or not walking according to them or something of that kind as was in contrary Ordinations of orthodox men and such like In which cases we say and it will be found from History That it had been ever better for the Church that either side had practically condescended to suffer the other to rule and govern and personally to have keeped themselves free from accession to their guilt whether of crookednesse negligence or the like than to have raised or entertained divisions upon such accounts For often orthodox and otherwayes blamelesse men have bâ—…en made by such divisions factious and carnal in their carriage and much unusefull who otherwayes had they been free of that tentation might have proved sober and profitable and when the tentation was over were found to be such 7. We may observe that though in the primitive times there were diverse schisms and divisions concerning Synods and Government yet we will find that these contests and divisions did flow from the matter and particular acts and actings thereof and that there was hardly ever division tabled upon the formality of the constitution of a Council or Synod nor yet that much difference was put betwixt declining of their authority and of the Acts or Censures past by them Concerning which we may observe these generals 1. If the matter was right and satisfying that was concluded by many Bishops and Church-men there was an acquiescing in the authority thereof 2. If the matter were displeasing and hurtfull of whatever form it was and of whatever number its authority was not much respected because it consisted only in adding weight to these things as we may see in the Arian Councils which were often very numerous and others also that were erroneous and otherwayes corrupt although there was no formal declinatour of them or protestation against them as null though there were sometimes some dissentients in them yet was not their authority any way confirmed by the forbearing of such Protestations or Declinatours 3. Sometimes we will find worthy men appearing before and answering unto most corruptly constituted Synods as was in those same times and although they were sentenced and deposed by them yet did they never esteem these Sentences to have the more authority as we may see in the case of Athanasius Chrysostom and many others 4. Sometimes they did protest against Synods as null when they saw violence and iniquity prevail in theâ—… as was done in the Council of Antioch in the case of Eustachius and was done in the second Council of Ephesus by Flavianus and Anatolius Sometimes also upon seen hazard and designs of professed corrupt enemies Protestations were drawn in writ antecedently as in that Protestation which the Reformers in Germany gave out against the Council of Trent after its indiction because there was no probable accesse for Truth to have liberty in speaking and equity in judgment And as Sleydan hath it set down they alleaged Cyrillus for the first practiser of this in the time that the Arians prevailed This we may see is their practice when they have to do with professed enemies not sticking on formalities but on what was materiall And again amongst themselves the Orthodox used not to stick upon the trying and scanning of the formality of any of these Councils for certainly in such corruptions as were so universal Synods corrupt for the plurality of them might have been had with all the formalities and solemnities that could be required in the external constitution of any lawfull Synod but when they had occasion to meet they went to the doing of what was for the present good of the Church condemning the matter of such corrupt Synods which they did account sufficient in such cases And for difference amongst themselves when they were of a right temper they did also endeavour to redresse such particulars as needed and to restore persons unjustly sentenced and the like Whereby it appeareth that the matter both in things of general and particular concernment did ever bear most sway 8. Although such debates concerning Government seem most easie to be removed yet often and almost ever they have been most difficulty healed and have been followed with greatest bitternesse and contention in the Church for different Judgements simply and also different Ceremonies and different practices in other things may consist without direct opposition or counteracting and may either be the more easily born or removed but when it comes to Government whose Sentence shall stand whose Ordination shall be acknowledged who shall have place to decide such and such things and the like it is far otherwayes Hence it came to passe that men could keep union and communion with others that differed from them in far greater points of Truth but to persons that did not acknowledge their Authority or did acknowledge those that did controvert with them thereanent they could by no means so condescend Because 1. in Government mens own particular interest is more concerned than in points of Truth and that inadvertently stealeth in upon men 2. Because in Government the question is not only for what is past but there is a fear of what may come Hence men that have some testimony in themselves that they are not ambitioâ—…s of Government yet having taken up a prejudice against others they are suspicious that if such had power they would miscarry not only in reference to them but in reference to publick concernment And therefore in removing such a division that is in point of Government the great difficulty is not so much to heal and remove what is past as to prevent the fear of what may come if such continue to govern And this maketh that the result of such division is Thaâ—… either they themselves or such as they have confidence in particularly may have the weight of government upon them which may indeed be aimed at with some sincerity because being someway alienated with prejudice they do not think it fit for the good of the work at least during that time that any others should have such trust and this made the heat of debates in the time of division to break out mainly in the ordination of Bishops and planting of Churches because by that means their interest in the government was keeped up whereby there was after-accesse to the management of every other thing according as this succeeded CHAP. VIII Some preparatory endeavours for uniting ALthough we have been somewhat large in these generals because of the falling in of severall things yet we conceive it may be usefull to the point and we may have the speedier progresse afterward in loosing this great question What an orthodox Church divided in it self in some circumstantiall truths to speak so or contrary practices and actings when still agreeing in the fundamentals of Doctrine Worship Discipline and Government and having mutuall esteem of the integrity one of another What I say such are called to do for the healing of that breach In reference to
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
