former instances of men most tender of union and yet most zealous in this yea these two go together because zeal for the Churches edification constraineth to union and doth also presse the removing of corrupt unfaithfull Ministers which next to division in a Church is the greatest plague of a Church Therefore these things would be adverted 1. That the purging of the Church of such and the work of union would be joyntly respected otherwayes if union be sleighted it will hazard the falling in too nearly with the schisms of the Novatians and Donatists which have been so hurtfull to the Church 2. Union when it is in competition with the deposing of some unfaithfull men and both cannot be obtained together it ought to be preferred as we see the Apostle doth 2 Cor. 10. 6. who will not censure in such a case lest he state a schism for the continuing of such in a Church is indeed a hurt seing they are uselesse and in a great part hurtfull yet so honest Ministers may have accesse to do good beside them but when schisms enter the hurt thereof is more comprehensive and they do render unusefull the Ministery both of good and bad 3. It would be considered also that the division being in the case supposed where men are orthodox and pious on both sides it is not so exceedingly to be feared that either men palpably corrupt in doctrine or conversation should be entertrained upon the one side or that men useful in the Church and blamelesse in their conversations should be crushed upon the other 4. It would follow also that union should be no prejudice to the ridding of the Church of corrupt Ministers but that it should be studied where there is need because it is a fruit of the same spirit to be zealous against corrupt men from which meeknesse and moderation toward these who are not such do proceed and therefore if there be any such object of zeal as an unfaithfull Minister as it is not like that ever the Church was or shall be free of such then ought men to bestir themselves faithfully in the removing of such It is marked and commended in the Angel of Ephesus Rev. 2. v. 2 3. That he was eminent in patience and enduring and yet so zealous in this that he could endure no unsent Minister but tryed such as called themselves Apostles c. which contemperature or mixture is exceedingly commended And in reference to the scope which we are upon zeal in this is not only a duty as at other times but a speciall mean having influence on the procuring of union because so one of the great stumblings that hath been in the Church to make the Ministery contemptible is removed and a practicall evidence of mens zeal is given which tendeth to lay a ground of confidence of them in the hearts of others so also men are keeped from falling under the tentation of luke-warmnesse and forgetting of every duty but the supporting of the side at least that which usually is imputed in such a case is removed and also by this men would find the necessity of bearing with many things in others who may in the main be supposed to be honest And however it is the way to be approven before God and to have a testimonie in the consciences of others All which conduce exceedingly to union whereas universall cessation from this as if there were no such matter to work upon and obstructing formally yea or materially or virtually any thing thereof doth exceedingly tend to the fixing of division and cooling of the affections of many that look on without which that is warmed affections there is little accesse to hearty union 6. We say that this duty of purging would not be so in its vehemency pressed either under a division or while union is not confirmed as when a Church is in a good condition because that were to give strong physick to an unsettled weak body that might rather stir the humours to the prejudice of the whole than remove them Therefore we conceive that sobriety and prudence would be used here in moderating of the exercise of this duty till the union be confirmed and as it were by preparations the body be disposed for the same Therefore if faults be not grosse evidences clear and a persons unfruitfulnesse or hurtfulnesse demonstrable in which cases no difference amongst such parties as are to be united is to be feared It is safer for the Church to abstain the same than to hazard the opening or ruffling of a wound scarcely cured by the unseasonable pressing of such a duty The Apostle doth in severall cases spare consures of unfaithfull men out of respect to the Churches good as hath been formerly hinted and as the judicious divine Mr. Gillespy who yet cannot be branded with luke-warmnesse in this duty in his Aarons rod maketh out and doth give instances of severall cases wherein this forbearance is called-for In sum we suppose that having to do in such a case with such persons it is more safe for men to do their own duty keeping the peace of the Church and to leave others to do according to the manifestnesse of things as they shall answer before God as to their seeking the good of His Church and if this prevail not with such men for ordering them in their duty will any think that the keeping up or threatening of division will prevail Lastly It would be considered if such ends as any side would propose either in keeping in or