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-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
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
The Dying man's TESTAMENT to the Church of Scotland OR A Treatise concerning Scandal Divided into Four Parts 1. Concerning Scandal in the general 2. Concerning Publick Scandals or Scandals as they are the object of Church-censures and more particularly as they are in practice 3. Concerning Doctrinal Scandals or scandalous errors 4. Concerning Scandalous Divisions In each of which there are not a few choice and useful Questions very shortly and satisfyingly discussed and cleared BY That singularly faithfull and wise Servant of Jesus Christ Mr. IAMES DURHAM late Minister of the Gospel in Glasgow Who being dead by this yet speaketh And published by Iohn Carstares one of the Ministers in GLASGOVV To which is prefixed an excellent PREFACE of famous Mr. Blair Minister of the Gospel at St Andrews wherein he also vigorously driveth the main design of the blessed Author in this last Piece of his Labours Together with a TABLE of the CONTENTS of the several Chapters of each Part. Matth. 18. 7. Wo unto the world because of Offences for it must needs be that Offences come but wo to that man by whom the Offence cometh 1 Cor. 10. 32. Give none Offence neither to the Iews nor to the Gentiles nor to the Church of God Psal. 119. 165. Great peace have all they which love thy Law and nothing shall offend them Edinburgh Printed by Christopher Higgins in Harts Close over against the Trone-Church 1659. The Preface THe rise of the subsequent Treatise the blessed Author in the very first words thereof declareth to be the occasion he had from Revel 2. on the Epistle to the Church of Pergamos to meditate on the nature and sorts of Scandal And before I say anything of this present work I shall hence take occasion to shew my thoughts of his Commentary on the Book of Revelation In my humble opinion that which was spoken of the vertuous woman Prov. 30. v. 29. may well be applied to the pains this Author hath taken on that Book Many Writers have done worthily but thou excellest them all The reason of my so high estimation thereof is taken from a threefold excellencie I find therein The first is a brief clear and accurate opening of the most difficult Text in the whole Bible applying with great sagacity and admirable dexterity dark Prophecies to their historical events and yet with judicious sobriety not restraining as it were to single stars of several persons that which rather relateth to conglobate constellations of agents or patients together with a modest yet a diligent search of those things which are not yet accomplished Whoever would compendiously have an experiment hereof let him read the first Lecture on Chap. 6. which parcel with some others were sent to me by the Author some moneths before the printing And as herein I did find great satisfaction by reason of the clearnesse and notable coherence of the Interpretation and convincing grounds and arguments proving the solidity thereof So may thou Christian Reader be sweetly refreshed and strongly confirmed thereby The second excellencie hereof is the great plenty of practical Divinity relating to all Christians but more especially to Ministers of the Gospel I cannot name any Authors work wherein I have perceived so many edifying overtures so many searching discourses and encouraging helps as this Commentary abounds with From the first Lecture on Chap. 3. both the carefull Christian and the well-gifted diligent Preacher may be first allarmed and then well strengthened by that searching discourse on these words Thou hast a name that thou livest but art dead The third excellency of this work lieth not only in clearing and answering many doubts very succinctly but also in discussing more largely by way of digression many weighty and important Truths even to the number of twenty five So that this Commentary besides profitable opening of such a Text and handling much practical Divinity cleareth with great modesty without any personal reflections and discusseth edifyingly as much darkened Truth as if the whole work had been written to dispute and determine pertinent and important questions But now to say no more of that Work which speaketh for it self being in the hands of many and I wish it be diligently perused with a blessing from Heaven I come to say something of this Treatise of Scandal And well was he fitted to write of this subject whose exercise it was to have alwayes a conscience void of offence toward God and toward men and very succesfull was he in walking this way for in a time wherein scandals of all sorts did abound exceedingly few there were if any at all who did stumble at his way or he at the way of others endeavouring still and by all means winning and edifying And whoever knew his way of walking they will read the same in this Treatise set forth to others In the first part thereof thou wilt find Christian Reader the nature of Scandal dexterously opened with the several sorts of it and the variety of wayes whereby it is both given and taken with considerable grounds to make Christians loth and wary both as to the giving of offence and taking And withall many intricate cases are cleared as namely what is to be done when the matter is lawfull and the offence doubtfull Also what ought to be our carriage when there is a real difference between parties upon the account of a civil interest Also what behaviour is requisit when the command of Superiours and the eschewing of offence are in opposition Also that very important case is accuratly debated and wisely determined what is to be done when offence is like to follow on either side And finally what course both private Christians and Pastors ought to hold when scandals and offences abound The answer to which alone holdeth forth a very excellent directory for christian walking toward others The second part treateth of Scandal as it is publick and falleth under Ecclesiastick censure wherein there are many excellent overtures for the wise and right exercise of Church-discipline Among many this is considerable That the saving grace of repentance is not to be enquired into as the alone ground upon which Church-officers are to rest for removing an offence but that a sober serious acknowledgment of the offence with the expression of an unfeigned-like purpose to walk inoffensively is sufficient This is very accurately debated and solidly and soundly determined There is also Chap. 12. a clear discussing of that tickle Question What ought to be done by privat persons when church-Church-officers spare such as are scandalous to wit upon supposition that there is a real defect in the truth wherof often there is a mistake yet private professors are to continue in the discharge of the duties of their stations and not to separate from the Communion of the Church but to count themselves exonered in holding fast their own integrity mourning for offences representing the same to Church-officers and if need be to superiour Judicatories All this is strongly
What if a profane confessing party refuse to give satisfaction p. 125. CHAP. 12. Concerning what ought to be done by private persons when church-Church-officers spare such as are scandalous p 126 127 128. They are to continue in the discharge of the duties of their stations and not to separate from the communion of the Church nor withdraw from the Ordinances but to count themselves exonered in holding fast their own integrity since their consciences are not defiled by the presence of scandalous persons as is cleared by several pregnant arguments p. 128 129 130 131 132 133 134 135. For further confirming of this there is a particular consideration of 1 Cor. 11. v. 17 18 c. p. 136 137 138 139 140. CHAP. 13. Shewing more particularly what it is that private persons are called unto in such a case p. 141 142. Why it is necessary to acquiesce in the Churches determination as to practice p. 143 144 145. which is confirmed by those three New-England Divines Cotton Hooker and Norton p. 145 146 147. CHAP. 14. Clearing whether the Ordinances of Christ be any way polluted by corrupt fellow-worshippers p. 147 148 149 150 151. CHAP. 15. Shewing if any thing further in any imaginable case be allowed to privat Christians p. 151 152 153. PART III. Concerning Doctrinal Scandals or Scandalous Errors CHAP. 1. HOlding forth the expediency of handling this matter p. 154. Errour vented by those who are corrupted therewith is no lesse scandalous and no lesse to be accounted so than grosse practices p. 155 156. CHAP. 2. Concerning the spreading of errour Gods displeasure at the suffering thereof and the fainting even of good men in restraining the same p. 157. What height delusions of this kind may come unto p. 158 159. with what use may be made of the same p. 159 160. The tolerating of grosse errour is most displeasing to God and why p. 160 161. Sometimes those who want not affection are too condescending to erroneous Teachers and why p. 162 163. CHAP. 3. If any of the People of God may be carried away with grosse delusions p. 164. It is not simply impossible but some may in a great measure for a time be carried away ibid. yet not so easily as unto grosse practical evils p. 165 166. When any Believers fall in such evils usually the Lord singularly chastneth them for the same p. 166. Ordinarily corrupt Teachers set more upon Professors to withdraw them than upon others that want profession and why p. 167 168 169. CHAP. 4. How it is that grosse delusions may come to such an height as they often do p. 170. What hand the Lord may have in such a plague cleared p. 171 172 173 174 175 176 177. CHAP. 5. How errour may be known to be a judicial stroke and why the Lord smiteth with it p. 177 178 179. What causes do most ordinarily procure this plague of delusion p. 180 181. CHAP. 6. By what means and how Satan driveth on this plague amongst a people p. 182 183. What is Satans method of proceeding p. 183. How he prosecuteth it p. 184 185 186 187 188. The means and arguments that are used to carry on this design 189 190 191 192 193. The manner how this design is carried on by Satan through corrupt Teachers his emissaries p. 194. What accession a people may have to the bringing of this plague upon themselves cleared p. 195 196. CHAP. 7. What is called for as duty in such a case p. 196. What is not the proper duty or remedy in such a case Sure an absolute toleration of all errours and the promoters thereof is not p. 197 198. Extreams here are to be eschewed p. 198 199 200. CHAP. 8. When some errours are to be forborn p. 201. Some necessary and usefull distinctions hereanent p. 201 202 203 204 205 206 207. Some things not at all to be forborn p. 208. CHAP. 9. What is called-for from Church-officers in the case of spreading errour p. 209. What a Minister is called unto in reference to God and himself at such a time p. 210 211 212 213 214 Union amongst Ministers and their flocks is carefully to be studied in such a case p. 215. What is the Ministers duty in reference to the flock in general at such a time p. 216 217 218 219. What is spoken of the duty of Ministers doth by proportion agree to Ruling-Elders according to their station p. 220. What is a Ministers duty in reference to those that are seduced ibid. Tryal and discovery is to be made of what errours are maintained and by whom Then the party is to be convinced p. 222 223. CHAP. 10. Whether at all times a publick debate be necessary with such persons upon these points p. 223. In what cases it is called-for ibid. and p. 224. In what cases it is not called-for p. 225. What is to be accounted the sufficient conviction of a gainsayer where it is cleared that it is not only the putting of the adverse party to silence p 226 227 228. How a publick debate is to â—…e managed when necessary p. 229 230. CHAP. 11. Admonition is necessary and how to be performed p. 231. The several steps of admonition p. 232. Some things observable in the way of admonishing p. 233. That rejecting of an obstinate Heretick is to church-Church-officers a necessary duty and a mean to be made use of for the Churches edification ibid. and p. 234. What if the person seduced be judged to be truly gracious p. 234 What if he be no fixed Member of any particular Congregation p. 235. What if Civil Magistrates concur not to the backing of the Sentence ibid. and p. 236. Two limitations to be adverted to in the rejecting of Hereticks p. 236 237. CHAP. 12. What is to be accounted a satisfying and succesfull admonition p. 237. Some usefull distinctions of satisfaction are set down for the clearing of this ibid. and p. 238 239. Whether any thing be required of Ministers towards those that are rejected as Hereticks p. 239. CHAP. 13. What is required of Magistrates for restraining of seducing spirits p. 240. They are called according to their places to interpose p. 241. They are not meerly to look to outward order p. 242 243. That the grounds against Toleration concern Magistrates as well as Ministers p. 244 245. That total forbearance is not like the Gospel cleared p. 246 247. It 's Magistrates duty to prevent the infection of the people under them by corrupt doctrine p. 247. CHAP. 14. What may be justly acknowledged to be within the reach and power of the Magistrate in such a case and so what is his duty p. 248. Some Cautions premitted ibid. and p. 249. The Magistrates duty may be considered first with respect to God p. 249. Secondly with respect to themselves p. 250. Thirdly with respect to those that are yet free of infection p. 250 251 252 253. Fourthly with respect to the Deluders or those that are deluded p. 254 255 256. It
