and Discipline may through mens corruptions be stumbled at more than if they were not in this sense when the Lord reproveth the unfaithfull Prophets anâ—… Priests Ier. 6 14. and the people 's not hearkening to his faithfull Prophets ver 17. although they keeped the form of Religion ver 20. he doth threaten to 〈◊〉 stumbling-blocks before them upon which they should fall ver 21. All which and many moe wayes as sometimes following of errour hath applause attending it as 2 Tim. 4. 〈◊〉 Sometimes it hath gain waiting upon it as 〈◊〉 Pet. 2. 3. 1 Tim. 6. 10. and Gal. 6. 12. Philip. 3. 19 being trvsted in the Lords just providence have often much influence through mens corruption to make delusion the more successefull 6 Beside these the Lord hath a judiciall upgiving of proud corrupt men uâ—…to the haâ—…ds of such tentations so that when as it were the devil setteth on by such a blast of wind and seeketh to winâ—…ow such and such persons the Lord doth as a just judge sentence them to be committed thereto as to the executioner of His justice in this sense he is said to give them up and in this respect such defection as it is a punishment is judicially permitted and ordered by Him who willingly and purposly Sentenceth such persons to be so given up because of former sins whereas others whom He doth not so Sentence are not so carried away with that same tentation Also the Lord who is wonderfull in counsâ—…l and whose wayes and judgements are past finding out may have many other wonderfull and inconceivable wayes in the carrying on of this judgement for if all His judgements be a great depth much more are His spirituall judgements It is upon this ground to wit the considering of the Lords just severity of concluding all under sin all in unbelief of the rejecting of the Jews c. that the Apostle doth cry out O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgements and his wayes past finding out Therefore we shall search no further in this Only from what is said we may see that the Lord hath a just hand in the over ruling of such delusions and also that they cannot but be strong and successefull which are guided so as to be executioners of His justice this also may make men tremble the more considering that the opening up of slâ—…ces to let in the spait of delusion is no lesse Gods judgement and no lesse to be feared than the sending of Sword or Pestilence or the opening up the fountains of the great depths to let in a deluge upon the earth and were men so looking on it and affected with it it might possibly be much more bounded CHAP. V. How errour may be known to be a judiciall stroke and why the Lord smiteth with it IT may be asked here 1. How errour may be known to be a judgement or judiciall And 2. for what cause most ordinarily the Lord doth send such a judgment We cannot insist in every occurring Question Yet to the first We say 1. there is no errour or delusion but may be well accounted penall and judiciall either as to the persons who fall therein and vent the same or as to others who may be infected therewith although it may be but a triall in reference to some for blindnesse of mind was a fruit and consâ—…quent of the fiâ—…st sin and followeth not only as a sin but as a punishment upon all the children of Adams house And therefore as in some respect all following sins may be accounted punishments of the first this may be so in a speciall manner 2. Beside this generall consideration it is often the punishment of some speciall sins and in some cases is more judiciall and penall than in other cases as may be gathered from these Characters 1. When in the nature of it it is very absurd and unreasonable as is said such as these delusions of the Nicolaitans were because in such delusions the judgement of God doth especially appear when they cannot be thought to be consequent in any reasonable way or to flow from common infirmity 2. When the persons that vent it are in respect of their conversation parts place or profession someway eminent as was formerly cleared because so the tentation seemeth to be armed of the Lord which usually is not for nought 3. When it is trysted with such a time and with such circumstances as hath been described for such things happen not by chance but are ruled by providence 4. When it breaketh in violently and it may be carrieth away some whom men would not have suspected that is judiciall-like when as it were the Dragon with his tail and subtility doth bring stars from heaven and surprise some that thought themselves without the reach of such a tentation 5. It may be known by the gifts to speak so of such as carry on the same for as in carrying on the work of the Gospel the Lord doth furnish His Ministers with gifts and painfulness when He hath to do with them So upon the contrary when He hath a work of judgment on the wheels and the devil a design of carrying-on delusion the instruments are fitted proportionably to wit there is a zeal carrying them here and there So that by all means as it were they compasse sea and land to make Proselytes there is dexterity quicknesse and nimblnesse in starting of doubts wresting of Scripture c. as is said and there is a sort of patience in enduring boldnesse and confidence in attempting and some successe as in the case of the false Prophets against Micajah 1 King 22. and against Ieremiah Ier 29. When I say corrupt instruments are fitted by these and such like means it is probable that the Lord intendeth something by them which they themselves do not minde 6. It is judiciall-like when it trysteth on the back of a peoples having the truth and being unfruitfull under it because so it speaketh out the very end of its appearing especially if there be in people an itching-new-fanglnesse after novelties and if there have been needless and affected stirings and questionings about lesser truths If then greater delusion come it doth look judiciall-like as being a stroke for their former unsettlednesse this is to give men up to heap up teachers to themselves that have itching ears 2 Tim. 4. 3. and this is to give men teachers according to their own hearts that there may be like people like priests which is often threatned by the Lord. And thus of old when the people began to miscarry in the wildernesse in reference to the second Command He gave them up to worship the hoast of heaven and to miscarry in the first as is mentioned Acts 7. 41. 7. It appeareth to be judiciall indeed when it doth hurt either by corrupting of truth or maâ—…ing of unity or wakening of divisions c. which aâ—…e consequents of the first four
