things that are not necessary specially such as for the time are most ordinarily the stone of stumbling Hence we find that though in some questions the Apostle is full to dispute down adversaries as in the case of Justification Yet there are some other things that he seeketh rather to have restrained than moved such as he calleth doubtfull Rom. 14. 1. endlesse 1 Tim. 1. 4. that gender strife and are not edifying but foolish and unlearned questions 2 Tim. 2. 14 16 23. men are to flee and to shun these even when occasion is given For though every question hath a truth upon one side and the searching into necessary truths be edifying yet as to such considering the contention that waiteth on them and the difficulties that are about them the Church gaineth more by silence in them than by too fervent pursuing of them 9. Men at such a time would be diligent in the duties of their stations and keep themselves within these and as the Apostle saith 1 Cor. 7. 20. would abide in the calling wherein they are called for by so doing there is no occasion of offence When a Magistrate holdeth in the duties of a Magistrate and Ministers Masters Servants Husbands and Wives and so all sorts contain themselves within the bounds of their respective stations that is a thing offensive to none But when they exceed or give occasion to others to think that they exceed then it becometh offensive and maketh the Gospel to be evil-spoken of For which cause the Apostle commendeth to Subjects Wives Servants and all sorts the doing of the duties of their respective stations as that which doth adorn the Gospel and stop the mouthes of gainsayers 10. There would be mutual faithfulnesse and a condescending upon their side who are offended freely and soberly to admonish those by whom they are offended and upon the otherside a condescending to satisfie and remove any offence taken by those who have given it or at whom it is taken This is our Lord's rule Matth. 18. 15. c. There is nothing more needfull when offences abound than these and yet often there is little or no accesse to them or practice of them when they are most needfull And this maketh offences to abound the more And what thing is more unsuitable than for one to take or keep offence at another and yet never to endeavour his recovery who hath offended and by so doing to hazard both their souls Or when one hath given offence and is admonished to refuse to come out himself or to keep another out of this snare 11. This endeavouring to have offence removed ought to be followed convincingly and that in the several steps laid down Matth. 18. and if privat reasoning and admonition prevail not it is to proceed further till it come to the Church But because the Scandal then becometh publick we shall speak of it in the next branch Only now it is to be adverted concerning these offences in reference to which we are to admonish our brother and thus to follow them in case of sleighting 1. They are not only wrongs done to the person immediatly or directly but it may be his being stumbled at his seeing a mans miscarriages towards others So the injury may be to one but the offence to another 2. This duty is to be gone about not only without all heat prejudice or contention but with the spirit of love as a duty proceeding there from for his good even from that same spirit by which we pray for him they being both equally necessary duties And 3. That this Order of Christ's is not to be interverted by any nor the publick gone to till the private â—…ay be effectually essayed 12. There is a necessity in every thing especially at such a time to be single in our end having the glory of God mainly in our eye And that not only for our own peace but also for the conviction of others It is often our unsinglenesse that maketh us carelesse in giving offence and also the evidence or appearance of that that maketh others readily to take offence at our carriage Hence we see that the actions of such who are supposed to be single are not so readily stumbled at And this direction is expresly laid down in reference to this end 1 Cor. 10. 31. Whether therefore ye eat or ye drink or whatever ye do do all to the glory of God give none offence neither to Iew nor Gentile c. It were fit therefore at such a time that a man should examine his own breast and try what leadeth him on such a design or act for often by-ends and motives will steal in when we seem to our selves to be most servently zealous self-interests had need to be much denied in such a time 13. Much care would be had to keep up the authority of all Christ's Ordinances they are the lights and means whereby men are to be directed lest they stumble and to be strengthened and comforted in their spiritual consolations and hardly offences arise but the Devil seeketh to discredit these because then men are in the dark and so cannot but fall when blocks are in their way Hence often are the Ordinances of life the very pretended rise of offences as concerning a Ministery Baptism the Lords Supper Sabbath Day Singing of Psalms Constitution of a Church Discipline c. because by making these to be stumbled at or stones of stumbling men can have accesse to no other means either for direction or consolation On this ground Paul endeavoureth so much to vindicate himself from what was imputed to him 2 Cor. 12. 19. And for this end so many directions are given for keeping up the credit of the ordinances in the most difficult dark cases as Song 1. 8. Eph. 4. 12 13. Heb. 13. 7 8 c. 17. especially Mat. 18. 17 18 c. And on the contrary for eschewing corrupt teachers and those who cause divisions and offence contrary to the doctrine learned c. Rom. 16. 17. Then it is a time to try the spirits and to fear snares and to hate every garment that is spotted with the flesh and we find in Scripture and experience that ever these two go together to wit shunning of those who bring false doctrine and the adhering to those who are faithfull on the other side 14. At such a time especially Christians in their walk toward one another ought to be of a sympathizing and condescending temper This is to bear the infirmities of the weak and not to please our selves but our neighbour for his good to edification even as Christ pleased not himself c. as the Apostle hath it to the same scope Rom. 15. 1 2 3. Tenaciousnesse and self-willednesse do often breed offences and continually stand in the way of removing of them and although there is nothing more ordinary in a time of offences than that to wit for men to stand to their own judgement and opinion as if it were
rest those who suppose themselves to be more tender should instantly withdraw from them CHAP. XIV Clearing whether the Ordinances of Christ be any way polluted by corrupt fellow-worshippers BUt yet two things are to be satisfied 1. It may be said But are not the Ordinances of Christ someway polluted by the unworthinesse of such scandalous partakers and if so can polluted Ordinances be partaken of without sin Answ. We may consider polluting of Ordinances in a threefold sense 1. An Ordinance may be said to be polluted when the essentials and substantials thereof are corrupted so as indeed it ceaseth to be an Ordinance of Jesus Christ Thus the Masse in Popery is a fearfull abomination and a corruption of the Sacrament in this respect the Ordinance if it may be called an Ordinance after that for indeed it is not an Ordinance of Christ is polluted and this may be many wayes fallen into and communion in this is indeed sinfull and cannot but be so 2. An Ordinance may be said to be polluted when it is irreverently and profanely abused though essentials be keeped Thus the Lords Sabbath may be polluted which yet is holy in it self So was the Table of the Lord polluted Mal. 1. And in this sense the Sacrament of the Lords Supper was indeed polluted by the Corinthians 1 Cor. 11. when some came drunk or otherwayes irreverently to the holy Ordinances in this respect an Ordinance may be said to be polluted to him that so goeth about it because to the unclean all things are unclean but it is not polluted in it self nor to any other that examine themselves as the former instance doth clear because that pollution cometh from nothing in the Ordinance it being in its essentials compleat but doth arise from the sinfulnesse of such and such persons and therefore must be commensurable with them 3. An Ordinance may be said to be polluted upon this extrinsick consideration to wit when by some circumstance in it or miscarriage of those that are about it it is made common-like and so wanteth that luster and honourablenesse that it ought to have by such a fault the Ordinance is made obnoxious to contempt and is despised by others contrary to the Lords allowance Thus the Priests of old made the offerings of the Lord vile and contemptible which was not by corrupting them in essentials nor making them cease to be Ordinances buâ—… by their miscarriages and corrupt irreverent way of going about them they did lay that stumbling-block before others to make them account these Ordinances contemptible This may be diverse wayes fallen into As 1. when the Officer or Minister hath a profane carnall carriage So he maketh the Ordinance of the Ministery and every other Ordinance vile in this sense Thus if an Elder or any otherâ—… should take on them to admonish while they are in drunkennesse or passion or such like they do pollute that admonition yet still these Ordinances are Ordinances and that admonition an admonition 2. It is fallen into when an Officer doth indiscreetly and indifferently administrate Ordinances to precious and vile as if they were common things Thus a reproof may be polluted when a manifest known contemner is reproved because so a pearl is casten before swine which is derogatory to the excellency thereof Thus a Minister may profane or pollute the most excellent promises or consolations of the Word when he doth without discretion apply the same indifferently or without making difference between the tender and the untender and profane yea even between the hypocrites and the truely godly This is not to divide the Word of God aright and is indeed that which the Lord mainly accounteth to be Not separating of the precious from the vile when peace is spoken to them to whom he never spoke 〈◊〉 This is also committed when grosly scandalous persons are permitted without the exercise of Discipline upon them 〈◊〉 live in the Church or are admitted to Sacraments because so Gods institution is wronged and the luster thereof is lessened and men are induced to think lesse thereof 3. This may be also by the irreverent mannâ—…r of going about them when it is without that due reverence and gravity that ought to be in His worship Thus one may make the Word and Sacrament to be in a great part ridiculous and so suppose that at the Sacrament of the Supper in the same Congregation some should be communicating at one place some at another some should be palpably talking of other things some miscarrying by drunkennesse c. as its clear was in the Church of Corinth All those may be said to pollute the Ordinances as they derogate from their weight and authority and miscarry in the administration of them and are ready to breed irreverence and contempt in others where the Lords Body in the Supper or the end of His institâ—…tion in other Ordinances is not discerned and observed yet all these do not pollute the Ordinance in it self or make it to be no Ordinance nor do pollute it to any that doth reverently partake of the same and doth not stumble upon the block that is laid before him Because an hearer that were suitably qualified might comfortably receive and â—…eed upon a sweet promise even when it might be extended in its application beyond the Lord's allowance yet doth not that alter the nature thereof to him So may worthy Communicants that have examined themselves and do discern the Lord's Body partake of that Sacrament with His approbation and to their own comfort Because they might discern Him and by that come to get the right impression of the Ordinances although many blocks were lying in their way for it is not others casting of snares before them but their stumbling at them that doth pollute the Ordinance to them Hence we see that though all these were in the Church of Corinth so that there was neither 〈◊〉 in the manner nor discretion in respect of the Receivers for some came drunken and some came and waited no on others some came hungry and others full yet was it still the Sacrament of the Lord's Supper and unpolluted to those who by examining of themselves and discerning of His Body which others failed in did reverently and duly partake of the same Besides these wayes of pollution mentioned we cannot conceive of any other for now legal and ceremonial pollution such as was by touching a dead body c. and was opposit to ceremonial holinesse is not in this case to be mentioned yet we see the first cannot be alleaged here and none of the other two ought to scare tender persons from the Ordinances of Jesus Christ. If it be said That communicating in such a case doth seem to approve such an admission and to confirm those in some good opinion of themselves who are admitted and so there is a necessity of abstaining though not upon the account that the Ordinances are polluted yet for preventing the foresaid offence which might
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-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
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
be done in cases where the offence is not of a more grosse nature and cometh neer to a sin of infirmity and yet hath contempt added thereto in one of these respects Answ. 1. We have said already that it is hard to ground Excommunication upon such a rise Therefore 2. Church-officers would warrily deal with such offenders so as there be no seeming occasion given them to contemn and much forbearance and even a kind of overlooking so far as is consistent with faithfulnesse is to be exercised in such cases in reference to some persons for it hath prejudice with it to take notice of such Scandals and thereafter without satisfaction to passe from them and it is difficult and not alwayes edifying to pursue them we conceive it therefore more fit not to take Judiciall notice at least of them all but to continue a serious and loving dealing with such persons in private because possibly more rigid dealing might wrong them and the Church more than edifie Yea 3. If it come to publick frequent trials would be taken of them before it be judged contempt that so if it be found needfull to proceed further the contempt may be so aggreged that it may be seen that edification requireth the same to be prosecuted and then it is the contempt that beareth the weight of the Sentence and not the first offence Therefore this would be so manifest as it may be convincing to the consciences of all to be insufferable CHAP. VI. Concerning what is to be accounted satisfaction or satisfying THe great Question is when a person doth appear and acknowledge his offence and submit to a publick rebuke what is to be judged satisfying here so as a Church-judicatory may sist Processe and rest satisfied and admit the person to Church-priviledges as if the former offence had not been In answering of this we shall first shew what is not satiâ—…sying Secondly what is not necessary to be enquired after by a Church-judicatory for this ecclesiastick satisfaction Thirdly we shall shew what is necessary and satisfying Then answer a Question or two for absolving of this 1. We say every verball acknowledgement of a fault even though it have a promise of amending is not sufficient for that may be in two of the cases formerly mentioned to wit in a person that doth in his so doing but mock the Ordinance or in a person that hath often relapsed after such a profession or for the time doth continue in that or some other grosse evil in that case to account such a profession of repentance satisfying were to fall in the former inconveniencies and would prove a manifest taking of the Nam of the Lord in vain which we may gather by this Such a circumstantiat profession ought not to satisfie a Brother in a privat admonition so that notwithstanding thereof yea the rather he ought thereafter to take two or three with him as being more offended and if they meeting with the same may put it to the Church as not being well satisfied with such mockings then much lesse ought the Church to be satisfied therewith because they do more formally represent Jesus Christ and His Authority and therefore mockings and contempt to them is the greater offence And that place where the Lord speaketh to Peter Luk. 17 3. of forgiving his brother seven times a day and elsewhere seventy times seven times a day is not to be understood to speak principally of such grosse publick offences or of such discernable counter feit turning for that is not turning at all but of private offences or of the first sort formerly mentioned and also where there seemeth to be ingenuity in the person otherwise it were to remove one offence by another and in that the Lord ordereth men in reference to their private carriage for they ought to forgive wrongs and doth not regulate Church-actings as judicious Calvin doth give warning upon the place Beside the chastening and bumbling of the offending party the making of others to fear and the turning away of the reproach that cometh to Christs name by offences being the great ends of Church-censure by admitting of such a profession as satisfying all of them would be utterly enervated and overturned which were most absurd If it be asked how this dissembling mocking profession may be discovered Answ. 1. By somewhat palpable in the very present gesture words expressions c. which evidence the same and leave no room for charity as when men as it were with a word say Hail to Christ and at the next spit in His face it is easie to say that their Hail was not serious 2. By comparing it with a persons former carriage in such a case wherein so much hath been professed and yet he afterward hath been found to be mocking even in the time of his profession his former carriage calleth men at least not to be soon satisfied if no difference be 3. By some words or expressions in other Societies and Companies which being vented during the time of this publick profession and that contrary thereto cannot but evidence it to be a mocking And 4. When the fruit appeareth to be contrary thereto in a habituall way as hath been said Indeed if there be not convincing evidence of this mocking but it be doubtfull or if a person that at one occasion is irreverent should afterward appear more sober we conceive in that case determination is to be suspended till after carriage give more ground of clearnesse either to the one hand or the other CHAP. VII Shewing what is not necessary to satisfaction TO the second thing to wit what is not necessary or to be enquired for by Church-officers to be an ecclesiastick satisfaction for removing of an offence We answer That the saving grace of repentance or godly sincerity therein in the person is not to be enquired into as the alone ground upon which they may rest satisfied For 1. That would put a Church-judicatory so far as they could to determine of the state and graciousnesse of every offending person before they were satisfied which were absurd that not being the object of Church-discipline and it 's nowhere to be found that men are called judicially to determine of the state of another 2. It would lay this ground That none should be after any offence recovered and admitted to priviledges except they were thought really to be gracious which would infer that none should be admitted to the Church but such yea that none should be continued in the Church but such because readily there are none but in lesse or more give offence so far as may be the ground of a private admonition which doth once table them and if nothing can be satisfying but what giveth ground to account them gracious it would come to that that men are to be excommunicated because they are not thought to be gracious and cannot give evidence of that 3. So every person that were received after an offence would have
