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
altogether vindicate their practice from inferring the same in which respect the schism and rent floweth from affection or inclination and not from well grounded light or reason and so cannot be but rash and unwarrantable 4. It may be in the manner precipitant when either means have not been used to remove that ground if it be just or when men so heighten some lesser defect in a Church by aggreging it with such circumstances as may make it appear to themselves or others a ground sufficient to bear and warrant separation or in such a way to vent their dissatisfaction with things or persons as thereby to hurt the unity of the Church or to occasion a rent or division or schism in the same when it may be others beside their intention may thus conclude A Church so corrupted c. is not to be keeped communion with and it may be the proposition is sound and so qualified as it is acknowledged by all Divines But this or that particular Church is such This again is offered to be made out by the too vehement aggravation of some lesser defect which may seem to confirm that assumption and in practice it may be observed that as some will lay down premisses concerning a schism who yet dare not act according to the conclusion and actually separate So others will keep the conclusion and actually separate in practice who yet durst not in Thesi absolutely maintain schism to be lawfull upon such a ground It is to be adverted that schisms and divisions are so nigh in nature and names that we may use instances for illustration of either promiscuously The third word is Division which doth not at the first view differ from Schism yet we do take it here as different and to agree to such Divisions and Dissentions in the Church as are consistent with communion both in Government and Worship and have not a divided Government or Worship following them as in the former case Of such there are many instances in Scripture and Church-history as we may observe by considering these Distinctions thereof 1. There is a Doctrinal Division as when the matter is not fundamental nor yet is it pleaded-for as such to the breaking off of communion amongst these that differ yet possibly being a meer indifferent matter is followed with too much eagernesse vehemency bitternesse c. by these who owne the same respectively Thus contentions were hot in the primitive times for meats and such things which were neither of themselves destructive to the foundation of Faith on either side at least in that time and so were not heretical nor did they break off communion in Church-ordinances and so were not schismatical yet was the Church troubled therewith by division amongst her members Of this sort are the divisions that may be amongst godly and orthodox men in some points of Truth when they too vehemently presse their own opinion to be received with a kind of necessity or load the other with too many absurdities beyond what will follow from the nature thereof 2. There are some Divisions that may be called Practical and do indeed imply some difference of opinion but do also infer somewhat in practice Of this sort was the division about Easter in primitive times before it came to a schism some keeping one day some another And in after-times it abounded when some acknowledged the ordination of such a Bishop and others not when some acknowledged the authority of such a Council and others not and so had divided practices 3. Some Divisions are betwixt particular men some have influence upon Churches and are as it were one party against another The first is more properly a difference and may be betwixt eminently godly and zealous men such as was betwixt Paul and Barnabas Act. 15. 39. and is called a contention Such also we will find in Church-history betwixt Augustine and Ierome Chrysostom and Epiphaneus which indeed hath a contention with it and if the Lord prevent not is apt to make parties and to rent the Church but the other to wit the acting of one party against another as hath been seen in many Councils and appeareth to have been amongst the Corinthians when one adhered to one person and one to another This I say looketh like faction and is properly division 4. Division may be considered in all these respects as it is in judgment or in affection or in practice It is in judgment when they are not of the same mind but have diverse apprehensions concerning Truths 2. It is in affection when upon that difference of judgment alienation followeth whereby that love and affection and charity that one oweth to another is somewhat cooled or discomposed 3. It is in practice when they speak and act differently and oppositly as if it were an advantage to Truth for the one to crosse and undermine what the other doth This distinction is clearly insinuated 1 Cor. 1. 10. I beseech you brethren that there be no divisions amongst you Which is branched-out in union in these three to wit speaking the same thing that relareth to action Of being perfectly joyned together in the same mind that relateth to affection And of being one in the same judgment that relateth to opinion which supposeth that there were divisions opposit to all these which also often go together 5. There are some Divisions which to say so are negative and are in the manner and circumstances of doing some duties Thus men may differ and take diverse wayes yet both of them be endeavouring the thriving of the work of the Gospel and no way labouring to crosse each other or to make one another lesse weighty and succesful Thus Paul and Barnabas after their contention did indeed differ in their manner of prosecuting the work of the Gospel yet both of them did continue faithfull therein and neither of them did counter plot nor counteract to others Again some divisions are positive to say so when men do not only differ from each other but do oppose each other and do not set themselves singly to prosecute the work which possibly their opposit may be prosecuting with them but there is an endeavour to lessen the authority and mar the actings of the other and to engage men in the approbation of that particular wherein they do differ which savoureth of division and faction properly and is more hurtfull and intolerable when as the first is more tolerable amongst men who have their infirmities and it 's like that such were the divisions of Corinth when there was an endeavour to cry up one and down another 6. Some are in doctrine for difference of judgment some are in government for precedency as sometimes was amongst the Disciples a contest who should be greatest which is not so much for Government abstractly and considered in it self or about what should be done as it is for the persons who should be the governours and doers thereof as amongst the Disciples it is not
occasion to exaggerate such a difference because the sostering of that difference is the preventing of what they fear As for instance Chrysostome had threatned the censuring of many of his Presbyters for their faults whereupon they took the occasion of the differences betwixt him and Epiphanius Severinus and others to irritate and stir up them against him and to side with them in these differences whereby the division against him and such as followed him was maintained till it came to the height thereof yet were neither the differences betwixt him and these other men nor the persons of these other men his opposites respected by them further than served to their end of bearing him down and so of preventing the threatned and feared censure 3. Sometimes Magistrates have had no little influence upon this either by pretending to side with one party in these differences against the other when yet it was not these differences but some other prejudice as from free speaking or the like which did engage them It is marked in that same case of Chrysostome that the Emperour and Empresse did concur to bear down his followers and those that sided with him because of some particular discontent at his free preaching for which cause they were zealous executers of the Synods Sentence As these again that were opposite to Chrysostome of the Clergie did take no little advantage of that discontent which they knew the Empresse had at him Or on the other side they are sometimes accessory by weakening Government and giving men accesse to do what they will when Basilius hath regrated the great differences of the Church in Iulian and Valens their times and setting himself to find out the cause thereof he settleth on this word in the Book of the Iudges In those dayes there was no King in Israel every man did what seemed good in his own eyes which he doth not speak simply as if there had been no Government but that by such as was no course was taken as the calling of Synods or such like means to restrain such things but rather they were entertained 4. Sometimes also the peoples engaging and siding in such differences hath no little influence to heighten and lengthen the same hence we find that in some debates wherein Church-men have been alone engaged there hath been some stop but when it hath encreased to the stating of parties amongst the people it hath ever been more difficult because so Ministers were the more encouraged and engaged to be tenacious vea sometimes fear of displeasing the people that adhered to them hath not wanted its weight Also so it turned more easily to schism and faction in practice when one part of the people would only call such a man of their Judgement another part of the people such another man of theirs whereupon followed great dissentions and factiousnesse in Elections and opposite ordinations by Bishops of several judgements Whereupon followed 1. a rent in that particular Church one part withdrawing with their Bishop and Minister and the other part with theirs and neither keeping communion with but seeking to overturn one another And 2. a rent among neighbouring Bishops and Ministers according as they were pleased to admit either side to their communion and acknowledge or condemn either of the opposite ordinations And 3. Often also there followed opposite and eager applications to the supream Magistrates and Emperour to have their own respective