The Church Wounded and Rent by a Spirit of Division, Section 3
SECTION III.
BUt that there may be, upon ſuch ſad differences, a right underſtanding of the queſtion, and a moving on clear grounds; which hath been rendered ſo perplex & dark, by to viſible eſſayes, for making things ſeem greater then they are: I muſt come more near, to touch this preſent controverſy; and Oh! what can this meane, the poor Church all in a flame, yea, almoſt to a being utterly broke, and the cauſe ſo litle underſtood, but many thus thruſting at others in the dark, and I am ſure, when mens eyes ſhall be opened, and theſe muddy waters become clear, that ſuch, as ſhall be keept from a being ſwallowed up, in that whirlepit of error, and deluſion; will then wonder, how their ſpirits ſhould have been thus entangled, in ſo high breakings, and animoſities, on ſuch a ground as this; and be enforced to ſee, that it was not ſo much, upon the matter of any difference, in light, and judgment, as a dividing ſpirit, which in the holy righteouſneſſe of God, is now too much aloft: this is indeed, a great and boiſterous winde, which is renting the poor Church, but the Lord is not there; except that wee may ſee it, one of the ſaddeſt tokens of his diſpleaſure. But, ſince on a clear ſtating of this controverſy, the iſſue, and a right judging thereof, neceſſarily depends; and that we may underſtand, wherein the preſent difference does moſtly; I ſhall offer ſome important queſtions, on this account, to be conſidered.
QUEST. I. What the indulgence is? About which, ſo high, and continued a breach, is thus in our Church: for I have found a ſtrange noiſe and clamor, by ſome, upon this account, who did not yet underſtand, what this truly was; beſides, that aſtoniſhment that it cauſeth to ſtrangers abroad, about what the Church of Scotland, is this day, in ſuch a flame. I ſhall give but this ſhort, and plain account of it. It was ane order, and appointment of the Magiſtrate, to ſome Non-conformed Miniſters, who were expreſly named; to repaire to ſuch places, and remaine there confined; permitting, and allowing them to preach, and exerce the others parts of their miniſteriall function, in the ſaid reſpective places, or pariſhes, where they were thus confined. This is the very ſubſtance, of the laſt act of indulgence, of date Sept. 3. 1672. and the former Act of Indulgence, which preceeded ſome years before that, being upon the matter, one, and the ſame, only without any ſentence of Confinement, I need not further mention, that about the acceptance of this, there was ſome difference in judgment, amongſt the moſt ſerious both Chriſtians and Miniſters in our Church, and with ſome free, plain, and tender communing among themſelfes, upon ſuch ane account; but, I may ſay, without any deſigned tendency, to any ſuch breach, as ſome of late have made it their very work to promote.
QUEST. II. It may be needfull to know, how far there is yet, ane undenyable onneſſe and agreement, among the true Non-conformed Miniſters, and Profeſſours of our Church, notwithſtanding of this preſent difference, about the accepting of the Indulgence, to which I muſt anſwer, in theſe few. (1.) That we are one, in a joint confeſſion, and publick owning of the ſame doctrine, worship, and Government, as formerly: whatever by all of us, ſhould be ſadly regrated, as to the want of that freedome, in ſuch a publick teſtimoy thereto, before Adverſaries; as theſe ſad encroachments hath been made, upon the Government of the Church, eſtabliſhed by our bleſſed Head and Maſter, did in this day require. (2.) That whatever hath been thus wanting in practiſe, (Oh! that we could truly mourn over the ſame) yet, are we ſtill one, and agreed upon both ſides, in a declared, and, I hope, ſerious diſowning, both Prelacy, and Eraſtianiſme as contrary to the Scripture. (3.) In this alſo are we one, that whatever the Magiſtrate hath aſſumed; yet, that he hath no juſt right and power, or is in the leaſt proper for him, to judge of the ſpirituall condition and ſtate of the people, as to the fittedneſſe of Miniſters for labouring amongſt them; and thus to make application of perſons to particular places, for the exerciſe of their Miniſtry there; which is alone proper and competent, to the ordering and cognition of the Church; this, ſo far, as I know, is upon no ſide either owned or approven. (4.) Herein likewayes, doe we jointly agree, that to none it belongs, but to our bleſſed Head and Lawgiver, to preſcribe, and give rules to his ſervants, for the exerciſe of their Miniſtry; and that theſe rules, we can only own and acknowledge, which he hath given, for the ſame, to us, in the Scripture.