purging out of men who are thought fit or unfit respectively can be attained without union so as with it Therefore seing that is a thing which belongeth to Government and men are to be swayed in such Acts by what conduceth most to edification when they cannot attain the length they would as we suppose men shall never do in this matter of purging they then are to walk by this rule of choosing what comparatively is most edifying as was formerly said Sometimes also difference hath been about the excommunicating of persons or readmitting again to communion but what concerneth this may be somewhat understood from the former grounds wherein extremities would be shunned and the Churches peace and the Authority of the Ordinances studied Also we have otherwayes beyond our purpose become so long and possibly ad nauseam usque in other things we shall therefore forbear particular descending into this but proceed in the generals proposed CHAP. XVIII The fears of mis-government for the time to come and remedies thereof THe last thing in Government which was proposed as that whereabout differences and divisions do arise is in reference to Government for the time to come and resolves in this Who shall have chief hand in the decision of matters that after may fall out supposing the union to be made up This resulteth from the present diffidence and prejudice which each hath in reference to other and from that impression that men have that there
what is rarely or never practicable ibid. Union is not impossible notwithstanding diversity of judgment And though neither party should acknowledge any offence p. 390 391. What to be done when the decision is a simple declaration of the lawfulness of a thing and where the matter determined concerneth such practices as actually are to be performed but in some extraordinary case by civil powers cleared p. 392 393 394. CHAP. 16. The remedies of divisions arising from the misapplication of Power in Ordination of Ministers and admitting unto or debarring from communion p. 395. The ordination of a person worthy of the Ministery ordained by Church-officers iâ—… not to be accounted null for some defects ibid. Union would not be suspended upon the tryal of the worthiness or unworthiness of some persons but the rather endeavoured that such tryals may be the better compassed p. 396 397. What to be done where there are contrary Ordinations cleared p. 397 398. CHAP. 17. Remedies of divisions arising from the misapplication of power in censuring or sparing Ministers real or supposed p. 399. In what cases extremities hereanent are to be eschewed ibid. Church judicatories their wise remitting of rigour of great advantage in such a case p. 400. Corrupt or grosse and profane men for no interposition to be received p. 401. How to carry when debate falleth to be about conniving at guilty men p. 402. Union is the rather to be followed that satisfaction in this may be attained p. 403. In times of division rumours especially concerning eminent persons not so to be regarded p. 404. Zeal in justly-censuring well consistent with a spirit of union ibid. Yet union is to be preferred to the censuring of some unfaithfull men p. 405 Union no prejudice to the purging-out of corrupt Ministers ibid. and p. 406. Purging not to be so vehemently pressed till union be fixed p. 406 407. CHAP. 18. The fears of misgovernment for the time to come and the remedies thereof p. 408. The difference here is either anenâ—… the persons that are to govern p. 409. or anent the ordering of things that may fall out p. 410. The satisfaction here must be such as neither party is fully satisfied ibid. The abstaining of union will not prevent the inconveniences upon either side p. 411. The thing feared in this case is not the bringing-in of new Doctrine nor a wrong Government ibid. Union is not to be suspended till there be satisfaction in every particular p. 412. Some particulars to be referred to some persons acceptable to both sides who may be trusted with the decision of them ibid. and p. 413. Such things are not to be decided by a meer authoritative way ibid. and p. 414. Better for a time to forbear many things than to brangle union p. 414. Doubtfull practices to be abstained in such a case p. 415. There would at such a time be many brotherly conferences for preventing of abrupt surprisals by things moved in Judicatories ibid. Matters of difficulty rather to be committed to â—…ome deputed persons than instantly decided and why p. 416. It is not unfit some persons be designed to compose such occasional differences as may arise ibid. and p. 417. This â—…endeth to recover strength to Judicatories p. 418. And is consistent with Ministerial Church-authority ibid. and p. â—…9 The great Apostle often layeth aside authority ibid. Several other reasons also are brought to prove the consistency ibid. and p. 420. CHAP. 19. Some Advertisments concerning the Overtures proposed p. 421 422. CHAP. 20. What is incumbent to Magistrates and People for remedying this evil p. 423 424. CHAP. 21. The grounds and motives of the desired union p. 425 426 427 428 429 430 431 432 all pertinently pathetickly and pungently proposed and pressed If there be any thing in the Collection and frame of these Contents unsuitable to or unworthy of the precious Author let it not be imputed to him but to the Publisher ERRATA Pag. line read 35 26 Jews for hearers 41 10 an for and 45 ult adde after taken 46 34 way for may 60 32 light for like 96 24 not to be 97 13 evident 100 6 recovering ibid 35 an for one 123 17 dele it 126 4 adde after these 153 12 possible 160 35 adde after entred in 166 2 11 for 10 167 27 many for away 168 4 leavening 171 10 Rom. 1. 