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
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
businesse is the great design of our blessed and great Peace-maker Also secondly in the Sacrifice-feast of His Supper this is still represented and exhibited till He come again So that this standing Ordinance destinated and appointed of God to carry-on and seal-up uniting with God and one with another till He come again at His coming will stand up and testifie against all who comply not with Christ but following their own inclination act rather against His design And thirdly in His solemn prayer Ioh. 17. which is a specimen of His future intercession He mainly presseth after the salvation and sanctification of those that are given Him ver 21. That they also may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me Do not these words significantly and shyningly hold out what the Mediator is still about and that uniting in God is His design still And fourthly upon this same very ground the great Apostle speaking to Iews and Gentiles who had imbraced the Gospel and in them to all dissentients who love the gospel-Gospel-truths and Ordinances saith Rom. 15. 7. Wherefore receive ye one another as Christ also received us to the glory of God Meritoriously and virtually the Elect are received to the glory of God and to the end they may be actually received Receive one another saith the Apostle as it were suspending the one upon the other And now upon these grounds Christ our Lord his grand design being so conspicuous His Supper-ordinance standing as a Land-mark in the way having this engraven upon it Union Communion the glorious Mediator his intercession running in that same channel and the blessed Apostle making this the upshot of his doctrine what lover of our Lord well advised and recollecting himself dare stiffly stand out from complying with Him to satisfie their own inclination and habituated custom and carriage My fear is that every one of us will look to some others rather than themselves as obstructing the desired uniting in the Lord. But upon mature after-thoughts it will be found the mind of Christ that we narrowly search our selves every one of us how we have provoked the Holy One to smite us so in His displeasure and accuratly to try what yet remaines in us obstructive to this union and withall to flie to our slighted duty as in a City they run to the quenching of a publick burning laying this evil to heart more than sword or pestilence All the vvritings and actings against Presbyterial-government which is the wall of the house of God have never wronged or hurt it so much as our ill raised and worse-continued contests Our nakednesse-discovering writings what have they done but added oyl to the flame For Christs sake my reverend and dear Brethren hearken to this word in season from the Oracles of God and treasures of pure Antiquity pointing-out the way of a godly and edifying peace It will be no grief of heart but sweet peace and consolation when we are to appear before the Judge of the quick and dead Now the God of patience and consolation grant you to be like minded one towards another according to Christ Jesus So heartily prayeth St. Andrews April 28. 1659. Your Brother and fellow-servant ROBERT BLAIR THE Publisher to the Reader THere are I suppose few or none amongst us or about us so great strangers to the observation of Providential Occurrents in Scotland as to be altogether without the knowledge of what hath come to pass here in these dayes How the holy just and soveraign Lord who sometime lifted us up hath now cast us down who crowned us with glory and honour hath stript us of our glory and made the crown to fall from our head though we have not said Wo unto us for we have sinned who sometime made us a praise in the earth hath now made us a hissing a by-word and reproach to all that are round about us How He who once by our unity and oneshoulder service did make us beautifull as Tirza comely as Jerusalem and terrible as an Army with Banners hath now alas which is one of the most imbittering ingredients in our cup in stead of giving us one heart and one way in His anger divided sub-divided weakned disjoynted and broken us So that Judah vexeth Ephraim and Ephraim envyeth Judah and every mans hand almost is against his brother and through our lamentable and most unseasonable intestine jars and divisions we bite and devour one another and are like to be consumed one of another O tell it not in Gath publish it not in the streets of Askelon lest the daughters of the Philistines rejoyce lest the daughters of the uncircumcised triumph that when God hath cast us all down together we endeavour to keep down and tread upon one another That when He hath been justly angry with our mother her children are sinfully angry one with another and when He hath cast us all into the furnace we are even there strugling and wrestling one with another to the encreasing of the flame And when brotherly love and lothnesse to give or take offence is in a special manner called-for love did never wax more cold nor offences more abound Now when our Church thus in a manner distracted and drunk with the wine of astonishment is in so sad a posture and but few of the sons she hath brought forth to guide her or take her by the hand they all almost fainting and lying at the head of every street as it were so many wild bulls in a net full of the fury of the Lord and of the rebuke of our God Then steppeth forth the Spirit of the Lord coming upon him one of her sons the Author of this excellent Treatise concerning Scandal having made some serious essayes before to take his mother by the hand though but with small acceptance with many of his Brethren for which it may be the jealous God was in part provoked to remove him whereby as by his latter Will and Testament especially to the Ministers of the Church of Scotland he doth again renew his formerly fruitlesse and unsuccessfull attempt In which Treatise as there breatheth a far more sweet and savoury spirit than in most if not all of the Papers published upon occasion of our late lamentable differences which I hope will by none be looked upon as any reflection So there is throughout a most strong and fragrant smell of more than ordinary piety that it may be averred of him as once it was of Cyril of Jerusalem in his last and best dayes he was magnae sanctimoniae vir a man of eminent sanctity It plainly also speaketh forth special acquaintance with the Scriptures for in all his discourses as it 's said of Basil he doth exquisitly mingle divine testimonies of Scripture that they are like precious stones not sewed to but bred in purple cloathes and intimacy with the mind of God