Discipline is more vigorous and concerning that there is no question it being done in due manner Yet I say that that can be no ground for withdrawing from the Ordinances of Christ as if they or their consciences were polluted by the presence of such others For 1. That there were such defects in the Church of the Jews cannot be denied and particularly doth appear in the instance of Elie's sons who made the Ordinances of the Lord contemptible with their miscarriages yet that either it was allowable to the people to withdraw or faulty to joyn in the Ordinances can no way be made out If it be said there was but one Church then Therefore none could separate from the Ordinances in it Answ. 1. This doth confirm what is said to wit that the joyning of scandalous persons in Ordinances doth not pollut them to others for if so the Lord had not laid such a necessity upon those that were tender that they behoved to partake of polluted Ordinances or to have none and if it did not pollute them then some reason would be given that doth evidence it now to do so 2. If there be an unity of the Church now as well as then then the conâ—…equence must be good because so where ever folks communicate those many that communicate any where are one bread and one body as the Apostle speaketh 1 Cor. 10. 17. compared with chap 12 13. And so by communicating any where we declare our selves to be of the same visible Church and politick body with those who communicat elswhere even as by Baptism we are baptized into one Church and into communion with all the members of the body any where And therefore if this be considered it will not be enough to eschew pollution if the objectioâ—… be true and well grounded to separate from one Society or one particular Congregation except there be a separation from the whole visible Church for so also Jews might have separated from particular Synagogues or have choosed times for their offerings and sacrifices distinct from others Famous Cotton of New England in his Holinesse of Church-members pag. 21. grants that there were many scandalous persons in the Church of the Jews 2. He saith that that was by the Priests defect for they ought not to have been retained And 3. though he say that that will not warrand the lawfulnesse of admitting scandalous persons to the Church yet he asserteth that it may argue the continuance of their Church-estate notwithstanding of such a toleration and if so then it approveth continuing therein and condemneth separation therefrom and consequently a Church may be a Church having the Ordinances in purity and to be communicate in notwithstanding of the formâ—…r fault 3. What hath been marked out of Learned Writers for paralleling the constitution of the Church under the Gospel with that under the Law in essentiall things doth overthrow this objection for now separation is as impossible as formerly 2. This defect is to be observed in severall of the Primitive Churches as we may particularly see in the second and third Chapters of the Revelation yet it is never found that any upon that account did withdraw or were reproved for not doing so even when the Officers were reproved for defect Yea on the contrary these who keeped themselves pure from these Scandals though continuing in that communion are commended and approven and exhorted to continue as formerly Now if coutinuing in communion in such a case be of it self sinfull and personall integrity be not sufficient to professours where the defect is sinfull to the Officers even though in other personall things and duties of their stations they were approveable How can it be thought that the faithfull and true Witnesse should so sharply reprove the one and so fully approve the other at the same time 3. The nature of Church-communion doth confirm this because such influence hath the scandalousnesse of one to make another guilty as the approven conversation of the other hath to make the Ordinances profitable to him that is scandalous for we can no otherwise partake of the evil than of the good of another in Church-communion But it is clear that the graciousnesse of one cannot sanctifie an Ordinance to one that is profane and therefore the profanity of one cannot pollute the Ordinance to one that is tender And as he that examineth himself partaketh worthily in respect of himself and his own condition but doth not sanctifie communicating to another So he that partaketh unworthily eateth and drinketh damnation to himself and not to another and for that cause is both the precept and the threatning bounded Let a man examine himself c. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself for upon doing or omitting of duty in himself doth follow worthy or unworthy communicating to him And if in the most near conjugall fellowship the company of a profane Husband may be sanctified to a gracious Wife even when hers is unsanctified to him because that dependeth upon the persons own qualification and way of usemaking of Gods Ordinance of marriage much more may it be here this last might be a distinct argument of it self 4. If continuance in communion with such persons be sinfull Then it must either be because communion with such as are profane indeed whether we know or think them to be so or not is sinfull or it must be because we know them or think them to be such But neither of these can be said Not the first because so to keep communion with an hypocrite or a Believer in a carnall frame were sinfull although we thought them to be sincere which cannot be pleaded nor can it be said it is because we know them to be so Because 1. If we knew a man to be so and another knew not in that case the Ordinances were pollutted to one and not to another at the same time though possibly both were exercising the same faith and having examined themselves were in the same frame which were absurd Yea 2. If it depended on our knowledge of it Then our very supposing it to be so although it were not so would pollute the Ordinance and what confusion would be there may be afterward hinted Nor can it be said it is because we think so because supposing some to think otherwise it would be still an ordinance to them and a duty to continue in it and not to us which is the former absurdity and this doth not flow from the binding nature of an erroneous conscience which may be alleged in other cases but from the difference of persons light charity or other apprehensions of things whereby one is induced to esteem that scandalous which another doth not 5. If communion with profane persons that are such to our knowledge be sinfull and polluteth Ordinances Then these things may be enquired which will infâ—…r diverse absurdities 1. Ought persons to try all those that they keep communion with
abstaining of personall communion in unnecessary things is eâ—…er to be acknowledged yet if separation in such a supposed case were called-for as a duty that direction would not be a sufficient direction for an offended brother because it leaveth him without direction in the last step Yet Christs progresse so particularly from one step to another saith that it is otherwayes intended Who would have more full satisfaction in this may look the Learned Treatises that are written against Separation which will hold consequentially in this and therefore we may here say the lesse And shall only add the consideration of one Scripture For confirming of this Assertion then we may take more particular consideration of one place which seemeth more especially to relate to this purpose That is 1 Corinth 11. from the 17. ver foreward Where it doth appear first That there were divisions amongst that people even in respect of communicating together at the Lords Table so that some of them would not communicate with others for that there were divisions is clear Now these divisions are expressed to be in the Church when they came together to eat the Lords Supper ver 18 and 19. and some did communicate at one time and some at another without tarrying one for another as is expressed v. 33. Secondly We may also gather what might be the reason of this divided communicating or at least what some might alleage why they would not communicate joyntly with others For it is like they fell in this irregularity deliberately as thinking they did well when they communicated apart and not with others So much is insinuated in the Apostles expostulation ver 22. What shall I praise you in this I praise you not Now these reasons might be alleged to justifiâ—… their divided communicating 1. That the Ordinances were not reverently administred nor with that gravity and discerning of the Lords Body as was fit 2. That many unworthy persons were admitted to communion even such as were drunken ver 21. c. and therefore it might be alleged by them that joynt communicating with such was to be abstained Thirdly It is evident also That notwithstanding of these grounds the Apostle doth condemn their practice and presseth them to joynt communicating as appeareth from ver 22. and 33. From which this clear argument doth arise If the members of the Church of Corinth who did separate from the Ordinances because of the sinfulnesse of these that did joyntly partake with them were condemned by Paul and required to communicate joyntly and if it be made clear by him how they might do so and not be guilty Then separation in such a case cannot be a duty but a sin But the former are true Therefore c. I know nothing can be objected against this argument but either to say That the Apostles scope is in that eating together to regulate their love feasts and to condemn their practice in these or that he commends joynt communicating simply but not in such a case because it is not clear whether any of them did scruple upon that ground or not for the removing of these we say to the first That the main scope of the place is to regulate them in going about the Sacrament of the Lords Supper And therefore it is that the Apostle doth so clearly and plainly insist in clearing the institution thereof thereby to bring them back to the way that was laid down and delivered to him by the Lord. And for any other sort of eating or drinking the Apostle doth send them to their houses vâ—…r 22. and more expresly he repeateth that direction that if any man hunger and desire to eat his ordinary meat Let him do it at home ver 34. So that no direction for the time to come can be interpreted to belong to common eating in the Church or in the publick meetings thereof but such as is sacramentall only To the second to wit if the Apostle doth dip in this question with respect to that objection of the impurity of joynt communicants we do propose these things for clearing of the same First We say that whether they did actually object that or not yet there was ground for them to object the same if it had weight as the Text cleareth Neither could the Apostle knowing that ground and having immediately mentioned the same have accesse to presse them all indifferently to communicate together if his direction meet not the case for this might still have stood in the way that many of them were such and such and therefore not to be communicated with and if it be a sufficient reason to keep them from joynt communicating then the case being so circumstantiated it would also be a sufficient reason to keep him from imposing that as a duty upon them at least so long as the case stood as it was Secondly We say that it is not unlike there was such hesitations in some of them and that whatever was among them it is clear that the Apostle doth expresly â—…peak to this case and endeavour to remove that objection out of the way to wit that men should not scare at the Sacrament because of the profanity of others and that therefore they might without scruple as to that communicate joyntly and â—…arry one for another which is his scope ver 33. This will appear by considering severall reasons whereby he presseth this scope for that ver 33. Wherefore my brethren when ye come together tarrie one for another is the scope laid down as a conclusion from the former grounds which he hath given Now when he hath corrected their first fault to wit their irreverent manner of going about the Ordinance by bringing them to Christs institution ver 23 24 25 26 27. He cometh in the last place to meet with this objection What if others be present who palpably cannot discern the Lords Body and so cannot communicate worthily Can it be safe to communicate with such Or is it not better to find out some other way of communicating apart and not together with such The Apostle giveth severall answers to this and reasons whereby he cleareth that their division was not warrantable upon that ground from ver 28. And so concludeth ver 33. that notwithstanding thereof they might tarry one for another The first reason is ver 28. But let a man examine himself and so let him eat Which sheweth 1. That a mans comfortable preparation for this duty is to examine himself and that the fruit may be expected or not expected accordingly as it shall be with himself Otherwayes it were not a sufficient direction for preparation to put him to examine himself Again 2. these are knit together Let a man examine himself and so let him eat Which is in sum this when a man hath in some sincerity looked upon his own condition and hath attained some suitablenesse to the Ordinances as to his own private case then saith the Apostle Let him eat without respecting the
may be gathered from the trial of these in Ephesus yea Iohn writeth from the Lords own mouth to confute them and though there could be no exception against the application of his Doctrine yet it was adhered to for many years after that 8. Iohn or some other Apostle was the instrument to convert them from Paganism to Christianity yet now can he not recover them from a foul errour in Christianity when they are bewitched therewith and though no question his authority and arguments had lesse weight with them now than before they were Christians yet what can be thought of more force for their conviction and reclaiming than these considerations The like was often Paul's case who at first had an easie work with people when they were heathens in comparison of what he had with the same when they became Christians and tainted with false doctrine or listeners to corrupt teachers as in the Epistles to the Corinthians and Galatians is clear Which doth shew 1. The unreasonablnesse and power of a deluding Spirit that nothing can convince when once people come to like that way they go on deceiving and being deceived and as Peter saith 2 Pet. 3. 16. pervert the Scripture to their own destruction And as may be gathered they do so by corrupting first that which doth appear to be more obscure and then they mould other Scriptures so as may consist with their fancies that they have conceived to have ground in the former and so they first form notions out of obscure places and thereafter conform the more plain Scriptures to these whereas the just contrary is most safe and when the ignorant and unstable shall account themselves the only learned in the mysteries of God what wonder is it that they be thus given up and when they think the plain truths and duties wherein there is no shaddow of a ground of stumbling are below them and thus they may attain so much dexterity to wrest the Scriptures even the plainest as is implied there as may be judicially subservient to their own destruction and to prevent their being convinced which might put them to shame and occasion their abandoning of that 2. We may see that it is no easie thing to recover a misled people into errour that peradventure 2 Tim. 2. 25. is not accidently put in but to show that it is a hundred to one if such get repentance whereby the Lord would scare all from that evil and the more grosse their error is often men are the more unreasonable in the defence thereof and obstinate in adhering thereunto because there is most of a judiciall stroak seen there in giving up men to such foolries it is not credible that otherwise they could fall in them and so being smitten of God is it possible that any reason can prevail with them while that plague lieth on Was there any errour like to that of worshipping stocks and stones it being even against sense and reason that men should burn a part thereof and make some common work of another portion and of a third make a deity and fall down and worship it as the Prophet doth expostulate Isa. 44. 19. which upon consideration might be found to be absurd this is premitted as the reason of such blockishnesse ver 18. For he hath shut their eyes that they cannot see and their hearts that they cannot understand 3. The unreasonablnesse of this Spirit in men would not be thought strange in any of the former respects even although no person could stop their mouth but they should seem to themselves to triumph in the bringing-in of unheard of senses of Scripture the more they abound in that it is the more judicial to them even as the moe they carry after them and the more they be forborn by others it worketh the more to their destruction men would keep a distance from these infections none can tell what they may turn unto if once entred in a giddy unstable soul carried with the spait of a spirit of errour and being given-up of God thereto for itching after it and not receiving the love of the truth may come to the most horrible things and that without shame or remorse ere there be any end and on-lookers would acknowledge God's justice in such stroaks and learn to reverence and fear him the more The second cannot but be clear from this for if errour be such an evil that thwarteth 1. both with Gods holinesse and truth And 2. that hazardeth so many souls for never a plague hath so destroyed the face of the visible Church nor carried so many souls to hell as errour hath done Then the suffering of it cannot but be hatefull to Him who loveth His Church 3. There is no way by which the devil reproacheth Ordinances and the Word more than this by turning them to the quite contrary end as if he would out-shoot the Lord in His own bow which is abominable to mention and invert His own means and turn His own weapons on Him and suffering of this is a conniving at his design 4. There is no way by which the devil may so win in on Christ's Servants to seduce them as by this as in the Epistle to Thyatira is clear And can there danger come so night to Christ and He not be displeased with what strengtheneth their snares 5. This doth equal yea in some respect prefer the devil to Him so far as in us lieth and so cannot but provoke His jealousie for so the devil hath liberty to vent his lies with Truth equally and there being many lies though there be but one Truth he hath by this moe doors opened to him than the Gospel hath 6. This doth make even the Truth Ordinances and Religion it self to be thought light of when all these have toleration it is on the matter a proclaiming an indifferency to be in these things than which nothing can more reflect on the jealous God who in His Word putteth such a difference and showeth such detestation at indifferency 7. This bringeth hudge confusions on the Church For 1. If these errours and corrupt teachers prevail they carry souls after them and destroy them and ought that to be thought light of 2. If they prevail not yet they crosse afflict and offend them and so prove a snare and burden to them of whom the Lord is tender 8. Toleration doth either account little of errour as being no hurtfull thing and so there can be no esteem of truth or it doth account little of the destruction of souls both which must be abominable 9. Errour doth not only break God's Law but doth teach others to do so and suffering thereof must be a maintaining of Teachers to teach Transgression and Rebellion against the Lord. The third thing observable is That though zeal in a Minister especially against errour be exceedingly commendable yet oftimes is there fainting even among Ministers who are not of the worst and the Angel is here reproved for sparing