QUEST. III. I know it is of greateſt weight, now to be conſidered, and, wherein the ſtate of this controverſy much lyes; if there be ground, or warrant from the Scripture, and doctrine of the Reformed Churches, to break of Church communion with theſe who have accepted of this late Indulgence, and refuſe ſuch as the Miniſters of Chriſt, and by his autority, diſpenſers of the myſtery of the Goſpell, upon this preſent difference, now held forth. I know, they doe not aſſert in that Hiſtory of the Indulgence, this to be ſimpliciter ſinfull, to hear either ſuch, or the Curats, but it is only in caſe, that no preaching Miniſtry were elſe in the land; otherwayes doth moſt expreſly allow, and warrant a forbearing to hear ſuch, as theſe, who hath fallen under no leſſe, then a judiciall forfeiture of their Miniſtry, in ſo far, as they have accepted of that Indulgence: and herein, doth in effect impoſe upon the conſcience of the people, to rack and diſquiet their minde; ſo as many through fear and ignorance upon this account, knowes not what to doe. Now to this queſtion, I muſt give this plain and expreſſe anſwer, that it ſeemes a moſt convincingly ſinfull, and offenſive practiſe, without any juſt cauſe, or warrant followed; which, I here offer, to demonſtrate, from theſe following grounds.
I. That no Scripture command, or warrant is for the ſame, from the example of our bleſſed Lord, nor was ever taught by his Prophets, & Apoſtles, & therefore ane unjuſt and offenſive rent. I hope, this none dar debate, that the Scripture is the alone inſtrument, and Rule of Church Government, and to this Law, and Teſtimony, we muſt take ourſelfes, under every debateable caſe theranent; yea that any miniſteriall power given to us, is only executive, and declarative, to apply the revealed will of the Lord unto his people, by a clear diſcovery thereof; and what is not according to that rule, none may admitt, though under the patrociny of ane Angell: but that, for this practiſe we have no Scripture warrant, is moſt clear. (1.) From the example of our bleſſed head himſelf, while he was here, upon the earth, and that reſpect, he did expreſly own to the preſcribed worſhip, of the Jewiſh Church; yea, that ſuch was his bleſſed way, as no viſible rent was by diſciples, from the publick ordinances, even then, when the dreadfull declinings of that Church, was ſo great a length. (2.) We ſee what both the Prophets and Apoſtles taught, and what was their practiſe in this caſe, that as on the one hand, they ſought to keep the people at furtheſt diſtance from all idolatry and falſe worſhip; ſo upon the other hand did give no warrant, but expreſly to the contrary, as to any departure from the publick worſhip, where it was not corrupted, notwithſtanding of theſe ſad declinings of the Church otherwiſe; and I crave any to ſhew ane inſtance to the contrary. (3.) Nothing can be more evident, then the care the Apoſtle had to keep the Church of Corinth from daſhing on ſuch a rock, to ſuch as doe but ſeriouſly read and conſider theſe Epiſtles: nor doth our bleſſed Maſter, to the ſeven Churches, give the leaſt ground or warrant, as to any falling of, or ſeceſſion, from the publick aſſemblies, notwithſtanding of ſo ſad a charge, as is there given againſt ſome of theſe Churches: but we may ſee, how concerned the Apoſtle was againſt this, as one of the publick evills and ſcandalls, then breaking up in the Church, Heb. 10: 25. the forſaking of the aſſemblies, for the publick worſhip of God, as the manner of ſome was then: and Oh! what can it mean? thus to rack the conſciences of the people, and impoſe ſuch new terms and conditions of Church communion, as neither the Scripture, nor examples of the pureſt Reformed Churches ſince the Apoſtles time, did ever warrant; for which, I muſt here humbly challenge, any, who are otherwiſe minded, to let us ſee, where the ſignature of one Scripture command is, for what they impoſe; or what divine precept is violated by hearing the indulged; or if ſuch a cure, and remedy, was ever taught by the great healer, as this practiſe, of admitting no compoſure and uniting in controverted duties, untill there be a full onneſſe of judgment among us; or thus to break and diſquiet a poor Church, (as though ſome had no work elſe) almoſt outwearied with theſe ſad, and perpetuall contendings, for making void their Miniſtry, which hath been and, I hope, yet ſhall be owned of the Lord for his peoples edification.