the other parts I did resolve to condescend to follow it at least so far till it might appear what was His mind to me therein and accordingly did follow it till it came to the period whatever it be that now it is at This is the true rise and occasion of this Treatise and of the several parts thereof and therefore I have continued its entry in the original mould thereof to wit in laying down some general doctrines from that place of Scripture and if there be afterward any more particular relation to the second and third chapters of the Revelation than to other Scriptures this simple narration of the rise thereof may satisfie any concerning the same whereof we shall say no more but first lay down the grounds of all from that text and then proceed in the Treatise which is divided in four parts upon the reasons formerly hinted at The Grounds of this Treatise AMongst other things that troubled the Church in the primitive times Scandal or offence was a chief one and the many directions that are given concerning it and the reproofs that are of it shew that it is a main piece of a Christians conversation to walk rightly in reference thereto and a great evidence of loosnesse where it is not heeded On ver 6. we shew that this was a foul fault of the Nicolaitans to be carelesse of offending or of giving of offence and not to regard Scandal and here the Lord holdeth it forth to be so by comparing it with Balaam's practice ver 14. which is aggreaged from this that he taught Balac to lay a stumbling-block before Israel From which these doctrines may be gathered 1. That there is such a fault incident to men in their carriage even to lay stumbling-blocks before others and to offend them 2. That men ought to walk so as not to offend others or so as to lay no stumbling-block before them So that it is not enough not to stumble themselves if this could be separated from the other but also they ought to be carefull not to stumble others 3. The Lord doth take special notice how men do walk in reference to others in this and is highly provoked where He seeth any guilty of it 4. The devil hath ever endeavoured to have offences abounding in the Church and to make some lay such stumbling-blocks before others 5. It is most hurtfull to the Church and destructive to souls where offences abound and men walk not tenderly in reference to these so that the Lord expresseth it with a twofold wo Matth. 18. as being a wo beyond sword or pestilence 6. We may gather that corrupt doctrine never wanteth offences joyned with it and that ordinarily those who spread that are untender in this 7. That offences often accompany the rise and beginning of any work of Christ's amongst a people these tares of offences are ordinarily then sown 8. That some offences are of a publick nature and that Church-officers should take notice of such and that it is offensive to Christ when they are over-seen and not taken heed unto 9. Church-officers even such as otherwayes are approved in their carriage and ministery may fall in this fault as by comparing the Epistles to Pergamos and Thyatira is clear 10. When Officers fall in this fault it is yet no reprovable thing in members that are pure in respect of their own personal carriage to continne in communion with such a Church the Ordinances otherwayes being pure PART I. The sum of it THese doctrins being in the words and Scandal being a great part of the challenge of the Nicolaitans or at least a great aggravation of their challenge and also being a most necessary thing for a Christian 's daily walk to be carefully taken heed unto there is ground here to speak to the same in a time especially wherein offences abound and that in respect of what is called-for both in private persons and in Church-judicatories or of private scandals and such as are publick We shall draw what we would say of the first to these five 1. To shew what an offence is 2. To shew how it is given 3. To shew some considerations that ought to deter from giving of it 4. To shew what weight it ought to have on a Christian in his walk 5. Point at some directions necessary to be adverted unto when offences are rise and multiply CHAP. I. Several Distinctions of Scandal FOr clearing of the first two we shall premit some distinctions and we would advert that by offence here is not understood that which doth actually displease or grieve another alway for there is a great difference betwixt displeasing and offending as also betwixt pleasing and edifying for one may be displeased and yet edified well satisfied and yet offended First then we are to distinguish betwixt displeasing and offending for here offence is taken in opposition not to a man's being pleased but to his edification and so offence or stumbling in short here is something that doth or may mar the spiritual edification of another whether he be pleased or displeased as by comparing Rom. 14. ver 13. with ver 20 and 21. is clear for what he first calleth a stumbling-block or an offence he expoundeth it afterward to be any thing that may be the occasion of a fall to another and make him stumble or weak or to halt in the course of holinesse as some block would hinder or put a man in hazard to fall in the running of a race And from this is the similitude drawn in this phrase 2. Scandal is either given only or taken only or both Given only is when one doth lay something before another which is apt of it self to cause him fall or sin although the other do not fall by occasion of it yet if it be inductive to sin of its own nature it is an offence or stumbling-block as Christ saith to Peter Matth. 16. Thou art an offence to me though there was nothing could stick to Him yet that was in its nature such which Peter had given Him in advice 2. It is taken only when no occasion is given but when a man doth what is not only lawfull but necessary and yet others from their own corruption do carp thereat and stumble thereon Thus did the Pharisees offend at Christ Matth. 15. 12. who did never give offence to any and this is common to wicked men that stumble where no stumbling-block is and as it is said they know not whereat they stumble Prov. 4. 19. This also is called passive offence as the other is called active 3. It is both given and taken when there is something active on the one side that is apt to draw another to sin and something that is yielded unto on the otherside and the bait is accepted This was it in that stumbling-block which Balaam laid before Israel and thus ordinarily it is amongst men who having corruption are soon inflamed in lesse or more
sufficient without further enquiry after the graciousnesse of the sincerity thereof We may consider these grounds 1. If such a profession be sufficient for admitting members to the Church Then such is also sufficient for the 〈◊〉 of offending members and continuing them in their former priviledges for no reason can be given why there should be greater rigidity for râ—…admitting to the actuall use of Church-priviledges a Christain after he hath fallen in drunkenesse fornication c. than was requisit for the admitting of a Heathen possibly guilty of these same sins beside But the first is true as is irrefragably and convincingly demonstrated by the forementioned worthy Author Mr. Wood. Ergo c. 2. It may be supposed that a gracious man of whose graciousnesse there is no question in the charity of any doth fall in some Scandal what is to be accounted satisfying in him must be satisfying in others Now it is not any conviction of the graciousnesse of his state that can be satisfying in this case nor yet is that the account upon which we can proceed because that is never questioned even when he is under the offence If it be said it must be the sincerity and graciousnesse of his particular act of repentance Answ. 1. It is difficult to give judgement of the state of the person but more difficult to give judgement of the graciousnesse of a particular act 2. Suppose such a person had a particular acknowledgement so circumstantiated as is formerly described in this morall sincerity would not that be sufficiently satisfying And if it be satisfying in one in reference to a particular offence why not in another Because 1. There is one rule given by Jesus Christ to all 2. The removing of 〈◊〉 offence relateth to the offence given and not to the state of the person who gave it Therefore if that satisfaction be sufficient to remove that particular offence in one it must also be so in reference to another because the question 〈◊〉 〈◊〉 not what may be sufficient to evidence a person to be gracious but what may be sufficient in a person to remove such a particular offence If it be said that it is accepted of that gracious person as satisfying because he is accounted to be gracious it may still be urged The Question is not whether the person be gracious but whether that act of repentance of his be so or not for it cannot be denied but a gracious person may have acts of hypocrisie and in particular acts be carnall either then such a person must be excluded though he be gracious and in this respect seriously doth professe repentance which were hard to do or he must be upon that profession admitted and so that must be sufficient for Church-satisfaction as is said 3. That which ought to satisfie a Brother in private or after his taking of two or three witnesses with him and which may be accounted a hearing of a private admonition that sort of repentance ought to be satisfying to the church-Church-officers Because tell the Church succeedeth to the contempt of private admonition and therefore they are to obtain by their interposing of authoritative rebukes what the other did not obtain and so they are to rest satisfied when that is obtained as the gradation Matth. 18. is clear hearing of the Church being in respect of the effects that same which hearing of the private admonitions is to wit the obtaining of satisfaction But the former is true to wit a Brother ought to rest satisfied with such a sober serious profession and acknowledgement as giveth him ground to judge him really affected for his offending and under a purpose to abstain and amend for the time to come and who will say that a Brother in such a case can rationally complain of an other as not having had his admonition So neither can the Church proceeâ—…d further when her admonition hath that weight seing there had been no 〈◊〉 for her judicially to have admonished if so much had formerly been obtained and if it may be said that such a private admonition so succesfull did gain the offending Brother Is not that same to be said of the Churches admonition having that successe and when he is gained are not they to rest satisfied and yet we suppose that none will say that by gaining in that place real conversion is intended and that a private Brother should insist to the uttermost till he be satisfied in that 4. We may argue thus If such a profession and a persons amendement in the manner spoken be the hearing and gaining that is intended Matth. 18. Then are church-Church-officers to be satisfied therewith But the former is true as appeareth thus The Churches satisfaction must be in respect to her speaking her speaking to the party must be with respect to the complaint made to her by a particular person that complaint again must have respect to what offended him which is some particular act having offence with it and it was not the ungracious state of the person for so the word If thy brother offend thee c. importeth Now from the first to the last such satisfaction as is described may be satisfying in reference to such a particular offence and be sufficient for removing the same and restoring the person to the esteem and condition which formerly he was into And therefore it is to be accounted as satisfying by the Church And if more were to be enquired for it were to make the satisfaction beyond the offence which were unjust 5. That which may be accepted as a satisfaction from an Heretick as the satisfying fruit of a publick admonition cannot be refused as satisfaction in other cases for if circumspectnesse and rigidity be to be used in any case it is in this But a serious acknowledgement of an error and an abandoning of it indeed is to be accepted for Church-satisfaction from an Heretick and as the fruit of an publick admonition and he in that respect is supposed to be gained Ergo c. That this is to be accepted from him may be gathered from Tit. 3. 10. A man that is an heretick reject after the first and second admonition Where these things are clear 1. That an Heretick that continueth so and heareth not the Church is to be rejected 2. That an Heretick renouncing his errors after admonition and not continuing such is not to be rejected and so is not to be accounted an Heretick or under that scandal of heresie and therefore his disclaiming of it is to be accounted satisfying as to the church-Church-officers otherwayes it would follow that although he renounced his heresie in that serious and morally sincere manner yet were he still to be dealt with as such by the Church except they were satisfied in the sincerity of his grace which is contrary to Paul's direction and the end of that publick admonition which is not given him because of his unrenued state but because of his heresie Now that being