Elections ratified and that which was opposite by his Authority crushed which often hath been followed with much bitterness and sometimes not without calumnies against good men and also not without prejudice to the Churches liberty and advantage to corrupt men or Magistrates that were not tender of truth who thereby had occasion to interest themselves and advance their own ends the more and it is marked of Anastasius the Emperour who was a Monothelite that he took occasion upon hot differences in the Church amongst Divines who did in both sides differ from him though one of them was but sound without respect to right or wrong equally to endeavour the suppressing of both by sending them into exile and when Magistrates were more equal to and tender of the Church as Theodosius Gratianus c. yet they were exceedingly troubled with such adresses and put to hear such complaint even amongst and against men fully Orthodox and sound only differing in some particulars which had brought on opposite ordinations as in the cases of Miletius and Paulinus Eustachius and Flavianus with their respective competitors all which concuring with that heat and fervour wherewith Churchmen do usually of themselves follow their differences did not a little contribute to the heightening and lengthening of divisions and rents upon the smallest occasions 5. Occuring miscarriages of persons differing have often had influence to increase and continue a breach that is when some persons on either side become more grosse in other points of Doctrine or in practice or follow their designs by means that seem grosse and unwarrantable to the other or when some of one side expresse unjust calumnies on the other this doth exceedingly alienate affections confirme jealousies and suspicions and readily doth engender new Questions and controversies because some are led to oppose and condemn and others to defend such practices therefore there must be opposite principles suitable thereunto and so they multiply from one step to another whereby it cometh to passe that often where there is but one difference at first after a time many do arise which doth make the removall of divisions to be alwayes the longer the more difficult Whence we see that seldom one difference continued any time but there was an addition of many and that of greater concernment that it may be stuck whenas the first rise might have been removed 6. Sometimes also occurring dispensations in providence will give occasion to this tenaciousnesse as suppose there be a seeming advantage on the one side to through their point and bear down the other without uniting it is supposed to be conscience and prudence to make use of the same Hence we will find in History men more or lesse inclinable to unite as they apprehended their party to be more or lesse strong sometimes also some singular-like stroak upon the persons names or families of eminent opposers proveth a confirmation to the others who escape as if their way were more approveable and the others more remarkably condemned for so are men ready to misinterpret the most occasionall thing which for other ends may come upon any with whom they differ Thus Zuinglius his death did not only prove matter of insulting to Papists but even by Luther and others was misapplied and Carolostadius his â—…oul defection afterward became an occasion to harden many in condemning his condemning of keeping Images in Churches though without any worship because upon the back of that debate Luther had set him forth as a light unsettled unstable
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
necessity to speak or write on such things all reflections and irritations would be abstained yea it is fit that sometimes every word spoken or written upon one side should be past over by the other without reply for peaces sake Because 1. the broader such differences spread they take the deeper root and increase siding more amongst the people 2. Because they irritate more and keep off men from thinking of peace 3. Because the memory of these things is ready to riffle mens minds Therefore most eminent men have wished that all Papers pro or contra in such differences might be buried for one difference begetteth another and one paper draweth forth another none being willing that his adversary should have the last word and oftentimes papers propagate a controversie to a succeding generation to whom it had been good that many things had never been in writ Also often such writings prove edifying to few and they but make Church-division the subject of more discourse and Ministers to be the more contemptible and do in themselves often involve many contrradictions against one another which readily are not possible to be cleared in matters of fact and reflections one upon another which derogateth exceedingly from the honour of the Ministery It is marked of Constantine that when at the Council of Nice there were many opposit papers of differences amongst Bishops presented he took them and having gravely admonished the Bishops for their contending amongst themselves would not have one of them read but said he would cover such infirmities as they were bringing to light by their contradictions with his purple This way also hath been followed for stopping of divisions in diverse reformed Churches 4. All contrary acting would be abstained as in Elections Ordinations or the like because these fix as with a nail the difference as may be gathered from history It were better many a time for the Churches good that any one side had suffered the Bishop ordained by the other solely to possesse the place or that none had been ordained at all than that opposit Ordinations had been because that so the Church was divided even in communion and such particulars have been ever difficultly composed and ever exceedingly instrumentall to continue a breach and it led men in Congregations to be factious and to seek to gain men and affections to their party 5. All separated and divided meetings would be eschewed whether the separation be totall in respect of all Ordinances and communion in generall as sometimes divisions have come amongst orthodox men to such a height Or whether it be partiall suppose in Government Sacraments c. or any of these because so not only way is made to a totall separation but thereby there is a divided shape put upon the one Church and occasion is given for one party to condemn another and so to beget more strife and especially because it habituateth men to think themselves not of one body and as it were erecteth a Church or Altar against another as the Fathers were wont to speak and so becometh a drawn line of division and doth really make the difficulty of uniting the more difficult because ere union be made up that partition must be pulled down It is fit therefore that either all such occasions of Fasts c. wherein all cannot joyn should be forborn or that they be so ordered as there may bee union in them 6. Such acts and principles as put restraint upon either side making others incapable of Church-trust or the like or which declareth them to be so would be prevented and if established would be orderly removed because such things make a partition betwixt two and heighten such a difference beyond the nature thereof Also they evidence much prejudice and alienation of mind and they seem to constrain men to an union which is never right if it be not voluntary Hence we see that the great friends of peace have ever endeavoured to prevent or remove such as in the instances of Policarp Ireneus and Cyprian is clear who did not only endeavour to remove Censures but even censurablenesse from persons so differing This also is very obliging to the opposit party In that 163. Epistle of Augustines which is much to this purpose mention is made of one Cenethlius a Catholick Bishop who saith he was much esteemed of by the Donatists Quod constitutionem datam contra eos compresserit effectum habere non siverit CHAP. X. What is to be done in order to Uniting NOw we may be the shorter in speaking to what is to be done in reference to particular differences seing much may be gathered from these generals premitted and it is not our purpose to be particular Yet we say 1. That it is the duty of such to be seeking union one with another and for that cause to be making offer of and desiring meetings and conferences and to be urging harmony one upon another In that Council of Carthage whereof Aurelius was Moderator they did appoint Conferences to be sought for with the Donatists although they had been long in a schism and for that end did appoint Commissioners and did give instructions to go from place to place and to endeavour a settlement whereof these were a part That their former schism and separation should be prejudiciall to none That Ministers and Bishops should continue in their charges if otherwayes they were worthy notwithstanding of their former separation which is observed not to have wanted fruit in many places as the acts and events are recorded by Balsamon And this is according to the generall rule of following peace even when it seemeth to flie from men And questions that may engender strife are to be avoided and fled from when they seem to follow after men because as Paul saith 2 Tim. 2. 22. c. The servant of the Lord must not strive c. On this ground we find that many of Augustines Epistles direct to Donatists and others are to this purpose craving friendly communings and when he hath had occasion to be in cities where Donatist-Bishops were he used to visit them and enter conference friendly with them and if any hope was he wrote to others to entertain the same as particularly may be gathered from Epist. 147. where he honourably mentioneth Promelianus in the desire of a conference and because he knew the too great vehemency of one Evodius though of his own side had offended him he did excuse it saying amongst other things Id hominis aetati ignoscendum est c. The like he also hath Epist. 163. when he mentioneth Fortunius whom he had conferred with with this testimony to these he writeth to Quantum enim arbitror difficilime potestis invenire in Episcopis vestris tam utilem animum voluntatem quam in isto sene perspeximus And therefore presseth them to entertain the begun conference though he might not stay 2. In carrying on such meetings respect