of these Nicolaitans at least in being faint and defective in pursuing them in a ministerial way as Antipas is commended for his faithfulnesse and the Angel of Ephesus for his not fainting in prosecuting of this trial the Lord hath put these two together the faithfull and wise Steward and when they are carried equally on O how commendable are they yet in the reckoning the one is but mentioned Well done thou good and faithfull servant not to give a dispensation in reference to the other but to shew the necessity and excellency of this that there by Ministers may be put to it lest under pretext of prudence they incroach upon that freedom and faithfulnesse which is called-for from them whether in undertaking or in prosecuting of this charge in which there will not want many difficulties that will be ready to occasion fainting if they be not boldly in the Lord's strength set against as we may instance in these respects 1. In respect of the time there are some evil times wherein it is hard to know what to say for which the prudent may be said to keep silence and often that pretext may be the occasion of fostering too much fainting when the Lord calleth-for faithfulnesse 2. It may arise from a man's sensiblenesse of his own infirmities and unequalnesse for that charge as seems to be in Ieremiah Ier. 1. when a man 's own self or thoughts of himself without respect to his call is made the rule whereby he proceedeth 3. It may arise from the message which he is called to carry sharp messages are heavy and burdensom that maketh Ionas to shift for a time to undertake that denunciation against Niniveh especially considering that these Messengers ordinarily are not acceptable to hearers and that there are with all usually not a few who sew pillows under arm holes and are ready to destroy in that respect what others build 4. It may arise from hearers and that of diverse tempers some are ready like swine to turn back on the Carriers as if they did hate them as Micajah was met with by Ahab 2 King 22. who yet had four hundred flattering liars in request Some again are of an itching humour and do not abide convincing doctrine and faithfulnesse such are ready to breed a separation from them that do faithfully reprove at least much to cool their affections to them which as it is 2 Tim. 4. is no little piece of trial to a Minister Many also that are affectionate are yet hasty and cannot abide plain dealing and it is no lesse difficulty to win to be faithfull to these than to others who are openly prophane 5. There is a fainting that ariseth from distrust of God as not being confident of the performance of His promise and of their being countenanced in His work and so seeing it impossible in themselves and in their own eyes they give it over as if it were so simply 6. There is a fainting that ariseth from supposed events either as thinking there will be no fruit of such a thing or that some inconvenience will follow it It is like that Moses was not free of the first when he saith Israel doth not or will not hear me And what will Pharaoh do And the last is common when once flesh and bloud are admitted to consult of duty from the supposed inconveniencies that will follow then readily it decideth that it is not duty at all It may be somewhat of that was here that the Angel feared the disquieting of the Church or some schism that might follow on it and the Lord 's threatning to take another way of fighting against them with the sword of His mouth ' doth insinuate this for a carnall shift to prevent some inconveniences often draweth-on that which men feared the more speedily Other grounds of it also may be given which yet are not approvable before God CHAP. III. If any of the People of God may be carried away with grosse delusions FRom these Doctrines several Questions may be moved And 1. If any of the People of God may be carried away with such abominable errours in doctrine We shall answer in these Assertions Assert 1. There is no errour so grosse materially but Believers may fall into it For although they have a promise that errour shall not separate wholly betwixt Christ and them nor that finally they shall be carried away therewith yet seing they have corruption that is capable to be tempted to all sin and so to this among other sins they cannot be exempted from this neither is there any promise by which they can expect absolutely to be kept from heresie more than murder or adultery which are fruits of the flesh with this yea except the sin against the holy Ghost and final impenitencie there is no absolute exemption to the Believer from any sin which the Lord hath wisely ordered so to keep the Believer from security even in reference to such tentations Beside in experience it is found that grace exempteth not from error in judgment for it is like that Solomon if he did not actually commit idolatry himself yet became too inclinable that way as we may gather from what is in Scripture recorded concerning him Neither can we altogether as to their state condemn these in Corinth in Galatia and in other Churches who were drawn from the Truth after their conversion as if none but unregenerate professors had been so Yea it is possible if not probable that some of these whom the Lord calleth His Servants and yet were seduced in the Church of Thyatira were not still in the state of nature Assert 2. Although we dare not altogether say it's impossible yet we think that it is more rare for a Believer to fall in grosse errours and for any considerable time to continue therein so as to be accounted an Heretick than in other scandalous practices For 1. The Scripture doth more rarely mention this than other sins of Believers which are more frequently recorded 2. There are very special promises for preserving of the Elect from being seduced by false christs and false teachers and though it do not hold universally in all particulars except in as far as reaches their everlasting state yet it may be extended in some good measure even to seduction it self and we suppose may be more clear from these considerations 1. Becoming erroneous in such a manner doth not proceed from some sudden surprising-fit of tentation as grosse practices oftentimes may do but it implieth a deliberatenesse therein which is not so readily incident to a Believer and it cannot so well be called a sin of infirmity and therefore the Scripture doth ever set out such teachers of false doctrine as most abominable to wit as not serving the Lord Christ but their own bellies Rom. 16. 18. as being enemies to the crosse of Christ Phil. 3. 19. as being ministers of Satan 2 Cor. 11. 15. Other men as it were that are unrenewed are common
to errour and make it digest with others to have one of name or parts or piety for it this being ordinary among most men to look more to these who maintain such a thing and what such a man thinketh of it than to the thing it self Therefore doth the devil drive this as a main design whereby he may prevail over many this was ever a great mean made use of to induce to errour that many who were accounted godly did imbrace the same as may appear from the histories of the Novatians Donatists and others who called themselves the pure and holy Church of Martyrs and took other such like titles in opposition to the Orthodox Church whom they accounted carnall and by this mean they did brangle many 6. He doth this also that he may divert the exercises of these that look honest like from self-searching repentance c. that if he cannot get them engaged to errour he may bring them at least to dispute truth whereby he essayeth to extinguish the former conviction or to give it a wrong mould before it be setled or to keep them as it were taken up about the shell while he intendeth to rob them of the kirnell and so one way or other if he gain not all he doth yet disquiet them and weary them by wakening of questions and debates which are without their reach and possibly also beyond their station CHAP. IV. How it is that grosse delusions may come to such height as they often do IT may be also questioned How it cometh that such absurd errours can come to such a height and prevail so against the Church Or what way the devil by corrupt teachers doth so delude Professors There are some reasons that are more generall and others more particular and usefull in the consideration of them for practice that we may not be ignorant of the devils devices we shall insist most in these all of them may be drawn to three heads 1. The Lords over-ruling holy just and wise though often secret way of punishing mens ingratitude 2. There is something in the devils way of carrying on the tentation 3. There is something in the distemper of Churches and persons to be considered Which three being put together will make it not seem strange that the most grosse and absurd errour prevail For the first The Lord hath an over-ruling hand in such a design which is partly to try his own therefore heresies must be 1 Cor. 11. 19. partly to punish the generation of ungrate hypocrites who receive not the love of the truth as it is 2 Thess. 2. in both which he is to be glorified either in his grace or justice or both Now these being the Lords designs the absurder that the errour be it attaineth his end the better and appeareth to be the more judiciallike as by comparing Isa. 44. 18 19. and Rom. 1. 21 25 28 c. and 2 Thes. 2. 10 11 12. is clear All which places speak not only of the most grosse spirituall abominations but of the Lords judiciall hand therein If it be asked What hand the Lord can have in such a plague Or how He may be said to send it Answ. It is not so much to our purpose here to dispute the Question of Gods providence in such actions But for clearing of this reason we may lay down these grounds 1. There are spiritual plagues wherewith God justly punisheth the ingratitude and other sins of people aswell as there are external and corporal plagues these places cited Isa. 44. 18 19 Rom. 1. 21. â—…2 Thess. 2. 10 11. Rev. 7 8 and 9. Chapters and almost that whole Book doth confirm this only this would be adverted that most ordinarily grosse practices as adultery murther uncleannesse of all sorts are punishments for abusing the light of nature as may be gathered from Rom. 1. 21. 25. 28. But to be given up to strong delusion and to believing of lies is a plague that ordinarily followes the abuse of the light of the Gospel as we may see from 2 Thess. 2. 9 10. and this may be one reason why more commonly such grosse scandals and practices abound where the Gospel is not or at least is in lesse power and why errour prevaileth most where the Gospel hath been or is with more clearnesse because they are plagues to such respectively This I say it is most generally though it be not alwayes and universally especially where there are some other concurting reasons to make a difference 2. We say that the Lord is no lesse just holy and pure in punishing men with such plagues than when He maketh use of some other rods or judgements neither is there any thing in this to be attributed to Him that is unbecoming His absolute purity and holinesse For 1. He doth not punish any with this plague but such as have by their former abuse of light and other miscarriages justly deserved the same 2. He doth not infuse any maliciousnesse in the heart nor increase what was but justly permits what is to break out and overules the same for His just ends 3. He doth not strain them to any such course but doth make use of their own willingnesse thereunto and of their free choosing to follow such a way for the glory of His justice 4. He doth not connive at nor dispense with the sinfull practice of any instrument but doth really abhor and will also severely punish the same So that as the same act hath a twofold consideration to wit â—…s it is sinfull and as it is penall So it is diversly to be ascribed to wit in the first respect to man only and in the last to Gods overruling providence who can bring good out of evil seing there is nothing so evil but He can bring some good out of it and make it subservient to Him otherwise He that is Omnipotent and only wise would never suffer it to be 3. We say although the Lord be not neither can be accessory to this delusion as it is sinfull for this impossibility belongeth to His infinite and blessed perfection yet hath He a just hand in the complexed designe which doth add exceedingly to the strength of the delusion As 1. He may justly give the devil way to set on with his tentations at one time and on one person more than at another time or in reference to an other person as by proportion we may gather from the case of Iob. 2. He may furnish men with gifts that are of themselves good and justly permit them to use the same for the promoving of errour this hath been often exceedingly instrumentall in the furthering of Satans design in all ages wherein he hath made use of some great Schollers and men of subtile wits to oppose the truth and to pervert the Scriptures of God as is clear in all the heresies that ever have been and this is no lesse just in God to furnish with parts an instrument of a spirituall plague than
of Balaam that is because they suffered them And 3. this is clearly expressed in the Epistle to Thyatiâ—…a ver 20 I have a few things against thee because thou sufferest that woman Iezebel to teach and seduce My servants There can be nothing more clear than this and it is the more observable that this not-forbearing is commended in Ephesus where things in their own particular condition are not altogether right and the other Churches are reproved for neglect of this even when their own particular conditions are right Which sheweth That the Lord loveth zeal against such scandals and abhorreth forbearance of them What was formerly said in the Doctrine What is clear in the practice of Scripture both in examples and commands that are given therein in reference to this and what may be further said in the positive part of this direction will clear this And whatever humane prudence and carnal fainting would suggest concerning such a way as that it were fittest to deal with persons in such a distemper no otherwayes than absolutely to forbear them at least so far as relateth to thâ—…se distempers as such yet it is clear this is not Gods Ordinance so to do nor the remedy that is by Him appointed And therefore there is no promise by which we may expect a blessing to it although sometimes the Lord who is absoluâ—…ely Soveraign may condescend without any means to dry up and bound a floud of errour even when men are guilty of forbearing The effect is not to be attributed to mens sinfull forbearance but to Gods gracious condescendence Assert 2. We say on the other hand That an indifferent rigid equal pursuing or not enduring of every thing that is an errour or of every person who may be in some measure tainted is not the suitable remedy or duty that is called-for in reference to such a case For as neither all errours nor all persons are alike So neither is the same way at all times to be followed because what may be edifying in one case may be destructive in another And as therefore there is prudent difference to be made in reference to scandals in practice and persons in respect of different scandals yea even of different tempers are divâ—…rsly to be dealt with So is it also to be here Men are to walk as they may most probably attain the great end edification which ought to be the scope in this as in all other Ordinances And therefore there can be no peremptory rule concluded that will meet all cases and persons as hath been said We see even the Apostles putting difference between persons and scandals according to the severall cases for sometimes they Excommunicate as in the instance of Hymeneus and Phyletus sometimes they instruct doctrinally as Paul doth the Church-members of Corinth and Galatia others he threateneth and yet doth not actually Sentence them as he doth false teachers in these Churches Sometimes again no particular Apostle alone doth decide the question although doctrinally they might but there is a Synod called judicially and authoritatively to decide the same as Act. 15. The reason of the 1. is because these errours of Hymeneus and Phyletus were of themselves grosse destroying the faith and obstinately and blasphemously adhered to 2. He instructeth and expostulateth with the people of Corinth and proceedeth not to the highest Censure 1. Because they were not seducers but were seduced by others 2. They could not be accounted obstinate but might be thought to have sinned of infirmity Therefore more gentle and soft means are to be applied for reclaiming of them 3. They were a numerous body and therefore Excommunication or cutting off could not be expected to attain its end 4. They were in a present distemper questioning the Apostles authority he seeketh rather therefore to be again acknowledged by them that so both his word and his rod might have weight whereas if he had smitten in their distemper they had rather broken off further from their subjection These are clear beside what may be said of the nature of the scandal or errour 3. He threatneth the corrupt teachers with off-cutting because they were leaders and seducers and so deserved to be more severely dealt with than those that were seduced by them although possibly as drunk with these same errours Yet though he threaten He doth spare for a time to strike not out of any respect to those corrupt teachers or from any connivance at their errour but out of respect to the poor seduced people for whose edification Paul forbare even when the weapons were in readinesse to avenge all disobedience he abstained I say because such people having a prejudice at him and being bewitched by these teachers might more readily in that distemper have cleaved unto them and have forsaken Paul which would have proven more destructive to them he seeketh therefore first to have their obedience manifested and so not only forbeareth them but even those corrupt teachers for a time for the peoples edifying as may be gathered from 2 Cor. 10. 6. and chap. 12. v. 19. Lastly I said Sometimes Synods or Councils are called as in that place Act. 15. which in other cases we find not 1. Because then that errour was new and it 's like wanted not its own respect from many of the Church Therefore a Council of Officers joyned together to decide it which is not necessary again after that decision is past but Ministers are doctrinally and by discipline to maintain the same as we see Paul doth maintain in the Epistles to the Romans and Galatians the conclusion of the former Synod 2. This Synod is conveened not for want of light for any of the Apostles as such were infallibly inspired to decide in the same and had in their preachings decided it but it is to make it have the more weight with others and therein to be a precedent to us 3. That was a spreading errour which did not affect one place only but many Churches and it 's like that many Believers were in hazard to be shaken therewith Therefore the most weighty remedy is called-for 4. There was need now not only of light to decide the doctrinal things but there was also need of directions for helping folks how to carry in reference to such times so as to eschew the snare of errour on the one hand and of giving offence upon the other as we may see by the decrees of that Synod Therefore in such cases not only would men severally endeavour the duty of their stations but they would joyntly concur and meet judicially or extrajudicially as occasion calleth to deliberate and consult in these things of so great and common concernment for seing the Church is one city and one lump a little fire may hazard all and a little leaven corrupt all and unwatchfulnesse at one part or post may let in enemies to destroy all It is needfull therefore that in some cases there be mutual concurrence although it be not