may be when a weak man having possibly done something in another manner and that lawfully than afterward he beholdeth one that is strong to do which also may be lawful in it self he is brought to look over his own practice and to condemn the same as sinfull meerly because that other did it in another manner For though indifferency in the manner of practices in lawfull things is sometimes edifying yet in such cases when they have not sufficient information joyned with them they drive men on the extremities foresaid and so become offensive especially then when such things are actually doubted of or disputated in their lawfulnesse 5. Things become offensive when they prove obstructive to the edification of others and as the word is Rom. 14. 21. do make them weak or infirmeth them not only by fainting and weighting them as is said before but by confounding them in the Truth or practices of Religion whereby they are either shaken in their former assurances and so weakened or made doubtfull whether such things be Duties and Truths or not or by such and such things are diverted from the more necessary practices of Religion This is the scope of Rom. 14. ver 1 c. and of other Scriptures elswhere wherby the Apostle Paul doth guard against doubtfull disputations which do not profit them that are occupied therein Heb. 13. 9. And thus not only writing and reasoning for what is not Truth but writing and speaking of Truth in a new manner with new expressions and multiplying moulds of these or doing it unseasonably passionatly contentiously c. doth prove offensive Thus what is not actually edifying is offensive and upon this account Paul becometh all things to all that he may gain some as in his circumcising of Timothy that he might have access to edifie the Jews and such like And thus often not condescending in indifferent things to please others doth much incapacitate them to be edified by us or doth give them prejudice at the way of the Gospel whereby their edification is obstructed and they offended 6. An action becometh offensive when it stirreth corruption wakeneth passion or confirmeth jealousie and suspicion c. although that jealousie and suspicion be groundlesse Thus Paul's taking of wages in the Church of Corinth had been offensive because it had confirmed the suspicion of his seeking of himself amongst them and would have strengthened his traducers in their calumnie and given them occasion of venting their carnall cheerfulnesse and insolency And thus when one is unjustly suspected of errour or inclination thereto to dispute for such things even when he disowneth them to converse with persons of that stamp or such like are offensive and are to be shunned though it may be there would be no such construction put upon another doing so CHAP. IV. Concerning that upon which Offence worketh or the several wayes by which it is taken THe considering of the second thing to wit that upon which Offence worketh and by which it is taken will clear this more For sometimes 1. it affecteth the weaknesse of understanding and light So it raiseth doubts misconstructions c. 2. Sometimes through that it affecteth the conscience whence cometh judging and condemning of others and their deeds and the awakening of challenges c. 3. Sometimes it stirreth the affections either by awakening carnal joy or carnal grief 4. It affecteth corruption when men from prejudice are fretted or grieved upon such an occasion Thus often deeds become offensive when they confirm mens jealousie stir their pride emulation c. 5. A deed may have influence on some folks infirmity or impotencie So some that are more given to passion suspicion or such like will be offended sooner than others and some things will be offensive to them that are not so in themselves 6. Men as they are gracious may be offended for though grace as such is not capable sinfully to take offence yet gracious persons may offend or some actions may have an aptitude to offend a gracious zealous person rather than another Thus Peter's dissimulation might be said to be offensive to Paul Gal. 2. though more properly it was a scandal to Barnabas yet it grieved and stirred Paul though in a sanctified manner he did vent that which possibly some other gracious person might either have been irritated with or out of respect to Peter led away as Barnabas was when an ungracious person would not have laid any weight on Peter's deed as to any of these that is either to follow it or be grieved with it From what is said it may be someway clear how an indifferent or lawfull act may become offensive to wit as it doth or is apt to work any of these effects upon others whether they be weak or strong gracious or prophane and whether conscience or corruption doth rise at the offence that is taken for as giving of offence doth imply uncharitablenesse and pride to be in the giver so that he neither loveth nor regardeth his brother as he ought to do neither doth in this as he would have others do unto himself So offence taken doth imply corruption and infirmity at the best to be in him that taketh it and therefore in this matter of offence respect would be had to the infirmity and corruption of others as well as to their graciousnesse and affection The not observing of which maketh us take liberty in giving offence to many because we do either esteem them to be wicked and prophane or not affectionat to us or at the best weak and therefore not much to be regarded whether they be satisfied or not with our practices which doth evidently shew that there is despising and uncharitablenesse in the heart when there is this regardlesnesse in our practice as may be gathered from Rom. 14. ver 2 10 and 15. CHAP. V. Concerning what ought to make men loath and wary as to the giving Offence TO come now to consider those things which ought to make men tender in this we will find first that there is not any duty in the matter thereof more commanded than this of giving no offence nor any sin more condemned than untendernesse in this as we may find from the Epistles to the Romans Corinthians c. wherin whole chapters are spent on this subject Yea Act. 15. The Apostles and Elders thought the regulating of indifferent things for preventing of scandal worthy to be enacted in the first Synod and Council Secondly There is no sin that hath moe woes pronounced against it the Lord Himself denounceth and doubleth a wo against it Matth. 18. 7. and the Apostle confirmeth it Rom. 14. 20 c. Thirdly The hatefulnesse of it may appear in the rise thereof it being 1. an evident sign of dis-respect to God and want of the impression of His dread 2. of inward pride and self-conceitednesse 3. of uncharitablenesse and regardlesnesse of others and setting them at nought which may be gathered from Rom. 14. 1 Cor.