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
time in reference to the several steps for in some cases a Minister will be instantly put to what is beyond all these and to deal by some other means but it sheweth the order of nature and what way is to be followed according as there is accesse and opportunity Further It is necessary for Ministers at such a time especially to endeavour union among themselves and amongst the people of their flocks for oftentimes division and delusion are trysted together whereby the deluders are exceedingly strengthened Truth and the Ministers thereof made exceedingly contemptible and put in an incapacity to edifie or have weight till that be removed Therefore we see that in the Churches of Corinth Galatia and Philippi where Seducers were driving their designs and division had taken great footing the Apostle hath a special regard to the recovering of their union at such a time We may read it also in the Life of Basilius the great Antagonist of the Arians who being by some division with Eusebius then Bishop of Cesaria necessitated to withdraw for the Churches peace Whereupon Valence the Arian Emperour and other Arians thought that a fit opportunity to vent their errour in Cesaria which they could not succesfully do while union continued there To disappoint this design Gregory Nazianzen advised his return and uniting with Eusebius as the only mean to prevent the growth of that heresie amongst the people which being accordingly done and both of them forgetting their particular discontents for the publick good the Church was so established and the errour so opposed that the forenamed enterprisers were constrained to give over their design upon that union In the third place We come to consider a Ministers duty in reference to the flock in generall and certainly by proportion it may be gathered what seriousnesse gravity and diligence ought to be amongst Ruling-elders in their concurring with him in such a case who are also to joyn with him according to to their places in the former search and triall of their carriage and in fitting of themselves for being usefull in such a time for it cannot be denied but somewhat peculiar is called-for from the Minister in reference to his Ministery in common amongst the people more than is called-for at another time As 1. he is to be in respect of all Christian qualifications in his carriage and all ministeriall duties in his charge singularly serious and eminently exemplary because it is now a main and prime thing to have a testimony of sincerity faithfulnesse and love to the peoples edification in their own consciences and this cannot be obtained at such a time without the former For in experience we see that declining to errour and falling from esteem of the Minister go together and where this is preserved either the fall is prevented or there is the greater accesse to recover the person that is fallen Ministers therefore would especially study that as a main mean of the peoples edification And for that cause would observe 1. If any thing hath escaped them in their way which might have given offence and would by all means endeavour to remove it 2. If any thing hath been unjustly imputed to them they would condescend to clear it 3. They would take notice of what particulars they use to be charged with though it may be unjustly or what usually Ministers are charged with by the corrupt men of the world as pride coveâ—…ousnesse self-seeking hypocrisie and the like and at such a time Ministers would not only eschew these evils but also the very appearance of them which is a part of Paul's becoming all things to all that he might gain and save some 1 Cor. 9. And in a word a Minister would so carry in that time as every look word action gesture yea as every thing lesse or more in his Ministery in his family diet cloaths and such like may abide the triall of the most narrow and watchfull observers yea of one that is a more high and narrow observer than they 2. There are some things wherein particularly he would insist and seek to have born in upon the people As 1. to have them sensible of the evil of errour and of the hazard that cometh by it also of the devils subtilty and craft in carrying on of such a businesse 2. To have them instructed and cleared in the truths of the Gospel especially in such things as are controverted that the errours and consequents following thereon may be made as obviously clear and hatefull as may be 3 This would be done so as they be not diverted from practice in the main duties of godlinesse by any speculation but searching up-stirring and materiall Doctrines with powerfull and convincing applications of all kinds would be in a speciall manner pressed then as we see in these directions to Timothy and Titus is clear where upon the one side the taking head to fables and vain janglings is dehorted from and convincing exhorting reproving with all authority pressing of good works and exercising to godlinesse are on the other side exhorted unto 4. People would be pressed by all means to eschew snares and the company of seducers which was both our Lords practice and the practice of His Apostles There is no duty more frequently pressed than that It is true this is sometimes mistaken by people yet it is the duty of Ministers to presse it yea they are charged to charge others in reference to this as in the 1. to Tim. 4. 11. and 6. 13. being compared with the directions that are given in these Epistles 5. It may be it were not unmeet in such a time that something were done in writ for clearing of these things which are especially controverted and that some in particular might be designed for this part of the work for often seducers spread their errours by writ as we may in see in Ier. 29. 25. And sometimes there will be accesse to instruct and edifie by writ when it cannot be done by word yea so some persons may have objections moved and answered to them before they be confirmed in such and such opinions which possibly they would have thought shame to move till they had settled in them and so have been in a greater prejudice against the truth and in a greater incapacity to be gained from them and we see that the Apostles used this way unto Churches and People to confute materiall errours in writ and so also to confirm the truth against all cavils of adversaries even as they did it by word of mouth and preaching 3. In all this the Minister would take good heed to his manner of proceeding that it be grave weighty serious loving and in every thing such as may convince the people 1. Of his own seriousnesse and being much affected with such a businesse Therefore light and mocking expressions would be shunned but the Minister would be affectionate and serious like one travelling in birth while Christ be formed in them again
extraordinary manner was laid aside by the Lord did dispute that possibly there might be some more than an ordinary thing in his way and that he might through accesse to God do such things when as yet they were not infected with his errours This did breed a schism when others necessarily behoved to condemn the deeds and also the persons as not serving the Lord but their own bellies Rom. 16. ver 16 17. 4. It usually ariseth from secret grudges at being sleighted or heart-burnings at anothers credit and reputation beyond them and sometimes indeed not because of the fact done but because such persons were the doers thereof and one way or other springeth from the root of pride envy or emulation which hath many branches whereby it venteth its malignant distempering disposition in sundry shapes It is indeed sad that such things should be amongst the Disciples of Christ yet often we see that this Who should be the greatest was a bone of contention among them especially when some had evidenced their too great pronenesse and inclination to prefer themselves to others This also had influence upon that muteny which Aaron and Miriam did stir up against Moses Numb 12. and it is the Lords word by the wise mouth of Solomon Only by pride cometh contention 5. Too much insisting on and aggreging of the infirmities or opinions of others and loadening and aggreging them with many fearfull consequences hath much influence upon this especially where words are wrested beside the intention and sense of the speaker because such an humour sheweth little love and respect to the person and by the nature of the work doth tend to hold him forth as odious ignorant absurd or some way despicable which even good men being but men are not easily brought to digest We see this in Iob's friends who frequently carp at his expressions and study to aggrege them which indeed were not alway altogether excusable yet their scope at least in the work was to represent them and him much more absurd than indeed they were And this was in these debates between Augustine and Ierome and usually is where such differences are as too many reproachfull and bitter differences now in the Church almost every where do hold forth 6. They are occasioned by a carnal and factiouslike pleading for and vindicating even of Truth Often it is not the matter whereabout godly and learned men debate that maketh division for there may be difference where there is no division but it is a carnal manner of prosecuting either side of the difference even that side whereon the truth doth lye that doth engender the division and often we see men differing about greater points than others do and yet carrying so as it cannot be called Division It 's marked 1 Cor. 3. that some were for Paul some for Apollos some were for none but Christ and yet this is counted a side of the faction aswell as any of the other not because being for Christ is wrong but because that factiously they walked under that pretext Which we may take up in these respects 1. When a man too peremptorily presseth his light upon others or upon a Church in a matter that is not fundamental or necessary which is condemned Rom. 14. 