The Dying Mans Testament to the Church of Scotland, Part 2 · Chapter 2
CHAP. II. Concerning what order is to be keeped in the following of publick Scandals.
THe second thing, to wit what order and manner is to be observed in the following of publick Scandal▪ is not easily determinable, there being such variety of cases in which the Lord exerciseth the prudence and wisdom of his Church-officers: and indeed the gift of Government (to speak so) doth especially kyth in the right managing of Discipline, in reference to the severall humours and constitutions (to say so) which men have to do with. For, as in bodily diseases the same cure is not for the same disease in all constitutions and seasons, and as Ministers in their Doctrine are to presse the same things in diverse manners, upon diverse auditories; So this cure of discipline, is not to be applied equally unto all persons; nay, not to such as are in the same offences. For, that which would scarce humble one, may crush another; and that which might edifie one, might be stumbling to another, of another temper. Therefore we suppose there is no peremptor determining of rules for cases here, but necessarily the manner of procedor in the application of rules, is to be left to the prudence and conscienciousnesse of Churchofficers, according to the particular circumstantiate case. Yet we may lay down these generals▪
1. All publick processing of scandalous persons,The ends of Discipline. or judiciall taking notice of scandals, would be done with respect to the ends for which Discipline is appointed, and so as may attain the same. This, I suppose, cannot be denied: for, the mids must be suited to its end. Now▪ the ends of publick Censuring, are, 1. for vindicating the honour of J…sus Christ, that suffereth in the miscarriage of a member. 2. The preserving of the authority of His Ordinances, and the chastening of disobedience thereunto, Therefore it is called, 2 Corinth. 2. 6. The punishment that was inflicted, and chap. 10. 6. This is said to revenge all disobedience, it being appointed as an Ecclesiastick whip to keep up His Authority in His House, and thereby to note those that are unruly therein, 2 Thess. 3. 6, 14. 3. It is for the persons good, as it is said, 1 Corinth. 5. 5. for the destruction of the flesh, that the spirit may be saved, that by this, admonitions, reproofs, yea, threatnings, may have the more weight, for the persons humiliation and up-stirring: and the constraining of them at least to a more orderly walk in the Church, as the Apostle hath it, 2 Thess. 3. 6, and 14. 4. It is for the good of the Church, that the leaven of profanity spread not, and that others may thereby learn to fear: This reason is given, 1 Cor. 5. 6, 7 &c. and 1 Tim. 5. 20. Now, when we speak of the end of publick trial and censure, respect is to be had to all these, but especially to the more publick and generall ends, so as the persons particular edification be not neglected; and therefore in procedor, particular and speciall respect would be had to that manner (whether by m…eknesse, or rigidity, by forbearing or proceeding) which may most attain these ends.
Hence, 2. we say, that the same offences, uponAll offences of the same kind, not alway equally to be d…alt with. the matter, are not equally nor at all times, nor in all persons, and, it may be, in all places in the same manner, to be pursued and followed; and the reason is clear, because according to circumstances, that manner which is edifying at one time, and in one case, may be destructive in another, and so is not to be followed, because that power which God hath given is for edification and never for destruction, 2 Corinth. 13. 10. And accordingly, we see Paul in some cases censuring corrupt men, as Hymeneus and Phyletus, 1 Tim. 1. 20. Sometimes again, he threatneth and yet spareth, although the scandal in it self deserved Censure, as when he saith, Gal. 5. I wish they were cut off that trouble you, and yet doth it not, because he found not the Churches edification so to require. So also, 2 Corinth. 10. 4. and 6. Having in a readinesse to revenge all disobedience, when your obedience is fulfilled: which yet he thought not meet for the time to do, lest it should have irritated to more disobedience, and have bred some greater rent or schism, or have made the authority of the Ordinances lesse weighty, and so have marred his end, which was in all things (and so in this forbearing) their edification, as he expresseth it, chap. 12. 19. Brethren, we do all things (and so this also) for your edifying.
When I speak of edifying, I do not speak of pleasing the persons (for, that may be often destructive to them, and others also) But this is intended, that it is to be weighed in Christian prudence, whether considering the time and place we live in, the nature of the person we have to do with, and of those also among whom we live, it be more fit to follow this way with such a person, at such a time, or another way? and accordingly as it seemeth probable, that this way will honour God most, more fully vindicate His Ordinances, gain the person from sin to holinesse, at least, to a regular walk, and edifie others most; So accordingly ought Church-judicatories to take the way that leadeth most probably to that end. And therefore it ought not alwayes to be accounted partiality when such difference in Church-procedour is observed: yet these things would by all means beWhat is to be guarded against, when there is a different way taken in censuring the same offences. guarded against.
1. That nothing be done with respect to persons, or appear to be done so; that is, for outward, civil, or naturall respects, to be more gentle to one than to another, than which nothing is more derogatory to ecclesiastick Authority, and stumbling to people.