length in high attainments than other men can win at or are capable of thus some are outwardly despisers of all pride and of giving respect to men and that as the Apostle saith Col. 2. 18. by a sort of voluntary humility and intruding upon things which they have not seen casting in the mean time at common and plain truths A 4. mean is the pleasing of ears and itching humours with great swelling words new notions and large discourses of non-sense delivered with great confidence when as the Apostle saith 1 Tim. 1. 7. They know not what they say nor whereof they affirm yet often such discourses are sublime mysteries to the ignorant and such as loath the simple truth 5. They make use of a pretext of good will and advantage to these that they speak unto as it is Rom. 16. 18. by good words and fair speaches they deceive the simple and by pretending to wish their souls well and to pity their blindnesse and hazard they are in they creep into their houses and affections 2 Tim. 3. 6. and lead simple persons captive By this pretext the serpent beguiled Eve at the first promising some advantage by hearkening to him and this way is followed by corrupt teachers still as it is 2 Cor. 11. 3. 6. Sometimes there is much more pretended strictnesse especially in outward things thus some of old added the observation of Moses Law to the Gospel as if that were a more perfect and strict way and upon this ground have so many traditions been brought in into the Church 7. There is a pretending to more Christian liberty and freedom from the bondage of Ordinances of whatever sort so as men must not be tyed to hear preachings keep Sabbaths Pray Praise and such like which are say they but formes and burthens to Saints and unbecoming that freedom and spiritualnesse that grown Believers should have Thus such deceivers and these that are deceived with them are said to promise liberty to whomsoever they propose their delusions while in the mean time all of them are made servants to corruption 8. There is great pretending to know Christs mind and confident alleaging of the writings of His Apostles and that in a seeming convincing way Thus 2. Thess. 2. 2. there are mentioned Spirit Word and Letter as proceeding from Paul whenas he himself is disclaiming such interpretations as they did put on him 9. They use to alleage the authority of men and to oppose such to these who oppose their errours thus the Pharisees alleaged Moses and the Nicolaitans Nicolas and it is like the false apostles that came from Ierusalem did oppose other Apostles authority to Pauls as if they had preached nothing but what they preached in Ierusalem and very often the infirmities of some great men are stumbled upon and made arguments against truth 10. Many are stirred up to vent queries and captitious questions as often the Pharisees did by sending their emissaries to Christ that some advantage may be gotten that way and these that are for truth entangled 11. Sometimes he maketh use of humane reason and cryeth down every thing that seemeth not consonant to it upon which ground the resurrection was denied by the Sadduces and some of the Corinthians 1 Cor. 15. and the most fundamentall truths of the Gospel are by the Socinians and others unto this day Sometimes again all use of reason learning or prudence is disclaimed in which respect such men are called unreasonable 2 Thes. 3. and bruit beasts 2 Pet. 2. and Iude 10. 12. They endeavour by all means to carry the favour of the civil Magistrates and to have Ministers especially such as are zealous against them made hatefull and suspected unto them and the gaining of this hath a double advantage with it to their cause as it strengtheneth it and weakeneth the truth this we see the false Prophets did of old 1 King 22. Ier. 26. Amos 7. 10. and so endeavoured the Scribes and Pharisees to engage the Romans against Christ and against His Apostles So also did the Arrians and other Hereticks and so hath Antichrists emissaries ever endeavoured to stir up civil Magistrates against faithfull Ministers as most hatefull persons This they carry on by such like means 1. They pretend to give the Magistrates more submission and charge faithfull Ministers with sleighting of their authority for they know this to be a thing well pleasing to Magistrates Thus the faithfulnâ—…sse of honest Ministers is accounted disobedience and hatred and the lying flattery of such is given out for reâ—…pect and obedience so was it in the case of Micaâ—…ah 2. They cry out upon faithfull Ministers as factious and turners of the world upside-down sowers of sedition as Acts 24. 5. troublers of the peace who do keep the people in a continuall stir and crosse their designs and mar the absolutenesse of Mâ—…gistracy So Elijah is counted an enemy to Ahab and a troubler of Israel 3. They vent many groundlesse calumnies against them as if they were guilty of many grosse evils Thus Athanasius and many others were charged by the Arians as murderers and adulterers and some pretended proofs made thereof Yea it was alleaged to Constantine that Athanasius had medled with civil matters which was derogatory to his authority by inhibiting all Corns to be exported from Egypt 4. They bring the Magistrates in tops with them by appellations from Church-judicatories to them and seeming to plead an absolutenesse to Magistrates in things Ecclesiastick Thus Hereticks in all times have sheltered themselves under this pretext till Magistrates declared against them and then they cast them off also as of late in the practices of the Socinians and Arminians hath been made out 5. They represent them to Magistrates as unsufferable in respect of their plain threatnings and that such are not to be endured so to affront Authority and to weaken these that professe so much to respect the same thus Amos is represented chap 7. 10. by Amâ—…ziah Priest of Bethel and often Ieremiah is so by the false Prophets in his time 6. They propose faithfull Ministers as unwarrantably arrogating a kind of infallibility to themselves and thereby derogating from all others so is that word 1 King 22. What way went the Spirit of the Lord from me to you and by a certain audacious confidence seek as it were to put out faithfull Ministers as despicable men not worthy to be creâ—…ited as in the case cited and Ier. 28. and elsewhere and often by such means their insinuations and flatteries do exceedingly prevail for promoving their designs Augustine chargeth the Donatists with this that in their application to Iulian they used this phrase quoniam apud â—…e solum justitia habet locum and this was saith he when they knew he was an apostat Epist. 48. The last thing in this is the manner how this design is carried on by such corrupt teachers which is not alway the same in all and may in part be collected from what
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
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