requireth it or to acknowledge their offence to an offended party or they may be willing to appear and willing to acknowledge their offence but differ as to the time place manner c. For the first Though a Church-judicatory may wait for a time yet can they not in some cases dispense with them because otherwayes they are not heard nor is the end obtained and therefore may processe proceed especially if that disobedience look contemptuous-like For the second sort of disobedience to wit in the manner or circumstances of giving satisfaction although in this also those that are serious to have offences removed will not readily stick yet if it be there is difference between this and the former if there be no discernable evidences of contempt in it and in this no question Church-judicatories have a greater latitude to do as may edifie wherein they are especially to take notice of these things 1. That by too much rigidity in circumstances they seem not unnecessarily to wrong them or to lay too much weight of satisfaction upon such formalities 2. That by too easie passing from such they do not strengthen any to follow that example for the time to come And 3. that even in circumstances there be an equality in reference to these same scandals in all persons And if there be hazard in reference to any of these by condescending to alter or forbear a circumstance in a publick rebuke we conceive it is safer to abstain from â—…hat forbearance and not to yeeld it and yet not simply upon that account to pursue a processe but to continue dealing with the person while either he be convinced and brought for the good of order and edification of the Church to yeeld or there be more clearnesse to do otherwise CHAP. XII Concerning what ought to be done by private persons when Church-officers spare such as are scandalous WE come now to the last Question proposed to wit supposing that church-Church-officers should be defective in trying and censuring scandalous persons what is the duty of private Christians in such a case and if notwithstanding they ought to continue in the communion of such a Church or to separate from her This Question hath troubled the Church and been the occasion of many 〈◊〉 in many ages the devil thereby under pretext of indignation at offences hath made them to abound in the Church as the Church-histories and Writings of the Fathers in what concerneth the Novatians Donatists and such like do fully evince And although we have great ground to acknowledge Gods mercy in the sobriety of His people amongst us so that we have unity with purity yet seing in order this doth follow we shall answer shortly in laying down these grounds 1. It cannot be denied but such a case may be and often de facto is that Church-officers are defective in the exercising of Discipline upon scandalous persons what from negligence what from unfaithfulnesse what from fainting or some other finfull infirmity at the best as may be gathered from the second and third Chapters of the Revelation 2. Though this be true yet possibly it is not alwayes their fault when it is charged on them as suppose 1. That no private person or possibly even the complainer hath admonished such persons as are counted scandalous nor have given-in sufficient proofs of their scandal to any Church-judicatory or it may be many are counted scandalous who cannot legally and judicially be found to be such for it is more easie to assert a scandal than to prove even often when it is true and it being rather a ground of irritation than edification when a processe is entred and not convincingly made-out Therefore often in duty some procesâ—…es are abstained Sometimes also Church-officers may be faithfully dealing with persons to recover them from scandals and yet not find it fit for edification to proceed to high Censures In such cases Church-officers cannot reasonably be blamed and those who complain would pose their own consciences if they have exonered themselves and done their duty and have put it to the Officers doors before they account it their fault And it is most unbecoming for persons to charge others and to be defective in their own duty which necessarily inferreth the other And if it were as difficult and weighty a task to calumniate and groundlesly to charge Church-officers with this as it is faithfully to follow private admonition there would not be so much of the one and so little of the other And if it be rightly looked to it will not be easie to charge them with grosse defects and if they be not grosse the matter is not so to be stumbled at they being in the exercise of Discipline as in other things for that must be upon one of these accounts either 1. Because such scandalouâ—… persons after refusing of private admonitions were complained of to them and that evidence of the fact was offâ—…red and Church-officers refused to put the same to trial Or it must be because when they did try they did determine such a thing to be no scandal or not to be pâ—…oven or that supposing it to be proven they did not câ—…nsure it or at least when scandals were open and obvious and palpable they did not take notice of them Now is it probable that such a Church-judicatory will frequently be found that will fail grosly either of these wayes And if they do then there is accesâ—…e to convince them by an appeal to a superiour Court which in that case is a duty If it be said that their failing and neglect is in some covered manner so carried-on as there is no accesse to such legal complaints Answ. 1. We suppose if the things be that grosse and the fact so clear and frequent as that there be just ground to complain then there will be also accesse to such a proof 2. If it be so carried and not owned then it may be their sin before God but it is not to be accounted a proper Church-offence in the sense before-mâ—…ntioned seing they could not be convinced judicially even before the most impartial Judge And as in such a case we cannot account a private brother ecclesiastically scandalous although the general strain of his way may be dissatisfying to us So ought we not to account this for there is a great difference betwixt that which may be offensive to a persons private discretion and put him possibly in a christian way to desire satisfaction and that which is to be noised as a publick Church-scandall Asser. 3. Upon supposition that the defect be true yet private professors are to continue in the discharge of the duties of their stations and not to separate from the Communion of the Church but to count themselves exonered in holding fast their own integrity It 's true it cannot but be heavie to those that are tender and if it become scandalously excessive may give occasion to them to depart and go where that Ordinance of
condition of others Otherwayes a man having examined himself yet could not eat though his own disposition were as it should be if the case of others might hinder him in eating And we conceive it is a main part of the Apostles scope by knitâ—…ing these two together to wit a mans eating with the examining of himself purposly to prevent such a debaâ—…e The second reason which he giveth will confirm this also for saith he ver 29. He who eateth and drinketh unworthily he eateth and drinketh unto himself damnation or judgement Which is in â—…um this a man that hath examined himself may eat of the Sacrament though many persons communicate unworthily with him because saith he he that eateth unworthily doth not bring damnation or judgement upon others nor is his sin imputed to them that communicate with him but he doth bring it upon himself and therfore no other hath cause to scare at the Ordinance because of that if he hath examined himself This reason he again confirmeth from experience ver 30. For this cause saith he many are sick and many among you are weak c. that is not because they did communicate with those who are scandalous being in good case themselves but for this cause saith he many are sick c. and have brought upon themselves great plagues because by not examining of themselves they did communicate unworthily and so by their own sin brought these stroaks upon themselves He gives a third reason for making out of his scope ver 3â—… For if we will judge our selves we should not be judged that is men need not be anxious in this case whether others judge themselves or not for saith he Gods absolving or judging of us doth not depend upon what they do but upon what we our selves do And therefore presseth them still to look to themselves because the judging and humbling of our selves before God is the way not to be judged by Him even in reference to that Ordinance whatever others do Now when he hath fully cleared the reasons and as it were made out this proposition that if a man be right in his own frame the sin of another joynt communicant cannot be hurtfull to him or bâ—… ground to mar him in eating and when by an interserted parenthesis he hath obviated a doubt v. 32. he concludeth ver 33. Whâ—…refore saith he my brethren seing it is so â—…arry one for another and be not anxiously feared to communicate joyntly Now seing all alongst the Apostle hath been giving such grounds as may clear a conscience in that case and doth in these words lay down the direction of tarrying one for another or of joynt communicating as a conclusion drawn from the former grounds It cannot be thought but that purposly he intended these reasons to be grounds for the quieting of consciences to obey that direction in such a case and that therefore it cannot be warrantable to separate upon that ground CHAP. XIII Shewing more particularly what it is that private persons are called to in such a case IF it be asked then What is that which private persons ought to do in such a case Answ. They are certainly to contain themselves within their station yet so as some things are called for at such a time more than at another time As first There is need of much circumspectnesse in our own personal walk and watchfulnesse in observing of opportunities wherein we may edifie others as Heb. 3. 13. Secondly There is need of more frequency and of a more weighty circumspect manner in giving private admonitions and exhortations c. Thirdly There would be much exercise of prayer and even fasting there with though in a secret inoffensive manner both for the restraining of offences which dishonour God and for zeal to Officers to perform their duty if in this respect rivers of tears were running down our cheeks because of the abounding of offences there might be much more solid peace we are â—…swaded in keeping communion with others than without that to separate with much at least seeming pride and uncharitable cruelty in giving of offence to them and thereby confirming them in their profanity Fourthly It is private persons duty to represent such offences with their evidences to Church-officers or Church-judicatories thereby to put them to the removing of such offences Fifthly They may freely though humbly and reverently expostulate with Church-officers when they are defective and endeavour to convince them of that offence The force of that precept If thy brother offend thee go and tell him c. warranteth so much and this the Colossians are to say to Archippus that he be not defective in his Ministery which he had received c Col. 4. 17. This decently and convincingly done is usefull Sixthly If all that prevail not private persons may communicate it to other church-Church-officers and no redresse following it is their duty to follow it before the competent superiour Judicatories for Christ's direction Tell the Church importeth and warranteth the same If it be asked What further is to be done if that fail Answ. We know no other publick redresse Christ hath left it there and so may we also Neither can it be insttucted from Scripture that Christ hath appointed separation to be the next step of a private persons duty for removing of offences much lesse to go before these Indeed the Scripture calleth for with-drawing from personall communion with grosse scandalous persons as a thing necessary as also from communion in the corrupt designes and courses of any though they may have a form of godlinesse as 2 Tim. 3. 4 5 c. which doth belong to and is comprehended under the first particular direction And if these be faithfully observed by private Christians we are hopefull that either there would be lesse ground of complaint for the defect of church-Church-officers or more accesâ—…e to remove such as continue unfaithfull and more peace to the consciences of particular private Christians and lesse offence and more edification to all than any other way whatsoever That it is thus necessary for private persons to acquiesce in the Churches determination in manner as is said may appear from the unsetlednesse and confusion both in private and publick which otherwise would follow For either there must be a sisting in this determination of the Church or there must be some other period to fix at or there must be no fixing at all Neither of the two last can be said Therefore c. Not the last to wit that there is no fixing at all for so a particular person that were offended would not know what were duty or what to follow and it would infer a defect in the Lord's Ordinance in reference to His Peoples direction and peace in such cases which is most absurd If the second be said viz. That there is some other thing to fix on for quieting of consciences in such a case as to their exoneration beyond that publick decision We desire to know