first direction that Paul giveth 1 Epist. 1 chap. ver 10. I beseech you brethren by the name of our Lord Iesus Christ that ye all speak the same things that there be no divisions among you c. And when he hath been large in two Epistles he doth almost close with this 2 Epist. chap. 13. 11. Finally brethren farewell Be perfect be of good comfort be of one mind live in peace and the God of peace shall be with you And he not only exhorteth to it But Rom. 15. 5. he prayeth for it upon the back of all his doctrine and directions concerning offences Yea it was the way that our blessed Lord Jesus took to commend union and to pray for it to His Disciples lest thereby the world should be stumbled and keeped back from the acknowledging of Him and the beauty of the Church should be obscured so as the members thereof should not be known to be His Disciples as may be at length seen in the Gospel and particularly Ioh. 17. 4. Ministers would study the diverting of people from these things which ordinarily breed offences as striving about words and jangling in controversies not materiall the judging and condemning of others and such like and they would study to be occupied themselves and to have others exercised in these things that come nearer the power of Godlinesse and the life of Religion We see when the rest of the Disciples offend at Zebedee's children for their suit the Lord checks that and proposeth to them the necessity of humility and mortification and such like that he might put the unprofitable question who should be greatest out of their head as it is in Matth. chap. 18. 1 c. and chap. 20. ver 20 and 25 c. And this is frequent in Paul's Epistles to Timothy and Titus whereas upon the one side he dehorteth from strife contention vain jangling following of fables and such like So he doth upon the other side exhort to the exercise of godlinesse and to the pressing of good works as good and profitable to men in opposition to these as may be gathered from 1 Tim. chap. 1. ver 4. 5. and chap. 4. ver 7 8. 2 Tim. chap. 2. ver 14. 15 c. Titus 3. ver 8. 9. Yea the Apostle will have Ministers so serious in this as to charge and obtest their hearers as he did his 1 Corinth 1. 10. and Phil. 2. 1. to eschew these things and not to strive about words 1 Tim. 1. 3. 4. 2 Tim. 2. 14 c. Especially Ministers would beware of mentioning such things unnecessarily as are the bone of contention or which may foster mistakes of or grudges against others or make themselves to appear to be carnal and to walk like men But rather they would endeavour to hush them to silence as they would have blocks removed out of the peoples way otherwise they cannot but lose of their ministeriall authority and discompose the frame of the people which by all means should be eâ—…chewed by them The considering of three Scriptures will give a view of Paul's carriage in reference to this And O how commendable is it The first is 1 Corinth 9. 19 20. 21 22 c. Though I be free from all men yet have I made my self servant unto all that I might gain the more And unto the Iews I became as a Iew that I might gain the Iews to them that are under the Law as under the Law that I might gain them that are under the Law to them that are without Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some Where his condescending to others his insinuating by all means to win the affection of people his greedinesse to edifie and save souls and his endeavouring by his own example to engage others to that same condescending way are abundantly holden forth as an useful and excellent copie to be followed especially by Ministers who should studie edification at such a time most seriously The second is 2 Corinth 6. from ver 1. to ver 11. It is a great word that he hath ver 3. Giving no offence in any thing that the ministery be not blamed for untendernesse in offences maketh the Ministery obnoxious to contempt But in all things approving our selves as the Ministers of God that pointeth out a ministeriall walk which studieth more the Masters honour the credit of the Ordinances and the good of souls both his own and others than the pleasing of others and the making themselves acceptable only aâ—… men or as familiar companions to those they converse with Then followeth In much patience in afflictions in necessities in distresses in stripes in imprisonments in 〈◊〉 in labours in watchings in fastings By purenesse by knowledge by long-suffering by kindnesse by the holy Ghost by love unfeigned By the word of truth by the power of God by the armour of righteousnesse on the right hand and on the left By honour and dishonour by evil report and good report as deceivers and yet true As unknown and yet well known as dying and behold we live as chastened and not killed As sorrowfull yet alway rejoycing as poor yet making many rich as having nothing and yet possessing all things Wherein as in so many steps he setteth forth his ministerial walk for the preventing of offence being a most excellent description of a patient diligent faithfull denied impartiall single powerfull preacher driving and pressing the great design of Reconciliation as his main scope as from the close of the former Chapter and the beginning of this is clear And this is pointed out as his work at such a time amongst such a people for such an end as the preventing of offence The third Scripture is 2 Corinth chap. 11. ver 28 29. which was formerly cited and is worthy to be engraven on a Ministers heart Beside that which cometh upon me daily the care of all the Churches Who is weak and I am not weak who is offended and I burn not Never man was more serious in quenching fire in his house than Paul was in removing of offences and in recovering such as were offended He was not only carefull not to give offence himself nor only to keep others from giving offence nor yet only for removing of such as were taken at himself nay nor only to satisfie those that were strong that had offended but the very stumbling although without cause of the most weak ignorant silly persons affected him more than if it had peirced himself It is not like that he could have continued carelesse of mens constructions of him of their being grieved and made weak or of their being offended any other way as alas it is like too many do now It was no matter of laughing to him to