The Dying man's TESTAMENT to the Church of Scotland OR A Treatise concerning Scandal Divided into Four Parts 1. Concerning Scandal in the general 2. Concerning Publick Scandals or Scandals as they are the object of Church-censures and more particularly as they are in practice 3. Concerning Doctrinal Scandals or scandalous errors 4. Concerning Scandalous Divisions In each of which there are not a few choice and useful Questions very shortly and satisfyingly discussed and cleared BY That singularly faithfull and wise Servant of Jesus Christ Mr. IAMES DURHAM late Minister of the Gospel in Glasgow Who being dead by this yet speaketh And published by Iohn Carstares one of the Ministers in GLASGOVV To which is prefixed an excellent PREFACE of famous Mr. Blair Minister of the Gospel at St Andrews wherein he also vigorously driveth the main design of the blessed Author in this last Piece of his Labours Together with a TABLE of the CONTENTS of the several Chapters of each Part. Matth. 18. 7. Wo unto the world because of Offences for it must needs be that Offences come but wo to that man by whom the Offence cometh 1 Cor. 10. 32. Give none Offence neither to the Iews nor to the Gentiles nor to the Church of God Psal. 119. 165. Great peace have all they which love thy Law and nothing shall offend them Edinburgh Printed by Christopher Higgins in Harts Close over against the Trone-Church 1659. The Preface THe rise of the subsequent Treatise the blessed Author in the very first words thereof declareth to be the occasion he had from Revel 2. on the Epistle to the Church of Pergamos to meditate on the nature and sorts of Scandal And before I say anything of this present work I shall hence take occasion to shew my thoughts of his Commentary on the Book of Revelation In my humble opinion that which was spoken of the vertuous woman Prov. 30. v. 29. may well be applied to the pains this Author hath taken on that Book Many Writers have done worthily but thou excellest them all The reason of my so high estimation thereof is taken from a threefold excellencie I find therein The first is a brief clear and accurate opening of the most difficult Text in the whole Bible applying with great sagacity and admirable dexterity dark Prophecies to their historical events and yet with judicious sobriety not restraining as it were to single stars of several persons that which rather relateth to conglobate constellations of agents or patients together with a modest yet a diligent search of those things which are not yet accomplished Whoever would compendiously have an experiment hereof let him read the first Lecture on Chap. 6. which parcel with some others were sent to me by the Author some moneths before the printing And as herein I did find great satisfaction by reason of the clearnesse and notable coherence of the Interpretation and convincing grounds and arguments proving the solidity thereof So may thou Christian Reader be sweetly refreshed and strongly confirmed thereby The second excellencie hereof is the great plenty of practical Divinity relating to all Christians but more especially to Ministers of the Gospel I cannot name any Authors work wherein I have perceived so many edifying overtures so many searching discourses and encouraging helps as this Commentary abounds with From the first Lecture on Chap. 3. both the carefull Christian and the well-gifted diligent Preacher may be first allarmed and then well strengthened by that searching discourse on these words Thou hast a name that thou livest but art dead The third excellency of this work lieth not only in clearing and answering many doubts very succinctly but also in discussing more largely by way of digression many weighty and important Truths even to the number of twenty five So that this Commentary besides profitable opening of such a Text and handling much practical Divinity cleareth with great modesty without any personal reflections and discusseth edifyingly as much darkened Truth as if the whole work had been written to dispute and determine pertinent and important questions But now to say no more of that Work which speaketh for it self being in the hands of many and I wish it be diligently perused with a blessing from Heaven I come to say something of this Treatise of Scandal And well was he fitted to write of this subject whose exercise it was to have alwayes a conscience void of offence toward God and toward men and very succesfull was he in walking this way for in a time wherein scandals of all sorts did abound exceedingly few there were if any at all who did stumble at his way or he at the way of others endeavouring still and by all means winning and edifying And whoever knew his way of walking they will read the same in this Treatise set forth to others In the first part thereof thou wilt find Christian Reader the nature of Scandal dexterously opened with the several sorts of it and the variety of wayes whereby it is both given and taken with considerable grounds to make Christians loth and wary both as to the giving of offence and taking And withall many intricate cases are cleared as namely what is to be done when the matter is lawfull and the offence doubtfull Also what ought to be our carriage when there is a real difference between parties upon the account of a civil interest Also what behaviour is requisit when the command of Superiours and the eschewing of offence are in opposition Also that very important case is accuratly debated and wisely determined what is to be done when offence is like to follow on either side And finally what course both private Christians and Pastors ought to hold when scandals and offences abound The answer to which alone holdeth forth a very excellent directory for christian walking toward others The second part treateth of Scandal as it is publick and falleth under Ecclesiastick censure wherein there are many excellent overtures for the wise and right exercise of Church-discipline Among many this is considerable That the saving grace of repentance is not to be enquired into as the alone ground upon which Church-officers are to rest for removing an offence but that a sober serious acknowledgment of the offence with the expression of an unfeigned-like purpose to walk inoffensively is sufficient This is very accurately debated and solidly and soundly determined There is also Chap. 12. a clear discussing of that tickle Question What ought to be done by privat persons when Church-officers spare such as are scandalous to wit upon supposition that there is a real defect in the truth wherof often there is a mistake yet private professors are to continue in the discharge of the duties of their stations and not to separate from the Communion of the Church but to count themselves exonered in holding fast their own integrity mourning for offences representing the same to Church-officers and if need be to superiour Judicatories All this is strongly