what that is which is called-for and by what rule we are to proceed in it If it be said that in such a case the duty is to separate from that Church where the plurality of Officers do admit such as are accounted to be scandalous Then we ask 1. What is next to be done it must either be to continue as no member of a Church which is both impossible and absurd It is impossible that there can be any particular visible baptized member and not belong to the visible body at least being considered as the Church maketh one integral visible body It 's absurd because it would say That either Christ had no visible Church or that He hath an ordinary way of edifying by external Ordinances without His visible Church or that a person might be regardlesse of and without His Church and Ordinances and be approven of Him and expect the benefit yea upon this supposition the unfaithfulnesse of church-Church-officers in not casting-out of scandalous men would infer the actual unchurching of those that were not scandalous and so the sin of the one should be the punishment of the other which is absurd If it be said that another Church of more pure members is to be gathered in which persons in such cases are to joyn for obtaining of pure Ordinances Then we ask further What if such a Congregation cannot be had Then what is duty in that case Is there a necessity of living without a visible Church-state wanting all Church-ordinances to our selves and Baptism to our children What can be the fruit of that Is it not a more uncontrovertible hazard to put our selves without all communion of Church-ordinances than to enjoy them where they are pure though some joynt partakers be offensive Is not the other the way to make our children heathens and for ever to be without Baptism seing warrantably they cannot be entered where we cannot a bide Doth not this also make way to make all the Ordinances contemptible and to be undervalued by the profane seing such persons do so contenâ—…edly live without them Further we ask What if other persons and we cannot agree upon joâ—…nt members for if it be left to mens particular discerning that rule is uncertain and various being involved in many difficulties as was formerly hinted in that case either there must be no separated Church or diverse separated Churches according to the latitude of diverse persons charity This being certain that one will think a person scandalous which another doth not esteem so and one will approve that which another will condemn Again we ask What if such persons that withdraw and seek to enter a more holy society should be refused Then how could they evidence their own holinesse and convince these refusers that they were graciously qualified and so to be admitted if that were stuck upon for whatever profession were made it behoved still to be tried by no other rule but by folks particular discerning and charity Again suppose this difficulty to be overcome and such a congregation to be settled Is it not possible that even some of those members should become scandalous Then supposing that by the plurality of that Church such persons were not accounted scandalous or not cast out what were to be done According to the former grounds these who suppose themselves only pure could not continue in communion but behoved again to separate and if so then upon the renuing of the former supposition there behoved still to be a separation in infinitum For there can no Church be expected on earth in which these cases are not supposable and possible And so now we may resume the conclusion Either a private person must acquiesce as being exonered when he hath followed the action before the Church or he shall have no ground of peace any where till he be out of the world or out of all visible Churches And so also there can be no other way of keeping publick order and ordinances and of eviting scandal and confusion This truth is fully made out by those three worthy and pious Divines of New England Cotton Hooker and Norton The last whereof by many reasons evinceth this in his answer to Appolonious his last question pag. 162 163. and doth from the Church of Corintâ—… in particular confirm this There saith he was impurity or corruption in worship for women taught in the Church There was corrupt Doctrine many denied the Resurrection in manners she was most corrupt there being so many fornications sects palpable love of the world c. Yet saith he the Apostle did not command those that were worthily prepared to abstain from the Supper but rectifying abuses he did command every one to try himself and so to eat c. And many other things hath he excellently to this purpose and laieth this for a ground that per alios indigne accedentes non polluitur communio licet minuitur consolatio that is the communion in worship is not polluted though the consolation be diminished by such joynt worshippers The second to wit Mr. Hooker doth confirm this Maxime fully part 1. chap. 9. pag. 119 120. and doth call it irrationall that the fewer should be judges of the deed of the plurality and elswhere that to admit separation in such a case were to lay a ground for separation in infinitum Only we may add these two observations thereon 1. May not this be allowed to the Presbyteriall Church where the plurality of Church-officers think fit nâ—…t to cast out 2. That the Presbyteriall government is upon this consideration unjustly loaded with an absurdity as if necessarily upon their grounds the minor and better party being overswayed suppose a particular Congregation were wronged by the plurality of a Presbyterie could have no redresse for according to his grounds the same would follow upon the congregationall way for suppose the plurality of the Congregation should wrong some officer contrary to the vote of the minor and better party there can be no other redresse there than for men to keep themselves free For it still recurreth if the minor part should claim to have their Sentence weighty because it is upon the matter right which the other is not he hath already determined in the place cited that that is contrary to all orderly proceeding and rules of reason and layeth open the gap to endlesse dissention and the annulling of all publick proceeding for men in such cases being their own judges are ever ready to think themselves in the right By the first to wit Mr. Cotton it is laid down as an unquestionable agreed ground with this note upon the back of it By hasty withdrawing Reformation is not procured but retarded Thus he pag. 2. of the bolinesse of Church-members And hath not experience confirmed this Might not Discipline have been more vigorous in many Congregations if this had not been And what can be expected of Reformation in the body of the Christian world if to the offence of the
as in the former Yet it is fit that we say something And who knoweth but it may fall in the hand of some Magistrate who may be desirous to hear and know his duty which we shall lay down in an Assertion or two thus Assert 1. Although God hath not made Magistrates as such church-Church-officers nor intrusted them with the Ecclesiastick Government of His Church yet doth he allow them and call them to improve their civil power for the good of His Church in Ecclesiastick things in some respect as well as in civil things And therefore if a Magistrate see not to the providing of Ministers for a people and of maintenance to them and such like that are necessary for the being of a Church as well as he provideth Officers and furnisheth them that are needfull in the State he is faulty and unfaithfull to his trust For the Lords design in setling of Societies and appointing of Magistrates is to be expounded as subservient to that great end of mens glorifying of God and enjoying him And certainly Magistrates are to have that as their own end even in the actions of their station and to endeavour to promove that amongst these over whom for their good they rule This is clear in all the Governments and Commonwealths that the Lord did immediately model Himself Magistrates had this for a speciall part of their task to keep His Ordinances pure and to restrain the corrupters of them This is expressed in the Morall Law where Masters are no lesse to oversee their servants that they work not on the Sabbath from respect to the Lord than to direct their work all the week from respect to themselves and by the rules of interpreting of these commands what belongeth to a Master to be done by him as a Master in reference to these over whom he hath power according to his station that doth belong to all Magistrates in reference to these under their charge according to their stations Also where one instance is named all of that kind are comprehended And therefore as this Ordinance of sanctifying the Sabbath is to be overseen by Superiours so also are all others yea it is acknowledged also that what is expressed in one command in respect of the extent thereof is to be understood in all And therefore this obligation lyeth on Superiours to make inferiours observant of Gods Ordinances in reference to all the commands this is not doubted of the duties in the second Table yet there is no expression in it inferring the same so expresse as is in the first and this is a common assertion Magistrates have both Tables of the Law committed to their keeping This is fully made out by many godly and learned men and we need not to insist upon it for readily no Magistrate doth question his own power but that he may do what is fit all the matter is to consider what that is Assert 2. It is not a Magistrates duty in the case of overspreading delusion meerly to look to outward order and civil peace and enjury and to give liberty to any oâ—… many sorts of dangerous errours and delusions to spread or to give toleration unto the maintainers thereof in their spreading the same For 1. such errours are ill deeds and such spreaders are ill doers bringing great prejudice to people Gal. 5. 20. 2 Epist. of Iohn 11. 2. Magistrates ought to be a terrour to evil doers indefinitly and I suppose if the sword be born in vain in reference to them the conscience will not have ground of quietnesse in the day of judgement upon a distinction of evil doers when the Lord hath made none such in their commission 3. They ought to be zealous of His honour who is their Superiour that His name be not blasphemed and can such be tolerate without this construction upon the matter that men have liberty to blaspheme the Name of God to abuse His truth reproach His Ordinances and to take His Name in vain as they will Would any supream Magistrate take it well to have some inferiour officer or Magistrate of a Town or Province to give such liberty to these under his jurisdiction in reference to him And is there any such distance between the supream and inferiour Magistrate as there is between the Majesty of God and the most supream power on earth And what if He judge between Him and them out of their own mouth and according to the measure that they met out to others met out to them 4. Are they not to seek the peoples good And is there any such good as their spirituall good Or are there any such enemies to that as seducers We conceive therefore it will not be found agreeable to the intent of their office and scope which they ought to aim at therein that Magistrates should give this liberty or connivance to men to vent and propagate such errours as may destroy souls and actually overturn the face of a visible Church so that if something overspread universally as Popery and some other grosse errours and delusions have done in some places of the world there should be no visible Church within such dominions And indeed upon these principles men cannot impute it to their own care that it is other wayes Also such loosnesse may overturn Ordinances and set up abominations in the room thereof remove all Ministery Sacraments Discipline and Preaching and all upon pretext of conscience such delusions have been in the world and if by Magistrates connivance they should overspread a Nation so as there could be no remedy applied would it be satisfying or comfortable to him supposing him to have a conscience to see his people under him in such a posture What if under pretext of conscience Magistracie should be denied to be an Ordinance of God and he put therefrom upon that account that the people thought it unlawfull to obey him Would not readily his conscience say That seing he restrained not others from casting at these Ordinances in which the honour of God and good of souls were so much concerned that it was just with God to permit them to cast at that Ordinance also wherein he is so mainly concerned And indeed this hath not been unfrequently seen that these who have begun to cast at Church-ordinances have come at length as if they had been thereto disposed by the former to cast at Civil Ordinances to speak so also and what wonder is it seing there is no more clear warrant from God for the one than for the other If it be said that what hath been spoken in the doctrine and on these places Rev. 2. concerning the not suffering of corrupt teachers to vent their errours doth belong to Ministers and Church-officers and not to Magistrates Answ. 1. If thou be a Magistrate that moveth this objection pose thy own heart if that which is so displeasing in Ministers and Church-officers to wit toleration of corrupt men to spread their errours If I say
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
