrine of Novatus that commended separation to the godly for their more comfortable communion together that they came to be tickled therewith and for a time to separate from the communion of Cornelius and others of the Clergy pretending there could be no communion in such an evil constituted Church but afterward finding the great hurt that came thereby to the Church they overcame their own affections and inclinations and out of respect to the good of the Church did unit which was exceedingly welcomed by all as their Epistle to Cyprian and his to them do manifest And as their fall sheweth that it is not impossible but that zealous Ministers who have keeped out against defection may be overtaken with such a fault So it giveth a sweet copie of Christian deniednesse and tendernesse by others to be followed in the like case Their words to Cyprian are worthy the observing Nos habito consilio utilitatibus Ecclesiae paci magis consulentes omnibus rebus praetermissâ—…s Iudicio Dei servatis cum Cornelio Episcopo nostro pariter cum universo Clero pacem fecisse cum gaudio etiam universae Ecclesiae prona etiam omnium charitate A second sort of such contests are When faults are alleaged which either are not true or cannot be proven although possibly they may be both grosse and true for both of these did the Novatians and Donatists trouble
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
reside in a mutual co-ordination and combination even of such Bishops Metrapolitans Patriarchs c. acting in an united and joynt way whereby manifestly it appeareth that such a Government as is to be united into must be extensive unto the body at least be in capacity so to be extended and it must be in a co-ordination and consociation of many Church officers together and that such subordinations as mar this coordination and equality must be swallowed up ere there can be an united Government for the preservation of the union of the Church because the supream Government and decision must be in many and many of different degrees and places cannot be so one as these who are of the same order to speak so Yet we think that where such an union cannot be had in Government men that have liberty without entanglement to their own consciences to follow their duty ought to do it with all tender respect to the edification and union of the Church wherein they live and to make the best of their particular case that may be for that end But seing the wisdom and goodnesse of God hath made it our lote in this Land to live under a Government to which the abovementioned characters do well agree it is hopefull if as we ought we conscionably adhere to the principles thereof we may yea shall unite in the Lord. Secondly Supposing that men agree in that same supream government to wit Councils and Synods there may be some debate concerning the formal constitution thereof what is to be accounted a rightly constitute Synod and such as ought to be acknowledged so It cannot be denied but that there is a right and a wrong in this and that there are rules to be keeped and that also de facto they may be broken even where there is no failing in the mater It is true also that we will sometimes find worthie men quarrelling the constitution of Synods and declining them as was formerly hinted refusing to appear before them till some persons were removed from them as Chrysostom and fourty two Bishops with him did in reference to that particular Synod at Chalcedon and sometimes their Acts were declared void because the meetings were not numerous as Balsamon doth instance in the case of one Iohannes Amathuntus whose deposition was declared null because all the Bishops of Cyprus were not conveened to his tryall which might have been and because in strict reckoning there was one fewer at his deposition than was allowed by the Canons Yet concerning this we say 1. That it will be found very difficult to pitch on such defects in the constitution of a Synod as will make the same null without respect to the matter thereof seing there may be many defects that will not infer this 2. It will be hard to gather from Church-history or Writings of the Ancients or Canons of Councils what hath been a peremptory rule to them to walk by in such a case Their practices in this are so various that it appeareth the matter hath ever been more headed by them than the formality of the constitution And therefore 3. We will find their practice to be according to this When the matter was sound and profitable it was accepted and the Synod was reverenced although it hath had lesse formality and hath been of a fewer number So the Council of Sardica Laodicea and some particular Provincial Synods have ever been of great authority because of their matter when more numerous Synods with moe formalities have never been so accounted of nor reckoned amongst the General Councils although their number hath been far greater than many of these other 4. When they come to determine any thing after the close of corrupt Synods they do not usually sift the constitution thereof but examine and condemn the matter thereof and do repeal their Sentences and account them null from the beginning not because of questioning their Authority that did it but because of their doing the same unjustly as in the cases of Athanasius Eustachius Chrysostom and Ignatius that followed him in the same See All whose depositions were accounted null because of the unjust violence that was used in them 5. We say then that hardly it will be observed that this consideration of a particular Synods constitution hath been the rise or ground of division amongst godly and orthodox men agreeing in the same Truth Form of Government and Rules for constituting of Assemblies or Synods But we will ever find where Declinators or Protestations are mentioned 1. That the party declined hath been palpably corrupt in fundamental doctrines Or 2. palpably driving on that general design and violence against particular persons as subserving the same And 3. it hath been also after many evidences of such corruptions and violences as in the former instances that are given of Declinators is clear where we find that Synods have been acknowledged and yet upon the discovery of their corrupt designs and violence have been declined and protested against as null as that second Council at Ephesus was Whereby it appeareth that if their proceedings had been acceptable their constitution and authority had not been called in question If it be asked upon supposition That a difference concerning the constitution of a particular Synod and a division upon that account fall to be amongst godly and orthodox Divines agreeing in the same Truths form of Government general Rules for constituting of Synods c. What should be done for union in such a case Answ. It would seem there should be no great need to give directions here the difference being so narrow certainly many of the Ancients and also of our Reformers and eminent Divines who have groaned and do groan under many sad pressures corruptions and divisions in the Church would have thought and think it a great mercy to have had and to have the difference brought to such a point and betwixt such parties Yet seing it is too too possible to be stood upon we do conceive it is no such thing as may make union amongst parties so differing impossible We say therefore 1. That such would consider the little usefulnesse and weightinesse as to the main of edification that is in the thing controverted whatever way it be decided For 1. the declaring of such a Synod valid or null as to its constitution doth not corrupt any point of Truth nor bring-in any new Form of Government nor alter any Rule concerning the Form agreed in because the question is not in thesi what is the form and rule according to which a Synod ought to be constituted that is agreed upon But the question is Whether such a particular Synod be agreeable to such a Rule and respect to the Rule makes the one that they cannot approve it and the other that they cannot condemn it And is it of great concernment to the main of the Churches edification to say it is so or not considering it abstractly