harden Zedekia by this that Ezekiel said that he should not see Babylon and that Ieremiah said he should be carried thereto which they took to be contrary and did thereby seek to defame the Prophets and to weaken the esteem of their Prophecies and though there was no real difference there yet it sheweth how and to what end they lie in wait to aggreage the differences of God's Servants though but apparent which should make Ministers carefully avoid those things Again secondly Though at first principal truths are not altogether and plainly denied Yet by degrees he doth engage many 1. To reject some lesse fundamentall truths concerning Government communion with others in the Ordinances and such like 2. He draweth them to separate in practice from the fellowship of others under the pretext of more purity and spiritualnesse this seems to be exprest by Iude v. 19. These are they who separate themselves sensual having not the Spirit although it is insinuated that they did pretend to it And indeed this way was followed in the first heresies which began at small things as those of the Novatians Donatists c. who at first only separated to eschew the impurity of promiscuous communion 3. He cometh then to quarrel expressions that are used by the Orthodox and to commend as it were a new kind of language for which cause the Apostle commendeth the holding fast the form of sound words 2 Tim. 1. 13. And these corrupt teachers are said to speak great swelling words of vanity and to have expressions much more weighty like than what formerly hath been used Iude 16. Thus the Arians will not admit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consubstantial and a Council must be called to lay by that and so they come to question in the next place the Truth it self alleaging men are too confident to determine such things It 's not clear much may be said against it and such like whereby under pretext of doubting they endeavour to a wake scruples in others that they may be disposed the more to admit of their resolutions 4. Absurdities are laid down as consequences that follow upon Truths and thus the doctrine of Providence Election and Reprobation c. are loaded with horrible consequences and absurdities pretended to follow on them 〈◊〉 so the doâ—…trine of Gods absolute Soveraignity 〈◊〉 Justification by free grace were loaded in the 〈◊〉 times as if thereby Paul had taught that men might do evil that good might come of it That the Law was wholly made void That men might sin securely because grace did so much the more abound as in the second third and sixth Chapters of the Epistle to the Romans is clear 5. He endeavoureth to diminish mens hatted and zeal against errours and the most absurd opinions that he may either obtain some actual toleration to them or at least keep off such hard constructions of them for if that be gained at first although errour get not a direct approbation yet a great point is gained if he can get some to tolerate and others to hear This is condemned in the Church of Thyatira that the Officers suffered Iezebel to teach and that the people who are there called Christ's servants did countenance and hear her And it seems something of this was in Corinth which maketh the Apostle say that evil communication corrupteth good manners and that therefore men should not become cold in reference to errour although they be not tainted with it 1 Cor. 15 33. And upon this ground the most grosse Hereticks of old and of late as Socinians Arminians those of the Family of Love and others of that kind have maintained a liberty in prophesying a problematicknesse in the main truths of the Gospel and a toleration in matters of doctrine c. as principles subservient to their design 6. He proceedeth then to have the persons of such as are tainted with errour much beloved and esteemed of by others that there may be the more familiar accesse to converse with them and the readier disposition to receive their leaven from them this he doth sometimes by making mens gifts in their quicknesse and nimblnesse to be commended sometimes by the seeming gravity austerity and holinesse of their carriage for which cause they are said to be wolves in sheeps cloathing Mat. 7. and he is said to transform himself into an angel of light and his ministers into the ministers of Christ 2 Cor. 11. 14. Sometimes by flattery and seeming sympathy and affection for which the lying Prophet is called the tail and if it were by no other mean he doth it by their reproaching of honest and faithfull Ministers and it may be hitting upon some real ills among them which is often but too too pleasing to the carnall humour of the generality of people as in the instances formerly given is clear Lastly when this is obtained then there is easie accesse to make the most grosse Doctrines and delusions to be drunken in which at first would have been abhorred by these degrees Antichrists delusion came to its height and by such steps some that at first only separated from the Novatians and Donatists came at last to that height of delusion as to become Circumcellians a strange wild kind of delusion Anthropomorphits and such like 3. The means and arguments that are used to carry on this delusion are to be observed which are these or such like 1. The carriage and conversation of the abetters thereof is made very plausible fair and approveable-like that there may be no suspicion of the devils influence on such a work Therefore they are said to be transformed into the Ministers of Christ thus the Pharisees make long prayers live austerely c. thereby to gain reputation to their traditions for the devil would mar all his design if he did not look like an Angel of light yea there will be much seeming like zeal patience and suffering in such as may be gathered from 2 Cor. 11. 23. and in experience it will be found that the most grosse Hereticks in doctrine have had at least for a long time a great shew of holinesse before others as might be instanced in the greatest deluders 2. It is usefull in this design to have some that have Church-power and beareth the name of Officers engaged that they may come in not under the name of Ministers of Satan but as it is 2 Cor. 11. 23. as Ministers of Christ and therefore if no ordinary call can be alleged by them they readily disclaime all such and yet pretend a calling to be Preachers of Christ of his Gospel and such like as we may see by these false teachers of old who called themselves Apostles and Prophetesses as having some extraordinary call from God thereby making way for their delusions 3. They follow their designs under a pretext of advancing holinesse and spirituality to a higher degree and of having a more humble way of living and of being a further