21 c. 176 25 2 Tim. 4. 1 c. 195 1 2 Cor. 197 4 Gal. 5. 9. 204 18 unto for too ibid 27 alse for also 205 3 one for an 210 33 his for this 219 4 alse for also 228 21 for the last an one 234 3 commended 245 14 hath not made 252 3 burying for burning 261 31 dele and 272 4 dele 2. 289 7 adde after others 298 11 crosses for cases 300 36 in for one 302 27 suggested 310 8 aim for mind 330 6 not as what agreeth 337 11 constructions 339 30 of others 353 28 where for when 360 21 the others ibid 36 writings f. meetings 377 1 put after debating 392 5 dele c. Pag. 385 in the margent read meer for more Any other such or lesser escapes thou wilt easily help as thou goest through The Rise of this following TREATISE HAving had occasion to consider the Book of the Revelation and being on the Epistle to the Church of Pergamos in the second Chapter ground was given to speak somewhat of Scandal by reason of several doctrines clearly arising from that place upon this occasion I did first essay the writing of something of the doctrine of Scandal in general intending only to have spent a sheet or two thereupon as elsewhere on some other subjects When this was brought to a close I found the place to give ground to speak of publick Church-offences as they are the object of Church-discipline and Censures And being convinced that that subject was not impertinent to be spoken of I yeelded to spend some thoughts upon it also which did draw to a greater length than at first was intended or was suitable for a digression This being finished as it is and any moe thoughts of this subject laid by it occurred again to me to think of doctrinal Scandals or of scandalous Errors And considering that the Scandals mentioned in that place are of such nature and that such are very frequent in this time I yeelded also to put together what thoughts the Lord would furnish concerning the same whereupon followed the third part of this Treatise When this was even at the closing there was a fourth part of the same subject that did occur to me to be thought on which before that had never been minded and that was concerning scandalous Church-divisions To this my mind and inclination was exceeding averse at first as knowing it not only to be difficult in it self to be medled in but also exceedingly above me who am altogether unsuitable to hazard on such a subject Yet considering the rise of the motion and how the Lord had helped-through
How â—…e 〈◊〉 〈◊〉 The means and arguments that are used to carry on this design The manner how this design is carried-on What accession a people may have to the bringing of this plague upon themselves What is not the proper remedy or duty in such a case Extreams to he â—…s chewed Some necessary anâ—… usefull distinctions Some things not at all to be forborn What a Minister is called to in reference â—…o God and himself at such a time Union amongst Minesters and their flocks is in such a case carefully to be sâ—…udied What is his duty in reference to his flock What is a Minister's duty in reference to those that are seduced In what cases it is called â—…or In what cases it is not called for What is to be accounted as the sufficient conviction of a gainsayer How a publick debate is to be managed when necessary The several steps of admonition Some things observable in the way of admonishing That rejecting of an obstinat Heretick is to Church-officers a necessary duty a mean to be made use of for the Churches edification What if the person seduced be judged to be truly gracious What if he be no fixed member of any particular Congregation What if Civill Magistrats concur not for the backing of the sentence Two limitations to be adverted in the rejecting of Hereticks Some usefull Distinctions of satisfaction Whether any thing be required of Ministers towards heretick that are rejected They are called according to their places to interpose And not meerly to look to outward order That the grounds against toleration concern Magistrates as well as Ministers That totall forbearance is not like the Gospel It 's Magistrates duty to prevent the infection of the people under them It is not sufficient to a Magistrate to maintain civil peace What is their duty in reference to the persons infected and if they ought to refrain from their company Some Considerations to provoke Ministers and others to the faithful discharge of their duty in all the forementioned particulars The introduction The scandal and hurtfulnesse of divisions The heads of the ensuing part of the Treatise What heresie is What schism is and the kinds thereof What is here meant by the word Division The severall kinds thereof Division among the Godly It may continue long and come to a great height And not easily removed Various apprehensions of inferiour truths The mistake of some dispensations Different apprehensions about some