22. when men in these debates keep not their faith or light to themselves but do trouble and distract others therewith 2. It is when men too vehemently presse such a thing as if the contrary thereof or those who maintain the same were intolerable and so in a fiery violent way seek to bear down that which is indeed an errour though of infirmity It is marked by some that write Church-history and Augustine is of that same mind That Stephanus Bishop of Rome did more hurt to the Church by his too vehement opposing of Cyprian's errour which was That those that were baptized by Hereticks or Schismaticks ought again to be baptized because he did therby hazard the dividing and renting of the Church by refusing communion with such as were against him than Cyprian did in his maintaining of his errour Because though it was still his opinion he did meekly and condescendingly carry in it with respect to the unity of the Church 3. This is also when things are followed with Sentences and Censures on the opposit opinion and the abbetters thereof as if it were a matter of Faith It 's known what influence those Sentences of Victor Bishop of Rome had upon renting of the Church and stating that divisive distinction betwixt the East and West Church and that for a matter of nothing to wit What day of the moneth precisely Easter was to be keeped and he was for that sharply reproved even by Iraeneus who was of that same judgment with him And many such instances are in History 4. It is when in the prosecution of such things men leave the matter and fall on personall reflections and become bitter in these respects as to cast-up pride and arrogancy hypocrisie ignorance heresie or erroneousnesse or some other personal fault if any be known or imputed to them or one way or other to sleight them and make them despicable So Aaron and Miriam murmur against Moses Numb 12. that he had married an Ethiopian woman that he seemed to sleight them as if God had only spoken by him and not by them also Epiphaneus also did upbraid Chrysostom with hypocrisie Ierome hugely revileth Vigilantius whose tenents seem to be as near truth as his are so it was between Demetrius and Theophilus when in the matter of fact each giveth to other the lie 5. It is when the manner of carrying on a thing is factious as endeavouring to make sides and parties under hand and indirect dealing to engage others in their differences and to stir up men by such means against others It is like it was so in Corinth even amongst the people who adhered not to false teachers It is marked also in that vehement bitter contention that was between Ierome and Ruffinus that he did endeavour by all means to waken hatred against Ieromes person and to defame his writings more than in any convincing way to make out his point and yet all this arose from Ierome his alleaging the other to be a favourer of Origens heresie because he had translated some books of Origens which was indeed condemned by others as being dangerous yet seing Ruffinus did disclaim these errours and deny that he approved them there was no such ground to presse him with iâ—… and this became the occasion of that irreconciliable hatred which was never removed in which also it is marked that Ierome doth object to the other obscurity and harshnesse of stile adding withall many other sleighting expressions 7 It may be by the imprudencie of such as have good affection As 1. expressing too much good liking of some corrupt men because they pretend fairly Thus the Church was divided in Phrygia for Montanus because some
betwixt them upon very mean grounds Origen not being come to his grossenesse he did most vehemently object that to him in his Writings 6. Often in hath come that length that they have imprecated evil to one another as in the instance of Chrysostom and Epiphanius sometimes they have informed and most vehemently instigated civil Powers against one another that they might procure their deposition banishment and such like as Ruffinus did against Ierome the Clergie at Antioch against Flavianus and some at Constinople particularly Severianus did stir up the Emperour against Chrysostom 7. Also it hath been followed in Councels and Synods by the Sentences of Deposition and Excommunication as was frequent in the case of that debate about Easter and in that debate betwixt Stephanus and Cyprian Tertullian also was Sentenced upon a prejudice without just ground so was Chrysostome deposed even by Bishops that were not heterodox and many others 8. It hath extended to divide Churches although it began amongst Ministers and hath come to that height that they have withdrawn from the communion of one another and have chosen different Bishops and Ministers without communion one with another or without dependence one upon another and yet neither of them have been Hereticks nor professed Schismaticks but because of some dissatisfaction it may be with the person or ordination of such a Minister or upon some mistake of a particular act of a Councell even when both did acknowledge the same as particularly is marked to have been betwixt Eustachius of Antioch and Eusebius of Pamphilia and again at Antioch in the case of Miletus and Paulinus and again betwixt Flavianus and others which is marked to be in the fourth Century 9. It hath extended to great heat and furie even amongst the followers of each other whereby much jealousie heat and dissention hath been occasioned 10. In both those there hath been such a fervour and as it were fury that there hath been no uptaking nor removing of the same And although we find difference to have arisen from little even amongst good men yet often we will find that most difficultly it hath been removed but for many generations it hath continued when the first authors have been away and that with very great heat as almost in all the instances given so that that sweet and moderate Divine Melancthon did usually call the difference of Divines rabies Theologorum and at his death did blesse himself that amongst other sins and miseries he was to be fred from this rabies or furie of Divines which was evermore sadder to him than any opposition of open adversaries 11. Usually it hath diverted most serious Divines both from the pressing of piety and reproving of vice as also from maintaining of truth against open adversaries and the pursuing of their errours Augustine doth complain of this to Ierome and doth for this end as it were crave a cessation and it cannot be otherwayes for â—…uch debates do not profit these that are occupied therein Heb. 13. ver 9. and when mens edge is hot and sharp against others in such particular differences it cannot but cool and blunt them in more weighty things and is no little part of the devils subtilty to make way for errour and profanitie thus to entangle Ministers Which occasion he hath ever taken to sow tares which that great Father and Divine Basilius doth condole to this purpose That while there was concord in every occupation only in the Church and amongst Ministers there was dissention and that so hot that no commiseration of the Flock which was set upon and drawn away by perverse men was prevalent with them to abstain from such differences 12. Hence it hath followed that though there hath been no considerable difference upon the matter at the first yet notwithstanding it hath grown and come to a height and that in respect both of Schism and heresie And it is rare to find in History that a division hath continued long but it hath turned to separation in communion and a Schism and again Schism hath not continued long but it hath brought forth heresie for divided practices lead men to lay down and maintain such principles as may defend them and the band of unity being broken there is no stay or hold because as that forenamed Father Basilius saith men take on them then to speak write and do as they please 13. Although sometimes the fault of division may be more on one side than another yet seldom is any side free at least in the manner of prosecution and therefore often it turneth in the close to the hurt of both and the one side becomes more schismaticall and erroneous at least in many of their members as fell out in the case of the Novatians and Donatists The other side again have often become more cold and secure in the practice of holinesse carnall and formall in pursuing ceremonies and externall things with lesse affection and life in the main because the edge of their zeal was bended toward these differences and generally people have been stumbled and offended by them and by the miscarriage of some affectionate persons men more formall and not very zealous in the main thing have come to have more weight and sway in the Government of the Church and thus we see that after these hot debates that were in the Church about lesser things schisms and heresies grew up on the one side luke warmnesse formality and inclination to ceremonies and a formall lazie way of worship did grow up and increase in the Church upon the other side 14. Though we find men sadly regrate these yet was there alwayes a difficulty to get them removed there being often a kind of inconsideratnesse whereby the publick good hath been overlooked and men have walked too much by particular inclination and affection and so have come to hate whom formerly they praised and to praise whom formerly they hated by which the Ordinances have become weightlesse to all and the Ministers who sometimes were counted a gazing a reproach and the off-scouring of all men because of afflictions have become much more despicable because of their own intestine divisions as one of the Fathers doth pathetically expostulate for the dissentions of his time writing to Nazeanzen CHAP. IIII. The causes why Division usually cometh to so great an height WE may now enquire what be the causes why Divisions usually come to such a height and are so difficulty removed even amongst men that are affectioned in the work of Christ and otherwayes sound zealous and sober which is indeed strange especially considering that they do often see the evil regrate it and professe their desire of a remedy themselves In answering to this we are to look 1. to the Lords soveraign hand even in this 2. To what accession there is to it from those that differ 3. To some occasionall accidentall causes that concur therein 4. We may consider the