trumpets that bring spiritual plagues Rev. 8. These and such like characters may sufficiently convince that the Lord is angry To the second we may soon answer And 1. we say that such a plague is not the consequent of common out-breakings and sins of infirmity Nor 2. of ingratitude for and abuse of common mercies Nor 3. ordinarily is it the punishment of grosse sins of the flesh to speak so for this is rather a fruit of that but it doth follow upon 1. the abuse of sprituall mercies such as the light of the truth of the Gospel sleighted convictions smothered challenges broken promises made for further Reformation and such like as may be gathered from 2 Thess. 2. 9 10. 2. It followeth upon spirituall sins such as spirituall pride security hypocrisie and formality keeping up of the form without the power having truth but not the love thereof as in the place formerly cited and elsewhere 3. There are some sort of distempers which especially procure this beside others As 1. an itching humour that beginneth to loath the simplicity of truth 2. A hastie partial humour that cannot abide sound Doctrine if it be not someway curiously drest especially if it reprove their miscarriages both which are spoken of 2 Tim. 4. 3. 3. There is a proud self-conceitednesse whereof the Apostle speaketh 2 Tim. 3 4. when persons are selfie proud boasters c. such are a ready prey to such tentations 4. Little respect to faithfull Ministers that preach truth may procure this plague to get Pastors according to their own heart and judgements that are not good as the Lord threatneth Ezek. 20. and is threatned by the Lord Ioh. 5. ver 43. I have come in my Fathers Name and ye have not received me if another shall come in his own name him will ye receive 5. It may be procured by lightnesse and unstablnesse when folks goe vainly beyond their reach to seek or meet a tentation the Lord justly may smite them with their own sin and thus reading of corrupt books hearing of corrupt preachers conversing with corrupt men and such like which the Lord hath cōmanded to eschew doth not only prove in Gods righteous judgement a snare or mids of folks insnaring but also the procuring deserving cause of being given up to that delusion which they make themselves obnoxious to by going without His call although at first possibly there was no positive affection to that way but it may be the contrary even as suppose one hazarding contrary to the Command to go nigh the door of the adulterous womans house should for that cause be given up to fall in her snare and to enter although at first he did not intend it as these places do insinuate Prov. 5. 8. and 6. 26 27 28. where he saith to this purpose that a man cannot take fire in his bosome and not be burnt c. And it is said Prov. 22. 14. such as are abhorred of the Lord shall fall in that pit 6. There is a jangling questioning strain this often brings on this ill when all truths are not received but folks begin to cast at the lesser truths this procureth delusion in a greater height as is said because every truth is precious and when men become untender in the smallest truths if any may be called so it is just with God to deprive them of all even as smaller sins in practice being connived at do bring on more grosse outbreakings and thus the visible Church by her declining from the truth in the Primitive times and becoming more to be taken up with Ceremonies and other unnecessary debates did draw on upon themselves Antichrists delusion at length of this sort are ignorance in the fundamentall truths that doth proceed from negligence little love to and delight in the Word and Ordinances little bemoaning of the falls and miscarriages of others when we hear them to be overtaken with such snares and many such like things might be named but we will not insist further We come then to the second thing proposed and that is to consider how corrupt Teachers do carry on their design and what means the devil useth by them to prevail with poor souls for to cast at the truths of God and to drink up the most absurd delusions and although we cannot reach Satans depths he having much subtiltie and many wiles to carry on his designe as it is 2 Cor. 11. 3. and it is called Eph. 4. 14. a cunning craftinesse whereby they lye in wait to deceive Yet seing we ought not to be ignorant of his devices 2 Cor. 2. 11. We shall gather somethings from Scripture that may be usefull to arm us against the same and to take up his way the better we may consider 1. The instruments which he chooseth 2. The method that he keepeth in tempting by them 3. The means which he useth or common places from which he draweth his arguments 4. The manner how these are carryed on CHAP. VI. By what means and how Satan drives on this plague among people 1. SAtan doth not act in this design immediately nor doth he act indifferently by any instrument but he hath his special ministers as it were set apart for that end as the Apostle speaketh 2 Cor. 11. 15. He hath many subjects indeed but beside these he hath some special ministers for this designe as our blessed Lord Jesus hath Ministers specially set apart in His Kingdom Concerning which we may observe 1. That he employeth some more eminently to traffique as it were in this very imployment who by compassing sea and land and travelling to and fro may further his designe such were these who were called false Apostles 2 Cor. 11. 13. Revel 2 3. and in the history of the Acts we will find such coming from one place to another as from Ierusalem to Antioch Act 15. and elsewhere purposly to spread their errours as the Apostles did travel for preaching the truth 2. He hath particular instruments preaching in particular places that are as it were his ministers of such and such bounds as in the place cited 3. Beside these he hath stickling underhand-dealers who not appearing openly yet creep into houses and ordinarily he hath some women who are specially employed in this as he hath Iezebel the Prophetesse in the Church of Thyatira Rev. 2. and such he had in the primitive heresies particularly one of the Montanists because such are often vehement in what they are engaged in and have accesse to pervert and seduce which others cannot easily have his assisting of them withall to speak sometimes to the admiration of others seemeth more wonderful like 4. Whom ever he maketh use of they are someway fitted to say so for the designs they are employed in although their manner of carrying on these designes may be diverse as experience showeth 2. In the method which he followeth we will find this progresse 1. He setteth himself by all means to make the Ministers of the
harden Zedekia by this that Ezekiel said that he should not see Babylon and that Ieremiah said he should be carried thereto which they took to be contrary and did thereby seek to defame the Prophets and to weaken the esteem of their Prophecies and though there was no real difference there yet it sheweth how and to what end they lie in wait to aggreage the differences of God's Servants though but apparent which should make Ministers carefully avoid those things Again secondly Though at first principal truths are not altogether and plainly denied Yet by degrees he doth engage many 1. To reject some lesse fundamentall truths concerning Government communion with others in the Ordinances and such like 2. He draweth them to separate in practice from the fellowship of others under the pretext of more purity and spiritualnesse this seems to be exprest by Iude v. 19. These are they who separate themselves sensual having not the Spirit although it is insinuated that they did pretend to it And indeed this way was followed in the first heresies which began at small things as those of the Novatians Donatists c. who at first only separated to eschew the impurity of promiscuous communion 3. He cometh then to quarrel expressions that are used by the Orthodox and to commend as it were a new kind of language for which cause the Apostle commendeth the holding fast the form of sound words 2 Tim. 1. 