persons and things Heart burnings at the credit of others Aggreging the infirmities of others A factious vindicating of truth Undue Censures Leaving the matter and falling upon reflections Engaging of others Too much liking of some upon fair pretences Peremptoriness without condescending Dissatisfaction about some persons Mutuall encroachment Meddling in extrinsick things Novelty of expressions and notious Heat and contention Alienation Iealousie Virulent expressions Personall reflections Imprecations and instigation of the civill Power Sharp censures inflicted Renting of whole Churches Furie of their followers Furious madness of Divines Diversion of them from their main work Both schism and heresie following division Commonly both sides faultie though not equally Division hardly cured The severaignâ—…y of Godtrying good and bad Chastizing also and punishing Yea plaguing the world Division burdens the godly Hardeneth the adversaries of the truth Characters of judiciall division Former guiltinesse Present distempers Inconsiderat expressions or actings Severity in Discipline Sleighting of the persons writings or actings of others Hunting after credit Little condescending c. Acts that state schism Talebearers Fears of censurs The influence of civil Powers Peoples engaging Applications to Magistrates for ratisying elections Miscarriages of persons Occuring dispensations of providence Personall credit acting under 〈◊〉 of zeal for God Evill grounded confidence A particular mistake of menâ—… persons and actions A conviction of singleness in proâ—…cuting and adhering Fear of losing cre dit by relenting Fear of hurting their followers The tentation strengthened by looking-on the failings of opposits Hope of the ceding of others The necessity of endeavâ—…ring unity granted by all The cure of division most difficult An absolute necessity laid upon a rent Church to unite Union a thing attainable among Orthodox Divines Endeavouring union doth notinfer union in all points of judgement and practice Union may stand with some defects in Worship and manner of Government With what kind of dejects union mâ—…y be made up When inconveniencies are on all hands what side is to be followed Mâ—…uali condescending necessary 〈◊〉 there must be no condescending It ought to be mutual What 〈◊〉 ought to be most condescending Even that which is right and hath authority They who did the wroâ—…g ordinarily most avâ—…rse from condescending Division not to be cured by destroying any Orthodox side or party Union is to be essayed with due respect each to other without any note of disrespect No simply authoritative way is the fit mean to begin the healing of a rent Church Though one side fail in condescending the other ought not to fail It was the actings and noâ—… the formality of Synods that occasioned division of old Debates concerning government more difficultly removed Walking under an impression of the dreadfulnesse of such a plague A fearfull snare in division Diligent viewing of our inward condition Repentance suitable Union would by all warrantable means be commended unto and pressed upon these that differ and by those that differ one upon another Constancy and singleness herein With tenderness and respect Expressions of mutuall confidence Kind visit Stirring up to the life and practice of Religion Solemn addresses to God Avoiding of all things that weaken the reputation of others Evil counsel Forbearing to engage judicially pro or con Abstaining from propagating their opinions factiously Contrary acting Separated meetings to be eschewed And separated Fasts Acts and Principles laying restraints upon either side Seeking Meetings And offering fair conditions A right way of carrying on such meetings Contention about formalities to be forborn Personall criminations The most tender of the Church most condescending The first way of closing doctrinall differences The second way of composing such differences The third way of composing such differences Contests about these are of several sorts Dissatisfaction from constitution of Officers and Members The alleaging of faults either not true or not cear Pleading for such as are most justly censured or censurable The justness of the Sentence to be cleared Or the Sentence recalled when the person might be profitable Mutuall upbraidings for failings Removed by a mutuall forgiving Diversity of circumstances in externall administrations Condescendency therein Better to forbear some new thing than to alter the old without some considerable reason Divisions about Church-government Concerning the form of Government Practicall difference herein maketh division Characters of Government fit for uniting Debates about the constitution of Synods Defects in constitution cannot easily annull without defect in the matter In ancient Councels soundnesse of matter more regarded than formality or number What should be done for union when division ariseth about the constitution of a Synod Little usefulness as to the Churches edificationin the thing controverted This difference is either in judgement and may be forborn Or it relates to practice and so something is to be tolerate and something done What usually hath been dâ—…ne when Authority was declined Great difference between