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
if there hath been still difference and yet moderation in these differences Nor would this be tryed onely by an age or time wherein a point may be more agitate than at another time but more generally especially when the arguments on either side want that evidence that the reasons brought for other truths have and are so fully set down in Scripture That amongst godly and learned men in all ages there hath been a generall consent Again 3. We would distinguish betwixt errours and the consequents of them or practices following thereupon there may be somethings truly errours that may and should be forborn in themselves yet their consequents ought not to be forborn and this also may be at one time and in one Church more necessary to be adverted to than in another because consequents of schism faction division c. may sometimes follow on the meanest errours And seing these are alwayes enemies to edification even when they arise from the least ground they are never absolutly to be forborn for to say I am of Paul and I am of Apollos and for one to think such a man a better Preacher than an other seemeth to be no great matter yet when it beginneth to rent them and to make factions in Corinth it is not to be forborn but to be reproved And in the former difference of meats the Apostle condemneth alwayes the offence and Schism that followed on it although he did not peremptorily decide any thing as to mens practices or censure for the opinion it self thus one might think the first day of the week not to be Iure Divino and this might possibly be forborn But if he were pressing the change of it and refusing to observe it or venting it to offend others that were intolerable thus the differences and errours concerning Church-government by Bishops and in the Congregational way may we conceive in themselves be forborn in persons where they are not vented to the shaking and drawing away of others but if pressed in practice to the renting of a Church and preferred or equalled to the true Government that is established by the Word in that case they are not to be forborn because then truth is to be vindicated and obstructions to edification in the renting or distracting of a Church to be removed and at on time more than at another as such an offence doth waken a Schism and disturb order and Union in one Church or at one time more than another hence we see Acts 15. somethings are put in that decree in reference to that time only for preventing of Schism and Scandal while the doctrine of the abolition of the ceremoniall Law was not so clear And somethings were forborn amongst the Gentiles which were not so amongst the Jews for a time as circumcision and all the ceremonies of the Law which yet for a time the Jews observed and experience and reason make the thing clear according to that of Paul To the Iews I became as a Iew and I became all things to all men c. which is not to show his counterfeiting or his dallying in any necessary thing but the squaâ—…ing of his practice in lawfull things according to the several cases of these he had to do with which will be applicable both to persons and Churches 4. We would distinguish betwixt things and persons Sometimes it will be meet to censure a fault or errour in persons as Paul doth in the Corinthians and Galatians and yet it not be fit to censure the persons he doth indeed threaten these but doth forbear least thereby he should have hurt moe by a subsequent and following rent than by his stroak he had cured So also are persons to be distinguished some whereof only erre but others teach others so and in that respect are Hereticks and Schismaticks which had that been their own opinion only could not have been imputed to them these last cannot plead that forbearance that ought to be had towards the former Also distinction is to be made in the manner of forbearance it is one thing to forbear simply and altogether one that is infected with errour and spreadeth it it is another thing to for bear in some respect to wit of censure only or it may be in respect of degree something may be more gently censured and yet not altogether forborn and one may Ministerially reprove a fault and person by the key of Doctrine in applying of it when yet he may forbear the exercise of Discipline and Censure as in the forecited place Paul is reproving false teachers in Corinth yet sparing the rod for a time and so wishing that some were cut off in Galatia yet not doing it and this is not so much respect to the persons of these teachers as to the Church and to the multitude of their followers whom hasty Censures might rather have stumbled than edified which is the great end of that and of all other Ordinances Therefore seeketh he first to recover them and again to bring them back to the acknowledgement of his authority and thereupon to exercise the weapons that he had in readinesse for the avenging all disobedience when their obedience is made manifest 2 Cor. 10. 