forbear the pressing of such decisions and that the thing might be left to mens arbitrement without prejudice to the Churches union as formerly it had been used this is clear from Church-history and that word of Sozomen lib. 7. cap. 19. is weighty Frivolum enim quidem merito judicarunt consuetudinis gratia à se mutuo segregari eos qui in praecipuis religionis capitibus consentirent that is They judged it and upon good ground most frivolous for men to be separated or divided one from another because of a custome who did agree together in the main points of Religion And though this matter be of it self no controversie decided in the Word at least as it was stated yet considering their thoughts of it and the grounds which they alleage for it it was not so to them and that peremptorines of Victors who afterward would not be reclaimed from that second determination is condemned by all as being the ground of that following schism And indeed in such cases where two parts of a Church are divided having independent authorities as to one another and there being contrary determinations in the same question it seemeth convenient and necessary for peace that either both should wave their decisions or that both should permit the decisions of each other to stand and be in force to such only as should acquiesce therein and willingly acknowledge the same Again where there is nothing like a party or equality but the division is in the same one Church betwixt a greater and smaller number and the greater will not be induced to remove their determination It is no way sinfull to the lesser to joyn with them notwithstanding thereof they having their own freedom and liberty cautioned as was formerly said Yea this seemeth not unexpedient that they should do for the good of the Church 1. Because it is not so readily to be expected that men who have such an advantage will cede to these who have it not 2. It may have inconveniencies if a smaller dissenting number should necessitat a Church to wave former determined truths though possibly not fundamental because of their dissatisfaction therewith who esteem them not to be truths and strengthen others in a schism as if they could not keep union and communion with a Church where any thing contrary their mind were determined Also 3. it seemeth most agreeable to reason that in sinlesse cedings the lesser number should cede to the greater And 4. because by so doing this accidental confirmation of an opinion by having the plurality of a Church or Synod for it is left open to the other side when they may be the plurality Hence we see generally that the minor part cedeth to the greater if the not pressing of the removal of such a decision be a ceding yea even when the plurality were wrong as in that case of Africk these who differed did not presse the rescinding of that determination having their own liberty Nor did these that had the plurality then for them impose any bond to keep the other from rescinding their determinations if they should come to be in such a capacity but both keeped peace for the time and afterwards in the dayes of Augustine we will find Councels of the Church of Africk determining the just contrary concerning that case of Baptizing and yet still entertaining peace and communion amongst themselves although the authoritative decision stood alwayes upon the side of the plurality CHAP. XV. What shall be done in order to union about such decisions as have practical consequents following thereon TO come to the second case to wit anent such decisions as have some practicall consequents following thereupon For the more short answering we shall lay down these Assertions Assert 1. In such practices as are opposit and infer division in the cases mentioned there can be no union or communion expected as we see in all the cases where such have been practised as of the Novatians Donatists and such like there may be more or lesse heat and bitternesse betwixt men that differ so but there cannot be union because such determinations and practices do draw a line and build a wall of separation betwixt the one and the other and so makes one side to be accounted as not of the same body Assert 2. Where the consequents only infer some difference or are not peremptorily pressed they do not infer necessarily a division as we see in the cases of Africk and others mentioned and Sozomen in the chapter cited giveth many instances of diversities of this kind in Churches without any breach of communion and saith it is necessary because Neque easdem traditiones per omnia similes in omnibus Ecclesus quamvis in omnibus consentiant reperire possis that is Ye will hardly find the same traditions alike in all things in all the Churches even though they agree in all things that are material And upon the matter such determinations are but indeed as if they were doctrinall to such as acknowledge them not and men are accordingly to walk in them Assert 3. In such practices as are daily practicable in respect of the occasions thereof union is more difficult though not impossible than in such cases where the occasion of practice is not probable because there being no present occasion to practise the same it looketh most unwise like to bring in or keep in a more certain and greater evil in the Church for eschewing of what folks may never be put to and suppose the case to be past that may probably never recurre it is more for the Churches good by abstaining the approbation of such an act and by not being involved in the apprehended guilt thereof to make up again the communion of the Church for the preventing of a greater hurt because that continueth to be a duty and is necessary to edification and the thing being past ought not to be the occasion of a present and following division as was formerly said If it be said How can there be union in such a case upon the principle supposed till as may be said by one side those who have decided and acted corruptly should repent and as may be said by the other till those who have divided unjustly from the Church and wronged the authority thereof should acknowledge their offence without which there cannot be union For answer to which we say 1. What if neither party shall ever be brought to repent or acknowledge an offence shall the Church in such a case never attain to union Repentance implyeth a conviction and this implyeth information and clearness in the judgment that such a thing is wrong Now it being often seen that it is impossible to get men of one judgment concerning such a thing Must therefore union be impossible till men be of one judgment This hath been formerly disproved 2. What if this had been the mind of the Churches and Servants of God from the
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
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