II. Ground, to demonſtrate the unwarrantableneſſe of this practiſe, is this; that it is expreſly contrare to that eſtablished order of Chriſt in his Church, as the proper remedy, and releife, for any publick offences, Matt. 18: 15. and which is ſo expreſſe a rule given in this caſe, as can admit of no alteration; as alſo to that, 1 Cor. 14: 40. that all things should be done in order and decency: nor can there be any heſitation herein, whether this practiſe and way, which is thus taken by ſome, does not controll the ſame; thus to withdraw, and impoſe (upon the matter) ſo high and publick a cenſure on others, by their private judgment and authority, except they will adventure to determine on the rule, and theſe ancient Scripture bounds which are there ſet to us; but as it is ſure, the things of Chriſt, muſt be by his warrant only, & no latitude elſe given us, but to obſerve he whatſoever commands Mat. 28 laſt: yea, that no healing or cure will ever be to the Church, but by his appointed means; ſo it is undenyable, that to withdraw from Church fellowſhip, in ſuch a manner as this, is a moſt high and ſpirituall cenſure. Yea, not to eat with a ſcandalous Brother, muſt be underſtood as ane act of judgment, and does ſuppoſe ſome previous tryall, elſe, there ſhould be no fixed rule; but for each to be his own judge in pulling of his Brother to shame; and, thus no bounds could be fixed, to prevent endleſſe breakings and rents in the Church. Its true, a publick releife is not, as formerly, now acceſſible, but as there is yet, through grace, a faithfull Miniſtry in our Church, who hath the authority of Jeſus Chriſt, to cognoſce and judge of the matters of his houſe, and to whom, the power of the keyes, both of doctrine and diſcipline, is by his own warrant committ, (whatever eſſayes hath been, and ſtill are, to make ſuch contemptible before the people, yea, ſome way, I muſt ſay, no leſſe thus to exauctorate them, and controll their commiſſion this day, then hath been by publick Adverſaries.) So is there alſo, ſome ſutable exoneration that each Chriſtian may have, in the caſe of publick offence, (when there is not ſuch acceſſe by the Church) to ſpread forth the ſame before the Lord, to endeavour in their capacity and ſtation how to convince, gain, and reſtore ſuch with the ſpirit of meekneſſe, and thus uſe perſonall freedome and tenderneſſe in dealing with others; wherein, I am ſure, both more peace, and advantage to theſe they deall with, ſhould be thus reached; then by any ſuch highly diſorderly way, and unwarrantable ſeverity, as is now adventured on by ſome.
III. Ground, to clear the unwarrantableneſſe of this practiſe, is, that it is ſo expreſly contrare to that approven and commended practiſe in the Church, Rev. 2: 2. that they hath tryed ſuch who called themſelfes Apoſtles, and were not, but had found them lyars; where as it is moſt clear that this was a judiciall tryall, and in a legall and orderly way, of ſuch, before any declarative ſentence, and for this end is adduced by the greateſt interpreters, to prove the neceſſity thereof, but this, as I have formerly touched, can give no advantage, in that caſe of the Conformiſts, to Prelacy, where beſides other grounds mentioned, the antecedent judgment of our Church, hath been ſo full, clear, and harmonious, there upon: whilſt I touch this, I muſt cite the words and authority of bleſſed Mr Rutherfurd, in his divine right of Church Government page 378. We grant, ſayes he, that each ſhould eſchew falſe Teachers, and all that walk inordinatly, but that every one, ſhould ſhun theſe, whom in his private judgment he conceives to be ſuch, before he rebuke, and labour to gaine, and in caſe of obſtinacy, then to tell the Church, is forbidden Mat. 18. and Lev. 19: 19. for if this ſayes he, ſhould be allowed, that I might unbrother, and caſt out of heart and fellowſhip, every one whom I offend at, and conceaves to walk inordinatly; were firſt a pathway to perpetuall Schiſmes. 2. A violation of all Laws of Chriſtian fraternity and communion. 3. A diſſolving and breaking all Church communion; and, it is ſtrange, ſayes he, that ſome would have Chriſts order keeped, in private offences done by one Brother to another, and not the ſame in publick offences where one may offend a whole Church.