the declining of Synodicall Authority simply and the constitution of a particular Synod Doctrinall not fundamentall or nigh the foundation Some doctrinal decisions infer division others but diversity Some determinations are of things dayly practicable others only for an exigence scarcely ever again occurring Some determinations are for Ministers practice others are answers to the questions of Rulers More doctrinal decisions in smaller points ought to maâ—…e no division How the smaller number should yeeld to the greater Contrary practices build a wall of separation Diversity there may be without division Great folly to make or keep division for what is rarely or never practicable Union is not impossible notwithstanding diversity of judgment The Ordination of a person worthy of the Ministery ordained by Church-Officers is not to be accounted null for some defects Union would not be suspended on such tryals In what cases extremities are to be shunned Iudicatories wiâ—…ely remitting rigour Corrupt grosse and prophane men for no interposition to be received Debates about conniving at guilty men Union rather to be followed that satisfaction herein may be had In times of division aumours concerning eminent persons not to be so regarded Zeal in justly censuring well consistent with a spirit of union Yet union is to be preferred to the censuring of some unfaithfull men Union no prejudice to the purging out of corruption Purging not to be much pressed till union be fixed It must be such a satisfaction as neither is fully satisfied The thing feared is not corrupt doctrine nor a wrong Government Union not to be suspended upon every particular Some particulars to be referred to some acceptable to both Such things are not to be decided by a meer authoritative way Better for a time to forbear many things than to brangle union Doubtfull practices to be abstained from Many brotherly conferences to prevent abrupt surprisals Matters of difficulty rather committed than instantly decided Not unfit some persons were designed for a time to com pose occasionall differences This tendeth to recover strength to Iudicatories And is consistent with Ministeriall Church-authority The great Apostle often layeth aside Authority
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
not heard of and become jealous where there is no ground Also it is an evidence of respect so to communicate thoughts and men may thus know what is fit to be moved and what not whereas otherwayes men may be soon engaged in opposition to a motion and not so easily brought off This communication would not so much be by appointment of others as voluntary and out of respect between particular persons Also it would be respectively done to the person with submission to his reason that is if he seem reasonably dissatisfied therewith and do not rellish the same the motion would be forborn at least for a time and the other waited upon therein till he come up to it or at least connive at it this would breed confidence and make the designs joynt And this way that is to be followed in the first moving of things would also be continued in the promoving thereof 4. Matters of difficulty would rather be committed to deputed persons than instantly decided especially in superiour Judicatories The reasons are 1 Because ordinarily superiour Judicatories cannot wait the time that fretted spirits will require to bring businesses of difficulty to any cordial close 2. It seemeth respective like when they are so taken notice of and sleighting like when things are hastened 3. Neither so are all after-murmurings and risings of heart prevented when things are not heard to the full 4. Because time may do many things and that may be easie ere long which is difficult now 5. In such deputations there is more accesse to have respect to the appointing of such persons as may most probably effectuate the thing for the Churches good and no question a Church-judicatory is to take the way which may do the thing best aswell as a particular person and they are to abstain from debatable things and hasty conclusions even as particular persons are and oftentimes experience teacheth that such Commissions expede many things which more frequent Assemblies could not so well do Hence we will find that it was ordinary in the primitive time upon such grounds to give Commission to some few to do things and particularly that often-mentioned Council of Carthage did think good to dissolve and to depute so many for deciding that in matters of discipline which they could not by themselves so well be able to compasse 5. We conceive also that it were not unfit in such cases for a time at least to have some designed by mutual consent who might compose such occasional differences as possibly might arise or who at least might have so much power as to restrain and keep down the same from being a new ground of division to the Church or matter of great grief to any party This is not to constitute a new Judicatory but according to the light of nature to provide a mean for keeping up of order and preventing of confusion when in respect of the present distemper of spirit there is no possibility for attaining that end by the constituted Judicatory Nature in such a case teaches all men to seek