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
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
being convinced how difficult the task is how fecklesse they themselves are and how subtile the principall adversary which they have to do with is Therefore there would not be an undertaking upon the account of gifts parts or learning nor would it be managed only or mainly by subtile arguments nor would advantage be much sought for that way but simple truth would be plainly gravely and zealously proposed with respect to the affecting the conscience of the party and of the hearers And as it is in preaching not the subtilest and learnedest discourses do alwayes prove most taking So in debates that concern conscience materiall plainnesse demonstrating the truth with power unto the conscience hath often the clearest evidence with it There is a notable instance recorded by Ruffinus Eccles. hist. lib. 10. chap. 3. which was thus at the Councill of Nice great Schollers were conveened from all places upon report of that famous meeting to which also did come some chief Philosophers of whom one most eminent did dispute frequently with the greatest Schollers who were never able to bind him because such saith he was his nimblenesse that like an eel he slipped them by one shift or other when arguments did seem most constringent But God that he might show that His Kingdom did not consist in word but in power one of the Confessors being a man of a most simple nature and knowing nothing but Christ Jesus and Him crucified when he saw the Philosopher insulting and boasting of his quicknesse desired liberty to speak with him a little others did shun it knowing the mans simplicity and fearing left he should become a reproach to subtile men notwithstanding he persisted and began thus Philosopher in the Name of Jesus Christ hear these things that are true There is one God who made Heaven and Earth and formed man out of the dust and gave him a Spirit who made all things which are seen and unseen who sent His Son born of a Virgin to deliver us miserable sinners from everlasting death by His suffering of death and hath given us life eternall by His Resurrection whom we expect to come as Judge of what ever we do Philosopher believest thou these things Then he as if he had not known how to contradict astonished with the power of what was said and put to silence only could answer that it appeared so that there was no other thing but truth in what he had said Then said the aged Confessor if thou believest so rise and follow me to the Church and receive the seal of this faith Then the Philosopher turning to these that were with him and other hearers said Hear O Learned men while the matter was managed with me with words I opposed words to words but when for words vertue proceeded out of the mouth of him that spake words said he could not resist power nor man God And therefore if any of you have felt what I have let him believe in Christ and follow this old man in whom God hath spoken Thus far Ruffinus a story not unworthy to be observed 3. It would be known what principles may be laid down or what rules may be binding otherwayes there may be an asserting of any thing or denying of every thing 4. There would be still a ministerial gravity and authority preserved lest that Ordinance become despicable and so Ministers would both improve their reason light authority and ministerial commission from Christ upon the conscience of those they have to do with as we see Paul doth in his debates even where his authority was much questioned CHAP. XI Admonition is necessary and how to be performed THe third step is Admonition that is when convictions have no successe then ought Ministers to proceed to judiciall and authoritative admonitions as the word is in the direction Tit. 3. 10. A man that is an Heretick reject after the first and second admonition This admonition hath no new reason to inform the judgment which is already presupposed to be done but it addeth these two 1. It hath a concurring weight to affect the conscience which hath withstood or smothered the light and so it is with Gods blâ—…ssing usefull to make former despised light more seriously and impartially to be weighed and considered when in His Name the admonition is particularly upon that account directed to them 2. It is a warning giving advertisement of some sadder thing coming if they shall continue to reject the Truth and so it is a shoring of them for that particular fault before the stroak be laid on that either by Gods blessing it may humble and soften them and so put them to endeavour the preventing of the coming stroak or if they continue stubborn it may make them more inexcusable and thus there is the clearer accesse to proceed to rejection This admonition may be considered in these three steps 1. It may be in privat after the Minister's conferring with the persons and his finding them guilty he may not only instruct them but afterward if they continue admonish them and that as a Minister in the Name and Authority of Jesus Christ which is more than the admonition of a privat person 2. There is a step of this admonition to be past judicially by a Church-judicatory when the person is brought before them whereby they judicially interpose their authority to admonish such a person of the evil of his way and of the necessity of the present duty of repentance for the same like that which sinfully and most abominably was misapplied by the Priests and Pharisees Act. 4. 5. yet that in the general there is such an admonition is apparent The 3. step is publickly before the people wherein after the former hath failed in reaching the desired end the party infected is solemnly and publickly admonished before the Congregation In which step 1. The parties good is to be respected that now it may be tried if the admonition both of officers and people who are supposed to joyn in this publick admonition may have weight 2. It is usefull for the people to guard them against such an evil and such a person 3. If it succeed not it leaveth the person more inexcusable and convinces all of the justice and necessity of proceeding further and so tendeth to make the Sentence to be the more respected by all This we conceive is the admonition intended Tit. 3. 10. and answereth to that publick rebuke spoken of 1 Tim. 5. 20. In carrying-on these admonitions these things would be observed 1. That there be no great hasting except the persons readinesse and diligence to infect others require the same in which case there is no delay to be admitted 2. All these steps of admonition would be so carried-on as becometh an Ordinance of Christ and that the weight of them may lie there 3. There is difference to be put betwixt giving of an admonition and entering of a debate for conference Therefore there is no necessity of