6. which he would not do before that lest they being addicted to these teachers had sided with them against his authority and so it had been both more hurtfull to them and to the Church than edifying by which alone he is swayed These and other such considerations being had Ministers by christian prudence are to gather when to be silent and when to speak when to Censure and when to forbear but by all means are ever to be watchfull lest the grounds that plead for forbearance sometimes for the Churches edification upon the one side be not stretched out so broad as to foster our lukewarm temper coldnesse and fainting cowardlinesse in the things of God and there is much need to try from what that moderation doth flow and whether even then the heart be hot with holy indignation against these Even as on the other side true zeal would be guided towards the scope of edification lest that duty of exercising Discipline which is acceptable to God and usefull to the Church be rejected of him because proceeding from our own spirits and prove more hurtfull than edifying in the effects thereof Some few instances whereof have given some occasion of speaking evil of this Ordinance of Jesus Christ to these who at all times ly in wait to catch at what may be wrested to the reproach thereof But to conclude this without insisting on particulars there must be a single impartial and prudentiall walking so as may attain edification and as men may be answerable to Jesus Christ in their trust having an eye to these things that most contribute to edification But 1. if what is vented be blasphemous and destroyeth the foundations of faith that comes not within this debate as in Paul's dealing with Hymeneus and Alexander 1
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
would be had to union in the ordering of every circumstance as in the persons chosen that they may be men inclined to peace respected by the other party concerned in the Churches differences and free of the suspicions formerly hinted and such like lest by an intended union there follow a greater rent and division as oftentimes hath been seen in conferences amongst dissentient men Here also a speciall respect would be had to the expressing of mutuall benevolence in words and carriages lest some hard impression seize on men at the entry Choise also would be made of the subject first to be spoken of as what may be thought most subject to mistake heat or contention would be left to the last place and what may be conceived more plausible-like to both would be begun at that it may be rather known wherein men agree than wherein they differ at the entry at least Possibly also union in fundamentall things being accorded unto it may make way for moderating affections in other things lesse fundamentall This method was ever urged by Bucer Beza and other Reformers who keeped conferences at first with the Lutheran party because beginning at some point of Doctrine or particular in practice wherein the difference is highest doth often at the entry rifle mens humours and break off conferences abruptly with the more heat as experience in these debates at that time did make too too manifest 3. Such meetings for conference would be seriously and condescendingly improved for the end designed As 1. protractings of time or janglings about circumstances would be eschewed as also tenaciousnesse and contentiousnesse about formalities of proceeding and particular insisting upon contradictions in matters of fact because such things become not the gravity and seriousnesse of men aiming at such an end But the main businesse would be soberly and seriously gone about and that timeously for men should not meet to take advantage one of another by such formalities but to procure the good of the Church 2. Criminations or objecting of personall faults one to another or difference in particulars would either be altogether forborn or left to the last place and the main matter would be first handled and particulars accordingly squared 3. Their would be condescending to follow some circumstances even though they seem not so reasonable lest by the wilfull adhering of one party to a circumstance the end be disappointed yea sometimes more materiall things at lest till there be a better understanding begotten are to be ceded in when it may be without sin if so be it may contribute for the carrying on of such a design and we will almost ever find these that are most tender of the Churches good to be most condescending in all these As amongst other instances we will find in that conference between the Catholicks and Donatists at which Augustine was present and which is set down by him wherein amongst other things these are clear 1. That not only the Catholicks sought the meeting but also pressed the speaking unto the main businesse which the other did sometimes deny saying It was not lawfull for the children of Martyrs to meet with the children of apostate or wicked men and sometimes by formalities jangling questions they protracted time to eschew the main thing 2. It is clear that also the Catholicks condescended to many of their suits and yeelded to account them Bishops and did not contradict but cede at the entry that Churches should be rendered to these from whom they were taken if so be that might have enclined them to union and that even by benefits they might be mollified and stood on no circumstantiall thing with them Such meetings have often been disappointed with such vain janglings especially when numbers have been confusedly admitted and when each party hath charged another with former miscarriages As Augustine observeth Epist. 163. and therefore hath that word to them Neque nos illis debere objicere suorum scelera neque illos nobis And because the Donatists upbraided the Catholicks as the orthodox are called in all these debates that they were guilty of persecuting them because they had proceeded to some Sentences and procured commission from Civil powers against them to put them from their charges These times they called tempora Macariana because of such a person that was eminent in the executing thereof And again the Catholicks used to object to them beside their schism Headinesse irregular violences and the like because of the practices of the Circumcellions who having fallen off with the Donatists went also in many absurdities beyond them therefore when he is pressing a conference Epist. 