to be instanced And this consideration ought the more pressingly to stir up the endeavour of this duty although oftentimes through mens corruption it hath been frustrated Thirdly we premit That in endeavouring union and healing men would not straiten it to an universall union in every thing in judgement and practice but would resolve to have it with many things defective that need forbearance in persons that are united which me may take up in these particulars 1. There may be difference of judgement in many things I mean in such things that are consistent with the foundation and edification and such a forbearance would be resolved upon and to do otherwayes were to think that either men had no reason at all or that their understandings were perfect or at least of equal reach 2. There may be dissatisfaction with many persons whether Officers or Members and to expect a Church free of unworthy Officers or Members and to defer Church union thereupon is to expect the barn-floor shall be without chaff and to frustrate the many commands whereby this duty is pressed for so this command should be obligatory to no Church but that that is triumphant yet certainly our Lord Jesus gave this command to His Disciples when Iudas was amongst them and Paul gave it and practised it when some preached out of envy Philip. 1. and when almost all sought their own things and not the things of Christ And certainly if people ought to carry even to corrupt Ministers who yet destroy not the foundation as Ministers in the duties that becomes them to Ministers in communion with them while they continue such Then certainly Ministers ought to keep that communion with Ministers that becometh their relations seing they are still Ministers in that respect as well as in the other And if this corruption will not warrant separation in other Ordinances as was said in the close of the second part Then neither will it warrant division in the ordinance of government 3. It may also be consistent with many particular failings and defects in the exercise of government as possibly the sparing of some corrupt Oâ—…cers and Members yea the Censuring of some unjustly or the admission of some that are unfit for the Ministery and such like These indeed are faults but they are not such as make a Church to be no Church and though these have sometimes been pretended to be the causes of schisms and divisions in the Church in practice yet were they never defended to be just grounds of schisms and divisions but were ever condemned by all Councels and Fathers and cannot be in reason sustained For 1. there should be then no union expected here except we supposed that men that have corruption could not fall in these faults 2. It is not unlike but some of these were in the primitive Churches somewhat is infinuated thereof Rev. 2. in those Church-officers their tolerating of Iezebel and the Nicolaitans to seduce the people and to commit fornication yet neither is separation or division called-for or allowed either amongst Ministers or people Sure there were such corrupt acts of all kinds amongst the Jews Church-officers yet is it clear that Nicodemus and Ioseph of Arimathea did continue to govern joyntly notwithstanding thereof who yet cannot be counted accessory to any of their deeds Because which is a third reason men in such cases have accesse even when they are present to discountenance such corrupt acts by not consenting thereto and testifying against the same yea they may by so doing stand in the way of many wicked acts which by dividing they cannot do which is sufficient for their exoneration both before God and men As we may see in the instances of Ioseph and Nicodemus mentioned who continue united in the government keeped the meetings even when Sentences passe against those who will acknowledge Christ and orders for persecuting Him and them and yet they are declared free because they dissented from and testified against the same yea their freedom and exoneration by vertue of their dissent being present is more solemnly recorded to their honour in the Gospel than if they had divided And yet the unity of the Church now hath the same ground and no fewer motives to presse it than it had then 4. It may stand with some defects in Worship manner of Government and rules that are necessary for good government in a Church It is like that many things of that kind were defective in the Church of Corinth where the Sacrament was so disorderly administrated as hath been marked confusion in many things of Worship and some things still to be set in order yet doth the Apostle no where press union more than in these Epistles as formerly hath been marked neither can it be thought that perfection in all these is ever to be expected or that union untill such time is to be delayed And if there be defects of that kind it is union and not division that is to be looked upon as the commended mean for redressing of the same If it be asked then With what kind of defects or discontents may an union be made up or what Rules may be walked by therein For answer We offer these Considerations or Rules 1. What cannot warrant a breach where there is union that cannot warrantably be the ground to keep up a division Now there are many miscarriages or defects which are really grosse and yet will not warrant a schism as all that write thereon do clear and is obvious to all The reason of the consequence is Because making up of a breach is no lesse a duty than preventing thereof And further if it began upon such a ground Then the continuing thereof upon the same ground is but the continuing in the same sin and it cannot be thought that any party by dividing upon an unjust ground can afterward be justified upon the same ground It remaineth therefore that if the ground was not sufficient at first to warrant a separation or division it cannot be sufficient afterward to continue the same Rule 2. Such defects as do not make communion in a Church and in its Ordinances sinfull will not warrant a separation or division from the same for this followeth on the former It is acknowledged by all that there is no separation from a true Church in such Ordinances as men may without sin communicate into although others may be guilty therein as suppose men to have accesse to Government without such bonds and engagements and such like as may mar their freedom in following the light of the Word in deciding whatever shall come before them even though others should step over the same Rule 3. Men may keep communion with a Church when their calling leadeth them thereto upon the one side and they have accesse to the discharge of the same upon the other this also followeth upon the former for if some acts of a mans station lead him to an united way of acting
condescending to be upon one side levelled according to the length that another goeth but condescending would be levelled mutually according as expediencie calleth for with respect to the edification of the Church for which end even many infirmities of others are to be for born and things otherwayes unreasonable in respect of these men we have to do with yet respect to the Churches peace ought to make men cede in these for if there ought to be condescending for private peace much more ought it to be for Church-peace and publick edification and though we cannot nor will not now be particular in this yet concerning it we may lay down these considerations 1. In what may involve a man in sin or in the approbation thereof in others there is no condescending but what length may warrantably be gone even to the utmost border of duty men ought to go for this end so that nothing ought to be a stop or march in condescension but this I cannot do this and sin against God otherwayes one ought to be all things to others This consideration will be more clear by comparing it with the former Rules and what afterward may be said 2. This condescension would be mutuall upon both sides that is one party would not expect full submission from the other for that is not union but dominion Hence the Apostle in his pressing of union in such cases doth ordinarily pray and obtest both sides And seing affection is the main ground of union it is fit there should be condescension for mutuall testifying of respect each to other This is also confirmed by an Epistle of Calvines to Mr. Knox afterward cited wherein he presseth that condescension be mutuall for removing of a division that was in his Congregation at Frankford 3. Even that party that seemeth to be rightest in the matter or to have authority on its side or to have countenance from others ought yet to condescend yea in some things to be most condescending because such are in some sort parents and strong they ought therefore the more tenderly to bear and cover the infirmities of the weak and because they are more sober and at themselves they therefore ought to carry the more seriously toward others whom they suppose to be in a distemper and not to be equally groffe in handling the tender things of the Church whereof union is a main one And considering that authority is given for edification it is not unsuitable for it to condescend for attaining its end for which cause we find often Paul laying by his authority in such cases and intreating and wooing as it were even the meanest dissenters in this matter of union as we see him Phil. 4. beseeching Euodias and Syntiâ—…he who were it is like but very private persons to be of one mind And in ancient times we will find 1. sometimes the innocent party ceding and condescending as in the case betwixt Basilius and Eusebius at Cesarea Basilius though having the best side and of greatest account yet did first cede by withdrawing for the peace of the Church and afterward for the good thereof to wit the preventing of its being tainted by the Arian heresie he did return and condescend to be subject to him who was in competition with him which tended exceedingly to the good of that Church to the removing of that Schism and the great praise and commendation of his zeal and singlenesse 2. We find that oftentimes the most tender and sincere and these who were upon the right side have been most condescending and oftentimes these who did the wrong such as it was were most averse from condescension as in all the Schisms that have arisen upon frivolous grounds will appear 3. These who condescended most in such things have ever been thought the greatest friends to the Church even sometimes when they have been deepest in the rise of the Schism and when their side was not so justifiable as the other yet by condescending they have commended themselves more to the Churches friends than their opposites It is marked in that schism at Antioch betwixt Miletius and Paulinus who were both Orthodox yet had they divided governments and Congregations in the Church because of different Ordinations which had keeped them rent for some time and although Miletius his Ordination and entry was not so justifiable according to the Canons as the others was yet the parties tenacious upon either side being strong there was accesse to settle it by no authoritative decision wherefore it came to a treaty by means of these that were appointed Arbiters that so union and communion in the Ordinances might be made up in that Church at which conference Miletius overtured that they might joyn together as Bishops to take care of one Flock while they lived and after the death of either he who survived should be only Bishop of the united Flock unto whom one only should succeed to have charge of all for preventing of division for the time to come to which overture Paulinus would not acquiesce but stood to the formality of order without valuing the Churches peace or proposing any just ground of exception against Miletius person or Doctrine he to wit Paulinus was counted unworthy to govern such a Church and removed therefrom and the other as more worthy because of that his condescending was therefore alone invested in the government therof 4. We will find them sometimes yeeld in all particulars that do not involve any consent unto or approbation of what is wrong It is marked by Augustine in his Writings against the Donatists that sometimes Councels that have condemned men have for peace without any satisfaction again restored them upon after thoughts and he marketh it as a great condescension of the Bishops of Spain that they did so in the case of Osiuâ—… when he was found innocent by the French they did not saith he pertinaciously with animosity defend their former Sentences lest they should fall in the sacriledge of a Schism which doth exceed all wickednesse and with that humility peace was keeped because saith he they had rather be against their own Sentences than the unity of the Church And he doth upbraid that principle of the Donatists in the case of one Primianus who was refused to be restored by an after Councell of theirs because a former pretended Synod of their own had deposed him alleaging and abusing that word of the Apostles for that end Gal. 2. If I again build what I have destroyed then am I found a transgressour and he doth more commend the practice of Pretextatus and Felicianus who being condemned it is like unjustly by three hundreth and eighteen Bishops yet did saith he for concords sake return and joyn with these who did condemn them and by them were without all losse or diminution of their honour received into fellowship And wat ever may be in the justice or injustice of any of these former deeds upon the
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
Writings of any time more affection amongst brethren and more respect to peace than was in that Church at that time amongst those that differed And there is not any practice more commended in all the Church-history and Writings of the Fathers than this practice as partly may be gathered from what was formerly touched out of Augustine And if we will consider the case rationally we will find that it is not impossible to have union in a Church where there is in such a difference an authoritative decision even supposing that side on which the errour lyes to be approved For 1. There is no necessity for such as have authority for them to presse others in their judgment or practice in such things neither can it be thought that such a decision can of it self satisfie all scruples neither yet that men doubtingly may follow Nor lastly that such controversies can bear the weight of troubling the Church by censuring such as otherwayes may be faithfull seing sometimes even unfaithfull men have been spared with respect to the Churches good as hath been said And secondly upon the other side such a constitution of a Church doth not involve all that keep communion therein in the guilt thereof if personally they be free as in the instance of the Jewish Church is clear where no question many corrupt acts have been established yet did it neither make communion in Worship or Government to be unlawfull where the matter and manner of carriage was lawfull Beside this would infer that no Judicatory could keep union where there were contrary votes or a Sentence past without unanimity because that is certainly wrong to them who think otherwayes and if so there could be no Judicatory expected either in Church or State for it cannot be expected that they shall be still unanimous or that the greater part shall cede to the lesser and rescind their own act Also suppose there should be such a division upon one difference can it be expected that those who unite upon the divided sides respectively shall again have no more difference amongst themselves and if they have shall there not be a new division and where shall this end And seing men must resolve to keep unity where there are faults of such a nature or to have none at