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
extraordinary manner was laid aside by the Lord did dispute that possibly there might be some more than an ordinary thing in his way and that he might through accesse to God do such things when as yet they were not infected with his errours This did breed a schism when others necessarily behoved to condemn the deeds and also the persons as not serving the Lord but their own bellies Rom. 16. ver 16 17. 4. It usually ariseth from secret grudges at being sleighted or heart-burnings at anothers credit and reputation beyond them and sometimes indeed not because of the fact done but because such persons were the doers thereof and one way or other springeth from the root of pride envy or emulation which hath many branches whereby it venteth its malignant distempering disposition in sundry shapes It is indeed sad that such things should be amongst the Disciples of Christ yet often we see that this Who should be the greatest was a bone of contention among them especially when some had evidenced their too great pronenesse and inclination to prefer themselves to others This also had influence upon that muteny which Aaron and Miriam did stir up against Moses Numb 12. and it is the Lords word by the wise mouth of Solomon Only by pride cometh contention 5. Too much insisting on and aggreging of the infirmities or opinions of others and loadening and aggreging them with many fearfull consequences hath much influence upon this especially where words are wrested beside the intention and sense of the speaker because such an humour sheweth little love and respect to the person and by the nature of the work doth tend to hold him forth as odious ignorant absurd or some way despicable which even good men being but men are not easily brought to digest We see this in Iob's friends who frequently carp at his expressions and study to aggrege them which indeed were not alway altogether excusable yet their scope at least in the work was to represent them and him much more absurd than indeed they were And this was in these debates between Augustine and Ierome and usually is where such differences are as too many reproachfull and bitter differences now in the Church almost every where do hold forth 6. They are occasioned by a carnal and factiouslike pleading for and vindicating even of Truth Often it is not the matter whereabout godly and learned men debate that maketh division for there may be difference where there is no division but it is a carnal manner of prosecuting either side of the difference even that side whereon the truth doth lye that doth engender the division and often we see men differing about greater points than others do and yet carrying so as it cannot be called Division It 's marked 1 Cor. 3. that some were for Paul some for Apollos some were for none but Christ and yet this is counted a side of the faction aswell as any of the other not because being for Christ is wrong but because that factiously they walked under that pretext Which we may take up in these respects 1. When a man too peremptorily presseth his light upon others or upon a Church in a matter that is not fundamental or necessary which is condemned Rom. 14. 22. when men in these debates keep not their faith or light to themselves but do trouble and distract others therewith 2. It is when men too vehemently presse such a thing as if the contrary thereof or those who maintain the same were intolerable and so in a fiery violent way seek to bear down that which is indeed an errour though of infirmity It is marked by some that write Church-history and Augustine is of that same mind That Stephanus Bishop of Rome did more hurt to the Church by his too vehement opposing of Cyprian's errour which was That those that were baptized by Hereticks or Schismaticks ought again to be baptized because he did therby hazard the dividing and renting of the Church by refusing communion with such as were against him than Cyprian did in his maintaining of his errour Because though it was still his opinion he did meekly and condescendingly carry in it with respect to the unity of the Church 3. This is also when things are followed with Sentences and Censures on the opposit opinion and the abbetters thereof as if it were a matter of Faith It 's known what influence those Sentences of Victor Bishop of Rome had upon renting of the Church and stating that divisive distinction betwixt the East and West Church and that for a matter of nothing to wit What day of the moneth precisely Easter was to be keeped and he was for that sharply reproved even by Iraeneus who was of that same judgment with him And many such instances are in History 4. It is when in the prosecution of such things men leave the matter and fall on personall reflections and become bitter in these respects as to cast-up pride and arrogancy hypocrisie ignorance heresie or erroneousnesse or some other personal fault if any be known or imputed to them or one way or other to sleight them and make them despicable So Aaron and Miriam murmur against Moses Numb 12. that he had married an Ethiopian woman that he seemed to sleight them as if God had only spoken by him and not by them also Epiphaneus also did upbraid Chrysostom with hypocrisie Ierome hugely revileth Vigilantius whose tenents seem to be as near truth as his are so it was between Demetrius and Theophilus when in the matter of fact each giveth to other the lie 5. It is when the manner of carrying on a thing is factious as endeavouring to make sides and parties under hand and indirect dealing to engage others in their differences and to stir up men by such means against others It is like it was so in Corinth even amongst the people who adhered not to false teachers It is marked also in that vehement bitter contention that was between Ierome and Ruffinus that he did endeavour by all means to waken hatred against Ieromes person and to defame his writings more than in any convincing way to make out his point and yet all this arose from Ierome his alleaging the other to be a favourer of Origens heresie because he had translated some books of Origens which was indeed condemned by others as being dangerous yet seing Ruffinus did disclaim these errours and deny that he approved them there was no such ground to presse him with iâ—… and this became the occasion of that irreconciliable hatred which was never removed in which also it is marked that Ierome doth object to the other obscurity and harshnesse of stile adding withall many other sleighting expressions 7 It may be by the imprudencie of such as have good affection As 1. expressing too much good liking of some corrupt men because they pretend fairly Thus the Church was divided in Phrygia for Montanus because some