IV. Ground, this is a practiſe which is ſtated againſt the very rule, nature, and end of Church communion, in falling of from hearing upon that head of the indulgence, which may be demonſtrable to any on theſe grounds. (1.) That according to this rule, the ſin nor notoriely of corruption in Church offices, does not corrupt or defile the ordinances, becauſe theſe are the ordinances of Chriſt; otherwayes they ſhould have a neceſſary dependance on, and be of more or leſſe value according to the diſpenſers: but I grant, that may detract from our joy and comfort in partaking thereof, which yet does no way reach the validity of the ordinances. (2.) That it is ſure, ſad differences both in judgment and practiſe in the Church, may be conſiſtent with the nature and ends of that bleſſed unity, which Chriſt doth require there, and with a keeping of from partaking of the ſin of others. (3.) That Church Acts even of theſe, who are not Paſtors according to Gods heart, tho externally called, may be to themſelfes unprofitable, and yet edifying to the Hearers; nor can a greiving and offenſive practiſe make their authority or acts void, ſince ſuch may have authority, who have not approbation from the Lord, in diſpenſing his ordinances; and will any adventure to ſay, that Jeſus Chriſt hath either diſowned, or withdrawen from the Miniſtry of our Brethren who are thus deſerted by many; which, I confeſſe, is to me both ſad and aſtoniſhing, to ſee many now withdraw, and rather keep their own houſe, then concurre in publick worſhip with ſuch, where Chriſt in the power and efficacy of his word is yet to be ſeen; if this be the cure, that ſome pretends for our preſent diſtemper, I muſt ſay, its more ſad then the diſeaſe. (4.) If Church fellowship be truly underſtood, it will not be ſo eaſy to break of there, as many judged, ſince all other ſafe meanes muſt needs be firſt eſſayed; nor may we faſten a publick ſcandall on others, eſpecially upon officers of the Church, without the furtheſt advantage to make it evident both to themſelfes, and convincing even to the conſcience of others, 1 Tim. 5: 19. it is not a privilege of order only, but of office, that Miniſters have to ſpeak in the name of the Lord, who hath ſaid, he that deſpiſeth you, deſpiſeth me; and to reject ſuch, is a higher guilt, then to reject the ſame word in the mouth of a private Chriſtian, for they are the Meſſengers of the Lord of hoſts, and bears his impreſſe. (5.) This is a practiſe, as hath therewith a fixing of ſuch terms and conditions of Church communion, which hath not been, nor can be found in any preceeding records, ſince the times of the Apoſtles; and I judge it on ſpeciall cauſe of theſe ſad breakings now among us, and that ſo many contend as them that beat the air; their miſtake and ignorance of the true nature, and rule, of externall communion in the Church; for if this ſhould be conſidered, upon clear Scripture evidence, as it was in the firſt planting of the Chriſtian Church, I ſhould not then fear any publick rent on this late difference; and that which is a neceſſary condition of Church communion, I hope, muſt plead ſome Scripture warrant for its impoſition. I know ſome will plead, that this is but a departure in ſome degree, of Church-fellowſhip, which is both a poor and unwarrantable Apology; ſince both the rule is thus far deſerted, and no ground to know where they may fix after; but we have to viſible ane account this day, where this ſad courſe hath already landed.