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
which these things or this method would be followed 1. All especially Ministers would walk under the impression of the dreadfulnesse and terriblenesse of such a plague It is like if God were looked to as angry at a Church and at Ministers in such a time men would be in the greater fitnesse to speak concerning a healing Some time therefore would be bestowed on this to let that consideration sink down in the soul that the Lords hand may be taken up therein the many sad consequents thereof would be represented to the mind and the heart would be seriously affected and humbled therewith as if sword pestilence or fire were threatened yea as if the Lord were spitting in Ministers faces rubbing shame upon them and threatning the making of them despicable the blasting of the Ordinances in their hands the loosing the girdle of their loins and authority amongst the people the plucking up of the hedges to let in Boars and Wolves to spoil the Vines and destroy the flock and in a word to remove His candlestick so that Ministers or other persons in such a case have not only men that are their opposits to look to as angry at them but they have the Lord to look to as their party whose anger hath thus divided them and the not observing of this maketh men the more confident under such a judgement Whereas seing it is a plague men even such as suppose themselves innocent as to the immediate rise thereof ought to humble themselves under the mighty hand of God with respect to this as to other plagues 2. Men would also look upon it as a snare O how many tentations have such divisions accompanying them especally to Ministers and also how many afflictions crosses and reproaches upon the back of these Might it not make a Minister tremble to think upon the matter of divisions that now beside all his former difficulties and straits there is a snare and trial in every thing in every Sermon that he preacheth it is thus lest his own affection steal in for the zeal of God to make him hoter and more vehement against those that oppose him in such things that are controverted than he useth to be in things more nearly concerning to the glory of God and lest by discovering his carnalnesse he make his Ministery despicable before others when he heareth he is in hazard to be iâ—…ritated by a contradiction and though there be no contradiction he is in hazard to lay the lesse weight upon what might be for his edification because it is spoken by one who in such and such things differeth from him When he is in any Judicatory there is a tentation waiting on by the least motion of such things to discompose all and make such meetings scandalous and burdensome by this all conversing almost becometh heartlesse and comfortlesse the most intimate brother is either suspicious or suspected all construction of mens ingenuity and sincerity in anything are for the most part grounded upon mens interests as if men after that had no conscience of sinning there is a failing of sympathie amongst brethren c. And may not these and many such like make Ministers circumspect in such a case that they may be slow to speak to what may foment division and wary in hazarding upon snares Alas it is unlike this when men use more confidence and liberty in constructing speaking and acting and with lesse tendernesse in times of division than at other times and were men once impressed with the fear of sinning upon the occasions of divisions they would be much more disposed for speaking of union 3. Ministers and others would sobeâ—…ly retire to take a view of their own spirituall condition and see if they have keeped their own vineyard and particularly before the Lord put themselves to these 1. How union with him hath been prized and if there hath been studying to be and abide in Christ and to keep themselves in the love of God 2. If there be any ground of quarrell in the present strain or by gone practice that might have influence to provoke the Lord to smite them in the generall Or 3. and especially If by their negligence and unfaithfulnesse imprudency heat passion tenaciousnesse addictednesse to other men and too much loathnesse to displease them prejudice at and uncharitablnesse unto others or the like they have been any way accessory to the bringing in of this evil for which cause they would take a view both of the sins that procure it and the evils which do dispose for it and increase it which were formerly mentioned and would be impartiall and through in this for it is preposterous for men to meddle in removing publick differences while they know not how it standeth with themselves 4. When that is done there would be repentance suitable to what is found and extraordinary humiliation and secret prayer to God not only for themselves and for their own particular condition but for the publick and particularly for healing of that breach and that thereby God would spare His people and not suffer His inheritance to be a reproach It is no little furtherance to union to have men in a spirituall abstracted and mortified frame for we are sure if it remove not difference it will in a great part moderate the division and restrain the carnalnesse that usually accompanieth it and dispose men to be more impartiall to hear what may lead further 5. Men would not fist in this but as they have interest and are led by their places they would endeavour soberly warily and seriously by speaking writing obtesting and otherwayes to commend union to these that differ yea even they that differ would commend it to these that differ from them We see the Apostles do this frequently in the New Testament and that not onely in the generall to Churches but some persons are particularly by name obtested as Philip. 4. 2. And in the primitive times Bishops and Churches who were not engaged did seriously write and sometimes did send some of their number to Churches and eminent persons that were divided and often their interposing did prove effectuâ—… And when that difference between Augustine and Ierome did come to some height he to wit Augustine pressed himself so on the other for the begetting of a better understanding and the abating of that difference that he did prevail with him and by their mutuall apologies and better understanding one of another they came notwithstanding of their difference to have much respect one of another For this end Policarpus came from Asia to Rome to stay the division about Easter which prevailed so far that it fisted for a time Also men especially of the same judgement would deal with others with whom in that they agree to be condescending and seriously obtest them and when they exceed would objurgate them for the Churches good This is often of great weight and often also men that appear most in a difference
will be hoter and carry things further than lesse engaged men of the same judgement will allow and such ought not to be silent in such a case Thus Ireneus though of Victors judgement in the matter of Easter yet did boldly expostulate with him for his vehemency in pressing of the same to the hurt of the Churches peace charging him to forbear and to follow union notwithstanding which act of his is still highly commended and as Eusebius observeth counted answerable to his name 6. Serious and single thoughts of union would be laid down and that would be purposly driven as the great duty so that endeavours would not principally tend to strengthen a side or exouer themselves or get advantage to others c. but to make one of both and therefore when one mean or occasion faileth another would be essayed neither would men weary or faint herein although it prove often a most fainting businesse 7. Men would endeavour all this with tendernesse and respect to mens persons actions and qualifications for oftentimes the rise of a division is in the alienation of affections between some persons which afterward disposeth to construct hardly both of their opinions and actions and indeed often the stick is here that mens affections are not satisfied one with another and that maketh them that they do not trust each other Hence we see that in the Scripture the commending of love and of honouring and prefering of others in honour to our selves is ordinarily subjoyned to the exhortations to union or reproofs of division as Philip. 2. Eph. 4. Matth. 18 c. And we see in the primitive times when no mean could cure schisms one party shewing respect to another or to some eminent head of the opposit party it may be even after their death did alley the same and engage these that formerly shunned communion to joyn with them It is particularly observed That when at Constantinople some had continued separated from the Bishops government and the Church thereof after Chrysostom's deposition for the space of thirty five years and were called Iohanits yet Proclus who by some interval succeeded in that See by recording Chrysostom's name amongst eminent persons and making honourable mention of him and bringing his body from the place where it was buried in his exile and burying it honourably at Constantinople in the great Church of the holy Apostles did so appease and engage those that had disclaimed all the interveening Bishops that instantly they did acknowledge him and joyn with the Church The like also is mentioned to have been the end of that Schism at Antioch because of Eustachius his removal from them when Callaudion the Bishop did return his body honourably to be buried and went out with his party to receive the same solemnly some miles from the Town those also who out of respect to him to wit Eustachius had continued separated from the succeeding Bishops for above an hundred years now seeing the adverse party put respect on him they also did from that time forth joyn with them Both these are recorded in the fifth Century and if respect to dead men be prevalent to engage affections certainly mutual respect and evidences of confidence amongst men living would be much more weighty This giving of respect would be manifested in these and the like 1. Respective mentioning in word or writ of the persons and what concerns those that differ especially such as are most