13. And these corrupt teachers are said to speak great swelling words of vanity and to have expressions much more weighty like than what formerly hath been used Iude 16. Thus the Arians will not admit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consubstantial and a Council must be called to lay by that and so they come to question in the next place the Truth it self alleaging men are too confident to determine such things It 's not clear much may be said against it and such like whereby under pretext of doubting they endeavour to a wake scruples in others that they may be disposed the more to admit of their resolutions 4. Absurdities are laid down as consequences that follow upon Truths and thus the doctrine of Providence Election and Reprobation c. are loaded with horrible consequences and absurdities pretended to follow on them 〈◊〉 so the doâ—…trine of Gods absolute Soveraignity 〈◊〉 Justification by free grace were loaded in the 〈◊〉 times as if thereby Paul had taught that men might do evil that good might come of it That the Law was wholly made void That men might sin securely because grace did so much the more abound as in the second third and sixth Chapters of the Epistle to the Romans is clear 5. He endeavoureth to diminish mens hatted and zeal against errours and the most absurd opinions that he may either obtain some actual toleration to them or at least keep off such hard constructions of them for if that be gained at first although errour get not a direct approbation yet a great point is gained if he can get some to tolerate and others to hear This is condemned in the Church of Thyatira that the Officers suffered Iezebel to teach and that the people who are there called Christ's servants did countenance and hear her And it seems something of this was in Corinth which maketh the Apostle say that evil communication corrupteth good manners and that therefore men should not become cold in reference to errour although they be not tainted with it 1 Cor. 15 33. And upon this ground the most grosse Hereticks of old and of late as Socinians Arminians those of the Family of Love and others of that kind have maintained a liberty in prophesying a problematicknesse in the main truths of the Gospel and a toleration in matters of doctrine c. as principles subservient to their design 6. He proceedeth then to have the persons of such as are tainted with errour much beloved and esteemed of by others that there may be the more familiar accesse to converse with them and the readier disposition to receive their leaven from them this he doth sometimes by making mens gifts in their quicknesse and nimblnesse to be commended sometimes by the seeming gravity austerity and holinesse of their carriage for which cause they are said to be wolves in sheeps cloathing Mat. 7. and he is said to transform himself into an angel of light and his ministers into the ministers of Christ 2 Cor. 11. 14. Sometimes by flattery and seeming sympathy and affection for which the lying Prophet is called the tail and if it were by no other mean he doth it by their reproaching of honest and faithfull Ministers and it may be hitting upon some real ills among them which is often but too too pleasing to the carnall humour of the generality of people as in the instances formerly given is clear Lastly when this is obtained then there is easie accesse to make the most grosse Doctrines and delusions to be drunken in which at first would have been abhorred by these degrees Antichrists delusion came to its height and by such steps some that at first only separated from the Novatians and Donatists came at last to that height of delusion as to become Circumcellians a strange wild kind of delusion Anthropomorphits and such like 3. The means and arguments that are used to carry on this delusion are to be observed which are these or such like 1. The carriage and conversation of the abetters thereof is made very plausible fair and approveable-like that there may be no suspicion of the devils influence on such a work Therefore they are said to be transformed into the Ministers of Christ thus the Pharisees make long prayers live austerely c. thereby to gain reputation to their traditions for the devil would mar all his design if he did not look like an Angel of light yea there will be much seeming like zeal patience and suffering in such as may be gathered from 2 Cor. 11. 23. and in experience it will be found that the most grosse Hereticks in doctrine have had at least for a long time a great shew of holinesse before others as might be instanced in the greatest deluders 2. It is usefull in this design to have some that have Church-power and beareth the name of Officers engaged that they may come in not under the name of Ministers of Satan but as it is 2 Cor. 11. 23. as Ministers of Christ and therefore if no ordinary call can be alleged by them they readily disclaime all such and yet pretend a calling to be Preachers of Christ of his Gospel and such like as we may see by these false teachers of old who called themselves Apostles and Prophetesses as having some extraordinary call from God thereby making way for their delusions 3. They follow their designs under a pretext of advancing holinesse and spirituality to a higher degree and of having a more humble way of living and of being a further
is said Yet we may name these particulars 1. It is covertly and subtilly done therefore they creep in with insinuations looking far otherwise than they are 2. It is done hypocritically 1 Tim. 4. They speak lies in hypocrisie and do pretend both to be Religious and friends to Religion and Truth while they do so 3. It is done somtimes vehemently as it were knocking with force at hearts So it shaketh the hearer by the bignesse of words peremptorinesse of threatnings confidence of Assertions and vehemency in the manner so that it hath as the Scripture saith a strength and power with it and therefore is compared to a spait or flood Rev. 12. and is called strong delusion 2 Thess. 2. 4. This is done with all diligence compassing sea and land leaving no mean unessayed And 5. with a kind of seeming simplicity zeal and singlnesse and with many professions thereof as may be gathered from the instances formerly given and from Gal. 4. 17. where it is said they zealously affect you but not well and from Rom. 10. 2. 6. This is done with great boldnesse which appeareth 1. In pretending to eschew no suffering or to fear no hazard that may follow on their opinion if it were to give their body to be brunt and it may be doing much in this 2. It may be stuck to by them at their sicknesse even in their death beds as it is not unlike it was with Iezebel and some of her followers Rev. 2. 21 22. for neither is the devil silenced nor corruptions removed by sicknesse or death 3. It appeareth in confident undertaking to dispute with any yea oftentimes seeking occasion of that Thus the Libertines arise and dispute with Stephen Acts 6. and it is like the false teachers of Corinth that said of Paul 〈◊〉 Cor. 10 10. that his bodily presence was weak and his speach contemptible would not have declined to have disputed even with him 4. It kythes in their confident tâ—…usting to their own judgements and their undervaluing of all others 5. It appeareth in confident asâ—…erting of any thing and not only in the reproaching of any private person but of Officers and Ordinances 2 Pet. 2. 