V. Ground, that is ſad a and unwarrantable practiſe, which tends to cauſe diviſion in the Church, contrary to the doctrine we have receaved, Rom. 15. which, I am ſure, may be to evident, pretend any to the contrarie what they will, upon theſe grounds. (1.) That whatever was the firſt riſe, or occaſion of the offence, cannot be owned as the proper cauſe of ſuch a formed rent, as this now is; ſince moſt ſad offences hath been without any ſuch effect, eſpecially when it was more upon practiſe, then on any principles of truth; and the killing of a patient by poyſon, through miſtake of the true medicine, can never be charged on this, that the body was before in a ſad diſtemper; nor a miſapplication of the meanes to cure a wound, when it hath cauſed a gangren in the body, be juſtly charged on the firſt giving of the wound, ſince this otherwayes might have been ſafely healed. (2.) We know that for ſeverall years after that accepting of the indulgence, that difference both in jugdment and practiſe among us, yet did cauſe no ſuch effect; but the work of the Goſpell did then muſt diſcernibly proſper, untill ſuch violent eſſayes theſe two years now paſt, hath been for bringing things to ſuch ane extreme. And Oh! from that ſad period may be too diſcernibly dated, ſome further degree of the Lords departure from among us, and theſe deplorable effects of much blood, devaſtation, reproach, weakening of the intereſt of Religion, ſtrenthening of the hands of Adverſaries, beyond all that hath been in former times, and which hath encreaſed our bonds more, then all our Adverſaries could ever doe. (3.) If ſo ſevere a ſtretching of this late difference, and loading of the practiſe of others, with that which it could not bear; if a carnall and violent way of following this debate, a high crying up of ſuch in whom their own image, more then the image of Chriſt did appear, and peremtory impoſing their judgment, without the leaſt tender condeſcendence to theſe that differed from them, doe neceſſarily tend to engender diviſion in the Church, and have ane undoubted cauſality from the very nature thereof to this end; then it may be known, yea, (I dare appeall any diſcerning Chriſtian in the Church) at whoſe door this muſt be layed, and who hath moſt actively moved to put the poor Church in ſuch a flame, and this not upon any principle of truth, which was on either ſide diſowned; but upon contraverted deductions, from a different practiſe, and application thereof: this may be no leſſe amazing, then it is ſad, that the way of ſome now ſeems more how to diſpatch things by cenſure, and revilings, then by arguments, and by high words and invectives to exulcerate, more then rationally to convince; but a ſharp cenſurer and a ſelf ſearcher does rarely meet in one, though none more uſually needs the tender conſtruction of others, then ſuch; this hath been to known an evill in our Church.
VI. Ground, this practiſe ſeemes ane expreſſe violation & breach of Covenant, wherein we are ſo ſolemnly engaged before the Lord, which, I know not, how any poſſibly can evade, when we are no leſſe ſolemnly engaged there, againſt Schiſm, then either Prelacy or Eraſtianiſme; and, if this be not ane unwarrantable Schiſm, and renting of the Church, I know no ſuch charge could have been given againſt any ſince the primitive times, and that on theſe grounds. (1.) That by Schiſme is not to be underſtood a dividing from the doctrine, but from the communion of the Church, and that it tends to a diſyointing from the body, thus we finde, even in the moſt pure times of the Church, theſe put in a peculiar claſs, and looked on with no leſſe dread and fear, as ſuch, who did oppoſe the doctrine of the Church; and it is but to manifeſt, that in all times, the moſt deſtroying errors hath been ſtill grafted on this ſtock, whilſt on the other hand, the more near fellowship with our bleſſed head is keept up, and where the life and power of godlineſſe is much in exerciſe, the more hath this ſad rock been keept of; as the more near the lines are to the center, the more near are they, and cloſe to one another. (2.) It is clear alſo from the Apoſtles dealing with the Church of Corinth, and about which he uſed ſuch ſharpneſſe that they took a divided way of communicating and going about other duties, as tending to make a breach and Schiſm then, in that Church, whatever gave the riſe thereto: ſe 1 Cor. 11: 18, 19. yea, does thus rebuke them, not only that ſome ſaid they were of Paull, and others of Apollos, but even theſe that ſaid they were of Chriſt, ſo far as this upon the manner was in a contentious and divided way, ſince of him, and him alone muſt the whole Church be named. (3.) It hath not hetherto been under debate, from the Scripture, and doctrine of the Reformed Church thereannent, to be ane unqueſtionable Schiſme, where there is a departure from that union in the publick worſhip and ordinances of the Goſpell in which they had formerly walked, and thus a dividing and deſigned falling off from the ſame, without any juſt cauſe or warrant from the Scripture, to a publick diſturbance of that order appointed by Chriſt in his houſe, yea contrary to that commanded love, tenderneſs, prudence and forbearance ſo expreſly required of Church members towards one ane other, and to his bleſſed authority who has ſo clearly warranted ſuch a forbearing with theſe, as in ſome things may be contrary minded, upon different apprehenſions of the truth, ſo far as both love amongſt themſelfes, the publick peace of the Church, may not be thus diſturbed; it is ſure the choiſeſt of the ſaints doeth carry to heaven with them, both errors, miſtakes and propheſieing in part, and ſome overclouding muſt ſtill be of the brighteſt ſtares while they ſhine here; Oh! if that now which is the preſent cauſe of theſe differences were but once brought to that rule of the word ſhould it not inforce many to be a wonder to themſelfes at the ſtrange way they have been upon, and whether they have been carried in this deplorable rent of whoſe ſeriouſneſs otherwiſe I doe not queſtion.