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
matter yet doth he only make use of them to shew what condescension ought to be in such cases for peace both upon the part of Judicatories and particular persons how ever the matter doth appear unto them for he condemneth not the rejecting of Primianus because he was unjustly Sentenced but because there was not due respect had to the Churches peace nor doth he commend the Spanish Bishops for recalling an unjust Sentence which ought to be done for Justice sake but that though it is no quâ—…stion they did think it just they did condescend to remove it for preventing of a Schism when they saw their deed dissatisfying to others And it is so in the other case also it is these mens submission to these that condemned them as it evidences respect to concord and not as considering any equity of the Sentence which is commended by him this is in what he writeth contra Epistolam Parmeniani lib. 1. cap. 2 3 4 c. From what is said we may lay down these negative conclusions concerning the upmaking of a breach amongst Godly and Orthodox men where a Church hath harmony in the fundamentall points Faith Worship and Government and where the thriving of the Gospel is mutually designed 1. Division ought not to be endeavoured to be removed in such a case in such a way as doth undo or destroy either side because that is not the good of the whole for every part and side in such a case is a part of the body although it may be not so very considerable and it is no wisdom to cut off a member of the body and that way to cure a distemper therein when possibly the purging away of corrupt humours from the body or more gentle applications might recover the same 2. We say that way of uniting is not to be admitted but shunned which may incapacitate any Minister or member of the body that is fit for edifying of the same from having accesse thereunto for so the Church is prejudged and men are rendred unable for edifying thereof And this is not only when Sentences are past or restraints laid on But it may be in such like cases As 1. when by the terms of union some person is grieved and weighted by annexing of some unnecessary thing which may be forborn because by this men go about duty with heavinesse which is unprofitable to the Church 2. It may be when something that reflecteth upon any side or person unnecessarily is interwoven because such things still keep up suspicion and make the union the more heartlesse and doth both make such persons more faint and also in the lesser capacity to have weight with others for their edification and doth leave a ground of dissatisfaction with such an agreement that is ready afterward to break forth Therefore union would be essayed with all due respect from each to other and without any note of disrespect 3. We may gather that no simply authoritative mean is the fit and only way of healing a rentChurch That is indeed the way of governing an united Church but not the way of uniting a rentChurch especially a Church rent in particulars of practice and government because the remedy must be extensive to both sides and in such cases at least as to these particulars Authority usually is declined and though it be unjustly declined possibly yet when it is declined it is unable to effectuate this end and the remedy is to be applied not as to what agreeth to a Church that is whole but what agreeth to a Church in such a distemper even as a sick body is to be nourished not alwayes with the strongest and wholesomest meats which agree with such as are in health but it is to be nourished with things suitable to its distemper and are fit to cure it yea sometimes with such things as may please the taste when more healthfull things are not admitted Also when both judgments are to be informed and affections are to be gained there must be prudentiall and affectionat wayes used for gaining these ends Hence we see that not only in Church-history but in the Scriptures especially the duty of union is more pressed by perswasions intreaties reasons to move to it ills that follow the want thereof and such like than by an authoritative way such as is used in the condemning of Hereticks and other scandalous persons And indeed union hath such conjunction with the will and affections that it must be perswaded and cannot be so commanded And amongst such persons as are supposed to be in this difference privat and particular condescension is most becoming that respect which each ought to other Fifthly We premit That suppose sufficient condescension should fail upon one side yet ought the other to condescend fully the length that is possible 1. Because Church-union amongst Church-men is no civil bargain to use prigging therein but what is possible is duty out of obedience to God who commandeth peace in other things and so much more in this as far as is possible or as in men lyes And 2. because respect is to be had to the Churches good whose advantage we should seek even though others were defective and often such condescending gaineth more for the advantage of the Church and commendation of the party condescending than if there had been more sticking as we may see in that praise-worthy instance of Basilius his carriage who stuck on nothing but absolutely did lay by what was contended-for without respect to his own right or injury for the Churches good And oftentimes it 's one party their waiting for the others condescension or taking occasion from their tenaciousnesse to stick that doth keep the distance at a height 6. Oftentimes in such debates as are amongst orthodox Divines and Ministers it seemeth they might be removed if one party should condescend according to the qualifications and cautions formerly laid down yea it seemeth it were safer for the Churches good in such a case that either party should practically condescend to the way of the other than that division should be keeped up upon such grounds For 1. It is not supposed here that there is any matter of faith in question amongst such often there was full harmony in the Confessions of Faith as in the instances cited 2. There is no question for Government simply nor for Councils and Canons these also were acknowledged none did disclaim the general Councils nor their acts 3. The question often is not amongst them Whether others should be brought to their opinion or not I mean as to the stick of the division But often it is either 1. upon some mistaken expression of another or errour in some lesser point of Truth And in such a case it is that great Augustines word Disputable errours or uncertain faults are not in their pursuit to be preferred to certain peace Or 2. it is for some particular act of Government or other miscarriages by misapplying of rules