10. they are not afâ—…raid to speak evil of dignities By these considerations we may in part see how delusion cometh to such strength and height in respect of these who carry on this corrupt doctrine We come now to consider a thiâ—…d thing to wit What accession is from the peoples side for the promoving thereof which we may draw to these three 1. There is something sinfull in a peoples former carriage whereby delusion is exceedingly strengthened against them when it cometh as a just plague for former â—…iscarriages But of those sins we have already spoken 2. A peoples present temper or rather diâ—…temper may have much influence on this and exceedingly dispose them for and cast them open to the tentation As first lightnesse of mind unsettlednesse in the truth these the Scripture calleth unstable souls 2 Pet. 2. 14. 2. There is an itching new-fangle humour desirous of some new thing and loathing simple Doctrine as it is 2 Tim. 4. 3. 3. There is too great facility in believing the spirits without trying of them which its like hath been in Galatia whereby they were soon drawn away to another Gospel and to credit some insinuaters foolishly as chap. 1. 6. and 3. 1. 4. A secure carnall frame wanting exercise of conscience is dangerous So are also proud presumptuous persons that have an high esteem of themselves and such as are self-willed who are mentioned 2 Pet. 2. 10. in great hazard of this The tentation will also sometimes take advantage of some persons who are jumbled in mind and under some weight and heavinesse and come in under pretext of remedying the same many such distempers there are whereof some may be gathered from what is said of the sinfull causes that procure this because that which doth meritoriously deserve to be so punished proveth often also a disposing mids for receiving of the tentation But we forbear 3. People often by their carriage do promove this plague of delusion upon themselves casting themselves in the snare 1. By needlesse familiar conversing with such persons 2. Going to hear them 3. Purchasing or reading their books 4. Hazarding to entertain their doubts and to prosecute their arguments and questions to plead for their opinions and such like shunning withall of such means and wayes as might recover them and entertaining prejudice at such as would aim thereat and such like whereby that of the Prophet is verified The prophets teach lies and my people love to have it so Now if all these be put together can it be thought strange to see the greatâ—…st delusion prevail We have been the longer on these not only for the confirming of that truth but for drawing together in some short view a little map as it were of these wayes whereby the devil driveth on his design by the cunning craft of these that lye in wait to deceive CHAP. VII What is called-for as duty in such a case IT resteth now that we should consider what is duty in such a time or case when delusion in lesse or more doth prevail or is very like to prevail It cannot be denied but that something is called-for and is necessary where the danger is so great and also it is evident that something more than ordinary is necessary because the ill is more than ordinary The remedy therefore must be proportionable and timous for a little leaven leaveneth the whole lump Gal. 5. 〈◊〉 And experience proveth that such ills do fret and corrupt as doth a gangrene 2 Tim. 2. 17. The difficulty is in determining what is to be done wherein not only the piety zeal and conscience of men will have exercise but also their prudence and parts The loosing of this question will relate to three ranks of men 1. To Church-officers especially to Ministers 2. To Magistrates 3. To people in private stations Yet before we positively say any thing We shall 1. show what is not the remedy called-for 2. We shall shew what is called-for but is not sufficient 3. What seemeth to be called-for as sufficient As to the first There are two extremities to be shunned which we shall lay down in two Assertions Assert 1. An absolute and unlimitted forbearance and toleration of all errours and of the promoters thereof is not the due remedy that is called-for in such a time in reference to such evils This I suppose is clear if there were no more in Scripture than what is comprehended in these Epistles Rev. 2. and 3. For 1. the Angel of Ephesus is commended chap. 2. 2. that he could not bear or endure them that were evil to wit the false Apostles This enduring then cannot be the duty seing Christ commendeth the contrary 2. He doth reprove Pergamos ver 14. because they had such amongst them that held the doctrine
necessary at all times to have a judicial meeting nor at any time is a present duty to be suspended by any person if no such meeting can be had What is said doth demonstrat that there is a difference to be made in reference to errours persons and cases CHAP. VIII When some errours are to be forborn IF it should be enquired how this difference is to be made or how it may be known when without guilt there may be some forbearance and when not Answ. This is indeed difficult and we will not undertake in particulars either to be satisfying or peremptory yet we supose the considering of these generall Distinctions will be helpfull and the application of them necessary in this case 1. We would distinguish betwixt some errours and scandals and others and that both in respect of their grosnesse and evidence for some errours are as Peter calleth them 2 Pet. 2. 1 2. pernicious and damnable as striking against the special Truths of the Word of God or inferring grosse practices with them as this of the Nicolaitans did and hazarding the souls of the maintainers of them not as other sins of infirmity but in respect of the principles which they imply and of this sort are many both errours and practices Again Other things may be errours that are contrary to Truth but not destructive unto nor altogether inconsistent with the foundation but such a thing as possibly many true Saints may be taken with and yet have accesse to God and may enter Heaven although they should die in that opinion of which sort are many things that are debated amongst orthodox Divines and indeed there is nothing but it hath a truth or a falshood in it yet are not all of equal necessity and weight Of the first sort was that errour which the false apostles endeavoured to bring-in that is the adding of the practice of the ceremonial Law to Christ in justification and the mixing-in of works moral and ceremonial therein as from the Epistle to the Romans and Galatians may be gathered Of the second kind was the debate for meats and other things mentioned Rom. 14. and in the Epistles to the Corinthians Of the first we say there ought to be no tolerance Therefore the Lord doth here reprove it and in the Epistles to the Romans and Corinthians Paul doth plainly and powerfully refute them and reprove them even when it was exceeding ill taken and they were ready to count him an enemy because he told them the truth Gal. 4. Yet will he not forbear because a little leaven of that sort will leaven the whole lump and hazard the making of his labour among them to be in vain Of the second sort we say That there is a moderation called-for in it and Ministers are not alwayes called either doctrinally or by Discipline judicially to reprove or censure them I will not say but sometimes it may be meet to discover the least errour and it may be by circumstances so aggreged that it may be needfull judicially to take notice of it as when it 's involved with offence and ready to breed Schism or Scandal or in such like cases in which respect there are some things mentioned in the decree Act. 15. which are not very material in themselves as the eating of things strangled yet we say it is not simply and alwayes necessary for Ministers to presse at the convincing of all who maintain something different from truth or which is supposed to be so by them if â—…it be of things extra-fundamental or which have not direct or palpable influence upon the violating of faith or corrupting of manners much lesse to censure for the maintaining of it For it is not of such that these Epistles speak And we see Rom. 14. and in the Epistles to the Corinthians in the debate about meats and eating of things sacrificed to idols and such like wherein though there was still a right side and a wrong yet doth he rather presse the forbearing of these debates than the dipping into them not astricting men alwayes to follow this or that providing it be done without breach of unity and charity Hence it is that although there be somethings he will give no forbearance unto but authoritatively and ministerially he decideth in them yet in the same Epistles there is something amongst the Saints that he seeketh rather to heal and to obtain mutuall forbearance in than peremptorily to decide See Rom. 14. 