VII. Ground, this is a practiſe contrary to moſt expreſſe Scripture commands, for forbearance and condeſcendence among the godly in breaking times, which we may not only ſee, Rom. 14: 3, 4, 5. Eph. 4: 2, 3, 4. 1 Cor. 9: 19. 20. but that it was for this end the Spirit of God doe enjoine the ſame, that there may be no breach or rent in the Body of Chriſt, about which he hath ſo tender a care, and is ſuch a forbearance, as we finde expreſly commanded in this very caſe, upon a controverted practiſe of the Church, and difference of judgment therein, whatever upon the one ſide might be more culpable herein then upon the other, as is clear in that debate about meats, 1 Cor. 11. and Oh! what can it mean? Whiles both our duty and remedy doth here meet at once, yet, this ſhould have ſo litle weight with us, at this day: for if ſuch a commanded forbearance can have no place among theſe who are one and agreed in this ſame principles even in the point controverted, and only differ in the application, yea are mutually perſwaded of others ſincerity; I know no place then it could have ever had, ſince there was a Chriſtian Church: which hath put me to ſome aſtoniſhment, what the peremtory way of ſome can intend, and to obſtruct ane union in the way of the Lord only fought, without ceding in any truth, or being put to condemn any thing they judge lawfull, or approve what they judge ſinfull, in the way of others; and if this be denyed, I would deſire then to know what ſinfull complyance, or yeelding in any concerne of the truth, can be herein challenged; or if ſuch a ſuteable eſſay hash yet been for a tender, ſerious communeing, with ſuch they keep ſo great a diſtance with; to meet and concurre in what are uncontroverted duties in ſuch a day. But oh! the temper of this time ſeems more now in paſſion than argument, which is ſo naturall and pleaſing an evill, as the moſt expreſſe authority of the Scripture is not like to reſtraine.
I muſt adde this further to be conſidered, if ſuch a departure from Church fellowship ſhould be admitdon this head of the late indulgence, and the diſcretive judgment, of any (which can only be pretended here) ſtretched to ſuch a hight as without the Church to impoſe this, which is of ſo publik and univerſal concerne on the conſcience of the people, theſe conſequences of greateſt import muſt need follow. 1. To breake up Church fellowship and communion with moſt all the Reformed Churches this day; yea is a caice and practice under theſe circumſtances it is now ſtated, as will finde no precedent, even from ſuch, who have formerly moſt pleaded for ſeparation who did never own this on any ſuch ground as a different practice, upon various apprehenſions thereof, among ſuch who are moſt intirely one in the ſame doctrine and principles. 2. This alſo muſt follow to withdrauw from Fellowship in hearing of the moſt choice and eminent Non-conforme Miniſters now in the Church of England, whoſe liberty they had for a peaceable acceſſe to their publick meetings ſome years now paſt, was of that ſame nature, and in als expreſſe termes one with this indulgence. Yea it muſt neceſſarily tend like wayes to fall of communion in publick with the whole Miniſtry of the Belgick Church, which to the furtheſt conviction of any who will queſtion this can be demonſtrat on cleareſt ground. 3. Nothing can be more evidently contrair then this practice is to the known judgments of the old Non-conformiſts, yea of ſuch who have been moſt eminent both in the Churches of Old and New-England of the congregational judgment, whoſe tender reſpect to guard againſt any daſhing on ſuch a rock as this, they have publiſhed to the world, which I forbear to ſet down here only to avoide prolixity.