Tim. 1. 20. is clear for zeal for the Majesty of God and love to the salvation of souls which is the substance of the two great commandements of the Law will admit of no forbearing in such a case 2. If it corrupteth or defaceth the Church and maketh her a reproach to the profane it is not to be forborn 3. If the things become not the Ordinances of Christ but reflect on them and consequently on Him whose Ordinances they are they are not to be connived at 4. If such things hazard the publick beauty order and government of the Church without which there is no keeping up the face of a visible Church these are not to be over-looked 5. If they mar the union and love that ought to be in the Church which is to be preserved and every thing that may mar it removed they ought not to be tolerated 6. If they turn to be offensive and scandalous either by making the wayes of the Lord to be ill spoken of 2 Pet. 2. 2. or by grieving the godly or by infecting others they are not the object of forbearance except some circumstance concur as hath been said in which case it cannot properly be called forbearance By these and other things this may be tried when an errour is to be forborn and when not in which consideration is to be had both of the nature of the errour and of the person that doth hold it as also of the case of the Church and people who may be edified or hurt by the forbearing or Censuring of such a person What is needfull but not sufficient will appear when we come to consider what is called-for for what is lesse than what is required must be defective and not sufficient as it is requisite that men not only keep themselves free but also that by admonition and exhortation means be used to reclaim these that have fallen yet these are not sufficient if there be no publick mean yea though there were publick authoritative preaching and exercising of the key of Doctrine yet that is not sufficient if there be not also censuring by discipline and an exercise of the key of Iurisdiction and in some cases every censure will not be sufficient if it be not extended to the utmost for Christ hath not given that key for nought to His Church in reference to all her scandals nor are men exonered till they reach themselves to the uttermost in their stations but this will appear more afterward CHAP. IX What is called-for from Church-officers in the case of spreading errour WE begin now to speak particularly to the Church-officers duty and what is called-for from them especially from Ministers which we may consider in a fourfold respect 1. There is something called-for from the Minister in reference to God 2 In reference to himself 3. In reference to the Flock and people who are not tainted but it may be under the tentation 4. In reference to these that are in the snare especially the promotters of these evils The first two are interwoven almost Therefore we shall speak of them together and we say 1. When such a tentation setteth on upon a people and beginneth to infect or hazard the infection of a particular Flock or of many together for the hazard of one is the hazard of many in such a case as is said the Minister would look first to God as the great over-ruler even of these things that are evil in the Churches and he would consider if things be in good case betwixt God and him especially in respect of his Ministery for such an infection in a Flock is a prime stroak upon a Minister because the spreading thereof threatneth the unchurching of that Church and blasting of his Ministery as Rev. 2. is threatned against the Angel of Ephesus and it never cometh but it hath with it a spirit and spait of bitternesse against and many crosses faintings and vexations unto the Minister he is therefore soberly and composedly to look to God as his party and is not to think that such things come by guesse and spring out of the dust nor from the corruptions of some giddie people only but that there is a higher hand without this there can be no right use made of such a dispensation and this is it that should humble the Minister and make him serious lest by the peoples sin God may be smiting him Paul hath this word when he speaketh of the Schisms and contentious debates that were in Corinth 2 Cor. 12. 20 21 I fear saith he lest when I come my God will humble me amongst you he did so construct of their miscarrying as making for this humiliation yet it is to be adverted that it is not the Minister or Flock that the Lord is most displeased with that alwayes is so assaulted and shaken although it be ever matter of humiliation 2. When the Minister is composed to take up Gods hand in the matter then is he not only to look to Him for direction and guiding in his duty and without fretting to reverence His dispensation but he is to reflect upon himself and to consider his bygone carriage especially in his Ministery if he may not be chargeable before God with some sinfull influence upon his peoples distempers and miscarriages And particularly he is to look to these four 1. If he be in good terms with God in reference to his own particular state and condition and if there was that due tendernesse and watchfulnesse at the time of the out-breaking of such an ill I grant it may be that things were right as in the case of Iob Iob 3. 26. yet it becometh him to try for such a thing may be trysted with security and negligence that thereby he may be awakned to see his former defects 2. A Minister would then reflect on his clearnesse to that calling and particularly to such a charge and though to both he may be called by God yet it is his part to try that he may meet the reproaches with the greater confidence as we see Paul doth in the Epistles often mentioned for in such a case a Minister will be put to it and who knoweth but possibly expectation of ease quiet accommodation or credit in such a place and tractablnesse in such a people and such like might have had weight with a good man to sway him to one place more than another and by such a dispensation the Lord doth chasten that to learn Ministers at their entry to be swayed alone with the Churches edification But 3. to come nearer a Minister would try if he hath any sinfull meritorious influence to speak so in procuring that stroak to the people to be given up to these delusions for it is certain a Minister may be smitten in some stroak of this kind upon his people as is clear from that threatning to the Angel of Ephesus Rev. 2. even as a Magistrate may be smitten by a stroak that is immediately upon his
suspending an admonition because the person is absent more than there is of suspending of a warning or citation And on the other side If the persons were present and should contradict and oppose themselves there is no necessity nor conveniency of entering in debate again because that is not the present work but authoritatively to admonish those who have resisted sufficient conviction and so they are to be left under the weight of the admonition from which the renewing of debate would diminish The fourth thing and that which followeth fruitlesse admonition is rejection Tit. 3. 10. A man that is an heretick reject This rejection is the same with Excommunication or delivering to Satan 1 Tim. 1. 20. Concerning which these things are clear 1. That a man continuing an Heretick may and ought to be rejected and excommunicated as well as for any other grosse Scandal For 1. the precept is plain in the place cited A man that is an Heretick reject which must be a casting of him out from Church-communion and a giving of him over in respect of the use of any further means for his edification which is in effect to account him as an Heathen man and a Publican which is called 1 Cor. 5. 13. a putting away from amongst our selves a wicked person 2. The example and precedent is clear 1 Tim. 1. 20. 3. Where this is followed it is commanded as in Ephesus Rev. 2. and where it is forborn and corrupt teachers suffered to be in the Church it is very sharply reproved as in the Epistles to Pergamos and Thyatira 4. The general grounds of Scandal and of Discipline against the same and the reasons which inforce the exercise thereof in any case have weight here For 1. It is scandalous exceedingly 2. It is hurtfull to the Church 3. Discipline and particularly that Sentence is appointed for remedying the hurts of the Church and the removing of offences from the same which grounds have been formerly cleared Therefore it palpably followeth that this Sentence is to proceed against such But for further clearing of this there are some Questions to be answered here As 1. It may be questioned What if the person be godly or accounted so Answ. I shall not say how unlike it is that a really gracious man will be a minister of Satan we have spoken of that already but supposing it to be so 1. If it be scandalous in a gracious man is not the same remedy to be used for the Churches good 2. That supposition of Paul's Gal. 1. 8 9. doth put it above all question Though we saith he or an Angel from Heaven preach another Gospel let him be accursed And again he saith it to put this out of controversie If any man shall preach another Gospel let him be accursed And if Paul will except no man no not himself nay nor an Angel from Heaven who can be excepted The mistake is in this that Excommunication is not looked upon as an Ordinance of Christ usefull through His blessing for humbling and reclaiming of a sinner more than if it were not applied whereas if it were looked upon as medicinal in its own kind it would not be â—…o constructed of For by comparing 1 Cor. 5. with 2 Cor. 2. we will find that it was more profitable to the excommunicated person himself that this Sentence was past than if it had been for born 2. It may be asked What if the person be no fixed member of any particular Congregation who yet doth infect others Answ. This cannot be sufficient to exempt from Censure Because 1. he is a member of the Catholick Church Therefore Censures must some way reach him otherwayes supposing a man to disclaim all particular Congregations he might be a member of the Church who yet could be reached by no Censure 2. He might claim the priviledges in any particular Congregation if he should carry fairly as he is a member of the Church-catholick Therfore it would seem by proportion and rule of contraries that Presbyteries may reach him with their Censures if by his miscarriages he become offensive to the people 3. We see that the Church of Ephesus Revel 2. did judicially try and censure those who called themselves Apostles who it 's like being strangers obtruded themselves under that title upon them and so could not be accounted members of that Church And indeed there is no lesse needfull for the edification of the people of such particular Congregations and for guarding them from the hurt that may come by vageing persons than that either they be censured somewhere by one Congregation or many in associated Church-judicatories or at least that some publick note and mark be put upon such that others may have warning to eschew them as the word may be taken Rom. 16. 17 18. and 2 Thess. 3. 14. which is there spoken of busie bodies and wanderers without any certain calling or station 3. It may be questioned What if Magistrates in their place concur not or if the case so fall out that they be displeased with the drawing forth of such a Sentence Answ. This may require the more prudence zeal and circumspectnesse but ought not to mar the progresse Because 1. Excommunication is an Ordinance instituted by Jesus Christ for the edification of His Church as Preaching and giving of the Sacraments are 2. That same might have been asked in the primitive times when Paul did excommunicate and when the Lord did reprove the want thereof Revel 2. There was then no concurrence of Civil Power Yea 3. in this case it seemeth most necessary and the greatest enemies of Church-discipline do allow the Church to Sentence her members in such a case 4. The weight of this Sentence doth not depend upon Civil Power but upon Christ's Institution Therefore the weight of it is to be laid here whatever Civil Powers do 5. We will find the primitive Fathers hazarding upon Martyrdom even in this very thing So that when corrupt Emperours have inhibited them to excommunicate Arians and other Hereticks they have done it notwithstanding and by designing whom they desired to have succeeding them in their places before they past the Sentence did declare themselves ready to suffer upon this account any thing that might follow and accordingly some of them have been immediatly put to suffering 2. We say That although an Heretick be to be rejected yet is there a twofold limitation to be adverted to in that place Tit. 3. 9. first That it is not every erroneous person that is so to be dealt with but he must be an Heretick Which doth imply these three 1. A perniciousnesse and destructivenesse in the errour maintained 2. An actual venting thereof to the destruction of the Church either by corrupting the doctrine marring the order or breaking the unity of the same or some other way spoiling the vines that have tender grapes 3. It implieth a pertinacy in such evils It is true that sometimes lesser
that will be well pleasing and approven in Magistrates when Christ Jesus shall come to judge both in reference to this thing Or if in that day when the great Judge will Sentence Ministers for tolerating in such a case He will take another rule to proceed by with the Magistrate Or if it be like that Christ out of love to His Church shall peremptorily require Ministers not to suffer false teachers but to restrain them according to their stations and not to endure them to teach and seduce His Servants and yet that the same Lord for the good of His Church should require Magistrates to tolerate and maintain the same 2. Consider if the grounds and reasons that bind this duty on Ministers will not equivalently and proportionably bind all men according to their stations for the grounds are in sum love to God and love to the edification and salvation of others which are the substance and fulfilling of the morall Law 3. If in the Scriptures of the Old and New Testament or in History since these two be not ever joyned together the most commended Magistrate and one who is most zealous against corrupt teachers the fathers of old were noâ—… to spare their children Deut. 13. nor suffer them to teach or seduce to the dishonour of God and hazard of souls and can it be said that souls now are lesse precious or errour now lesse infectious and dangerous or these things lesse to be cared for now in the dayes of the Gospel than formerly that concern the glory of God and edification or destruction of souls 4. Consider if in the Book of the Revelation the suffering of Antichrist to delude souls be not mentioned as reproveable and if the destroying of that beast and putting him from corrupting the earth be not spoken of as a main piece of the commendation of such as shall be instrumentall therein Now in the Scripture-language all deluders and seducers are Antichrists being led with the same spirit and driving the same design against the Kingdom of Jesus Christ Can there be therefore any reason to make such difference where the Lord hath made it 5. Consider if it can be accounted single zeal that perswadeth to permit the Name of God to be dishonoured when any reflection upon our own doth so much move us for it doth infer that either there is an indifferency as to truth and errour So that in the one the Lord is not more dishonoured than in the other which will be found exceeding contrary to His own expressing of Himself in Scripture and will not I suppose be pleaded in the day of judgement when He will avenge Himself on such seducers or it must infer that men are not to take notice of what dishonoureth Him even though many things be within their reach to impede it And indeed if a conscience seriously pondering the thing will not be provoked out of zeal to God whose glory suffereth out of respect to the salvation of many souls that are hazarded and destroyed by such means and to prevent the many offences that wait necessarily upon such ills and the many inconveniencies divisions jealousies rents c. that follow in Families Congregations Cities and Nations and the great prejudice that the Common-wealth suffereth by the distracting of her members amongst themselves the incapacitating of many for publick trust the fostering of diverse interests and contrary principles in one body to the marring of honest publick designs If by these I say the zeal and conscience of these who are concerned be not provoked by what will or can they be If it be said That it looketh more Gospel-like and for the furtherance of Christs Kingdom that Magistrates should leave men to follow their light and to be dealt with by the preaching of the Gospel and force thereof We shall propose these Considerations in reference to this 1. Consider if it looketh christian and tender-like for men so to stand by in the Lord's Cause and to let Him do as it were for Himself It was indeed once said of Bâ—…al Iudg. 6. If he be a god let him plead for himself But will a tender heart think or speak so reproachfully of the Majesty of God He indeed can and will plead for Himself and it is not for defect of power He maketh use of men to defend His truth or to restrain errours yet it is His good pleasure to make use of Magistrates therein and thereby to honour them as He doth of Gideon in that same place 2. Consider if it look christian-like to give the devil equal accesse to follow his designs with Jesus Christ in the setting up of his kingdom Now absolute toleration doth this and more because there is but one Truth and there are many Errours and each of these hath that same liberty and indemnity to say so that Truth hath and may with the same confidence come forth to the open light as Truth may in respect of any Civil restraint 3. Consider the case of Antichrist there is no errour against which the Lord hath more directly engaged Himself to fight with the sword of His mouth than against this of Popery and yet we suppose none will think that Kings might warrantably suffer it to be spread and preached to the infecting of their People without adding or injoyning any restraint by their Civil power certainly their hating of the Whore and making her desolate doth imply some other thing And where-ever true hatred of Errour is there will be more effectuall streatching of mens power and places for restraining the same 4. We may adde this Consideration That hitherto toleration of Errours and diversity of corrupt opinions have ever been looked upon and made use of as a most subtil mean for undermining and destroying of the Church It is marked of that skilfull enemy of the Kingdom of Jesus Christ Julian That having improven his subtility to the utmost to find out means to destroy the Church by craft which his predecessors by violence could not obtain amongst other means he concluded this Not to raise open persecution but to give liberty to all the differing Bishops and Teachers which then after the Council of Nice and Constantins death were very many and bitter in their differences to follow their own way and to vent their own opinions without all fear of any restraint and therefore did call them that he might make intimation thereof to them for their further encouragement therein The words which he used to them as they are marked by Ammianus and cited by Lodovicus Molineus pag. 560 are Ut consopitis civilibus discordiis suae quisque Religioni serviret intrepidus that is in sum That every one forbearing Civil discords should worship in his own Religion without controle or fear And is it like that this shall prove a mean usefull for the good of the Church which that expert childe of the devil did make use of to destroy the same Our third Assertion then is That