for order in every society and it being supposed that there cannot be a joyning in ordinary Judicatories without this and that it might be attained with this it 's hard to think that that is denied to the Church which agreeth to all other societies or that it can be said that it is better to want union in Church-judicatories than to have it so qualified Sure some Churches would and do think much to attain this length as appeareth by the many voluntary associations which worthy men have been led unto for the keeping of order and attaining of some union who are yet good friends to Church-government and the reason that warranteth them in their deed to wit the necessity of union and order in the Church and the impossibility that there is of any further mean for attaining the same will warrant this practice in the case supposed for the question is not simply What is the best constituted Government of a Church in a good condition but it is Whether a Government with such a qualification be better than no Government or a divided Government it being supposed that no other in the circumstantiat case can be attained It would be considered also That such a voluntary reference to such persons doth not include any authority as to ordain Ministers or depose c. but it is to be in matters of fact as in the fitnesse or unfitnesse of such a Plantation of such a Processe and the like which was mentioned in reference to differences past for what was said there is also binding here Neither can this be thought any limitation or weakning of Church-authority and power For 1. It doth make that authority and power stronger than formerly it was without this in the case so circumstantiate and the question still is to be considered not in thesi but in hypothesi 2. Because this is for the recovery and strengthening of an authority that for the time is not in exercise at least in such an extent and it is to give the same a being as it were and to bring it to its former lustre as if a weak man should be led or get a staff in his hand till he recover or as if a disjoynted leg should be fenced about otherwayes than one that is whole and so be the sooner in capacity to walk without these 3. This is but a temporary accessory help and is not pleaded-for as an essential of Government but only as a lawfull expedient when it cannot be wanted 4. It may be considered that possibly no use may be thereof and if so it can be no encroachment and if there be need thereof so as things cannot cordially be composed otherwayes Is is not expedient then for the preventing of a further inconvenience 5. I suppose it is not inconsistent with Civil Authority when union is made-up betwixt two Nations or in the same Nations especially where Authority hath been brangled that some by joynt consent be chosen for deciding of such things as may occasion a new breach and there are many instances of this in history for the being of Authority is cumulative to the means that men are naturally furnished with for the preserving of union and order and therefore it cannot exclude such prudential considerations Neither can it be thought inconsistent with the nature of Church-authority and Government For 1. If it be agreeable to the principles of nature and sound reason it cannot be inconsistent with Church-government which hath its own policy grounded upon these And although the form of Government be not to be gathered from these nor the ends which they should aim at who govern yet the manner how such a Government is to attain these ends is in positive things to be regulated by them hence sometimes men are to use intreaties and perswasions somtimes threatnings and authoritative means according as the end may be attained 2.
mis-informed And it 's observable that the most peaceable Synods who did most for union as those in Africk and that of Spain who had received Osius because of the Churches of France their interposing by that to prevent a schism yet were they most peremptory as it were in this and refused to receive Barsilides and Martialis as that of Carthage did refuse Apiarius notwithstanding that Rome interposed for them giving this reason That there was a necessity of having the Churches provided with faithfull and holy Ministers 4. Sometimes and oftentimes men sentenced though possibly with too much rigidity if not with injustice have yet submitted with respect to the Churches peace either totally and upon that ground have again been admitted or partially by abstaining to act any thing contrary to such a Sentence but for reverence thereunto waiting for some legal redresse as in history is frequent and it is fit it should be so in such cases where the hurt is particular and proceedeth not from a common design of undoing all faithfull Ministers because the making of a schism doth more hurt than the contending for their particular Ministery doth edifie in such a case and therefore sometimes though some men have been pressed to under value an unjust Sentence and to continue to officiate notwithstanding Yet out of respect to Church-authority and order have refused till they should be admitted orderly unto the same Indeed when the Arians drave on the deposition of their most eminent opposers it was otherwayes because as is marked in the