But I muſt yet ſpeak a few words more on this ſo important a caice, and obteſt (I hope I may ſay with moſt tender reſpect) ſuch who in ſome ſimplicity of heart hath been carried ſo ſtrainge a length in theſe differences, and may not be aware of the hazard, and on what a precipice they are thus led to conſider. 1. If ther be no caus to fear, leſt theyr reſolution be fixt before their light, and a ſerious tryall of theyr way, and motion herein, ſince the ſincerity of our aime can make none approven in that where a declining is in the matter from the rule. 2. And that the example and authority of none can bear weight with the conſcience upon an after ſearch of what they have done, ſinc each muſt prove his own worke, yea it is ſure non would take poyſone upon the credit or repute of others, nor can the wiſdom of words add any weight to the word of truth. 3. Is there not much cauſe to fear (that without preventing grace) diviſion is at ſuch a height, as it shall at laſt end in diſſolution. Julian knew this to well, when as one of the greateſt means he followed for the undoing of Chriſtianity was not only to tollerat but to foment differences among Chriſtians. 4. And what can ſuch fore breakings as theſe mean, for ſure it is one of two that either we do not center in Chriſt, and are unite by the ſame ſpirit with him, or that we are thus under ſome dreadfull prevalence of temptation; It is not the lines that are ſtreight but ſuch as are drawn crooked from the center, which do juſtle and tread on other. 5. Should it not be a ſtrainge contradiction, for a profeſt contending, upon the Kingdom, and ſupremacy of our bleſt head, over his Church; by a viſible controlling of the authority of his Laws over our conſcience and practice, and can this be under debate where there is ſo ſad an exceeding of theſe Scripture bounds ſett to us, in mutuall contendings in ſuch differences as theſe now are, for which, I ſhall but offer theſe expreſs commands given in ſuch a caice to be conſidered which I may ſay could not poſſibly but reſtraine any ſuch rupture and ſchiſme now in our Church, if ſome ſuteable weight thereof were on our ſpirits; Phil. 2: 3. Eph. 4: 31. Rom. 14. 3, 4. James 3. verſ. 6. Hath not in all times the Churches hazard been more from the right then the left hand, and from ſuch a party as lyes in ambuſh to enter at every breach; I mean the ſpirit of errour and deluſion, than from open aſſaults yea is there any mean could have been eſſayed more ſad for the opening ſuch a door, then this to divide the Church, and godly among themſelfs. 7. … whither hath this tyde carried ſome, I am ſure much beyond their own thoughts and what deplorable effects have thus been of late in ſo ſtrainge a keeping this breach up with theſe who are partakers of the ſame precious faith, and when much more is yet to unite, then to disjoine, ſhall there yet be further daſhing on ſuch a rock whereon ſo remarkable a beacon in theſe known ſad and diſmall conſequences hes been ſet up before us, yea no eſſay for a binding up of ſuch wounds which are now like to bleed unto death. 8. What ſtrange pleaſure muſt it be that is more in bitter contendings (I fear) then to live in the practiſe of theſe great truths we know; or what true gain can be thus projected for our maſters intereſt; it is ſur ſuch a delight, ſould be greateſt paine to any ſerious, and tender ſpirit. Yea have not ſuch intemperat heats yet ſpent their ſtrengh under theſe ſtrange chainges which have of late gone over, as might have brought ſome ſutable cool atlaſt to this fever. 9. Are profeſſors of the truth in ſuch a manner now preſt to adorne the profeſſion thereof, as formerly, and under ſuch a weight how great, great a thing it is for any to be eternally ſaved though never more cauſe to walk under fear of this, then in the preſent age, or where moe in a way of profeſſion, and with much of the forme of godlineſs hath been in hazard to periſh, and come ſhort of heaven, yea with leſſe acceſſe to be convinc'd or to bear faithful dealling with their conſcience then ſeems now; and do but conſider whom yow prejudge moſt in withdrawing from the Miniſtry of theſe, who I hope ſhall be ouned of the Lord as his meſſingers to the Church and darre own no other reſentment both of greife and ſorrow upon the viſible hazard of ſuch as ſeem not to be awarre thereof themſelves. 