1 Cor. 8. 2 3 c. Phil. 2. 3. 2. There are some truths and practices evident which by the light of the Word may be solidly demonstrated to an impartiall and unbyassed searcher and some contrary errours and scandals that are at the first obvious and it may be even to a naturall conscience to be such so that although men would use tergiversations and say as Hymeneus and Phyletus did 2 Tim. 2. 17. that there were no resurrection to come because the Scripture speaketh of a spirituall resurrection which in the Believer is passed already And although many deluded persons who will not admit of distinctions according to reason in such a case may be drawn away with them and adhere still to them yet are the things demonstrable to these that are even but of ordinary reach by sound grounds from the Scripture and that convincingly Other things again may be truths and there may be to some persons a possibility of reaching them by many consequences from Scripture yet are they not so clear to many whereupon it is that men yea even learned and godly men do differ in their apprehensions of several truths the Lord so thinking good to bridle mens humours and to let us see the necessity of humility and sobernesse and this may be in the meanestlike things these the Apostle Rom. 14. 1. calleth doubtfull disputations as being things wherein too many at least there is not such evidence attainable as to stay the minds of ordinary people or to refute the contrary assertions of any adversary of which are Genealogies and other things that Paul mentioneth to Timothy 1 Tim. 1. 4. and calleth them endlesse because there is no setled ground to rest on but one question doth generate another and so the principle that must be laid down for clearing such a thing to one is also disputable to another as the thing it self is and men know but in part even those that are eminent so that an universal harmony in these cannot well be expected In reference to this we say That greater peremptorinesse is required in the first sort than in the second wherein by reason of the practice of the Apostles in Scripture yea and of necessity there is a forbearance requisit Yet we would beware of partiality in accounting truths either evident or disputable as men according as they are judged are too apt to do it is better therefore to try these by the common account that the Godly and Learned have had in all times of such truthes
people as we see in Davids case who thus procured the Pestilence 2 Sam. 24. because first the people themselvs are not guiltless so that there is no injustice And. 2. Because there is a great sibnesse betwixt Minister and people so that a rod upon one doth indeed prove a rod to both he would therefore try if possibly he hath been somewhat proud or vain of his authority or respect amongst them of their knowledge orderly carriage or dependance on the Ordinances especially if he have any way affected such a thing and hath withall sleighted the trying of their spiritual estate and bettering of it or if he hath been neglective to pray for them and for their stability in the truth if he hath been defective to warn or to keep up the authority of the Ordinances and of a Ministery among them if he hath been too familiar and triviall in his carriage with them and such like also if he hath been affected with zeal for Gods honour when other Congregations have been infected if he hath sympathized with such Ministers and born burthen with others in such cases or if on the contrary he hath been carelesse or it may be puffed up because himself was free these and such like sins would be searched because their is a Justice and if I may say a congruity in Justice in punishing such sins with such a rod for it s often when the husband men are sleeping that the enemy doth sow such tares 4. He would try if he hath had any sinfull influence on such evils as if he hath not been full and diligent in grounding them in the fundamentall truths and clearing to them the Doctrines of the Gospel as well as preaching duties cases and such like or if he hath needlesly fostered curiosity in starting any questions or in giving people way to follow them if he hath made a sport of some errours publickly or privately if he hath laughen at or lightly spoken of the errours and miscarriages of others before them if he hath not been faithfull to admonish and reprove the first gadings or if he hath fed the people with empty notions and wind and builded hay and stubble upon the foundation and hath not seriously discovered to them their guiltinesse and hath not put them to the exercise of Repentance for their corrupt inclinations thereby to presse humility fear watchfulnesse diligence c. that so their hand might be filled with a more solid work and Christ by them imployed to preserve them even from this tentation These I say and such like would be tryed because where they are the Minister wants not accession to their sin as if in some respect he had combined with these seducers 3. When this is done the Minister would be affected with his own guilt and then his sympathy with the peoples condition will be the more lively and he would first endeavour the recovery of himself and his restoring to good tearms with God through Christ Jesus 2. As he would confesse his own faults so also the faults of the people and as he would pray for pardon for himself so would he do for them who it may be do reproach and curse him yet would he not cease to pray for them having that word fresh under such a stroak As for these sheep Lord what have they done 3. There would be special dealing with God and dependence on Him for fitnesse rightly to manage such a case for the charge becomes more heavie God therefore should be acknowledged for obtaining suitable furniture even in reference to that particular And Ministers would know that it is not their abilities gifts nor parts that can do this and if we cannot speak profitably to one that is not in such a distemper what can we do where the person is so prejudged and distempered if the Lord do it not Ministers therefore would 〈◊〉 reference to every word unto such persons in a â—…ly fear and jealousie lest lippening to themselves they mar the Master's work and stumble a poor soul rather than edifie the same 4. He would aim seriously not only at exoneration but at edification and for that cause would begin by dealing with God for successe and that either the Lord would immediatly Himself convince or blesse His furniture to him for that end yea He would be blyth