Magistrates in their places ought to prevent the infection of their people under them by corrupt doctrine and the recovery of them when they are insnared and that therefore they ought to restrain and marre corrupt teachers from spreading of their errours to seduce others This Assertion we suppose is clear from the former two for if Magistrates be allowed to improve their power for the good of the Church and if it be not their duty to give common protection to Errour and the venters thereof with Truth Then this will follow that they ought to use their power to restrain the same and by the exercise thereof to procure the good of their people in preserving of them from such a great evil CHAP. XIV What may be justly acknowledged to be within the reach and power of the Magistrate in such a case and so what is his duty IT may be more difficult to explicate this and to shew what is within the Magistrates reach or what way he is to follow this Before we answer we would premit 1. That it is not intended that Magistrates should rigidly and severely much lesse equally animadvert upon all that in their judgment are erroneous or differ from what is truth that is not called-for from Ministers Therefore here the former distinctions are to be remembred and applyed for there is great odds betwixt animadverting upon an absurd errour or taking notice thereof as it is a thing of the mind and it may be a scruple in some conscience and as it is an external deed having with it real offence prejudice and hurt unto others in which case the Magistrate forceth no mans conscience to another Religion but doth keep his own conscience by keeping one that is deluded from seducing of others or wronging the Name of the Lord or His Church 2. It is to be adverted that we speak not here of the Magistrates duty in punishing of corrupt teachers with civil or capital punishments though we doubt not but in some cases their power doth reach to that much lesse are the highest punishments to be understood here whatever be truth in these we do not now search into it because the Scope is according to the Assertion to consider what is called-for for the preventing of the spreading of corrupt doctrine and the preserving or recovering of a people therefrom 3. This doth not give way to Magistrates to condemn and restrain what they think errour or what others think errour for Ministers that ought to reject Hereticks are not warranted to reject whom they account so but who indeed are so So is it here it is what is indeed errour and who are indeed the teachers thereof that the Magistrate is to restrain as those who teach rebellion against the Lord. We come then to consider what may be a Magistrates duty when seducing spirits assault the people under their charge and what is obviously in their power to do for preventing of hurt by them without insisting in any difficult or odious like case Their duty also may be considered in a fourfold respect as that of Ministers was 1. It would be considered with respect to God and so they ought to fear some stroak coming upon their people and by looking to Him to endeavour to carry so in reference thereto as they may be countable to Him for if it be a priviledge for Magistrates in the Christian Church to have the honour of being nursing fathers therein Isa. 49. 23. then it must be a great credit mercy and satisfaction to them to have their people or foster to say so the Church flourishing and thriving upon their breasts and if so then the mis-thriving of the Church by unhealthsom milk of errour should and will exceedingly affect them And certainly that expression doth both shew what a Magistrate's duty is and how tenderly he ought to nourish the Church and preserve her from any thing that may hurt her as also it showeth how nearly any thing that may hurt the Church ought to touch and prick him 2. In respect of themselves they are to consider if by any guiltinesse of theirs the Lord be provoked to let loose such a spirit as Solomons sins did procure the renting of the Kingdom So might they be also counted a cause bringing on that idolatry and defection of Ieroboam from the Truth as well as from him and his posterity Also if by their negligence in not providing faithfull Teachers to instruct the people by their conniving at errours or tolerating them or otherwayes they may be charged with accession thereto Thus Ieroboams appointing the meanest of the people to be Priests and his beginning defection by his example though he seemed not altogether to forsake the true God disposed the people for a further length and had influence upon their going a whoring after Baal and other Idols of the Nations Thus also Solomon was guilty of much grosse idolatry by his connivance at it and taking himself to worldly pleasures and miskenning the things of God although it 's like he did not actually fâ—…ll in that grosse idolatry himself And if Magistrates were seriously reflecting on themselves and affected with their own negligence and carelesnesse in preventing of such things whereof possibly they might find themselves guilty this were a great length and other questions would be the sooner cleared and seriousnesse would make them find out remedies for such an evil 3. Their duty may be looked upon in reference to others wherein they may and ought to extend themselves for preventing the spreading of the infection amongst these that are clean by such like means As 1. by their example to show themselves zealous against that ill and to abhor the questioning and disputing of the truth thus the example of a Magistrate is often of much weight yet carâ—… it not be accounted any coaction 2. They ought to endeavour to have faithfull and honest Ministers who by their diligence and oversight may exceedingly conduce to the confirming of these that stand and to the preventing of more hurt 3. They may and ought to countenance and strengthen such as are faithfull whether among Ministers or people which often hath no little influence upon the disappointing of seducers thus it is said 2 Chron. 30. 22. that for promoving of Reformation Hezekiah spoke comfortably to all the Levites that taught the good knowledge of the Lord which is added to shew that by this encouraging of honest and faithfull Ministers beyond others he did design the thriving of the work in their hands both by heartning them to be zealous in it and also by making them to have the more weight with others this is also marked of Constantine and other good Emperours that zealous and faithfull Ministers were particularly taken notice of and honoured by them beyond others 4. They may and ought to employ and make use of some fit instrumenâ—…s for the preventing of seduction and may provide such as may be set apart for studying such
controversies and confuting of such errours that the truth may be the more clear 5. They may and ought to endeavour according to their place the composure and allayment of all the lesser and more petty differences and heart-burnings that may be found amongst these that are in the main one for truth for often as was said a vehement spirit of errour and delusion is trysted with heart-burnings divisions and offences in the Church and amongst the Officers thereof there were petty contests in Corinth biting and devouring one of another in Galatia trysted with the harmony that was amongst the followers of the seducers and at the Councell of Nice there was not only difference with Arians and other grosse hereticks but also there were petty differences and contests amongst the Bishops and Confessors who stood for truth and these differences are most advantagious to the spreading of errour and the removing thereof is a great bulwark against the same It is marked of Constantine at that Councell of Nice that amongst other means which he used to suppresse the Arian heresie he did most carefully endeavour the removing and burning of such differences and divisions and by serious Oration pressed the oblivion of all such that they might the more unitedly and with the lesse diversion be in capacity to oppose the common enemy For certainly when Ministers are armed one against another upon some lesse concerning and more unprofitable debates as alas too much of them is in the Christian reformed-Church at this time there cannot but be the lesse strength zeal and vigilancy against professed enemies in the most substantiall things 6. They may and ought to interpose their Authority for inhibiting the receiving and hearing or conversing with known and manifest seducers for this is but to discharge and thereby to preserve the people from runing to their own hazard even as men ought to be commanded to keep at distance with a place or person suspected to be infectious because of the Pestilence neither could such a restraint be accounted any diminution of their just liberty yea this were but a putting to of their sanction to the clear direction which the Lord layeth upon His people and therefore there could be no hazard to miscarry in it especially where the application to such and such persons might be as clearly discernable from the Word as the duty is 7. They might and ought to give their countenance unto and joyn their Authority with such ecclesiastick statutes overtures or means as Church-judicatories or Officers might be about to make use of for this end in their places and this can be no more prejudice to liberty to countenance with their authority the Ornance of Discipline than to confirm by their Authority the Ordinance of preaching the Gospel 8. They may and ought to preserve the Ordinances from being interrupted and the administrators thereof from being reproached and might justly censure these things when committed 9. In recovering a people in a reeling and staggering time a Magistrate may engage them to formerly received truth and interpose his authority for this end as is recorded of Iosiah 2 Chron. 34. 31 32 33. Also 10. He may and ought to remove all false worships and endure no corrupt preaching or writing or meetings for that end or administrating of corrupted Sacraments or any Ordinance other than what is allowed for Iosiah did cause the people stand to the Covenant that was made and having removed all Idolatrous worship he made Israel to serve the Lord that is he made them abandon corrupt worship and waiton pure Ordinances as keeping of the Sabbaths offering of sacrifices c. and that according to the manner prescribed by the Lord. Neither was it a wronging of their liberty to do so Because 1. it was the preservation of their liberty to keep them from the abominable bondage of these evils 2. It was their duty to abstain from these and to follow the Ordinances purely and the Magistrate may well put people to that 3. It is one thing by force to keep folks from dishonouring God in a corrupt Religion as Iosiah did another to force them to a Religion the one belongeth to the ordering of the outward man the other to the inward 4. He might order them to keep the Ordinances and in going about them to keep the rule because that is but a constraining of them to the means whereby Religion worketh and a making them as it were to give God a hearing leaving their yeelding and consenting to him when they have heard him to their own wills which cannot be forced yet it is reason that when God cometh by His Ordinances to treat with a people that a Magistrate should so far respect His glory and their good as to interpose His Authority to make them hear 5. Also there is a difference between the constraining of a circumcised or baptized people to worship God in the purity of Ordinances as they have been engaged thereto which was Iosia's practice and the constraining of a people to engage and be baptized which were not formerly engaged because actuall members of a Church have not even that liberty as others have to abandon Ordinances and this putteth them to no new engagement in Religion but presseth them to continue under former engagements and accordingly to perform Hence we see that both in the Old and New Testament Church-members have been put to many things and restrained from many things which had not been pertinent in the case of others See 2 Chron. 15. 13. In the fourth place there are many things also in their power in reference to these that are seducers or deluders or actually deluded which might be and ought to be improven for the Churches good not to speak now of any thing that may infer civil or capitall punishment upon men for their opinions or any way look like the enforcing of Religion upon consciences As 1. Magistrates might and ought to put Ministers and Church-officers and others to their duty in case they be negligent in trying discoverring convincing c. such as by their corrupt doctrine may hazard others 2. They may and ought to discountenance such in their own persons and by their authority inhibit them to vent any such thing yea under certifications yet this cannot be called a forcing of their conscience to any Religion but is only the restraining of them from hurting of the consciences of others 3. When such certifications are contraveened he may and ought to censure the contraveeners and so he may by his authority put them in an incapacity of having accesse to infect others yet this is not the censuring of a mans opinion for he might possesse his opinion without censure but it is the censuring of his disobedience and the prejudice done by him to others Nor is it the restraining of him from personall liberty because of it but because he doth not nor will not use his personall liberty without prejudice to the whole body which is
it becometh as it were two and this is exclaimed against and regrated by the Fathers under the expression of erecting altare contra altare that is altar against altar whenas the Lord allowed but one even in reference to His own worship 2. Schism may be in worship that is when it may be both the same Doctrine and Government is acknowledged yet there is not communion keeped in Church-ordinances as in Prayer Word and Sacraments but a separate way of going about these is followed It seemeth that this was in part the schism of the Corinthians whatever was the rise thereof that they had a divided way of communicating and of going about other duties and other Ordinances as may be gathered from 1 Cor. 11. 18 19 20 21. with 33. This kind of schism hath been frequent in the Church and hath flowed not so much from dissatisfaction with the Doctrine and Government thereof as with the constitution of the Members or failings of the Governours Thus it was in the case of the Novatians Donatists Meletians Cathari and others of whom it is recorded that their fault did not consist in setting up any strange Doctrine or in rejecting of the truth at least at the first but in breaking the band of communion as Augustine hath it often for saith he Schismaticos facit non diversa fides sed communionis disrupta societas contra Faustum lib. 20. Again he saith of the Donatists Ad Bonifac. Epist. 50. Nec de ipsa fide vertitur quaestio sed de sola communione infaeliciter litigant contra unitatem Christi rebellâ—…s inimicitiâ—…s perversitate sui erroris exercent And this sort of schism doth often draw with it the former there being no way to maintain this without the other Of this schism there are many kinds according to its several rises and degrees and also according as it extendeth to the breaking of communion in whole from Ordinances or in part only from some or in some Ordinances as appeareth to have been in the Church of Corinth where there hath not been a totall schism though it hath been in that Ordinance of the Supper especially and it is like also that that schism hath been occasioned because of the corruption of some members with whom others have scared to communicate and therefore have not tarried for them for the Apostle doth particularly condemn this and exhort them to tarry one for another and to attain this he doth clear them of what was necessary for right partaking to wit the examining of themselves ver 28. and doth declare unto them that who so did eat unworthily and did not prepare himself did eat and drink damnation but to himself and not to others wherefore saith he ye need not be so anxiously solicitous how they be prepared or of what sort they be that are with you but examine your selves and tarry one for another that there be not a schism amongst you And this he speaketh even when he hath been reproving drunkennesse among the Communicants yet will he not admit that as an excuse why private persons should Communicate separatedly which was their practice This was spoken of in the first part This Schism however it be understood hath ever proven exceeding hurtfull to the Church and hath been an inlet and nursery to the greatest errours It is most pressingly condemned in the Scriptures even with as great weight as corrupt doctrine and heresie are and it is attributed to that same originall to wit the flesh with witchcraft idolatry heresie c. Gal. 5. 