all it is as good to keep it at first as to be necessitated thereto afterward The Orthodox urge this argument against the Donatists who would not keep union with them because of pretended corruptions in the proceedings of Judicatories and Ordinations yet were constrained to bear with such amongst themselves and particularly to receive and unite with the Maximinianists whose communion they had once rejected though a branch of their own faction because they saw no end of divisions if they did not resolve to dispense with such things amongst themselves And Augustine often asserteth that they were never able to answer this argument when it was propounded to them to wit Why they did not give them that same latitude in keeping communion with them which they had given to the Maximinianists who were guilty of such things as they imputed to them We conceive then that even in such a case there may be union for prosecuting the main work of the Gospel notwithstanding of such a circumstantial difference if men otherwayes set themselves to it and the generall grounds formerly laid down do confirm this CHAP. XII What to do for union in points not doctrinall but about matters of fact or personall faults IF the difference be not doctrinall in point of judgment at least only but being in matter of fact as personall faults and corruptions whereby the one is ready to object to the other some bypast failings and miscarriages whereupon by inconsiderat upbraidings pressing of Censures or condemnation of what hath been done the Churches peace is in hazard to be broken and men like to be rent and divided in their communion And oftentimes such things prove exceeding fashious where men wilfully or imprudently pursue such things without respect to the Churches peace This often waited upon a time of darknesse or persecution when men being in the dark and in a distemper were led away by tentation and overtaken with many faults and sometimes amongst others made to juffle with and trample one upon another as it were not knowing what they were doing and when this time was over some were ready to carp at what was past in the dark and to quarrell at others for such juffling when they were so through-other This indeed was ordinary but most unbecoming grave men to make that a ground of contending which inadvertently was done by others in the dark as the great Basilius saith In nocturno tempore densis tenebris Such contests are of four sorts First Sometimes in generall there is a dissatisfaction with the constitution of the Church in respect of the grossenesse of the Officers and Members thereof This cannot be removed upon the one side only because tares cannot but be in the Church and that discernably as Cyprian saith it is removed then by meeknesse and tendernesse upon the one side towards such as have withdrawn and by their yeelding to return who have withdrawn which when it came to passe hath been matter of gladnesse to all the Church Amongst Cyprians Epistles Epist. 50. edit Pameli mention is made of Urbanus Maximus and others of the Church of Rome who being Confessors and imprisoned in the time of persecution and after their delivery finding many grosse Members to be in the Church and meeting with the doctrine of Novatus that commended separation to the godly for their more comfortable communion together that they came to be tickled therewith and for a time to separate from the communion of Cornelius and others of the Clergy pretending there could be no communion in such an evil constituted Church but afterward finding the great hurt that came thereby to the Church they overcame their own affections and inclinations and out of respect to the good of the Church did unit which was exceedingly welcomed by all as their Epistle to Cyprian and his to them do manifest And as their fall sheweth that it is not impossible but that zealous Ministers who have keeped out against defection may be overtaken with such a fault So it giveth a sweet copie of Christian deniednesse and tendernesse by others to be followed in the like case Their words to Cyprian are worthy the observing Nos habito consilio utilitatibus Ecclesiae paci magis consulentes omnibus rebus praetermissâ—…s Iudicio Dei servatis cum Cornelio Episcopo nostro pariter cum universo Clero pacem fecisse cum gaudio etiam universae Ecclesiae prona etiam omnium charitate A second sort of such contests are When faults are alleaged which either are not true or cannot be proven although possibly they may be both grosse and true for both of these did the Novatians and Donatists trouble
reside in a mutual co-ordination and combination even of such Bishops Metrapolitans Patriarchs c. acting in an united and joynt way whereby manifestly it appeareth that such a Government as is to be united into must be extensive unto the body at least be in capacity so to be extended and it must be in a co-ordination and consociation of many Church officers together and that such subordinations as mar this coordination and equality must be swallowed up ere there can be an united Government for the preservation of the union of the Church because the supream Government and decision must be in many and many of different degrees and places cannot be so one as these who are of the same order to speak so Yet we think that where such an union cannot be had in Government men that have liberty without entanglement to their own consciences to follow their duty ought to do it with all tender respect to the edification and union of the Church wherein they live and to make the best of their particular case that may be for that end But seing the wisdom and goodnesse of God hath made it our lote in this Land to live under a Government to which the abovementioned characters do well agree it is hopefull if as we ought we conscionably adhere to the principles thereof we may yea shall unite in the Lord. Secondly Supposing that men agree in that same supream government to wit Councils and Synods there may be some debate concerning the formal constitution thereof what is to be accounted a rightly constitute Synod and such as ought to be acknowledged so It cannot be denied but that there is a right and a wrong in this and that there are rules to be keeped and that also de facto they may be broken even where there is no failing in the mater It is true also that we will sometimes find worthie men quarrelling the constitution of Synods and declining them as was formerly hinted refusing to appear before them till some persons were removed from them as Chrysostom and fourty two Bishops with him did in reference to that particular Synod at Chalcedon and sometimes their Acts were declared void because the meetings were not numerous as Balsamon doth instance in the case of one Iohannes Amathuntus whose deposition was declared null because all the Bishops of Cyprus were not conveened to his tryall which might have been and because in strict reckoning there was one fewer at his deposition than was allowed by the Canons Yet concerning this we say 1. That it will be found very difficult to pitch on such defects in the constitution of a Synod as will make the same null without respect to the matter thereof seing there may be many defects that will not infer this 2. It will be hard to gather from Church-history or Writings of the Ancients or Canons of Councils what hath been a peremptory rule to them to walk by in such a case Their practices in this are so various that it appeareth the matter hath ever been more headed by them than the formality of the constitution And therefore 3. We will find their practice to be according to this When the matter was sound and profitable it was accepted and the Synod was reverenced although it hath had lesse formality and hath been of a fewer number So the Council of Sardica Laodicea and some particular Provincial Synods have ever been of great authority because of their matter when more numerous Synods with moe formalities have never been so accounted of nor reckoned amongst the General Councils although their number hath been far greater than many of these other 4. When they come to determine any thing after the close of corrupt Synods they do not usually sift the constitution thereof but examine and condemn the matter thereof and do repeal their Sentences and account them null from the beginning not because of questioning their Authority that did it but because of their doing the same unjustly as in the cases of Athanasius Eustachius Chrysostom and Ignatius that followed him in the same See All whose depositions were accounted null because of the unjust violence that was used in them 5. We say then that hardly it will be observed that this consideration of a particular Synods constitution hath been the rise or ground of division amongst godly and orthodox men agreeing in the same Truth Form of Government and Rules for constituting of Assemblies or Synods But we will ever find where Declinators or Protestations are mentioned 1. That the party declined hath been palpably corrupt in fundamental doctrines Or 2. palpably driving on that general design and violence against particular persons as subserving the same And 3. it hath been also after many evidences of such corruptions and violences as in the former instances that are given of Declinators is clear where we find that Synods have been acknowledged and yet upon the discovery of their corrupt designs and violence have been declined and protested against as null as that second Council at Ephesus was Whereby it appeareth that if their proceedings had been acceptable their constitution and authority had not been called in question If it be asked upon supposition That a difference concerning the constitution of a particular Synod and a division upon that account fall to be amongst godly and orthodox Divines agreeing in the same Truths form of Government general Rules for constituting of Synods c. What should be done for union in such a case Answ. It would seem there should be no great need to give directions here the difference being so narrow certainly many of the Ancients and also of our Reformers and eminent Divines who have groaned and do groan under many sad pressures corruptions and divisions in the Church would have thought and think it a great mercy to have had and to have the difference brought to such a point and betwixt such parties Yet seing it is too too possible to be stood upon we do conceive it is no such thing as may make union amongst parties so differing impossible We say therefore 1. That such would consider the little usefulnesse and weightinesse as to the main of edification that is in the thing controverted whatever way it be decided For 1. the declaring of such a Synod valid or null as to its constitution doth not corrupt any point of Truth nor bring-in any new Form of Government nor alter any Rule concerning the Form agreed in because the question is not in thesi what is the form and rule according to which a Synod ought to be constituted that is agreed upon But the question is Whether such a particular Synod be agreeable to such a Rule and respect to the Rule makes the one that they cannot approve it and the other that they cannot condemn it And is it of great concernment to the main of the Churches edification to say it is so or not considering it abstractly
will be a driving of sides according to power even under a concluded union And indeed somewhat may be feared and expected at least for a time considering mens distance in such a case for if diffidence and suspicion be come to that height under divisions that one will not trust another in some petty particular fact that is past or lay by jealousie where no proof is notwithstanding of all solemn attestations it 's no marvel that in matters of greater consequence which are to come they do not easily give them credit This is often the greatest businesse to be composed in a difference hence it is that sometimes bygones which have been the rise of the division may be removed when as yet this cannot be composed because there is no way conceivable how both parties may have the chief hand in Government and neither being willing to cede to the other either from a secret ground of sleighting one another or from that root of suspicion whereby they conceive all lost that the other is able to carry over them whereby from fear of hazarding the Churches good condition they run here in a certain prejudice and in some sense fall in that inconvenience which a Writer observeth on the contending of two Bishops expressed in this as the ground of their division â—…nus ut praeâ—…sset alter ne subeâ—…et sed neuter ut prodesset which is often-times on the matter too true in all such contests this last being a consequent of the former two This difference may be considered two wayes 1. As it pretendeth a dissatisfaction with the persons who are to govern some upon the one side thinking it unfit to joyn with prophane men some upon the other disdaining to joyn with Schismaticks In this strait were the Fathers of the Council of Carthage in their dealing with the Donatists some of them asserting on the one side That there was no uniting with such as the generality of the Catholicks were and Augustine often citeth the word of Pâ—…tmianus given-in to them as an Answer to the desire of a Conference Indignum est ut in unum conventant fiâ—…ii Martyrum progenies traditorum that is It is a most unseemly thing that the sons of Martyrs and the brood of Traditors should assemble together in one place On the other hand they were pressed from Rome and parts adjacent not to unite with these Schismaticks the Donatists as may be seen in that Council yet did they find it their duty to seek union with them notwithstanding and to admit that such of them as were put before from their Churches should be repossessed by him that was appointed Cognitor and deputed by the Emperour in that Conference Ut eo modo eos ad conferendum etiam beneficiis