eminent and leading amongst them 2. There would be good constructions put upon their end and intentions and sincerity even in such actions as are displeasing 3. Mens opinions and actions would not be loaded with grosse absurdities and high aggravations especially in publick because that tendeth but to make them odious and standeth in the way of a future good understanding when one hath proposed another as so absurd and hatefull a person 4. All personal reflections would be abstained as also sleighting answers disdainfull-like words and salutations and such like would be shunned But on the contrary there would be love familiarity tendernesse and if there have been any reflection or bitternesse to occasion mistake yea if it have been unjustly apprehended there would be condescending to remove the same I have heard of a worthy person who being led away in an hour of tentation was by many of his former friends afterwards discountenanced whereby he was as it were engaged in a kind of discontent to defend his deed and resent the disrespect of such persons which almost grew to a rent but having occasion to encounter one who was most opposit to his present way who yet notwithstanding of all did lovingly and familiarly as ever imbrace him without mentioning any such thing it is said That his heart melted instantly with the conviction of his former opposition and so any further procedure towards a rent was prevented when he saw there was yet again access to the affections of the most eminent of those he did differ from 5. There would be expressions of mutual confidence in one another which would appear not only in personall respects but with respect to the Ministery of such as they differ from endeavouring to strengthen and confirm that which was the thing that endeared Basilius to Eusebius that even while he differed he endeavoured to have his Ministery weighty amongst the people 6. Respect would be shewn to men of that judgment and side it being such a difference as is supposed they would be helped and furthered and counted notwithstanding thereof if otherwayes qualified fit for trust and charge for this is not only engaging of a particular person but of all the party and doth hold forth a confidence in them notwithstanding of that whereas the contrary is disobliging and irritating of all because it proposeth all of such an opinion or practice to be unworthy of charge or trust which no man can well digest and it some way necessitateth them in a divided way to endeavour some other way of entering and to increase their diffidence of them who so partially in their esteem at least manages matters and prefers the strengthening of a side to the edification of the Church as any different party cannot but expound it seing they seem to themselves to have some perswasion of their own integrity in the main work 7. There would even be mutual visits and fellowship civil and christian as hath been yea rather it would be increased for if men have some confidence that others love their persons respect them as Ministers and esteem of them as Christians they will be easily induced to trust the other as such also 8. If reflections and bitternesse be vented by some as even good men are too ready to indulge to themselves a liberty in debate to exceed in this yet there would be no such meeting given Luther is censured for exceeding in this even by such as loved him and it is a most excellent advertisement that Calvin giveth to
party and to keep them at a greater distance from the other as being grosse in receiving Traditores as they called them unto their society Sometimes men justly censured or fearing censure from faithfull Bishops did spread calumnies against them and made them odious under pretext of their pride arrogance unsoundnesse and such like even unto other orthodox men Sometimes again time-serving men by flattering Magistrates did execute their revenge against faithfull Bishops by keeping up Divisions against them driving on Sentences of Deposition and such like under pretext of other faults whereby the Churches peace hath been often marred and her divisions continued as is clear in those schisms and divisions at Constantinople first in reference to Chrysostom and afterward in reference to Ignatius who by a faction in the Church was deposed really to please the Emperour whose incestuous marriage he would not approve as they did therefore I say in the removing of differences and resolving of duties in reference to union there is great need of circumspectnesse in trying and choosing whose counsels are to be laid weight upon for all men love not peace neither seek singly the good of the Church and want not their own prejudices and grudgings at particular eminent persons who where men are not very denied and mortified will easily steal-in to mar a publick good under pretext of particular respect to the person whom by so doing they stir up It 's marked by Sleydan as the cause of that unreasonable and unnatural division that brake-out and grew in Germany almost to the undoing of Religion therein betwixt the Elector of Saxony and Maurice afterward Elector that some Counsellors not well-minded to Religion but favourers of the wicked way of Henry to whom Maurice succeeded who for that cause had hatred at the Elector and those who were eminent for Reformation and now having taken on a profession and insinuated themselves in the counsels and affection of Maurice and finding some begun matter of dissention in other particulars did so kindle and foster it till they brought the division to that height that one part of the Protestants were engaged with Antichrist and his followers to destroy the other and yet so closely carried that the difference was never stated upon the real account which indeed such did intend Also men not so nearly concerned in the Churches divisions as suppose they be of another Church or men not so immediately concerned in the debates thereof and the effects that follow thereupon As in that Council of Carthage they enact that tendernesse be used to the Donatists and means be used to reclaim them and for that end did acknowledge their Ministers though ordained in a schism to be Ministers although the Church of Rome did write otherwayes to them and did act otherwayes themselves These would be looked unto Sometimes also there are a sort of persons who long not for union for as there is an itching after new doctrine in some so is there for divisions and changes amongst others who may be sound in doctrine who in this are to be adverted to 2. Men would eschew in such a case judicially to engage in such differences either by passing decisions in these things pro or contra in Judicatories or by censuring or noting with any reproach such as differ from them For 1. that maketh the division the more difficultly removable in it self And 2. it engageth both sides the more and proveth a let to retiring when men would and heighteneth the difference exceedingly In that difference that was between Cyprian and Stephanus and other Bishops of Rome concerning the rebaptizing of such as had been baptized by Hereticks and Schismaticks It is marked that Stephanus did presse the condemnation of it did censure and refuse communion with such as joyned with Cyprian in his opinion On the contrary Cyprian did indeed call Synods and decide but neither pressed any man to his opinion or practice nor Censured any that differed in such a matter And because his carriage is so much commended by the Ancients especially by Augustine against the Donatists not because he counted Cyprian right on the matter for he disclaimed that and owned the contrary opinion but because he carried in his opinion so tenderly to the Churches union and peace We shall observe two or three passages of his and of Augustines concerning him 1. In his Epistle ad Jubiannum Haec rescripsimus inquit nemiâ—… praescribentes aut praejudicantes quo minus unusquisque Episcoporum quod putat faciat Et ne quisquam pellendus à caeterorum consortio videretur dicit nos quantum in nobis est propter haereticos cum collegis Coepiscopis nostris non contendimus cum quibus aivinam concordiam pacem tenemus Et Paulo post Serventur inquit à nobis patienter leniter charitas animi collegii honor vinculum fidei concordia sacerdotii Which words and many others are cited by Augustine de Baptismo lib. 6. cap. 17. And in another place when he hath cited this same last Sentence and other words giving the reason which the Apostle hath 1 Cor. 11. If any man will be contentious we have no such custome nor the Churches of God after which a little Augustine subjoyneth this approbation of his carriage Majus quippe in eo robur virtutis eminuit cum ist a quaestio nondum discuss a nutaret quod aliter sentiens quam multi collegae tantam moderationem obtinuit ut Ecclesiae Dei sanctam societatem nulla schismatis labe truncaret quam si omnia non solum veraciter sed etiam pariter sine ista virtute sentiret De Baptismo lib. 5. cap. 17. This he saith even though Cyprians opinion was confirmed by diverse Councels of Carthage Which sheweth what influence such abstinence hath on the Churches peace which is the more observable that he used this forbearance when he had the generality of the Church of Africk and the authority of their Councels for him and also was provoked by the vehemency of his opposits and their Censuring such as were of his opinion yet he forbare not because he doubted of the soundnesse of his judgement but because he respected the Churches peace and even then did he write sweetly in many Epistles and a particular treatise pressing the unity of the Church for which he is eminently esteemed of as an excellent pattern in such a case by all sober and judicious men 3. In such cases when union is desired men would abstain the propagating of their opinions in any purposed and publick way This is not to restrain a mans sober christian and necessary vindicating of himself in a due way But 1. All unnecessary traffick that is principally for strengthening of a party 2. Publishing in print things to that purpose when there is no conveniency for the Churches good 3. Making motions in Judicatories that awakens siding 4. Insisting thereon in publick preaching And lastly When there is some