if any mean were provided and blessed though in another hand than his own 4. The Minister would now use ordinary means for fitting of himself to discover such errours as his people are guilty of that he may be able solidly to convince them that are stumbled and to establish others that stand and pains would be taken in this aswell as for preaching or in the studying of common heads at the passing of tryals which is but a proof of the man's gifts in a more remote reference to such a case which now is specially to be put in exercise Therefore he would first endeavour to be through in the wole body of Divinity and grounds of Christian Religion for there is such a connexion among truths that when one is wronged many are wronged and one errour may overturn many foundations And if a Minister have not some generall impression of the whole he cannot with confidence search in or undertake the refutation of any one particular errour Neither ought a Minister who possibly for a time hath forborn studies of that kind think it unbecoming him again to return to them seing it is duty and there is no shame to be learning what may fit one for his duty And who knoweth but among other ends this may be intended that Ministers may be put to more constant study and search in the fundamentall truths of the Gospel 2. He would then like a wise Physician endeavour to know the malady that hath infected and distempered his people what are the errours they maintain what are the arguments that â—…ave weight with them what are the tentations they have had or who are the tempters or instruments that have seduced them and such like What also is their natural humour hasty or meek proud or humble What hath been their former way of walking what are their parts and abilities with whom they converse who hath weight with them or are esteemed by them that by these and such like means he may be in better capacity to know how to apply the remedie and to deal with them himself or to make use of others for that end 3. He would endeavour the furnishing of himself especially in reference to these errours beyond others which they are tainted with and for this cause would provide fit Books converse with others that are able to help him and gather his own observations from Scripture and other grounds that through Gods blessing upon his labours he may be able to speak of these things confidently as to himself and convincingly as to others It is to be observed that the former order laid down doth not require a succession in
time in reference to the several steps for in some cases a Minister will be instantly put to what is beyond all these and to deal by some other means but it sheweth the order of nature and what way is to be followed according as there is accesse and opportunity Further It is necessary for Ministers at such a time especially to endeavour union among themselves and amongst the people of their flocks for oftentimes division and delusion are trysted together whereby the deluders are exceedingly strengthened Truth and the Ministers thereof made exceedingly contemptible and put in an incapacity to edifie or have weight till that be removed Therefore we see that in the Churches of Corinth Galatia and Philippi where Seducers were driving their designs and division had taken great footing the Apostle hath a special regard to the recovering of their union at such a time We may read it also in the Life of Basilius the great Antagonist of the Arians who being by some division with Eusebius then Bishop of Cesaria necessitated to withdraw for the Churches peace Whereupon Valence the Arian Emperour and other Arians thought that a fit opportunity to vent their errour in Cesaria which they could not succesfully do while union continued there To disappoint this design Gregory Nazianzen advised his return and uniting with Eusebius as the only mean to prevent the growth of that heresie amongst the people which being accordingly done and both of them forgetting their particular discontents for the publick good the Church was so established and the errour so opposed that the forenamed enterprisers were constrained to give over their design upon that union In the third place We come to consider a Ministers duty in reference to the flock in generall and certainly by proportion it may be gathered what seriousnesse gravity and diligence ought to be amongst Ruling-elders in their concurring with him in such a case who are also to joyn with him according to to their places in the former search and triall of their carriage and in fitting of themselves for being usefull in such a time for it cannot be denied but somewhat peculiar is called-for from the Minister in reference to his Ministery in common amongst the people more than is called-for at another time As 1. he is to be in respect of all Christian qualifications in his carriage and all ministeriall duties in his charge singularly serious and eminently exemplary because it is now a main and prime thing to have a testimony of sincerity faithfulnesse and love to the peoples edification in their own consciences and this cannot be obtained at such a time without the former For in experience we see that declining to errour and falling from esteem of the Minister go together and where this is preserved either the fall is prevented or there is the greater accesse to recover the person that is fallen Ministers therefore would especially study that as a main mean of the peoples edification And for that cause would observe 1. If any thing hath escaped them in their way which might have given offence and would by all means endeavour to remove it 2. If any thing hath been unjustly imputed to them they would condescend to clear it 3. They would take notice of what particulars they use to be charged with though it may be unjustly or what usually Ministers are charged with by the corrupt men of the world as pride coveâ—…ousnesse self-seeking hypocrisie and the like and at such a time Ministers would not only eschew these evils but also the very appearance of them which is a part of Paul's becoming all things to all that he might gain and save some 1 Cor. 9. And in a word a Minister would so carry in that time as every look word action gesture yea as every thing lesse or more in his Ministery in his family diet cloaths and such like may abide the triall of the most narrow and watchfull observers yea of one that is a more high and narrow observer than they 2. There are some things wherein particularly he would insist and seek to have born in upon the people As 1. to have them sensible of the evil of errour and of the hazard that cometh by it also of the devils subtilty and craft in carrying on of such a businesse 2. To have them instructed and cleared in the truths of the Gospel especially in such things as are controverted that the errours and consequents following thereon may be made as obviously clear and hatefull as may be 3 This would be done so as they be not diverted from practice in the main duties of godlinesse by any speculation but searching up-stirring and materiall Doctrines with powerfull and convincing applications of all kinds would be in a speciall manner pressed then as we see in these directions to Timothy and Titus is clear where upon the one side the taking head to fables and vain janglings is dehorted from and convincing exhorting reproving with all authority pressing of good works and exercising to godlinesse are on the other side exhorted unto 4. People would be pressed by all means to eschew snares and the company of seducers which was both our Lords practice and the practice of His Apostles There is no duty more frequently pressed than that It is true this is sometimes mistaken by people yet it is the duty of Ministers to presse it yea they are charged to charge others in reference to this as in the 1. to Tim. 4. 