invitaret that is That so he might invite them to conference at least by such benefits This principle we suppose ought not nor will not stick in the hearts of such men and in such a case as is presupposed and it leadeth to a These That there is no communion in Government to be keeped where upon any of the former accounts men are displeased with such persons as are joyned therein with them and though affection and sometimes inclination being stirred with prejudice and discontent will be ready to make some such practices to be plausible which do infer this yet I suppose the Thesis it self will not be maintained more than such a ground will warrant Separation in any other Ordinance and the grounds formerly laid down in several parts of this discourse will not admit of such a principle which if admitted would exclude union for ever We shall therefore passe this The second and main difficulty then is In the ordering of things so for the time to come as the ends of union and government may thereby be obtained and that nothing that may be justly feared by one side or other may be altogether sleighted In reference to this it will not be expected that we should be particular or satisfying yet not to leave it altogether imperfect We shall first propose some general considerations to mollifie the sharpnesse of division upon this account 2. Offer some general helps which in such cases may be thought on 3. Lay down some advertisements upon supposition that full satisfaction be not obtained We propose these considerations to be thought on concerning this 1. In such a thing it is impossible that men on both or either side can expect full satisfaction to their mind or even simply to their light because men have not the carving out of what is good to the Church simply before them but comparatively and in reference to such and such a circumstantiate case and therefore must resolve that respect must be had to the satisfaction of others as of themselves for it is not the satisfaction of one side that maketh up union but of both and therefore it must be resolved to be such a satisfaction to both as neither is fully and simply satisfied therein and for that cause it 's not to be expected that in such a case all inconveniences which are possible can be satisfyingly prevented or questions concerning the same answered I doubt if in any case there will be full satisfaction as to these 2. Let it be considered if the abstaining of uniting will prevent these inconveniences upon either side and if it doth not rather bring on greater and moe upon the Church and if inconveniences sway which are lesser and more uncertain in the one case those which are greater and more inevitable ought to sway more in the other for it 's already presupposed that joyning doth not make one guilty in these inconveniencies more than abstaining doth Yea 3. Let it be considered if by continued division men be not necessarily guilty of the inconveniences that follow it because to say so they follow it per se or naturally and necessarily whereas the other follows upon union but by accident at the most Other considerations formerly mentioned are also to have weight and ought to be remembred here We come now to consider the helps which may in part be usefull to prevent these fears In reference to which we would 1. consider that the matter feared is not the bringing-in of unsound doctrine in the general nor the altering of practical rules to the strengthening of prophanity But it is the misapplication of good rules already made especially in reference to these 1. The admitting of unfit Officers in the Church 2. The deposing of such as deserve the same 3. The decision of some particular differences that may occasionally occur in the carrying-on of Church-affairs wherein men may apprehend and fear partiality as they shall occur which grounds of fear upon either side we may gather from what hath been formerly hinted Concerning the matter of deposition we have spoken already and shall say no more Concerning the other two points we may consider them either as they are concerning things
How â—…e 〈◊〉 〈◊〉 The means and arguments that are used to carry on this design The manner how this design is carried-on What accession a people may have to the bringing of this plague upon themselves What is not the proper remedy or duty in such a case Extreams to he â—…s chewed Some necessary anâ—… usefull distinctions Some things not at all to be forborn What a Minister is called to in reference â—…o God and himself at such a time Union amongst Minesters and their flocks is in such a case carefully to be sâ—…udied What is his duty in reference to his flock What is a Minister's duty in reference to those that are seduced In what cases it is called â—…or In what cases it is not called for What is to be accounted as the sufficient conviction of a gainsayer How a publick debate is to be managed when necessary The several steps of admonition Some things observable in the way of admonishing That rejecting of an obstinat Heretick is to church-Church-officers a necessary duty a mean to be made use of for the Churches edification What if the person seduced be judged to be truly gracious What if he be no fixed member of any particular Congregation What if Civill Magistrats concur not for the backing of the sentence Two limitations to be adverted in the rejecting of Hereticks Some usefull Distinctions of satisfaction Whether any thing be required of Ministers towards heretick that are rejected They are called according to their places to interpose And not meerly to look to outward order That the grounds against toleration concern Magistrates as well as Ministers That totall forbearance is not like the Gospel It 's Magistrates duty to prevent the infection of the people under them It is not sufficient to a Magistrate to maintain civil peace What is their duty in reference to the persons infected and if they ought to refrain from their company Some Considerations to provoke Ministers and others to the faithful discharge of their duty in all the forementioned particulars The introduction The scandal and hurtfulnesse of divisions The heads of the ensuing part of the Treatise What heresie is What schism is and the kinds thereof What is here meant by the word Division The severall kinds thereof Division among the Godly It may continue long and come to a great height And not easily removed Various apprehensions of inferiour truths The mistake of some dispensations Different apprehensions about some persons and things Heart burnings at the credit of others Aggreging the infirmities of others A factious vindicating of truth Undue Censures Leaving the matter and falling upon reflections Engaging of others Too much liking of some upon fair pretences Peremptoriness without condescending Dissatisfaction about some persons Mutuall encroachment Meddling in extrinsick things Novelty of expressions and notious Heat and contention Alienation Iealousie Virulent expressions Personall reflections Imprecations and instigation of the civill Power Sharp censures inflicted Renting of whole Churches Furie of their followers Furious madness of Divines Diversion of them from their main work Both schism and heresie following division Commonly both sides faultie though not equally Division hardly cured The severaignâ—…y of Godtrying good and bad Chastizing also and punishing Yea plaguing the world Division burdens the godly Hardeneth the adversaries of the truth Characters of judiciall division Former guiltinesse Present distempers Inconsiderat expressions or actings Severity in Discipline Sleighting of the persons writings or actings of others Hunting after credit Little condescending c. Acts that state schism Talebearers Fears of censurs The influence of civil Powers Peoples engaging Applications to Magistrates for ratisying elections Miscarriages of persons Occuring dispensations of providence Personall credit acting under 〈◊〉 of zeal for God Evill grounded confidence A particular mistake of menâ—… persons and actions A conviction of singleness in proâ—…cuting and adhering Fear of losing cre dit by relenting Fear of hurting their followers The tentation strengthened by looking-on the failings of opposits Hope of the ceding of others The necessity of endeavâ—…ring unity granted by all The cure of division most difficult An absolute necessity laid upon a rent Church to unite Union a thing attainable among Orthodox Divines Endeavouring union doth notinfer union in all points of judgement and practice Union may stand with some defects in Worship and manner of Government With what kind of dejects union mâ—…y be made up When inconveniencies are on all hands what side is to be followed Mâ—…uali condescending necessary 〈◊〉 there must be no condescending It ought to be mutual What 〈◊〉 ought to be most condescending Even that which is right and hath authority They who did the wroâ—…g ordinarily most avâ—…rse from condescending Division not to be cured by destroying any Orthodox side or party Union is to be essayed with due respect each to other without any note of disrespect No simply authoritative way is the fit mean to begin the healing of a rent Church Though one side fail in condescending the other ought not to fail It was the actings and noâ—… the formality of Synods that occasioned division of old Debates concerning government more difficultly removed Walking under an impression of the dreadfulnesse of such a plague A fearfull snare in division Diligent viewing of our inward condition Repentance suitable Union would by all warrantable means be commended unto and pressed upon these that differ and by those that differ one upon another Constancy and singleness herein With tenderness and respect Expressions of mutuall confidence Kind visit Stirring up to the life and practice of Religion Solemn addresses to God Avoiding of all things that weaken the reputation of others Evil counsel Forbearing to engage judicially pro or con Abstaining from propagating their opinions factiously Contrary acting Separated meetings to be eschewed And separated Fasts Acts and Principles laying restraints upon either side Seeking Meetings And offering fair conditions A right way of carrying on such meetings Contention about formalities to be forborn Personall criminations The most tender of the Church most condescending The first way of closing doctrinall differences The second way of composing such differences The third way of composing such differences Contests about these are of several sorts Dissatisfaction from constitution of Officers and Members The alleaging of faults either not true or not cear Pleading for such as are most justly censured or censurable The justness of the Sentence to be cleared Or the Sentence recalled when the person might be profitable Mutuall upbraidings for failings Removed by a mutuall forgiving Diversity of circumstances in externall administrations Condescendency therein Better to forbear some new thing than to alter the old without some considerable reason Divisions about Church-government Concerning the form of Government Practicall difference herein maketh division Characters of Government fit for uniting Debates about the constitution of Synods Defects in constitution cannot easily annull without defect in the matter In ancient Councels soundnesse of matter more regarded than formality or number What should be done for union when division ariseth about the constitution of a Synod Little usefulness as to the Churches edificationin the thing controverted This difference is either in judgement and may be forborn Or it relates to practice and so something is to be tolerate and something done What usually hath been dâ—…ne when Authority was declined Great difference between the declining of Synodicall Authority simply and the constitution of a particular Synod Doctrinall not fundamentall or nigh the foundation Some doctrinal decisions infer division others but diversity Some determinations are of things dayly practicable others only for an exigence scarcely ever again occurring Some determinations are for Ministers practice others are answers to the questions of Rulers More doctrinal decisions in smaller points ought to maâ—…e no division How the smaller number should yeeld to the greater Contrary practices build a wall of separation Diversity there may be without division Great folly to make or keep division for what is rarely or never practicable Union is not impossible notwithstanding diversity of judgment The Ordination of a person worthy of the Ministery ordained by Church-Officers is not to be accounted null for some defects Union would not be suspended on such tryals In what cases extremities are to be shunned Iudicatories wiâ—…ely remitting rigour Corrupt grosse and prophane men for no interposition to be received Debates about conniving at guilty men Union rather to be followed that satisfaction herein may be had In times of division aumours concerning eminent persons not to be so regarded Zeal in justly censuring well consistent with a spirit of union Yet union is to be preferred to the censuring of some unfaithfull men Union no prejudice to the purging out of corruption Purging not to be much pressed till union be fixed It must be such a satisfaction as neither is fully satisfied The thing feared is not corrupt doctrine nor a wrong Government Union not to be suspended upon every particular Some particulars to be referred to some acceptable to both Such things are not to be decided by a meer authoritative way Better for a time to forbear many things than to brangle union Doubtfull practices to be abstained from Many brotherly conferences to prevent abrupt surprisals Matters of difficulty rather committed than instantly decided Not unfit some persons were designed for a time to com pose occasionall differences This tendeth to recover strength to Iudicatories And is consistent with Ministeriall Church-authority The great Apostle often layeth aside Authority