would be had to union in the ordering of every circumstance as in the persons chosen that they may be men inclined to peace respected by the other party concerned in the Churches differences and free of the suspicions formerly hinted and such like lest by an intended union there follow a greater rent and division as oftentimes hath been seen in conferences amongst dissentient men Here also a speciall respect would be had to the expressing of mutuall benevolence in words and carriages lest some hard impression seize on men at the entry Choise also would be made of the subject first to be spoken of as what may be thought most subject to mistake heat or contention would be left to the last place and what may be conceived more plausible-like to both would be begun at that it may be rather known wherein men agree than wherein they differ at the entry at least Possibly also union in fundamentall things being accorded unto it may make way for moderating affections in other things lesse fundamentall This method was ever urged by Bucer Beza and other Reformers who keeped conferences at first with the Lutheran party because beginning at some point of Doctrine or particular in practice wherein the difference is highest doth often at the entry rifle mens humours and break off conferences abruptly with the more heat as experience in these debates at that time did make too too manifest 3. Such meetings for conference would be seriously and condescendingly improved for the end designed As 1. protractings of time or janglings about circumstances would be eschewed as also tenaciousnesse and contentiousnesse about formalities of proceeding and particular insisting upon contradictions in matters of fact because such things become not the gravity and seriousnesse of men aiming at such an end But the main businesse would be soberly and seriously gone about and that timeously for men should not meet to take advantage one of another by such formalities but to procure the good of the Church 2. Criminations or objecting of personall faults one to another or difference in particulars would either be altogether forborn or left to the last place and the main matter would be first handled and particulars accordingly squared 3. Their would be condescending to follow some circumstances even though they seem not so reasonable lest by the wilfull adhering of one party to a circumstance the end be disappointed yea sometimes more materiall things at lest till there be a better understanding begotten are to be ceded in when it may be without sin if so be it may contribute for the carrying on of such a design and we will almost ever find these that are most tender of the Churches good to be most condescending in all these As amongst other instances we will find in that conference between the Catholicks and Donatists at which Augustine was present and which is set down by him wherein amongst other things these are clear 1. That not only the Catholicks sought the meeting but also pressed the speaking unto the main businesse which the other did sometimes deny saying It was not lawfull for the children of Martyrs to meet with the children of apostate or wicked men and sometimes by formalities jangling questions they protracted time to eschew the main thing 2. It is clear that also the Catholicks condescended to many of their suits and yeelded to account them Bishops and did not contradict but cede at the entry that Churches should be rendered to these from whom they were taken if so be that might have enclined them to union and that even by benefits they might be mollified and stood on no circumstantiall thing with them Such meetings have often been disappointed with such vain janglings especially when numbers have been confusedly admitted and when each party hath charged another with former miscarriages As Augustine observeth Epist. 163. and therefore hath that word to them Neque nos illis debere objicere suorum scelera neque illos nobis And because the Donatists upbraided the Catholicks as the orthodox are called in all these debates that they were guilty of persecuting them because they had proceeded to some Sentences and procured commission from Civil powers against them to put them from their charges These times they called tempora Macariana because of such a person that was eminent in the executing thereof And again the Catholicks used to object to them beside their schism Headinesse irregular violences and the like because of the practices of the Circumcellions who having fallen off with the Donatists went also in many absurdities beyond them therefore when he is pressing a conference Epist. 203. Tollamus saith he inania objecta nec tu objicias tempora Macariana nec ego saevitiam Circumcellionum And in Epist. 107. saith that in his conference with Fortunius Placuit omnibus in talibus disputationibus violenta facta malorum hominum nobis ab invicem objici non debere And there is no little furtherance or prejudice to a conference accordingly as this advice is followed or not seing often such bygone particulars will heat more than that which is of greater concernment in the main cause 4. To make the instances more particular the matter concerning which debate arises and falls to be the subject of the conference may be distinguished and so more clearly spoken unto Which is 1. either a difference in some doctrinall thing Or 2. some particular practice or some personall miscarriage Or 3. something in Worship Or 4. something in Government or such like CHAP. XI What is to be done in closing doctrinal differences 1. FOr doctrinal differences of judgment there are three wayes to close them it is to be adverted that the difference is not supposed to be in any fundamental thing First By sober and serious conference one party may bring another to the same judgment with them or both parties may quit something of extremities and joyn in a middle opinion This is the most solid union when men come to think and speak the same thing and sometime hath been attained Yet concerning this we say 1. That all union is not to depend on this as hath been said 2. It hath been very rarely attained especially when difference hath spread and rooted it self by debating and contradiction seing even good men have both infirmity and corruption 3. We say that publick dispute either by word or writ hath never proven very usefull even amongst good men to attain this end But ordinarily such debates have heightned the controversie and engaged men more so that if any thing prevail towards this it is friendly familiar conferences opening truth rather than formal stated disputations because in such men are as it were upon their guard and fully do exercise their wit in the other there is more accesse to inform the judgment by a loving grave serious manner of speaking of the truth and that privatly to others especially to such as are of reputation
the Church insisting long in charging many crimes upon men particularly upon Cecilianus and Osius which they could never be able to make out although they alleaged that such faults were cloaked by the Catholicks and that they were not to be communicated with In this case the Orthodox took three wayes to remove such a difference 1. By pleading forbearance of awakening such contests and exhorting rather to keep union than to hazard to break it upon such grounds and so as Augustine saith ut quaedam incerta crimina pro certa pace Deo dimitterentur Cont. Epist. Parm. lib. 1. cap. 3. 2. If that could not be acquiesced in they admitted the thing to proof over and over again that by lawfull triall it might be decided as we will find in the former instances the same case of Cecilianus was often tryed even after he was absolved It is true the Donatists did not acquiesce but did separate for which cause they were ever accounted most grosse Schismaticks yet is it of it self a way wherein men may satisfyingly acquiesce A third way sometimes used was That when divisions were like to be occasioned by dissatisfaction with a particular person against whom things could not be judicially made out so as to found a Sentence nor yet possibly was there so full satisfaction with him in every thing as by owning of him to hazard a rent where a people were stumbled by him they did without judiciall processing or Censuring interpose with the Bishop to cede and wrote to the people to choose another So in that Council of Carthage Canon 91. letters are written to Maximianus called Episcopus Bagiensis and the people that he might cede the Bishoprick and they might choose another yet there is no mention of any made-out accusation or Sentence but that for the good of the Church Synodo placuit c. There is mention made elswhere in history of a Bishop of that place of that name who had been a Donatist and did return to the communion of the Church but if this be he or what was the cause of this appointment is neither certain nor of great concernment in this A third sort of contests of this kind are When crimes are grosse and clear and men are either justly censurable or Censured some possibly honestly minded may be engaged to do for them by their insinuating upon them and giving misinformations and prejudices and so be brought to endeavour the preventing or removing of Sentences against or from such as justly deserve the same In this case we find a threefold way of composure 1. An endeavour used to clear to others the justice of such a Sentence when it hath been traduced Thus when Basilides and Martialis were justly deposed by a Synod of Spain they did by false pretexts engage the Clergie of Rome to owne them and write for their recovery which did exceedingly offend the Bishops of Spain whereupon they wrote to Cyprian and these in Africk for advice who being met in the Synod approved their deposition and advised them not to readmit them because none such who had any blemish and were not holy ought to minister in the holy things and that rather they should bear with Stephanus his mistake who out of ignorance and misinformation was led to side with such Thus Cyprian hath it in his Epistles to the Church of Spain Epist. 