11. and 6. 13. being compared with the directions that are given in these Epistles 5. It may be it were not unmeet in such a time that something were done in writ for clearing of these things which are especially controverted and that some in particular might be designed for this part of the work for often seducers spread their errours by writ as we may in see in Ier. 29. 25. And sometimes there will be accesse to instruct and edifie by writ when it cannot be done by word yea so some persons may have objections moved and answered to them before they be confirmed in such and such opinions which possibly they would have thought shame to move till they had settled in them and so have been in a greater prejudice against the truth and in a greater incapacity to be gained from them and we see that the Apostles used this way unto Churches and People to confute materiall errours in writ and so also to confirm the truth against all cavils of adversaries even as they did it by word of mouth and preaching 3. In all this the Minister would take good heed to his manner of proceeding that it be grave weighty serious loving and in every thing such as may convince the people 1. Of his own seriousnesse and being much affected with such a businesse Therefore light and mocking expressions would be shunned but the Minister would be affectionate and serious like one travelling in birth while Christ be formed in them again
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
strength of the tentation in respect of some other circumstances 1. That the Lord hath a Soveraign hand therein cannot be denied and that in these two respects not to insist in all 1. As it is a triall whereby both mens soundnesse and unsoundnesse have occasion to be manifested This is asserted 1 Cor. 11. as a reason of the necessity of schisms and divisions as may be gathered by comparing ver 18 with 19. But this we insist not on 2. The Lord hath a judiciall hand in it that is as He ordereth divisions for the just chastisement and punishment of some even as was formerly said of heresies and delusions and to this purpose we may consider that wo which floweth from offences unto the world to relate especially unto divisions amongst Church-officers as the subjoyning thereof to the contention amongst the Apostles doth evince and in the nature of it and in respect of the consequents that follow thereon It is indeed a wo and a very great wo unto the world and an evidence of the Lords displeasure when thus in His anger divisions come amongst Ministers or People as it is Lam. 4. 16. Which we will find true in these respects 1. It looketh angry like against Ministers for thereby they become despicable the Lords countenance and presence seemeth to be withdrawn and much carnalnesse of frame and many other evils steal in which do both eat up much of that inward livelinesse which other wayes they might have and also discompose that tranquillity and composednesse of mind which love and unity entertain and doth propose Ministers unto people as men destitute of that badge whereby they may be known to be the Lords Disciples to wit love to one another 2. It is often a great snare to many carnall Professors for thereby some are hardened in profanity and become Atheists as if all that is spoken by Ministers concerning Religion were not to be believed Therefore the Lord prayeth for unity and against differences amongst His Disciples for this cause That the world might believe that Christ was sent by God and that these are loved of him Joh. 17. 21 23. which importeth that this plague of Atheism followeth in the world upon such divisions Again others are stumbled so as they cast at the Truth preached by them and thereby become a prey to be carried about with every wind of doctrine for preventing of which Ministers and union among Ministers are required Eph. 4. 1 2 3. with 11 12 13 14. 3. It becometh an burden grief and offence to the weak such division being a main stumbling-block to the little ones that believe Matth. 18. 1 and 6. 4. It proveth a great confirmation and ground of hardening to the adversaries of the truth who are thereby exceedingly hardened and brought to applaud themselves in their own way as if such divided instruments could not be of the one body the Church which is guided by one Spirit And this was cast up by heathens in the primitive times as we may find by the apologies of many of the Fathers and the same way hath been followed by Antichrist and his followers unto this day they insult in nothing more than the divisions of the Orthodox and are more proud of nothing than their pretended unity which they make a mark of the true Church And when all these are considered we suppose it may be evident that such divisions are when they are a great plague unto the Church and may justly be called a wo unto the world We need not insist upon characters of a judiciall-like division seing hardly there is division in a Church but it is judiciall in some part Yet these things may be considered to this purpose 1. When the division is amongst the more eminent and godly men as amongst the Disciples 2. If the matter be light comparatively for which the difference is keeped up as Augustine calleth that with some Donatists parva dissentio as to the matter or occasion which was yet great in its effects Epist. 203. 3. If it be for dominion or preheminence or such things as may look carnall like before men like that Matth. 18. 1 c. Or 4. if the manner of following it be carnall or irrationall-like without that respective tendernesse of edification and offence which rationally might be expected from such men 5. When there are many palpable convincing reasons and that in respect of the particular time and case which might draw men from such divisions Or 6. when sometimes healing is essayed and beyond probable reasons and expectation it doth break off and turn worse when it appeared to be near a close 7. When it spreadeth and cometh to occupy and take up Professors it may be beyond many more concerning things This especially is discernable when the division ariseth suddenly upon the back of a great calm and after such sins as may procure the interrupting thereof and when it cometh in an unexpected way from such persons and upon such an occasion as it may be none could have looked-for or thought of when it is under afflictions and other cases and reproaches as the Jews divisions were even when besieged by the Romans and when under them as Iosephus writeth These and such like may evidence somewhat to be judiciall therein Because 1. It doth so further what is penall the more in all the former respects and it cannot but have such effects 2. Because there being no other probable reason how ordinarily such a thing may come to passe the Lords hand is to be acknowledged therein so much the more when even His Servants are drunken but not with wine and He hath powred upon them the spirit of deep sleep and covered even the Prophets and Seers therewith as the word is Isa. 29. 9 10. and when they are as so many wild bulls caught in a net full of the fury of the Lord and of the rebuke of their God as it is Isa. 51. ver 20. Whereby it cometh to passe that neither one sort or other can particularly understand the duty called-for in reference to their healing more than if all visions and directions concerning the same were sealed up as Isa. 29. ver 10 11. and Isa. 59. 10. And none of all Zions sons are in capacity to take her by the hand Isa. 51. 18. 3. Besides these two the Lord sometimes hath a wise design for promoving of His work even by occasion of such divisions as thereby to make the Gospel to be spread further than otherwayes it had been for by discontents and differences sometimes men have been put to go elswhere and preach the Gospel and in that instance of Paul and Barnabas their separating this is brought about the Gospel is preached by both in their severall journeys which had not been so extended had they been together but this and others of this kind being only proper to the Lords soveraign wisdom we will not insist on them In the