for parts and ability and that it be not done in vain as Paul hath it Gal. 2. 2. And it 's observable that he speaketh this in reference to his way when he intended the evidencing of his agreement with the chief Apostles in the matter of doctrine Also we find meeknesse and instructing put together when there is any expectation to recover one from a difference 2 Tim. 2. 15. and convincing or disputing is more especially applicable to these of whom there is little hope out of respect to the edification of others Hence we find the Apostles disputing with false teachers in some points of truth but rather intreating and exhorting Believers to have peace amongst themselves notwithstanding of lesser differences A second way of composure is when such agreement in judgment cannot be obtained To endeavour a harmony and keep unity notwithstanding of that difference by a mutual forbearance in things controverted which we will find to be of two sorts The first is to say so total that is when neither side doth so much as doctrinally in word writ or Sentences of Judicatories presse any thing that may confirm or propagate their own opinion or condemn the contrary But do altogether abstract from the same out of respect to the Churches peace and for the preventing of scandal and do in things wherein they agree according to the Apostle's direction Philip. 3. 16. Walk by the same rule and minde the same things mutually as if there were no such differences and waiting in these till the Lord shall reveal the same unto them This way is safe where the doctrine upon which the difference is is such as the forbearing the decision thereof doth neither mat any duty that the Church in general is called to nor endanger the salvation of souls through the want of clearness therein nor in a word infer such inconveniences to the hurt of the Church as such unseasonable awakening and keeping up of differences and divisions may have with it Because the scope of bringing forth every truth or confirming the same by any authoritative sanction c. is the edification of the Church and therefore when the bringing forth thereof doth destroy more than edifie it is to be forborn Neither can it be ground enough to plead for such decisions in preaching that the thing they preach-for is truth and the thing they condemn is errour Because 1. it is not the lawfulnesse of the thing simply that is in question but the necessity and expediency thereof in such a case Now many things are lawfull that are not expedient 1 Cor. 10. 23. 2. In these differences that were in the primitive times concerning meats dayes genealogies c. there was a truth or an errour upon one of the sides as there is a right and a wrong in every contradiction of such a kind yet the Apostle thinketh fitter for the Churches peace that such be altogether refrained rather than any way at least in publick insisted upon or decided 3. Because no Minister can bring forth every truth at all times he must then make choice And I suppose some Ministers may die and all do so who have not preached every truth even which they knew unto the people Beside there are no question many truths hid to the most learned Neither can this be thought inconsistent with a Ministers fidelity who is to reveal the whole counsel of God because that counsel is to be understood of things necessary to mens salvation and is not to be extended to all things whatsoever for we find the great Apostle expounding this in that same Sermon Act. 20. ver 20. I have keeped back nothing that was profitable unto you which evidenceth that the whole counsel of God or the things which he shewed unto them is the whole and all that was profitable for them and that for no by-respect or fear whatsoever he shunned to reveal that unto them Also it is clear that there are many truths which are not decided by any judiciall act and amongst other things sparingnesse to decide truths that are not fundamentall judicially hath been ever thought no little mean of the Churches peace as the contrary hath been of division The third way which is the second sort of the former of composure is mixed When there is some medling with such questions yet with such forbearance that though there be a seen difference yet there is no schism or division but that is seriously and tenderly prevented as upon the one side some may expresse their mind in preaching and writing on a particular question one way others may do it differently yet both with that meeknesse and respect to those they differ from that it doth beget no rent nor give just ground of offence nor mar union in any other thing Or it may possibly come to be decided in a Synod yet with such forbearance upon both sides that it may prove no prejudice to union those who have authority for them not pressing it to the prejudice of the opinion names consciences of the other or to their detriment in any respect but allowing to them a liberty to speak their minds and walk according to their own light in such particulars And on the contrary the other resting satisfied in the unity of the Church without condemning them or pressing them to condemn themselves because so indeed their liberty is no lesse than others who have the decision of a Synod for them And thus men may keep communion and union in a Church even where by the Judicatories thereof some lesser not fundamental errour which doth also infer unwarrantaable practices is authoritatively concluded We have a famous instance of this in the Church of Africa in the dayes of Cyprian which by the Ancients hath ever been so much esteemed of There was a difference in that Church concerning the Rebaptizing of Hereticks and Schismaticks after their conversion or of such as had once fallen in to them Cyprian and the greatest part thought their first Baptism null or by their fall made void others thought it not so who were the lesser part yet right as to this particular There was meetings on both sides for defence of their opinions Also in a Council of near three hundred Bishops it is judicially and authoritatively concluded yet that Synod carried so as they did not only not censure any that dissented nor presse them to conform in practice to their judgment but did also entertain most intimat respect to them and familiarity with them as may be gathered from what was formerly hinted And upon the other side we do not find any in that Church making a schism upon the account of that judicial erroneous decision though at least by three several Synods it was ratified but contenting themselves to have their consciences free by retaining their own judgement and following their own practice till time gave more light and more occasion to clear that truth And we will never find in the