Councill of Sardica in bearing down of them they endeavoured to bear down the truth which they maintained But where the controversie is not such but the men orthodox and sound on both sides though possibly there may be some particular faults or mistakes in such a case it is safer for either side to cede in part or wholly than to keep up a division and we conceive when one side cedeth not if the other should cede wholly it would be most to the advantage of their cause and to the commendation and strengthening of their authority in the Churches of Christ. The other occasion of bebate in such Church-matters is upon the defect that is when some are really or are thought to be connivers at guiltie men or at least defective in putting of them to triall others again may be thought too forward and precipitant in that whereupon ariseth difference and if one cede not to another it becometh the occasion of division as may be seen in instances formerly given Concerning which we say 1. That men would remember this is but one particular of many that tend to the Churches good though indeed a main particular and so ought not to be the rise of a division nor of continuing thereof to the marring of the Churches peace in other things but men ought singly to do their duty and therein to acquiesce without partaking of the faults of others whether it be by being defective or by exceeding in that mater and seing there may be no corrupt design in either who may be upon these extreames it would not be so highly aggreaged on either side 2. We say that as often difference in this may breed divisions so again divisions do occasion mens differing more in this and it cannot be expected where division is that men who are men and subject to be byassed can be so single in receiving testimonies of the innocency of these that differ from them or of the guiltinesse of these that agree with them as if there were no division at all And again it is impossible that where there is a difference in some other thing that men can think others differing from them so single and unbyassed as they suppose themselves to be but are still ready to construct their differing from them in this to be occasioned from some former prejudice for as was said division breedeth jealousie suspicion and distrust among men and men are naturally inclined to suspect that others drive the design of strengthening themselves by the sentencing of such a person whereby they are secretly induced even unawares to disappoint such a supposed unstreight end which maketh them on both sides suspect every thing dispute every thing and readily reject every thing that cometh from the other 3. We say therefore that union would not be suspended upon satisfaction in this but rather union would be pressed that satisfaction in this may be attained because satisfaction in this cannot be expected till there be mutuall confidence of one anothers integrity and till there be some walking together and some further evidence of the sincerity of each other in the main businesse this mutuall confidence cannot be expected and again this cannot be obtained without an union and so consequently union would be laid as a foundation for attaining of satisfaction even in this 4. It would be considered that oftentimes such apprehensions of extremities which are imputed to honest and zealous men are most groundlesse but there being something in them as men it is conceived on the other hand because of secretly entertained jealousie to be much more There was nothing more casten up to the Orthodox by the Novatians and Donatists than that they were defective in this in admitting to and retaining in the Ministery men that were corrupt Yet after many trials they were never able to prove what they alleaged upon some eminent persons when it came to triall even when such things were generally accounted true amongst them This would be adverted that every general rumour be not accounted a truth especially in the times of division for so few of the most eminent on both sides should be innocent Again on the other side it occasioned much heat against Chrysostom that he had censured many of his Bishops and threatened many of his Clergie this did exceedingly provoke envy against him and made such men to vent many calumnies on him which were too much regarded even by some orthodox and good men who differed from him upon another account as Epiphanius did upon the occasion of Origens writings yet in no history it is recorded that he aimed at the censuring of any unjustly though he did censure with a naturall vehemency as he did every other thing but the history saith men spake much of the number of these that were sentenced by him and of the vehemency of his manner in reproving and censuring of their faults which they accounted to be pride not considering the faults for which he did censure them But men having conceived prejudice at him were the readier to admit of their accusations against him as if they had been unjustly dealt with by him and upon that same ground of prejudice at him were the more inclinable to restore them whom he sentenced 5. It is to be considered also That zeal against such as are justly censurable is most consistent with a spirit of union in the Church as appeareth by the