20. It hath ever been most weighting to faithfull Ministers most offensive to people of all sorts most advantageous to the enemies of the truth and hath made the Church most vile and contemptible before the world as we may see in the sad complaints and writings of the Fathers in reference to the Novatians Donatists and others of that kind It hath also proven most dangerous to these who have been engaged therein and often hath been a snare to bring on some spiritual desertion deadness of spirit security self-confidence or some other spirituall evils of that kind or to dispose for receiving a more grosse tentation as was formerly marked Also it may be observed that such schisms have spread very suddenly in some places of the world but have not been easily removed for these schisms of the Novatians and Donatists did trouble the Church for severall generations which might be enough to make men think the breach of unity in that respect to be no little evil and to make them fearfull to fall in the same But because every schism properly doth imply some errour in doctrine although it doth not arise from the same therefore we shall forbear to speak any thing particularly to this because what hath been said of errours in doctrine may in part be applyed here For we will find that schism doth imply one or all of those 1. That such apprehended corruptions do either make such a society to be no Church or communion with that Church in other Ordinances to be unlawfull because of such corruptions or of such corrupt members 2. That there may be a distinct erected Church beside a Church which yet may not be of communion with that other Church 3. These or such consequences that either the Church of Christ in the earth is not one which truth of the unity of the Catholick visible Church is the main ground of all Church-union and communion Or that that one Church may be of such heterogeneous or dissimilary parts as the one of them ought not to have communion with the other Or at least this that a person ought to seek his own satisfaction and consolation though to the prejudice and renting of the Church and to the generall offence and stumbling of all others The fairest schism and separation must imply one of these for it cannot be conceived that otherwayes men would act so directly according to these principles if they did not take them for granted It is to be adverted that as there is an unjust schism that is a separation without any cause at all so there is a rash and scandalous schism that is when it is beyond the ground given or when the ground given is not such as will warrant such a separation Which may be 1. when the separation or schism is upon some occasion which is indeed a defect in the Church but not such as doth make communion therein sinfull as that in Corinth Or 2. when it may be the schism is extended beyond the ground that is when suppose one could not communicate in the Lords Supper in such a Church because of some sinfull corruption in that Ordinance if upon that occasion one should separate from communion in all Ordinances that were to exceed the ground given Or 3. when no professed schism is owned yet when really and indeed it is practised so as men can neither justifie a schism or separation upon such a ground nor yet
such even to death Neither ought this to be thought strange for the best but know in part and are subject to mistakes and their zeal and singlenesse is squared according to their knowledge It was such zeal that is not according to knowledge though in the most fundamentall things that made Paul and others with a kind of singlenesse persecute the Church therefore proportionally there may be a zeal and singlenesse in lesser things when there is ignorance of them 5. After engagement the tentation is strengthened by this lest by after ceding their former practice in being so eager be condemned and they lose the weight of their Ministery in other things and their respective followers which possibly may be more tenacious and zâ—…alous than themselves should be irritated and provoked which things look to them as greater prâ—…judices even to the work of the Gospel than â—…eir continuing divided It is written of Luther in his life That being in conference with Melancthon and others in his last voyage he did acknowledge to thâ—…m that he had been too vehement and perempâ—…ory in the Doctrine of the Sacrament and when they urged him then to publish something concerning hâ—… same he replied That he feared by that to diminish the authority and weight of what he had else appeared into for God 〈◊〉 therefore did â—…orbear it witâ—…all allowing Melancthâ—…n after his death to do in that as he thought fit 6. Sometimes also the tentation is strengthned by apprehended consequents of hurt and prejudice to these that side with them in such a thing from others in case there should be ceding in such and such particulars for union or that by so doing they might make themselves and their cause odious to others who possibly may be thought to have more respective thoughts of them because of their differing in such things from others It is written of Luther that he gave this as a main reason why he keeped up the Sacramentary difference and would not unit with Calvin and others in that Head because said he that opinion which the Sacramentaries as they were called hold is generally more hatefull than that of Consubstantiation and will make the Princes and others more obnoxious to malice and hatred 7. It strengtheneth the tentation also when men do not look upon the difference simply in it self but comparatively with respect to the principles and carriages of others their opponents and by considering things that are displeasing in them and their way they are made the more tenacious and brought to justifie themselves the more Hence it is in such divisions that the great stresse of debates lyeth in reflections criminations and recriminations as if this were the only vindicating argument They that are opposit to us in many things of their carriage are wrong Therefore our way is right or we have reason to divide from them And hence it is that almost necessarily such reflections are used in such debates where the matter is not of such moment and evidence as the most convincing defensive arguments upon either side as in these debates between Ierome and Ruffinus cited where there is no dispute on either side but criminations on both Also in the Donatists their reflections this may be observed 8. In such differences also men are ready to think that the other should and will cede to them and will not hazard division upon so little a thing Hence many have been drawn on to division from small beginnings which they would not have yeelded to had they known the consequents thereof or had they not expected that the other should have yeelded wherein being disappointed the engagement thereto becometh more strong and the division more irreconciliable This is marked of Victor of whom it is said that he had not been so peremptory had he not supposed that in such a thing the other should have yeelded CHAP. VI. What be the sad effects of division and the necessity of endeavouring unity HAving now some way discovered the nature and causes of the evil of division it may be easily conjectured what will be the effects thereof which ever have been most deplorable as to the torturing of these that are engaged to the scandalizing of the weak to the hardening and breaking of the neck of many profane light persons to the spoiling of the Church in its purity Government order and beauty of her Ordinances and which is more to the wearing out of the life and power of Religion yea which is above all there is nothing that doth more tend to the reproach of the blessed Name of our Lord Jesus that maketh Christianity more hatefull that rendereth the Gospel more unfruitfull and more marreth the progresse and interest of the Kingdom of our Lord Jesus and in a word doth more shut out all good and let in by an open door every thing that is evil into the Church than this wofull evil of division doth according to the word Iam. 3. 16. Where envy and strife is there is confusion and every evil work And we are perswaded that who hath read the Scriptures and the many and great motives whereby union is pressed and have considered the Fathers what great weight they lay upon unity and with what horrour they mention division even as maximum malum or the greatest evil that can befall the Church Or have observed in Church-history the many sad consequents and effects that have followed upon this and the lamentable face of the Church under the same when friends thought shame and were made faint enemies were encouraged and delighted and on-lookers were either provoked to mock at or pity the same Or who have had some taste in experience of the bitter fruits thereof will and if they be not altogether stupid cannot but be convinced of the many horrible evils that are in this one evil of division Sure there is no evil doth more suddenly and inevitably overturn the Church than this which maketh her fight against her self and eat her own flesh and tear her own bowels for that a Kingdom divided against it self cannot stand is the infallible maxime of Him that was greater and wiser than Solomon And when things are compared it will be found there is no more compendious way to blast the fruit of Ordinances when they cannot be removed or corrupted and by so doing to destroy and carry souls headlong than this That a Church in her Ministers and Members should be engaged thus to bite and devour one another and to counteract to the actings one of another This we suppose will not be denied It will also readily be granted That it is the duty of all Christians especially of Ministers of the Gospel to endeavour the preserving of unity and the preventing of division and the recovering of unity and removing of division by healing of the breach when it is made Never did men run to quench fire in a City lest all should be destroyed with more diligence than men
ought to bestir themselves to quench this in the Church never did mariners use more speed to stop a leak in a ship lest all should be drowned than Ministers especially and all Christian men should hast to stop this beginning of the breaking in of these waters of strife lest thereby the whole Church be overwhelmed And if the many evils which follow thereupon the many commands whereby union is pressed yea the many entreaties and obtestations whereby the holy Ghost doth so frequently urge this upon all as a thing most acceptable to Him and profitable to us If I say these and many other such considerations have not weight to convince of the necessity of this duty to prevent or heal a breach We cannot tell what can prevail with men that professe reverence to the great and dreadfull Name of God conscience of duty and respect to the edification of the Church and to their own peace at the appearance of the Lord in the great Day wherein the peace-makers shall be blessed for they shall be called the children of God CHAP. VII General Grounds leading to Unity BUt now it may be of more difficulty to speak particularly to what indeed is duty at such a time when a Church lyeth under rents and divisions For though the general be granted yet often it is difficult to take up the particular cure and yet more difficult singly to follow the same It being still more easy to prescribe rules to others than to follow them our selves especially in such a case when spirits are in the heat and fervour of contention whereby they are some way drunken with affection to their own side and prejudice at the others and distracted as it were with a sort of madnesse in pursuing their adversaries as that great and meek Divine Melancthon did expresse it so that it is hard to get affections that are in such a temper captivated to the obedience of light And though we will not take on us to be particular and satisfying in this wishing and hoping that it may be more effectually done by some other yet having come this length we shall in an abstracted manner consider some things in reference thereunto and endeavour to hold forth what we conceive to be duty especially to the Ministers of the Gospel that have interest in such a Church As also what may be required of others that may possibly think themselves lesse concerned therein Wherein we shall keep this order 1. we shall lay down some general Grounds which we suppose as granted 2. We shall premit some preparatory endeavours agreeable to the same 3. We shall speak negatively to what ought not to be done or ought to be forborn 4. Positively to the healing means called-for in reference to several sorts of division with some questions incident thereupon And lastly We shall consider the grounds that do presse the serious and condescending application of these or other healing means in such a case The first generall ground which we take for granted is this That by way of precept there is an absolute necessity of uniting laid upon the Church so that it falleth not under debate Whether a Church should continue divided or united in the These more than it falleth under debate Whether there should be preaching praying keeping of the Sabbath or any other commanded duty seing that union is both commanded as a duty and commâ—…nded as eminently tending to the edification of the Church and therefore is so frequently joyned with edification Nor is it to be asked by a Church what is to be done for the Churches good in a divided way thereby supposing a dispensation as it were to be given to division and a forbearing of the use of means for the attaining thereof or rather supposing a stating or fixing of division and yet notwithstanding thereof thinking to carry on edification It is true where union cannot be attained amongst orthodox Ministers that agree in all main things for of such only we speak Ministers are to make the best use of the opportunities they have and during that to seek the edification of the Church Yet that men should by agreement state a division in the Church or dispense therewith and prefer the continuing of division as fitter for edification than union we suppose is altogether unwarrantable 1. Because that is not the Lord's Ordinance and therefore cannot be gone about in faith nor in it can the blessing be expected which the Lord doth command to those that are in unity Psal. 133. 2. Because Christ's Church is but one Body and this were deliberately to alter the nature thereof and although those who deny this Truth may admit of division yea they cannot have union that is proper Church-union which is union in Government Sacraments and other Ordinances because union or communion in these doth result from this principle yet it is impossible for those that maintain that principle of the unity of the Catholick visible-Church to owne a divided way of administrating Government or other Ordinances but it will infer either that one party hath no interest in the Church or that one Church may be many and so that the unity thereof in its visible state is to no purpose This then we take for granted And though possibly it be not in all cases attainable because the fault may be upon one side who possibly will not act unitedly with others yet is this still to be endeavoured and every opportunity to be taken hold of for promoting of the same The second ground which we suppose is this That as union is ever a duty So we conceive if men interessed will do their duty there can be no division amongst Orthodox Divines or Ministers but it is possible also to compose it and union is a thing attainable For 1. We are not speaking of composing divisions that are stated upon the fundamentall things nor are we speaking of removing all differences as if all men were to be one in judgment in every point of Truth there may be difference where there is no division as hath been said Nor 3. when we speak of mens doing their duty do we mean a full up-coming of every thing in knowledge and practice and that in a sanctified manner though that ought to be endeavoured but it looketh principally to the doing of duty in reference to this particular if it may be called so of attaining union a great part whereof doth consist in outward obvious things which do neither require simply sanctification in the person though in it self most desirable nor perfection in the degree some whereof we may afterward mention so that the meaning is if we consider union in it self without respect to mens corruptions which will make the least thing impossible when they are in exercise it is a thing possible according to the acknowledged principles that sober orthodox men usually walk by as experience hath often proven and reason doth demonstrat in the particulars afterward