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
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
forbear the pressing of such decisions and that the thing might be left to mens arbitrement without prejudice to the Churches union as formerly it had been used this is clear from Church-history and that word of Sozomen lib. 7. cap. 19. is weighty Frivolum enim quidem merito judicarunt consuetudinis gratia à se mutuo segregari eos qui in praecipuis religionis capitibus consentirent that is They judged it and upon good ground most frivolous for men to be separated or divided one from another because of a custome who did agree together in the main points of Religion And though this matter be of it self no controversie decided in the Word at least as it was stated yet considering their thoughts of it and the grounds which they alleage for it it was not so to them and that peremptorines of Victors who afterward would not be reclaimed from that second determination is condemned by all as being the ground of that following schism And indeed in such cases where two parts of a Church are divided having independent authorities as to one another and there being contrary determinations in the same question it seemeth convenient and necessary for peace that either both should wave their decisions or that both should permit the decisions of each other to stand and be in force to such only as should acquiesce therein and willingly acknowledge the same Again where there is nothing like a party or equality but the division is in the same one Church betwixt a greater and smaller number and the greater will not be induced to remove their determination It is no way sinfull to the lesser to joyn with them notwithstanding thereof they having their own freedom and liberty cautioned as was formerly said Yea this seemeth not unexpedient that they should do for the good of the Church 1. Because it is not so readily to be expected that men who have such an advantage will cede to these who have it not 2. It may have inconveniencies if a smaller dissenting number should necessitat a Church to wave former determined truths though possibly not fundamental because of their dissatisfaction therewith who esteem them not to be truths and strengthen others in a schism as if they could not keep union and communion with a Church where any thing contrary their mind were determined Also 3. it seemeth most agreeable to reason that in sinlesse cedings the lesser number should cede to the greater And 4. because by so doing this accidental confirmation of an opinion by having the plurality of a Church or Synod for it is left open to the other side when they may be the plurality Hence we see generally that the minor part cedeth to the greater if the not pressing of the removal of such a decision be a ceding yea even when the plurality were wrong as in that case of Africk these who differed did not presse the rescinding of that determination having their own liberty Nor did these that had the plurality then for them impose any bond to keep the other from rescinding their determinations if they should come to be in such a capacity but both keeped peace for the time and afterwards in the dayes of Augustine we will find Councels of the Church of Africk determining the just contrary concerning that case of Baptizing and yet still entertaining peace and communion amongst themselves although the authoritative decision stood alwayes upon the side of the plurality CHAP. XV. What shall be done in order to union about such decisions as have practical consequents following thereon TO come to the second case to wit anent such decisions as have some practicall consequents following thereupon For the more short answering we shall lay down these Assertions Assert 1. In such practices as are opposit and infer division in the cases mentioned there can be no union or communion expected as we see in all the cases where such have been practised as of the Novatians Donatists and such like there may be more or lesse heat and bitternesse betwixt men that differ so but there cannot be union because such determinations and practices do draw a line and build a wall of separation betwixt the one and the other and so makes one side to be accounted as not of the same body Assert 2. Where the consequents only infer some difference or are not peremptorily pressed they do not infer necessarily a division as we see in the cases of Africk and others mentioned and Sozomen in the chapter cited giveth many instances of diversities of this kind in Churches without any breach of communion and saith it is necessary because Neque easdem traditiones per omnia similes in omnibus Ecclesus quamvis in omnibus consentiant reperire possis that is Ye will hardly find the same traditions alike in all things in all the Churches even though they agree in all things that are material And upon the matter such determinations are but indeed as if they were doctrinall to such as acknowledge them not and men are accordingly to walk in them Assert 3. In such practices as are daily practicable in respect of the occasions thereof union is more difficult though not impossible than in such cases where the occasion of practice is not probable because there being no present occasion to practise the same it looketh most unwise like to bring in or keep in a more certain and greater evil in the Church for eschewing of what folks may never be put to and suppose the case to be past that may probably never recurre it is more for the Churches good by abstaining the approbation of such an act and by not being involved in the apprehended guilt thereof to make up again the communion of the Church for the preventing of a greater hurt because that continueth to be a duty and is necessary to edification and the thing being past ought not to be the occasion of a present and following division as was formerly said If it be said How can there be union in such a case upon the principle supposed till as may be said by one side those who have decided and acted corruptly should repent and as may be said by the other till those who have divided unjustly from the Church and wronged the authority thereof should acknowledge their offence without which there cannot be union For answer to which we say 1. What if neither party shall ever be brought to repent or acknowledge an offence shall the Church in such a case never attain to union Repentance implyeth a conviction and this implyeth information and clearness in the judgment that such a thing is wrong Now it being often seen that it is impossible to get men of one judgment concerning such a thing Must therefore union be impossible till men be of one judgment This hath been formerly disproved 2. What if this had been the mind of the Churches and Servants of God from the