203. Tollamus saith he inania objecta nec tu objicias tempora Macariana nec ego saevitiam Circumcellionum And in Epist. 107. saith that in his conference with Fortunius Placuit omnibus in talibus disputationibus violenta facta malorum hominum nobis ab invicem objici non debere And there is no little furtherance or prejudice to a conference accordingly as this advice is followed or not seing often such bygone particulars will heat more than that which is of greater concernment in the main cause 4. To make the instances more particular the matter concerning which debate arises and falls to be the subject of the conference may be distinguished and so more clearly spoken unto Which is 1. either a difference in some doctrinall thing Or 2. some particular practice or some personall miscarriage Or 3. something in Worship Or 4. something in Government or such like CHAP. XI What is to be done in closing doctrinal differences 1. FOr doctrinal differences of judgment there are three wayes to close them it is to be adverted that the difference is not supposed to be in any fundamental thing First By sober and serious conference one party may bring another to the same judgment with them or both parties may quit something of extremities and joyn in a middle opinion This is the most solid union when men come to think and speak the same thing and sometime hath been attained Yet concerning this we say 1. That all union is not to depend on this as hath been said 2. It hath been very rarely attained especially when difference hath spread and rooted it self by debating and contradiction seing even good men have both infirmity and corruption 3. We say that publick dispute either by word or writ hath never proven very usefull even amongst good men to attain this end But ordinarily such debates have heightned the controversie and engaged men more so that if any thing prevail towards this it is friendly familiar conferences opening truth rather than formal stated disputations because in such men are as it were upon their guard and fully do exercise their wit in the other there is more accesse to inform the judgment by a loving grave serious manner of speaking of the truth and that privatly to others especially to such as are of reputation
How â—…e 〈◊〉 〈◊〉 The means and arguments that are used to carry on this design The manner how this design is carried-on What accession a people may have to the bringing of this plague upon themselves What is not the proper remedy or duty in such a case Extreams to he â—…s chewed Some necessary anâ—… usefull distinctions Some things not at all to be forborn What a Minister is called to in reference â—…o God and himself at such a time Union amongst Minesters and their flocks is in such a case carefully to be sâ—…udied What is his duty in reference to his flock What is a Minister's duty in reference to those that are seduced In what cases it is called â—…or In what cases it is not called for What is to be accounted as the sufficient conviction of a gainsayer How a publick debate is to be managed when necessary The several steps of admonition Some things observable in the way of admonishing That rejecting of an obstinat Heretick is to Church-officers a necessary duty a mean to be made use of for the Churches edification What if the person seduced be judged to be truly gracious What if he be no fixed member of any particular Congregation What if Civill Magistrats concur not for the backing of the sentence Two limitations to be adverted in the rejecting of Hereticks Some usefull Distinctions of satisfaction Whether any thing be required of Ministers towards heretick that are rejected They are called according to their places to interpose And not meerly to look to outward order That the grounds against toleration concern Magistrates as well as Ministers That totall forbearance is not like the Gospel It 's Magistrates duty to prevent the infection of the people under them It is not sufficient to a Magistrate to maintain civil peace What is their duty in reference to the persons infected and if they ought to refrain from their company Some Considerations to provoke Ministers and others to the faithful discharge of their duty in all the forementioned particulars The introduction The scandal and hurtfulnesse of divisions The heads of the ensuing part of the Treatise What heresie is What schism is and the kinds thereof What is here meant by the word Division The severall kinds thereof Division among the Godly It may continue long and come to a great height And not easily removed Various apprehensions of inferiour truths The mistake of some dispensations Different apprehensions about some persons and things Heart burnings at the credit of others Aggreging the infirmities of others A factious vindicating of truth Undue Censures Leaving the matter and falling upon reflections Engaging of others Too much liking of some upon fair pretences Peremptoriness without condescending Dissatisfaction about some persons Mutuall encroachment Meddling in extrinsick things Novelty of expressions and notious Heat and contention Alienation Iealousie Virulent expressions Personall reflections Imprecations and instigation of the civill Power Sharp censures inflicted Renting of whole Churches Furie of their followers Furious madness of Divines Diversion of them from their main work Both schism and heresie following division Commonly both sides faultie though not equally Division hardly cured The severaignâ—…y of Godtrying good and bad Chastizing also and punishing Yea plaguing the world Division burdens the godly Hardeneth the adversaries of the truth Characters of judiciall division Former guiltinesse Present distempers Inconsiderat expressions or actings Severity in Discipline Sleighting of the persons writings or actings of others Hunting after credit Little condescending c. Acts that state schism Talebearers Fears of censurs The influence of civil Powers Peoples engaging Applications to Magistrates for ratisying elections Miscarriages of persons Occuring dispensations