to be instanced And this consideration ought the more pressingly to stir up the endeavour of this duty although oftentimes through mens corruption it hath been frustrated Thirdly we premit That in endeavouring union and healing men would not straiten it to an universall union in every thing in judgement and practice but would resolve to have it with many things defective that need forbearance in persons that are united which me may take up in these particulars 1. There may be difference of judgement in many things I mean in such things that are consistent with the foundation and edification and such a forbearance would be resolved upon and to do otherwayes were to think that either men had no reason at all or that their understandings were perfect or at least of equal reach 2. There may be dissatisfaction with many persons whether Officers or Members and to expect a Church free of unworthy Officers or Members and to defer Church union thereupon is to expect the barn-floor shall be without chaff and to frustrate the many commands whereby this duty is pressed for so this command should be obligatory to no Church but that that is triumphant yet certainly our Lord Jesus gave this command to His Disciples when Iudas was amongst them and Paul gave it and practised it when some preached out of envy Philip. 1. and when almost all sought their own things and not the things of Christ And certainly if people ought to carry even to corrupt Ministers who yet destroy not the foundation as Ministers in the duties that becomes them to Ministers in communion with them while they continue such Then certainly Ministers ought to keep that communion with Ministers that becometh their relations seing they are still Ministers in that respect as well as in the other And if this corruption will not warrant separation in other Ordinances as was said in the close of the second part Then neither will it warrant division in the ordinance of government 3. It may also be consistent with many particular failings and defects in the exercise of government as possibly the sparing of some corrupt Oâ—…cers and Members yea the Censuring of some unjustly or the admission of some that are unfit for the Ministery and such like These indeed are faults but they are not such as make a Church to be no Church and though these have sometimes been pretended to be the causes of schisms and divisions in the Church in practice yet were they never defended to be just grounds of schisms and divisions but were ever condemned by all Councels and Fathers and cannot be in reason sustained For 1. there should be then no union expected here except we supposed that men that have corruption could not fall in these faults 2. It is not unlike but some of these were in the primitive Churches somewhat is infinuated thereof Rev. 2. in those Church-officers their tolerating of Iezebel and the Nicolaitans to seduce the people and to commit fornication yet neither is separation or division called-for or allowed either amongst Ministers or people Sure there were such corrupt acts of all kinds amongst the Jews Church-officers yet is it clear that Nicodemus and Ioseph of Arimathea did continue to govern joyntly notwithstanding thereof who yet cannot be counted accessory to any of their deeds Because which is a third reason men in such cases have accesse even when they are present to discountenance such corrupt acts by not consenting thereto and testifying against the same yea they may by so doing stand in the way of many wicked acts which by dividing they cannot do which is sufficient for their exoneration both before God and men As we may see in the instances of Ioseph and Nicodemus mentioned who continue united in the government keeped the meetings even when Sentences passe against those who will acknowledge Christ and orders for persecuting Him and them and yet they are declared free because they dissented from and testified against the same yea their freedom and exoneration by vertue of their dissent being present is more solemnly recorded to their honour in the Gospel than if they had divided And yet the unity of the Church now hath the same ground and no fewer motives to presse it than it had then 4. It may stand with some defects in Worship manner of Government and rules that are necessary for good government in a Church It is like that many things of that kind were defective in the Church of Corinth where the Sacrament was so disorderly administrated as hath been marked confusion in many things of Worship and some things still to be set in order yet doth the Apostle no where press union more than in these Epistles as formerly hath been marked neither can it be thought that perfection in all these is ever to be expected or that union untill such time is to be delayed And if there be defects of that kind it is union and not division that is to be looked upon as the commended mean for redressing of the same If it be asked then With what kind of defects or discontents may an union be made up or what Rules may be walked by therein For answer We offer these Considerations or Rules 1. What cannot warrant a breach where there is union that cannot warrantably be the ground to keep up a division Now there are many miscarriages or defects which are really grosse and yet will not warrant a schism as all that write thereon do clear and is obvious to all The reason of the consequence is Because making up of a breach is no lesse a duty than preventing thereof And further if it began upon such a ground Then the continuing thereof upon the same ground is but the continuing in the same sin and it cannot be thought that any party by dividing upon an unjust ground can afterward be justified upon the same ground It remaineth therefore that if the ground was not sufficient at first to warrant a separation or division it cannot be sufficient afterward to continue the same Rule 2. Such defects as do not make communion in a Church and in its Ordinances sinfull will not warrant a separation or division from the same for this followeth on the former It is acknowledged by all that there is no separation from a true Church in such Ordinances as men may without sin communicate into although others may be guilty therein as suppose men to have accesse to Government without such bonds and engagements and such like as may mar their freedom in following the light of the Word in deciding whatever shall come before them even though others should step over the same Rule 3. Men may keep communion with a Church when their calling leadeth them thereto upon the one side and they have accesse to the discharge of the same upon the other this also followeth upon the former for if some acts of a mans station lead him to an united way of acting
which these things or this method would be followed 1. All especially Ministers would walk under the impression of the dreadfulnesse and terriblenesse of such a plague It is like if God were looked to as angry at a Church and at Ministers in such a time men would be in the greater fitnesse to speak concerning a healing Some time therefore would be bestowed on this to let that consideration sink down in the soul that the Lords hand may be taken up therein the many sad consequents thereof would be represented to the mind and the heart would be seriously affected and humbled therewith as if sword pestilence or fire were threatened yea as if the Lord were spitting in Ministers faces rubbing shame upon them and threatning the making of them despicable the blasting of the Ordinances in their hands the loosing the girdle of their loins and authority amongst the people the plucking up of the hedges to let in Boars and Wolves to spoil the Vines and destroy the flock and in a word to remove His candlestick so that Ministers or other persons in such a case have not only men that are their opposits to look to as angry at them but they have the Lord to look to as their party whose anger hath thus divided them and the not observing of this maketh men the more confident under such a judgement Whereas seing it is a plague men even such as suppose themselves innocent as to the immediate rise thereof ought to humble themselves under the mighty hand of God with respect to this as to other plagues 2. Men would also look upon it as a snare O how many tentations have such divisions accompanying them especally to Ministers and also how many afflictions crosses and reproaches upon the back of these Might it not make a Minister tremble to think upon the matter of divisions that now beside all his former difficulties and straits there is a snare and trial in every thing in every Sermon that he preacheth it is thus lest his own affection steal in for the zeal of God to make him hoter and more vehement against those that oppose him in such things that are controverted than he useth to be in things more nearly concerning to the glory of God and lest by discovering his carnalnesse he make his Ministery despicable before others when he heareth he is in hazard to be iâ—…ritated by a contradiction and though there be no contradiction he is in hazard to lay the lesse weight upon what might be for his edification because it is spoken by one who in such and such things differeth from him When he is in any Judicatory there is a tentation waiting on by the least motion of such things to discompose all and make such meetings scandalous and burdensome by this all conversing almost becometh heartlesse and comfortlesse the most intimate brother is either suspicious or suspected all construction of mens ingenuity and sincerity in anything are for the most part grounded upon mens interests as if men after that had no conscience of sinning there is a failing of sympathie amongst brethren c. And may not these and many such like make Ministers circumspect in such a case that they may be slow to speak to what may foment division and wary in hazarding upon snares Alas it is unlike this when men use more confidence and liberty in constructing speaking and acting and with lesse tendernesse in times of division than at other times and were men once impressed with the fear of sinning upon the occasions of divisions they would be much more disposed for speaking of union 3. Ministers and others would sobeâ—…ly retire to take a view of their own spirituall condition and see if they have keeped their own vineyard and particularly before the Lord put themselves to these 1. How union with him hath been prized and if there hath been studying to be and abide in Christ and to keep themselves in the love of God 2. If there be any ground of quarrell in the present strain or by gone practice that might have influence to provoke the Lord to smite them in the generall Or 3. and especially If by their negligence and unfaithfulnesse imprudency heat passion tenaciousnesse addictednesse to other men and too much loathnesse to displease them prejudice at and uncharitablnesse unto others or the like they have been any way accessory to the bringing in of this evil for which cause they would take a view both of the sins that procure it and the evils which do dispose for it and increase it which were formerly mentioned and would be impartiall and through in this for it is preposterous for men to meddle in removing publick differences while they know not how it standeth with themselves 4. When that is done there would be repentance suitable to what is found and extraordinary humiliation and secret prayer to God not only for themselves and for their own particular condition but for the publick and particularly for healing of that breach and that thereby God would spare His people and not suffer His inheritance to be a reproach It is no little furtherance to union to have men in a spirituall abstracted and mortified frame for we are sure if it remove not difference it will in a great part moderate the division and restrain the carnalnesse that usually accompanieth it and dispose men to be more impartiall to hear what may lead further 5. Men would not fist in this but as they have interest and are led by their places they would endeavour soberly warily and seriously by speaking writing obtesting and otherwayes to commend union to these that differ yea even they that differ would commend it to these that differ from them We see the Apostles do this frequently in the New Testament and that not onely in the generall to Churches but some persons are particularly by name obtested as Philip. 4. 2. And in the primitive times Bishops and Churches who were not engaged did seriously write and sometimes did send some of their number to Churches and eminent persons that were divided and often their interposing did prove effectuâ—… And when that difference between Augustine and Ierome did come to some height he to wit Augustine pressed himself so on the other for the begetting of a better understanding and the abating of that difference that he did prevail with him and by their mutuall apologies and better understanding one of another they came notwithstanding of their difference to have much respect one of another For this end Policarpus came from Asia to Rome to stay the division about Easter which prevailed so far that it fisted for a time Also men especially of the same judgement would deal with others with whom in that they agree to be condescending and seriously obtest them and when they exceed would objurgate them for the Churches good This is often of great weight and often also men that appear most in a difference
for parts and ability and that it be not done in vain as Paul hath it Gal. 2. 2. And it 's observable that he speaketh this in reference to his way when he intended the evidencing of his agreement with the chief Apostles in the matter of doctrine Also we find meeknesse and instructing put together when there is any expectation to recover one from a difference 2 Tim. 2. 15. and convincing or disputing is more especially applicable to these of whom there is little hope out of respect to the edification of others Hence we find the Apostles disputing with false teachers in some points of truth but rather intreating and exhorting Believers to have peace amongst themselves notwithstanding of lesser differences A second way of composure is when such agreement in judgment cannot be obtained To endeavour a harmony and keep unity notwithstanding of that difference by a mutual forbearance in things controverted which we will find to be of two sorts The first is to say so total that is when neither side doth so much as doctrinally in word writ or Sentences of Judicatories presse any thing that may confirm or propagate their own opinion or condemn the contrary But do altogether abstract from the same out of respect to the Churches peace and for the preventing of scandal and do in things wherein they agree according to the Apostle's direction Philip. 3. 16. Walk by the same rule and minde the same things mutually as if there were no such differences and waiting in these till the Lord shall reveal the same unto them This way is safe where the doctrine upon which the difference is is such as the forbearing the decision thereof doth neither mat any duty that the Church in general is called to nor endanger the salvation of souls through the want of clearness therein nor in a word infer such inconveniences to the hurt of the Church as such unseasonable awakening and keeping up of differences and divisions may have with it Because the scope of bringing forth every truth or confirming the same by any authoritative sanction c. is the edification of the Church and therefore when the bringing forth thereof doth destroy more than edifie it is to be forborn Neither can it be ground enough to plead for such decisions in preaching that the thing they preach-for is truth and the thing they condemn is errour Because 1. it is not the lawfulnesse of the thing simply that is in question but the necessity and expediency thereof in such a case Now many things are lawfull that are not expedient 1 Cor. 10. 23. 2. In these differences that were in the primitive times concerning meats dayes genealogies c. there was a truth or an errour upon one of the sides as there is a right and a wrong in every contradiction of such a kind yet the Apostle thinketh fitter for the Churches peace that such be altogether refrained rather than any way at least in publick insisted upon or decided 3. Because no Minister can bring forth every truth at all times he must then make choice And I suppose some Ministers may die and all do so who have not preached every truth even which they knew unto the people Beside there are no question many truths hid to the most learned Neither can this be thought inconsistent with a Ministers fidelity who is to reveal the whole counsel of God because that counsel is to be understood of things necessary to mens salvation and is not to be extended to all things whatsoever for we find the great Apostle expounding this in that same Sermon Act. 20. ver 20. I have keeped back nothing that was profitable unto you which evidenceth that the whole counsel of God or the things which he shewed unto them is the whole and all that was profitable for them and that for no by-respect or fear whatsoever he shunned to reveal that unto them Also it is clear that there are many truths which are not decided by any judiciall act and amongst other things sparingnesse to decide truths that are not fundamentall judicially hath been ever thought no little mean of the Churches peace as the contrary hath been of division The third way which is the second sort of the former of composure is mixed When there is some medling with such questions yet with such forbearance that though there be a seen difference yet there is no schism or division but that is seriously and tenderly prevented as upon the one side some may expresse their mind in preaching and writing on a particular question one way others may do it differently yet both with that meeknesse and respect to those they differ from that it doth beget no rent nor give just ground of offence nor mar union in any other thing Or it may possibly come to be decided in a Synod yet with such forbearance upon both sides that it may prove no prejudice to union those who have authority for them not pressing it to the prejudice of the opinion names consciences of the other or to their detriment in any respect but allowing to them a liberty to speak their minds and walk according to their own light in such particulars And on the contrary the other resting satisfied in the unity of the Church without condemning them or pressing them to condemn themselves because so indeed their liberty is no lesse than others who have the decision of a Synod for them And thus men may keep communion and union in a Church even where by the Judicatories thereof some lesser not fundamental errour which doth also infer unwarrantaable practices is authoritatively concluded We have a famous instance of this in the Church of Africa in the dayes of Cyprian which by the Ancients hath ever been so much esteemed of There was a difference in that Church concerning the Rebaptizing of Hereticks and Schismaticks after their conversion or of such as had once fallen in to them Cyprian and the greatest part thought their first Baptism null or by their fall made void others thought it not so who were the lesser part yet right as to this particular There was meetings on both sides for defence of their opinions Also in a Council of near three hundred Bishops it is judicially and authoritatively concluded yet that Synod carried so as they did not only not censure any that dissented nor presse them to conform in practice to their judgment but did also entertain most intimat respect to them and familiarity with them as may be gathered from what was formerly hinted And upon the other side we do not find any in that Church making a schism upon the account of that judicial erroneous decision though at least by three several Synods it was ratified but contenting themselves to have their consciences free by retaining their own judgement and following their own practice till time gave more light and more occasion to clear that truth And we will never find in the