68. So that schism was stopped and the Churches continued to acknowledge the lawfully ordained Bishops that succeeded these And the readmission of such had neither been in it self lawfull nor yet had compassed the end of obtaining peace in these Churches where the people was stumbled by their carriages A second way was When the men were orthodox and profitable though failing in some grosse particular yet when they were owned by others in the Church Synods did not stand for concord to remove such Sentences as was formerly instanced in the case of Ostus Augustine also in a certain Epistle 164. doth approve the not-censuring of one Optatus lest thereby a schism should be occasioned because of manies adhering to him We will find also a third way That when men have been Sentenced and some have continued to owne them and others to oppose them such have been brought to submit themselves and so the division hath been removed It was so in that hot contest that continued long between the Bishops of Rome and the Church of Africk in the case of Apiratus Bishop of Sica c. who being deposed by the Synod of Carthage was pressed to be admitted by the Bishops of Rome whom by no means these of Africk would admit at last these that were Sentenced came to acknowledge the Sentence whereby the division was stopped A fourth sort of contests or divisions for matters of fact is When both sides have had their failings in a time of darknesse and tentation some one way and some another and after some breathing they fall by mutual upbraidings to hazard the Churches peace one casting up this fault to him and he again upbraiding him with another The way taken to prevent this is most satisfying when both acknowledging their own guilt to other did forgive one another and joyn cordially for the good of the work In the debates with the Donatists there is much mention made not without great commendation of the practice of a Synod which is called Concilium Cirtense wherein the members did mutually confesse their faults and saith he to wit Augustine in the conference formerly cited Sibi invicem ignoscebant ne schisma fieret And by the scope of the Catholicks in urging that example and by the vehemency used by the Donatists in denying the same it would seem that they looked upon this as a most excellent and satisfying way of removing differences amongst godly men when every one acknowledgeth their own fault and doth not upbraid but forgive one another endeavouring to have the rememberance of bypast miscarriages rather forgiven and buried in oblivion than mentioned Because good men being but men usually there are failings on both sides and the denying of it provoketh others to insist the more thereon as the acknowledging thereof doth stop the upbraiding of them with the same and usually it is to be seen that the best men had rather mention their own faults in their acknowledgements than hear the same done by any other Beza Epist. 23. also hath such an advice as this to a Church that had fallen into division Utinam utraque pars acquiescere malit quam si curiose nimium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis sit in majori culpa inquiratur CHAP. XIII What to do toward uniting in divisions arising from diversity of circumstances in external administrations and especially arising from Church-government A Third matter that occasioneth divisions is a diversity in Worship Ceremonies or things that relate to externall administration of Ordinances when some follow one way in Preaching administrating of
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
past before the union be made-up during the division or as they relate to what may occasionally fall out afterward Concerning what is past in such debated particulars we have spoken already and it seems one of these three wayes must be taken in reference therunto 1. Either by waving of these things if they be such as may be waved so that without insisting in them they may be buried or by one parties ceding or by a mutual composure they may be instantly setled 2. If that cannot be the union is not to be suspended thereon but some mutually may be appointed to labour in the same afterward that with consent it may be brought to a point which is not to be thought desperate although it be not ended for the time This way of mutuall conferring is naturall as being an approven mean for composing of differences of any sort in any place at any time 3. If that please not or attain not the end the matter may be amicably referred to some acceptable to both who may be trusted with the ultimat decision in such particulars neither is this unbecoming Church-authority so to condescend nor Ministers in such matters to be submissive For 1. it is no matter of doctrine wherein they are to decide or wherein either party is to acquiesce but it is in some particular practicall thing 2. The Submission is not in a difference betwixt a thing sinfull and a thing lawfull but betwixt two things that are lawfull which of them comparatively is the most expedient to the Church in such a case wherein I conceive it were not implicit walking though men should acquiesce in the judgment of some others in such things more than in their own 3. It would seem that that advice of the Apostle's 1 Cor. 6. Is there not a wise man amongst you c. is proposed in the general to prevent all such strife and contention as doth bring scandal with it and therefore ought not to be excluded in this case seing there is a gift of prudence and wisdom given unto the Church for the governing of her self and is more eminently given to one than to another even as the gift of knowledge is for doctrine and therefore we conceive that in such cases such may warrantably be trusted with such particulars seing it might be expected that they would endeavour to make the best thereof for the good of the Church In that conference with the Donatists we find that the Donatists are desired to name one for themselves who might joyn with the Cognitor appointed to judge of such particulars and matters of fact as were in debate betwixt the Catholicks and them and their refusing therof was looked upon as an evidence of their not desiring an end of the controversie Neither is it to be thought that Augustine and nigh 300. Bishops with him who yeelded thereto did undervalue the matter in debate between them though they were content to have differences in fact so decided We find also that for the removing almost of all the forementioned schisms there were particular men either deputed by Synods or commissionated by adjacent Churches or called by themselves for the composing amicably of such practical differences as were the occasion of their rents And it may be that were this more used for composing of Church-differences the height that oftentimes they come to in particulars might be prevented We here think not fit that such things should be decided by Church-judicatories by a meer authoritative decision not out of any dis-respect to Church-Judicatories but because as was formerly hinted in the generall grounds Church-judicatories are fitter for preventing such divisions than for removing of them And further a Church-judicatory being in all publick divisions a party such decision would look liker submission which men are not so easily induced unto than union Beside such a way iâ—… more ready to breed heart-burnings in such things as have been the matter of contest formerly and so is palpably in hazard to brangle an union scarce begun Also men will more easily bear any decision wherein themselves have a consent though it were mediately by committing it to some others than where there is only a necessity of obeying and especially where such prejudice is conceived to be in the Judge as in the case supposed This may be clearer from what may be said afterward For regulating things which may occasionally fall out for the time to come we may propose these generall helps to be considered 1. That there be an abstinence from what may readily seem to prove the occasion of any difference at least for a time and it is better to forbear many things than to brangle union or grieve a party with whom we have united Yet generally it appeareth that it is driving and not forbearing that breedeth division and also grieveth men after union and tempts them to rue the same Neither is this a bar to any from a necessary duty it only regulateth men in the doing of necessary duties so as they may eschew the guilt of renting the Church or grieving of others or at most it relateth but to the tyming manner or some other circumstance of a necessary duty As suppose in the matter of planting a Church a division should in all appearance be like to arise It is more fit that it should be for a time suspended and other endeavours for facilitating the same used yea ere a breach be that even other persons be sought out for though it be duty to plant the Church and that with none but such as are worthy yet it is not alway a necessary dutâ—… to plant such a particular Church at such a time and in such a manner and with such a worthy person Yea it were better for the Church and more peace to the persons mind that such a particular place should vake for severall years than that the peace of the Church or composednesse of her Judicatories should be marred thereby and so in other matters wherein forbearance is called-for 2. In such a case doubtfull practices would be abstained and whatever side men choose in any occurring particular it would be such and in such a manner done as may be convincingly approvable unto any of whatsoever side for it is often uncertain things or disputable at the most that breed differences amongst judicious sober men men therefore would someway confine themselves within unquestionable things for a time and not only have respect to their own consciences in such things and to what is right in it self but also to others who want not their own suspicions and jealousies and who by their deed may either be soon tempted or grieved both which they ought to shun 3. We conceive that it is usefull in such a time to have many brotherly consultations and conferences concerning such things as may be moved that things come not in abruptly for so sometimes men may be surprised with somewhat they have