of providence Personall credit acting under 〈◊〉 of zeal for God Evill grounded confidence A particular mistake of menâ—… persons and actions A conviction of singleness in proâ—…cuting and adhering Fear of losing cre dit by relenting Fear of hurting their followers The tentation strengthened by looking-on the failings of opposits Hope of the ceding of others The necessity of endeavâ—…ring unity granted by all The cure of division most difficult An absolute necessity laid upon a rent Church to unite Union a thing attainable among Orthodox Divines Endeavouring union doth notinfer union in all points of judgement and practice Union may stand with some defects in Worship and manner of Government With what kind of dejects union mâ—…y be made up When inconveniencies are on all hands what side is to be followed Mâ—…uali condescending necessary 〈◊〉 there must be no condescending It ought to be mutual What 〈◊〉 ought to be most condescending Even that which is right and hath authority They who did the wroâ—…g ordinarily most avâ—…rse from condescending Division not to be cured by destroying any Orthodox side or party Union is to be essayed with due respect each to other without any note of disrespect No simply authoritative way is the fit mean to begin the healing of a rent Church Though one side fail in condescending the other ought not to fail It was the actings and noâ—… the formality of Synods that occasioned division of old Debates concerning government more difficultly removed Walking under an impression of the dreadfulnesse of such a plague A fearfull snare in division Diligent viewing of our inward condition Repentance suitable Union would by all warrantable means be commended unto and pressed upon these that differ and by those that differ one upon another Constancy and singleness herein With tenderness and respect Expressions of mutuall confidence Kind visit Stirring up to the life and practice of Religion Solemn addresses to God Avoiding of all things that weaken the reputation of others Evil counsel Forbearing to engage judicially pro or con Abstaining from propagating their opinions factiously Contrary acting Separated meetings to be eschewed And separated Fasts Acts and Principles laying restraints upon either side Seeking Meetings And offering fair conditions A right way of carrying on such meetings Contention about formalities to be forborn Personall criminations The most tender of the Church most condescending The first way of closing doctrinall differences The second way of composing such differences The third way of composing such differences Contests about these are of several sorts Dissatisfaction from constitution of Officers and Members The alleaging of faults either not true or not cear Pleading for such as are most justly censured or censurable The justness of the Sentence to be cleared Or the Sentence recalled when the person might be profitable Mutuall upbraidings for failings Removed by a mutuall forgiving Diversity of circumstances in externall administrations Condescendency therein Better to forbear some new thing than to alter the old without some considerable reason Divisions about Church-government Concerning the form of Government Practicall difference herein maketh division Characters of Government fit for uniting Debates about the constitution of Synods Defects in constitution cannot easily annull without defect in the matter In ancient Councels soundnesse of matter more regarded than formality or number What should be done for union when division ariseth about the constitution of a Synod Little usefulness as to the Churches edificationin the thing controverted This difference is either in judgement and may be forborn Or it relates to practice and so something is to be tolerate and something done What usually hath been dâ—…ne when Authority was declined Great difference between the declining of Synodicall Authority simply and the constitution of a particular Synod Doctrinall not fundamentall or nigh the foundation Some doctrinal decisions infer division others but diversity Some determinations are of things dayly practicable others only for an exigence scarcely ever again occurring Some determinations are for Ministers practice others are answers to the questions of Rulers More doctrinal decisions in smaller points ought to maâ—…e no division How the smaller number should yeeld to the greater Contrary practices build a wall of separation Diversity there may be without division Great folly to make or keep division for what is rarely or never practicable Union is not impossible notwithstanding diversity of judgment The Ordination of a person worthy of the Ministery ordained by Church-Officers is not to be accounted null for some defects Union would not be suspended on such tryals In what cases extremities are to be shunned Iudicatories wiâ—…ely remitting rigour Corrupt grosse and prophane men for no interposition to be received Debates about conniving at guilty men Union rather to be followed that satisfaction herein may be had In times of division aumours concerning eminent persons not to be so regarded Zeal in justly censuring well consistent with a spirit of union Yet union is to be preferred to the censuring of some unfaithfull men Union no prejudice to the purging out of corruption Purging not to be much pressed till union be fixed It must be such a satisfaction as neither is fully satisfied The thing feared is not corrupt doctrine nor a wrong Government Union not to be suspended upon every particular Some particulars to be referred to some acceptable to both Such things are not to be decided by a meer authoritative way Better for a time to forbear many things than to brangle union Doubtfull practices to be abstained from Many brotherly conferences to prevent abrupt surprisals Matters of difficulty rather committed than instantly decided Not unfit some persons were designed for a time to com pose occasionall differences This tendeth to recover strength to Iudicatories And is consistent with Ministeriall Church-authority The great Apostle often layeth aside Authority