according to its own intrinsick grounds and warrant And we conceive that it is not suitable to the Authority of Christ's Ordinances and the nature of His Courts that either the removing or standing of such a legall formality should be rigidly pressed and it maketh proceedings in Christ's Courts to be involved in too many subtilties that are used in humane Laws And also supposing that a corrupt constitution may be without such a formal Protestation it seems to give too much advantage thereto as if there were lesse accesse afterward to condemn the same And upon the other side supposing that a lawfully constituted Synod should be declined as the Synod of Dort was lately by the Arminian Remonstrants the pressing too vehemently of the removing thereof doth suppose some way the constitution to be lesse valid if such a thing should stand This is only to be understood in the case presupposed to wit Where the question is not about the authority of Synods simply but of this or that constitution of a particular Synod the first indeed that is the questioning of Synodical Authority hath been thought intolerable in all times because it strake at the root of Church-government and Order without which the Church cannot subsist But the second which acknowledgeth the same Government in general and Rules of Constitution and professeth respect to that same Authority is indeed not so intolerable because it doth suppone still the Church to have power and the exercise thereof to be necessary Hence we will find that in the primitive times they did utterly condemn appellations from Synods simply that is the betaking them to another Judge as more proper than or superiour unto such Synods and there are severall Canons in the Councils of Africk that threaten Excommunication to such as decline their Authority and appeal to Rome or any forreign power as a superiour Judge Yet we will find that the Councils do allow Appeals from a lesser number to a greater or from particular Councils to a general Yea from their own particular Synods to a more general hearing of others in the Province yea they allow even adjacent Provinces to be appealed to in case corruptions should be in one particular Province This was enacted in the Council of Sardica and Bishops are requested by severall Canons not to think this derogatory from their authority because this did consist well with respect to Church-authority and Government in it self but tended only to prevent or remedy exorbitances and abuse therein which of it self if it be not abused is not ill CHAP. XIV What is to be done in order to union about divisions concerning doctrinall determinations THe Question may be concerning the matter enacted by some Synod even when there is no exception against the constitution thereof that is when the matter approven by it is unfound or when a truth is condemned at least it is judged to be so We are not here speaking of such matter as is fundamentall but such as is consistent with soundnesse of judgement in the main and piety in these who may be upon either side Such as were these debates concerning the rebaptizing of Hereticks and Schismaticks or for the admitting them unto the Church by confirmation only and questions of that nature which may fall to be amongst orthodox men I suppose it were good that judicial decisions of such things were not multiplied yet upon supposition that they are past somewhat would be said Such determinations are of two sorts First Some are meerly doctrinall and of this kind are such questions as are concerning the object of Predestination order of Gods Decrees and such like and others it may be which are of lesser concernment than these These being meerly doctrinal and inferring no diversity in practice or Worship there is the easier accesse to union notwithstanding of such respect being had to the mutuall forbearance mentioned so that none be constrained to acknowledge what is enacted by vertue of such a decision because such a determination in matter of Doctrine is but ministeriall and declarative And therefore as one man may forbear another to speak his own mind in some things that differ from his and it may be from truth also and not instantly divide from him or much contend with him So ought he to bear with a Synod and not to divide from them upon that account he having accesse so to declare his own mind and the reasons thereof and otherwayes to carry himself as may keep him free of that apprehended guiltinesse and so a Synod ought to bear with some particular men that differ But by adding the second kind there will be ground to speak more The second kind is of such determinations as have not only a doctrinall decision but also some practicall consequents following thereupon which we may again distinguish these wayes 1. They are either such consequents and practices as infer a division and opposition or a diversity only some consequents infer a division or separation As suppose a Church-Synod should enact that no persons should keep communion with such as they judge not to be godly nor joyn in Ordinances nor so much as sit down with them Or that no persons thinking otherwayes might lawfully be ordained Ministers or admitted to that office as sometimes appeareth hath been determined in very numerous Synods of the Donatists Indeed the standing of such Sentences in force and having execution accordingly following them are such as there can be no union had upon such tearms Again some practices imply no division in Worship or Government but only something which possibly is in it self unwarrantable as that Act of rebaptizing was which was determined and enacted by severall Councils in Africk which kind of determination may be considered either as peremptory and exclusive that is allowing none to do otherwayes or to be admitted to Ministery and Ordinances which should not engage to do so Or moderated so as though it held forth such a determination concerning the fact yet doth not peremptorily presse others beyond their own light Of the first sort were the peremptory Acts of the West-church concerning Easter holy dayes and other ceremonies Of the last were these Acts of the Council of Africk concerning the rebaptizing of Schismaticks wherein none were pressed beyond thir own judgement Again such consequents and practices that follow Church-determinations may either be presently necessary to be practised and dayly practicall as suppose a Church should make constitutions for administration of Baptism and the Lords Supper by mixing in with the essentials thereof such and such corrupt ceremonies and additions Or they may be such practices as are only supposable and possible but it may be exceeding improbable-like at least for the future that there shall be occasion to put them in actuall exercise though it may be there was some present exigent giving occasion to such a determination which possibly may never recur As suppose a Church should determine that a
converted Iew or Turk should not be baptized in the manner that others are baptized but some other way it may be there was some Iew or Turk to be baptized when that determination passed but that particular Act being by there is no probability that ever there may be accesse to put the same in practice again although it be not simply impossible Now there is great odds betwixt these two and in effect this last case doth look liker a doctrinall determation when the occasion thereof is past than any way to be practicall Further we may distinguish these also in such practices that are positively enacted to be practised by an authoritative Act ordaining in such possible cases that it be so done that is when such a case occurreth men should be astricted to follow the same and Ministers should accordingly act Or they are such cases as do not ordain any practice to be done but do declare such a thing to be lawfull As suppose they should declare a Minister might lawfully baptize a Iew so as is formerly said without any peremptory ordaining of the same which is still rather a doctrinall decision than a positive ordinance We may yet add one distinction more which is this determination is either to declare such a thing lawful to Church-men in some Ecclesiastick matter as suppose as was sometimes in the primitive persecutions upon some Querie from some Ministers it should be enacted that in such and such cases Ministers might flie sell the Church-goods or use such and such shifts and means for their escape and deliverance as others it may be would think unlawfull Or it is when the practising of the supposed case belongs to Magistrates or men in civil stations as suppose upon some Queries from Magistrates or others enquiring if it were lawfull to admit Iews to dwell in such and such places meerly for civil traffick or if they might eat and drink with an Ambassador of the Cham of Tartaria or help Chinas against the Tartars or such cases which possibly beside the occasion of the Querie might never occur now supposing the case to be decided affirmatively by a Church-judicatory and a rent to have followed thereupon and to continue after the case is not probably practicall because of the former decision and so in the rest of the former suppositions it is to be enquired If and How union may be win at in them respectively Now these distinctions being premitted we come to consider accordingly How union may be made up where division standeth upon such accounts In reference to all which in the general we say That peremptorinesse and self-willednesse being excluded which are expresly prohibited to be in a Minister it is not impossible to attain union amongst faithfull sober and orthodox men who will acknowledge that mutuall condescending and forbearance is necessary which by going through the particular steps will appear wherein we may relate to the former generall grounds laid down and be the shorter in instances and reasons because this draweth out in length beyond our purpose and also because Verbum sapienti satis est and these especially that are concerned in this need not by us either to be instructed or perswaded to their duty many of whom the Lord hath eminently made use of to teach convince and perswade others We shall only as in all the rest offer some things to their view which may occasion the remembering of what they know and the awakening of the zeal and affection that they have to act accordingly To come then to the first sort of determinations which are doctrinall it may appear from what is said that there can be no just ground of division upon that account for in such things a Church may forbear particular persons and again particular persons may forbear a Church It is not to be thought that all orthodox Divines are of the same mind in all things that are decreed in the Synod of Dort particularly in reference to the object of predestination yet the Synod hath not made any division by Censuring of such neither these who differ from that determination have broken off communion with the Church but have keeped communion and union in the Church hath not been thereby interrupted yet these who apprehend themselves to be right cannot but think the other is in an errour and if this forbearance be not allowed there can never be union in the Church except we should think that they behoved all to be in the same mind about such things and that there should never be a decision in a Church but when there is absolute harmony for supposing the plurality to decide right yet these whose judgement were condemned were obliged according to their light to divide seing they are in their own judgments right It is true I suppose that it is not simply unlawful or hurtful to truth for a Church-judicatory out of respect to peace in the Church to condescend abstractly to wave a ministeriall decision without wronging of the matter As suppose these in Africk for peace had waved their judiciall decision of the necessity of rebaptizing in such a case or these who determined the contrary might have waved theirs yet neither of them had hurt their own opinion Or suppose that in the decisions that were concerning Easter upon both sides of the controversie either had past from their decisions and left the matter in practice to mens arbitrement without any decision I suppose this had not been a wrong to truth supposing it to have been on either side And indeed considering what is written in the History something like this may be gathered For first It is clear that there were determinations on both sides and particularly That the West Church and these that joyned with them did determine the Lords Day necessarily to be keeped for distinguishing them from the Iews 2. It is also clear That Policrates with many Bishops in Asia did judicially condemn that deed appointing the fourteenth day of the month to be keeped So that necessarily both decisions could not stand And 3. this is clear also That the way that was taken to settle that difference so stated was That judiciall decisions should be waved and men left to their own arbitrement to observe what day they thought good whether in the East or West Church whereupon followed an union and Policarpus did communicate with Anicetus at Rome upon these tearms Ut neuter eorum sententiam suam urgeret aut defenderet as the Centariators have it out of Ireneus that is that neither of them should urge or defend their own opinion and upon this there followed peace notwithstanding of that difference It brake up again more strongly in the time of Victor and although Ireneus was of his judgment yet did he vehemently presse him not to trouble the Church by pursuing such a determination and did exceeding weightily expostulat with him for it He wrote also to the other party that both of them might
brought to deny Christ or to countenance Idolatry in a particular act are marked with much tendernesse and satisfaction to acknowledge their failing and to abandon it for often such a failing is the fruit of some surprizal and is of infirmity but the recovery of a person who hath with a kind of deliberation drunken-in errour and rejected convictions is a most rare thing and hath a peradventure added thereto 2 Tim. 2. 23. as was formerly marked which will not readily be found in any other case yea often such persons do wax worse and worse and one delusion draweth-on another till it come to the greatest height of absurdity PART IIII. Concerning Scandalous Divisions CHAP. I. How heresie schism and division differ together with the several kinds of division HAving now come this length there is one thing of nigh concernment to what is past which possibly might be usefull to be enquired into Concerning such scandals as cannot be called in the former sense doctrinall not yet personall because there may be purity in the one and regularity and orderlinesse in the other respect and yet actually there may be a scandal and an offence or occasion of stumbling lying in the way of many and that is by schisms and divisions in the Church or amongst the people of God This we confesse is no lesse difficult to speak to than any of the former because there is often more that can be said for both sides and the side from whence the offence riseth is not so easily discernable which maketh that we are the more unwilling and lesse confident to undertake to speak any thing in reference thereto Yet seing we have in providence been led to the former purposes without any previous design and now having this occuring to us before we close we shall endeavour shortly to speak a word in reference thereto in a generall abstracted manner without descending to any particulars which may be dangerous to be touched upon but shall give some generall hints concerning the same which we are induced unto upon these considerations 1. Because such divisions are as really scandalous and hurtfull to the Church as either scandals in practice or doctrine are 2. Because the Word of God hath as fully discovered and abundantly condemned the offensivenesse of this as of any of the former 3. Because there is such a connexion amongst these sorts of scandals that often one is not without the other Hence we see 1. that contention and offences and the wo that followeth them are joyned together Matth. 18. 1 2 3 c. 2. Divisions and corrupt doctrine or heresies are knit together 1 Cor. 11. 18 19. so that seldome there is corrupt doctrine but it hath division with it and never is division but it hath offence As in the Epistles to these of Corinth and Galatia is clear Hence dogs and evil workers that is the spreaders of corrupt doctrine are also called the concision Phil. 3. 1 2 c. and in experience we often find that a spirit of division waiteth upon delusion and oftentimes doth take up and prevail even over those who have been preserved from the delusion As in a great storm some places have great and dreadfull blasts and drops who yet may be keeped free from the violence of the tempest Even so this deluge of errour hath showrs of divisions waiting upon it which often may affect these who are preserved from the violence of delusion it self which maketh that the speaking something to this doth not impertinently follow upon the former 4. Because if this be wanting what is said in the former cases is palpably defective especially at such a time when there is no lesse cause to observe this evil than any of the former This being as to them in some respect a cause that bringeth them forth and fostereth them and in some respect an effect which necessarily and naturally followeth upon them for divisions breed both scandals in practice and doctrine And again scandal in these doth breed and entertain divisions 2. What we would say shall be drawn to these four heads 1. To consider what division is or of what sort it is which is properly to be spoken of here 2. What are the causes which do breed and foster the same 3. What are the evil effects which ordinarily flow from it 4. What may be thought to be duty in reference to such a time and what may be looked upon as suitable remedies of such a distemper For the first We take it for granted that there is such a thing as division in the Church which is not to be looked upon as any new or strange thing for the Scripture maketh it clear and the History of the Church putteth it out of question Concerning which we may premit these few things 1. That the division which is intended here is not every contest and alienation of mind and difference of practice incident to men but that which is proper to the Church concerning Church affairs and so is to be distinguished from civil debates and contentions We would advert also that there may be Church differences that fall not under the charge of Scandal as when in some things men of conscience are of different judgements yet carry it without any offence or breach of charity Or when in some practices there is diversity with forbearance as was in Policarpus dayes and the time of Iraeneus about Easter matters These we speak not unto 2. Although sometimes titles and expressions may be used more generally and promiscuously yet in this discourse we would distinguish between these three Heresie Schism and Division without respect to what otherwayes useth to be done And first Heresie is some errour in doctrine and that especially in fundamentall doctrine followed with pertinacie and endeavour to propagate the same Again Schism may be where no heresie in doctrine is but is a breaking of the union of the Church and that communion which ought to be amongst the Members thereof and is either in Government or Worship As first in Government when the common Government whereto all ought to be subject is rent and a Government distinct set up This may be either when the Government is altered as suppose some should set up Episcopacy in opposition to Presbytery yet keeping still the fundamentall truths Or it may be where the same Government is acknowledged but there be difference concerning the persons to whom the power doth belong so sometimes men have acknowledged Popery yet followed diverse Popes So often Sectaries have not disclaimed Councils and Bishops but have set up their own and refused subjection to these to whom it belonged The first kind implieth a doctrinall errour concerning Government The second may consist with the same principles of Government but differeth in the application of them and becometh a schism when men act accordingly in acknowledging diverse supream Independent Governments Because so when there ought to be but one Church