reside in a mutual co-ordination and combination even of such Bishops Metrapolitans Patriarchs c. acting in an united and joynt way whereby manifestly it appeareth that such a Government as is to be united into must be extensive unto the body at least be in capacity so to be extended and it must be in a co-ordination and consociation of many Church officers together and that such subordinations as mar this coordination and equality must be swallowed up ere there can be an united Government for the preservation of the union of the Church because the supream Government and decision must be in many and many of different degrees and places cannot be so one as these who are of the same order to speak so Yet we think that where such an union cannot be had in Government men that have liberty without entanglement to their own consciences to follow their duty ought to do it with all tender respect to the edification and union of the Church wherein they live and to make the best of their particular case that may be for that end But seing the wisdom and goodnesse of God hath made it our lote in this Land to live under a Government to which the abovementioned characters do well agree it is hopefull if as we ought we conscionably adhere to the principles thereof we may yea shall unite in the Lord. Secondly Supposing that men agree in that same supream government to wit Councils and Synods there may be some debate concerning the formal constitution thereof what is to be accounted a rightly constitute Synod and such as ought to be acknowledged so It cannot be denied but that there is a right and a wrong in this and that there are rules to be keeped and that also de facto they may be broken even where there is no failing in the mater It is true also that we will sometimes find worthie men quarrelling the constitution of Synods and declining them as was formerly hinted refusing to appear before them till some persons were removed from them as Chrysostom and fourty two Bishops with him did in reference to that particular Synod at Chalcedon and sometimes their Acts were declared void because the meetings were not numerous as Balsamon doth instance in the case of one Iohannes Amathuntus whose deposition was declared null because all the Bishops of Cyprus were not conveened to his tryall which might have been and because in strict reckoning there was one fewer at his deposition than was allowed by the Canons Yet concerning this we say 1. That it will be found very difficult to pitch on such defects in the constitution of a Synod as will make the same null without respect to the matter thereof seing there may be many defects that will not infer this 2. It will be hard to gather from Church-history or Writings of the Ancients or Canons of Councils what hath been a peremptory rule to them to walk by in such a case Their practices in this are so various that it appeareth the matter hath ever been more headed by them than the formality of the constitution And therefore 3. We will find their practice to be according to this When the matter was sound and profitable it was accepted and the Synod was reverenced although it hath had lesse formality and hath been of a fewer number So the Council of Sardica Laodicea and some particular Provincial Synods have ever been of great authority because of their matter when more numerous Synods with moe formalities have never been so accounted of nor reckoned amongst the General Councils although their number hath been far greater than many of these other 4. When they come to determine any thing after the close of corrupt Synods they do not usually sift the constitution thereof but examine and condemn the matter thereof and do repeal their Sentences and account them null from the beginning not because of questioning their Authority that did it but because of their doing the same unjustly as in the cases of Athanasius Eustachius Chrysostom and Ignatius that followed him in the same See All whose depositions were accounted null because of the unjust violence that was used in them 5. We say then that hardly it will be observed that this consideration of a particular Synods constitution hath been the rise or ground of division amongst godly and orthodox men agreeing in the same Truth Form of Government and Rules for constituting of Assemblies or Synods But we will ever find where Declinators or Protestations are mentioned 1. That the party declined hath been palpably corrupt in fundamental doctrines Or 2. palpably driving on that general design and violence against particular persons as subserving the same And 3. it hath been also after many evidences of such corruptions and violences as in the former instances that are given of Declinators is clear where we find that Synods have been acknowledged and yet upon the discovery of their corrupt designs and violence have been declined and protested against as null as that second Council at Ephesus was Whereby it appeareth that if their proceedings had been acceptable their constitution and authority had not been called in question If it be asked upon supposition That a difference concerning the constitution of a particular Synod and a division upon that account fall to be amongst godly and orthodox Divines agreeing in the same Truths form of Government general Rules for constituting of Synods c. What should be done for union in such a case Answ. It would seem there should be no great need to give directions here the difference being so narrow certainly many of the Ancients and also of our Reformers and eminent Divines who have groaned and do groan under many sad pressures corruptions and divisions in the Church would have thought and think it a great mercy to have had and to have the difference brought to such a point and betwixt such parties Yet seing it is too too possible to be stood upon we do conceive it is no such thing as may make union amongst parties so differing impossible We say therefore 1. That such would consider the little usefulnesse and weightinesse as to the main of edification that is in the thing controverted whatever way it be decided For 1. the declaring of such a Synod valid or null as to its constitution doth not corrupt any point of Truth nor bring-in any new Form of Government nor alter any Rule concerning the Form agreed in because the question is not in thesi what is the form and rule according to which a Synod ought to be constituted that is agreed upon But the question is Whether such a particular Synod be agreeable to such a Rule and respect to the Rule makes the one that they cannot approve it and the other that they cannot condemn it And is it of great concernment to the main of the Churches edification to say it is so or not considering it abstractly