2. This difference of proceeding, would rather be in the manner and circumstances of proceeding in reference to some offences, than in dispensing with what seemeth to be materiall; or, it would be in such offences where there is no settled rule, and wherein Church-officers have more latitude: as for instance, some offences are of that publick nature that usually they are followed with a publick reproof; such cannot be conveniently past-by in any ordinary conceivable case, suppose it be fornication, or some such thing; yet, in the manner of citing and dealing with the person, or expressing or timeing of the reproof, there may be condescending; but to omit it altogether, would hazard the casting loose of that Ordinance of publick reproof, which would mar the edification of the Church more than advantage any particular party: Other offences again, are more occasional▪ in reference to which, there is no definit law, or practice; suppose it be speaking, reproachfull words of some persons, Officers, or others, in such there is more liberty to condescend which way may be most convincing to the party. Lastly, in trying what may be most edifying, we are not to look to one end alone, to wit, the persons particular good only, or the publick good only, &c. but to put all together, and to try how joyntly they may be best attained.
3. From this also it will appear, that Church-officersHow Church officers ought to carry in Censures. ought with such tendernesse, love and sympathie to walk in publick Censures, as not only they may have a testimony in their own Consciences, but also that those who have offended, and others that observe their way, may also be convinced of the same; for, if this be not, what can their Censure gain? and if it be needfull for a Minister in preaching, to study that, it is in some respect more necessary here: because ordinarily, men out of their corruption, are more ready to mistake mens intentions in this: and we conceive, that in this a Church-judicatories procedour, ought discernably to differ from a civil Court, in that they are not only out of Justice censuring the party, with a respect to the common body, for whose good in some cases the most penitent member must be cut off, and cannot be reprived, but as endeavouring the Churches freedom from offences, that the offending member may be thereby with all tendernesse restored and cured; and in experience we see, that often Church-censures have weight, as they are constructed to proceed from love. And we conceive, that the following of these and such like directions, may have much influence for attaining of this. 1. That nothing be rashly and hastily brought to publick, but that which is a convincing Scandal in it self, clear in the matter of fact, and also after privat dealing with the person, and triall of his carriage afterward: if the scandal be not very grosse and publick▪ Hastie bringing to publick, irritateth: and if a private admonition of Minister and Elders might gain a Brother, what needeth further? And by so doing, a person is convinced, that that Minister, or Elder, desireth his amendment, and on that condition to cover his offence. 2. There would be no rigid insisting in what is personall, in reference to any of the Judicatory, as suppose, they should sometimes get snarling answers, or unbecoming words, or be met with by irreverent carriage: in that case, there would be condescending, and what is offensive beside, would be insisted on, and these personall things forborn. It is true, the authority of the Ordinances would ever be kept up, yet that is not alwayes done by a rigid prosecuting of personal reflections; but on the contrary, it often looketh likest Christs Ordinance, when meeknesse is most prevalent, and so in the end, it cometh to have greater weight; for, many cannot discern betwixt Officers seeking their own authority, and the authority of the Ordinances; and when the rise of the offence is from a miscarriage to some person immediately, it looketh to them to be carnall and vindictive like, and so hath the appearance of evil, and is to be eschewed. This we may observe also in Pauls carriage, and in the practices of most zealous men, who never wronged the Ordinances by denying of their own respect in such cases. And Church-officers would especially advert to this, because often in our hotest fits, it is rather respect to our own authority, than zeal for Christ that acteth us, which appeareth by this, that a practical contempt of the Ordinances in our own hands▪ will st…r more than many other grosse evils, or doctrinall blasphemies, or contemptuous practices which immediately reflect on others, although these may be …ore dishonourable to Christ. 3. For attaining this end, the rigidity and strictnesse of law would not be stuck to, as the persons not appearing at such a day if afterward they condescend; their hastinesse in expressing themselves rashly at one time, or carrying themselves irreverently, which afterward they may passe from: these and such like, I say, are not to be stuck to, lest Church-officers seem, under pretext of Church-discipline, to take advantage of them; and it is an evidence of the contrary, when they are condescended unto in this. Advert, this is to be observed in practices that seem to …low from infirmity; but, suppose the person were some subtile, deceitfull, dissembling one, using his pretexts of repentance for furthering his design▪ this condescension may be hurtfull to the Church of God, in leting such an occasion slip, and therefore is not to be admitted. 4. It contributeth to this end also, that publick appearances and publick rebukes be not frequent, nor in cases but such as are in the nature and evidence thereof convincing, and that also after private admonitions have been fruitlesly given. We suppose that mid step in Christs direction, Matth. 