is not sufficient for a Magistrate to maintain civil peace only p. 256 257. CHAP. 15. What is called-for from people who are desirous to keep themselvs pure in such a time and case as the increasing of errors and seducers p. 258 259 260 261. What is their duty in reference to the persons infected And if they ought to refrain from their fellowship p. 262 263 264. A main part of the peoples duty lyeth in countenancing and adding weight unto the several steps of procedure by Church-officers against such persons p. 264 265. CHAP. 16. What further duty is required of private professors towards Hereticks that are cut-off p. 265 266 267. Some Considerations to provoke Ministers and others to the faithful discharge of their duty in all the fore-mentioned particulars p. 268 269. PART IV. Concerning Scandalous Divisions CHAP. 1. HOw Heresie Schism and Division differ together with the several kinds of Division p. 270. The Introduction to to this Part ibid. The Scandal and hurtfulnesse of Divisions p. 271. The beads of this part of the Treatise p. 272. What Heresie is ibid. What Schism is and the kinds thereof p. 273 274 275 276 277. What is here meant by the word Division the several kinds thereof p. 278 279 280. Division amongst the godly is a thing incident to the Church p. 281. It may continue long and come to a great height ibid. It is not easily removed even when amongst such p. 282. CHAP. 2. Whence Divisions do arise and how they are fostered and increased p. 282. Sometimes various apprehensions of inferiour truths have influence upon this ibid. Sometimes the mistake of some dispensations p. 283. Sometimes different apprehensions about persons and things ibid. and p. 284. usually heart-burnings at the credit of others ibid. aggreging the infirmiries of others p. 285. A factious vindicating of truth ibid and p. 286. Undue censures ibid. Leaving the matter and falling upon reflections p. 287. Studious engaging of others in the difference ibid. Too much liking of corrupt men because of some fair pretences p. 288. Peremptoriness without condescending ibid. Dissatisfaction about some persons ibid. Encroachment upon the exercise of one anothers power p. 289. Much medling in extrinsick things ibid. Novelty of notions and expressions ibid. CHAP. 3. The height of evil that division bringeth p. 290. as heat and contention ibid. Alienation in affection ibid. Jealousie and suspicion p. 291. Virulent expressions ibid. Personal reflections and condemning what formerly they commended in each other contra ibid. Imprecations and instigations of the Civil Magistrate against one another p. 292. Inflicting of sharp censures ibid. Renting of whole Churches ibid. Heat and fury amongst their respective followers ibid. Furious madnesse of Divines ibid. Diversion of them from their main work to the great advantage and satisfaction of open adversaries p. 293. Both schism and heresie often follow division ibid. Both sides of the division are often faulty though not equally 294. Division is very hardly curable ibid. CHAP. 4. The causes why division usually cometh to such an height p. 295. The Lord hath an holy soveraign hand in this partly trying both good and bad chastising also and punishing ibid. yea plaguing the world thereby p. 296. Division burdeneth the godly ibid. It hardeneth the adversaries of the Truth p. 297. Some characters of judicial division ibid. and p. 298. Men engaged in this division may have accession to it several wayes p. 299. aâ—… by former guiltiness ibid. present distempers ibid. inconsiderat expressions or actings p. 300. Too great severity in Discipline and Censures ibid. Sleighting of the persons writings or actings of others ibid. Hunting after credit ibid. Little condescending to remove mistakes and prejudices ibid. Acts that state a Schism ibid. which are of several sorts p. 301. Some other wayes by which men may have accession to this ibid. CHAP. 5. What occasionall means may have influence upon division amongst the godly p. 302. Tale bearers ibid. fears of Censures in many p. 303. Civil Powers may have influence upon this by pretending to side with one party against another and by their weakning of Government and giving men liberty to do what they will ibid. Peoples engaging and siding in such differences doth not a little heighten and lengthen the same p. 304. Applications to Magistrates for ratifying or crushing of elections ibid. Miscariages of persons differing p. 305. Occurring dispensations of providence are sometimes made use of for this end p. 306. The strength of the tentation in respect of some other circumstances As personal credit acting under the covert of zeal for God p. 307. Evil grounded confidence ibid. A judging of the matter in difference to be necessary and of great moment when it may yet be far otherwayes p. 308. A particular mistake of mens persons and actions as they agrâ—…e with or dâ—… from them ibid. A conviction of singleness in prosecuting and adhering p. 309. fear of losing credit by relenting p. 310. fear of hurting their respective followers p. 311. The tentation strengthned by looking upon the failings of opposits ibid. and by the hope of the ceding of others ibid. CHAP. 6. What be the sad effects of division and the necessity of endeavouring unity p. 312 313. The necessity of endeavouring unity granted by all ibid. and p. 314. CHAP. 7. General grounds leading to unity p. 314. The cure of division most difficult ibid. An absolute necessity laid upon a tent Church to unite p. 315 316. Union a thing attainable amongst orthodox Divines or Ministers p. 316 317. Endeavouring union doth not infer union in all points of judgement and practice but may stand with several defects p. 317 318 319. Union may stand with some defects in Worship and manner of Government p. 319. With what kind of defects union may be made up cleared in several Rules p. 320 321 322. When inconveniencies are on all hands what side is to be followed cleared p. 322 323. What may be accounted such impediments as a tender conscience may be scared by from uniting cleared p. 323 324. Mutual cond scending at such a time in a special manner necessary p. 324. Wherein there must be no condescending p. 325. Condescension ought to be mutual ibid. What side ought to be most condescending even that which is right and hath Authority ibid. and p. 326. They who did the wrong ordinarily most averse from condescending p. 326. Those who have condescended most have alwayes been thought the greatest friends to the Church ibid. Yeelding in all particulars that do not involve any consent unto or approbation of what is wrong commendable p. 327 328. Some negative Conclusions concerning the upmaking of a breach as division not to be cured by destroying any orthodox side or party p. 329. Division not to be cured by incapacitating any profitable Officer or Member to do his duty ibid. Union not to be studied with any note of disrespect upon either side ibid. No simply authoritative way
is the fit mean to begin the healing of a rent Church p. 329 330. Though one side fail in condescending the other ought not to fail but to go the furthest warrantable length p. 330 331. Better any orthodox side be practically condescended unto in the supposed case than that division should be keeped up p 331. It was the actings and not the formality of the constitution of Synods that occasioned divisions of old p. 332 333. Debates concerning Government most difficultly removed and whence it cometh to be â—…o p. 334. CHAP. 8. Some preparatory endeavours for uniting p. 335. Walking under an impression of the dreadfulnesse of such a plague ibid. and p. 336. Division would be looked upon as having a fearfull snare in it p. 336 337. Ministers and others would diligently view their own inward condition p. 337. There would be repentance suitable to what is sound p. 338. Union would by all warrantable means be commended unto and pressed upon those that differ and by those that differ one upon another ibid. The design of union would be prosecuted with singlenesse and constancy p. 339. Union would be endeavoured with all tendernesse and respect to the persons actions and qualifications of men differing ibid. and p. 340. Several particulars wherein this respect would be manifested spoken unto p. 341. It would be further manifested in expressions of mutual confidence p. 342. kind visits ibid. abstaining of personal reflections even though there be much provocation given ibid. and p. 343. In such a case Ministers would in a special manner stir up themselves and others to the life and practice of Religion p. 344. There would at such a time be solemn addresses to God for his leading in the way to this desirable end ibid. CHAP. 9. What things are to be forborn in order to uniting p. 345. All things that weaken the reputation of others to be avoided ibid. Evil counsel would be taken heed to neither at such a time in this business would all mens advice be indifferently laid weight upon p. 346 347. There would be a forbearing to engage judicially pro or contra and why p. 348 349. There would be abstaining from propagating different opinions factiously and why p. 349 350. All contrary acting would be abstained p. 351. Separated meetings to be eschewed and separated fasts ibid. Acts and principles laying restraints upon either side would be abstained p. 352. CHAP. 10. What is to be done in order to uniting p. 352. There would be a seeking after meetings and conferences ibid. In such meetings there would be an offer made of fair conditions p. 353. There would be a right way of carrying-on such meetings p. 353 354. Contentions about formalities as also personal criminations would be forborn at such meetings p. 354. There would be condescending in some circumstances though they should not seem so reasonable p. 355. The most tender of the Church most condescending ibid and p. 356. CHAP. 11. What is to be done in closing doctrinal differences p. 357 The first way of closing doctrinall differences when one party bringeth the other to the same judgement with them or when both parties quit something of extremities and joyn in a middle opinion p. 357. The second way of composing such differences by endeavouring to keep unity notwithstanding thereof by a mutual forbearance in things controverted which is of two sorts p. 358 359. The third way of composing such differences is When though there be some medling with such questions and so a seen difference yet it is with such forbearance as there is no schism nor division but that is seriously and tenderly prevented p. 360 361 362. CHAP. 12. What to be done for union in points not doctrinal but about matters of fact or personal faults p. 363. Contests about these are of several sorts As sometimes there is dissatisfaction with the constitution of a Church as to its Officers and Members ibid. and p. 364. A second sort of such contests is when faults are alseaged which either are not true or cannot be proven p. 364 365. A third sort of such contests is when there is a pleading for such persons as are justly censured or censurable p. 366. There is a threefold way of composing these last contests 1. by clearing the justness of the Sentence 2. by recalling the Sentence when the person may be profitable ibid. 3. By the sentenced persons submitting themselves p. 367. A fourth sort of contests of this kind is when there are mutual upbraidings for failings in a time of darkness and tentation ibid. These most satisfyingly removed by forgiving one another ibid. CHAP. 13. What is to be done towards uniting in divisions arising from diversity of circumstances in external administrations and especially arising from Church-government p. 368. Condescendency in such things necessary p. 368 399. In such things better to forbear some new thing than to alter the old without some considerable reason ibid. Divisions about Church-government ordinarily most bitter and of many kinds ibid. Concerning the form of Government p. 370. Practical difference herein maketh division ibid. Characters of Government fit for uniting p. 371 372. Debates about the Constitution of Synods p. 373. Defects in the constitution of a Synod will not easily annul without defect in the matter ibid. In ancient Councils soundness of matter more regarded than formality or number ibid. and p. 374. What should be done for union when division ariseth about the constitution of a Synod p. 375. It would be considered how little usefull the thing controverted is as to the Churches edification ibid. and 376. This difference is either in judgment and may be forborn p. 376. or it relateth to practice and so somewhat is to be tolerated and somewhat done p. 377 378. What usually hath been done when Authority was declined p. 379. There is great difference betwixt declining of synodical Authority simply and the constitution of a particular Synod p. 380. CHAP. 14. What is to be done in order to union when divisions are about doctrinal Determinations p. 381. Such Determinations are here understood as are in Doctrines not fundamental nor near the foundation ibid. Some of which are meerly doctrinal ibid. Others have practical consequents following upon them some of which again infer division others but diversity p. 382. Some determinations are of things daily practicable others only for an exigence scarcely ever again occurring p. 383. Some determinations are for Ministers practice others are answers to the questions of Rulers p. 384. Meer doctrinal decisions about smaller points ought to make no division p. 385 386 387. How the smaller number should in such decisions yeeld to the greater cleared p. 387 388. CHAP. 15. What should be done in order to union about such decisions as have practical consequents following thereupon p. 388. Contrary practices build a wall of separation p. 389. There may be diversity without division ibid. It is great folly to make or keep up division for