18. doth warrand this, Take to thee two or three before thou tell the Church. Hastie bringing to publick reproof, is constructed by many to be a seeking of their shame, but when it is rare, and done in the order foresaid, and also with some reasons why a publick rebuke in such a case is just and expedient, seing other means have failed, and the condition of others calleth for that now, &c. it doth much allay that prejudice; for every man hath reason and a conscience, though many often want the exercise thereof. We find also publick rebukes rare in Scripture: And although sometimes, a publick appearing may be thought most edifying to the Congregation; Yet, 1. If they were very frequent, they would lose their weight. 2. One publick rebuke in this manner▪ and order, will edifie more than many otherwise: for, it is not the multitude of them that edifieth, but the convincingness of the manner of proceeding. And therefore we conceive it is never fit to multiply publick rebukes, even supposing that scandals were multiplied, but that some should be pitched-on that might most convincingly edifie, and that private dealing with others for conviction be made the more weighty, which also is the judgement of the great Augustine. 3. Peoples offending for the omiting of publick rebukes, is, when the scandal thereof doth flow from this, that they conceive it to proceed from carlesnesse, negligence, partiality, or some such thing in the Officers, whereas, if by custome it shall be known to a people, that Officers are diligent observers of these things, and are not defective in dealing with scandalous persons for convincing of them, and do take this way as the most loving and tender mean of their …aining, such manner of proceeding will be more convincing and edifying▪ than if the thing were instantly brought to publick; for, people generally approve of tendernesse and condescending in Church-officers, as looking like love to the gaining of souls, and so lay much weight on their Censuring, even of others, when they see them, as it were, constrained thereto. And on the contrary, there is nothing more offensive to them than when this tendernesse is desiderated. It is to be guarded here, that this be not made a cloak to negligence and unfaithfulnesse; for, diligence and freedom is to be no lesse used with the parties, yea more, than if they were brought to publick. Only, this forebearance is to be made use of as a mean for making that diligence and freedom the more succesfull: otherwise, whether it be forborn or followed, it continueth still to be hurtfull. Also, when one of these abounding scandals, or scandalous persons is rebuked▪ then especially the Minister would so gravely and zealously agrege that evil, that in some respect all that are under it may be reproved, and his indignation at it may be so discernable, that that one reproof may be in place of many, and yet the forbearance will give accesse for some to come off the same.
4. It is also to be remembered, that this exercise ofHow Discipline is so to be ordered, …s it may not mar but further the Word. Discipline for restraining of scandals, is to be subservient to the preaching of the Word: which is the main and great edifying Ordinance; Therefore Discipline would be ordered so as it may not mar, but further that. In reference to which, these things are to be adverted to, 1. That no censure would be blindly or implicitely made use of, but both in reference to the party, and others, there would be instruction, exhortation, conviction, &c. by the Word, going before, or alongst with the same. In which respect (though improperly) Censures may be some way looked upon as Sacraments in a large sense in these particular cases, because there is in them both some signifying and confirming use; They being considered with respect to the end wherefore they were appointed. 2. Church-officers, especially Ministers, would not make Discipline the great uptaking businesse, so as it may prove an intanglement unto them, or diversion from the Ministery of the Word: The great Apostles, Act. 6. thought not fit to be diverted with the serving of Tables, but appointed Deacons to be chosen for that end, that they might give themselves principally, and, in comparison of other duties, fully (or as they say themselves, ver. 4. continually) to prayer, that is, to the private exercise thereof; and the Ministery of the Word, that is, the preaching thereof in publick. By which we may see, 1. what a Ministers great task is, wherein he should be taken up, to wit, secret prayer, (under which are comprehended, reading, meditation, and other duties meet for his own particular case, and preparation for the duties of his calling, as may be gathered from 1 Tim. 4. 13, 14, 15.) and the publick preaching of the Gospel. 2. We see also, that though Ministers are virtually both Elders and Deacons, (as the Apostles were) yet ought they to regulat their exercising of both these, with respect to the former two. And, 3. that Elders and Deacons ought in governing, and overseeing the poor, to have special respect to keep Ministers from being burthened or toyled with these, that they may have freedom to follow the Ministery of the Word, as the main thing: Yea, even to have much accesse to privacy and solitarinesse, which is both most necessary for, and a well becoming duty to a Minister; This is a special end of the appointment of these Officers, and in reference to which they are helps, 1 Cor. 12. 28. both to the people and to the Ministers. A third thing to be adverted to, is, that contentious and irritating processes be so followed, as by these there be no prejudice laid before persons▪ to make them stumble at the Word, or to render it the more unprofitable. It is true▪ sometimes such things are necessary for the good of the body, and for the vindicating of Christs Ordinances, yet as much as may be they would be shuned, and Ministers especially ought to carry so in the manner, as to keep room for the Word in the affections of the parties. And we conceive, that multiplying and lengthning of processes (except where there is grave and weighty cause) and the way of triall of members, penitents, or such as are to be admitted to Sacraments, which is pleaded for by some, if it were put in practice, could not but much intangle Ministers, yea, become a more weighty and intolerable burthen to them, than the preaching of the Word: yea, could not but be obstructive thereto, contrary to the nature of Discipline, as said is.