10. Yow know that expreſſe command of watching with a godly jealouſy againſt any ſtrainge doctrine, Heb. 13: 3. and it's but too known how eager a graſping is by many more at what ſeems new and ſtrange, then what may edify; nor hath ſuch oft apprehended the hazard of ſome plauſible error, untill it came to a more formed complexion, as is now. 11. What advantage is thus given to the Prelatick party for that charge of ſeparation againſt the whole Non-conformiſts this day, and though with cleareſt evidence we can evince the injuſtneſſe thereof; yet knows not how to anſuer on your behalf when we are reproved. 12. Are we not both called and taught, to trye the ſpirits whither they be of God, by cleareſt Scripture light: and that the impulſe and motions of the ſpirit of grace, muſt aſſuredly tend to compoſe and ſanctify the whole frame of the ſoul with a humble tender ſubmiſneſſe to the tryall of the word herein, and is it not expreſly ſhewed what the fruits of the ſpirit and flesh are. Galat. 21. 22. 2 Tim. 1. 2. 3. verſ. and how farre the way of the Lord is from any irregular or impetuous courſes; yea ſuch as may ſeem incompatible with the very uſe and exerciſe of reaſon. Theſe words of Luther in the ſecond tome of his epiſtles, ar of much weight: ſayes he in your tryal and decerning the ſpirits ye would trye whither they can prove their calling in what is ſtrange or extraordinary either in their judgment or practice, for God never ſent any but they were either called by men, in his appointed way, or declared by ſignes, no not his own ſon, and in no wayes, may we accept the calling of any upon ſuch a warrant of ſome ſingular impulſes or revelation. I muſt yet beſeech this further, to be layd to heart; that if any thing can be known by its native and viſible effects, we may then read in greateſt Letters, what a Babel of confuſion and diſorder, with dividing both of hearts and tongues hath followed on this late aſtoniſhing rent, and Schiſme in our Church, yea when thus taken off any certaine rule, for hearing and joining in the publick Ordinances, knowes not where to finde themſelfs, or to be in one meaſure in ſuch a caice. I deſire to ſpeake this with a tender reſpect to ſuch, who I darre not queſtion hath had a ſerious regard to the truth yet hath not been awarre of the ſubtilty of this ſnare, and with hope that upon ſerious after thoughts ſome more fixt uniting both in judgment and heart may yet follow amongſt all who are indeed lovers of the truth, in our Church; with ſome more ſuiteable fear to daſh againe on ſuch a rock; yea to ſee how true and ſweet a conſiſtence, may be betwixt Zeal and fervency for the Lord, and that humble fear and tenderneſſe in our private judgment in ſuch a difference, as this, where on no ſide the truth is denyed; ſo as to keep of any publick rent in the Church.
QUEST. IV. Which may be yet needful to touch on theſe late publick differences, if it be either matter of duty, or expedient and for edification, to bring theſe in publick and engadge the people therein; and if ſome forbearance thus by Miniſters of the Goſpel, be not in ſuch a time and under theſe circumſtances we ſtand, called for. For clearing of which, I hope there is no debate; upon that great duty of a faithful and free wairning againſt publick ſins, and though with a ſuiteable prudence, yet impartially to apply the rule againſt them, and to ſhew both the duties and dangers of the time; but I humbly judge, no juſtleing will be found here, with a tender abſtinence and forbearance in ſuch a caice as this, where a different judgment and practice is now, amongſt the moſt ſerious godly and faithful Miniſters, in our Church who yet does ſo jointly concurre and are one in the ſame truth; upon theſe grounds. 1. That this can not be pleaded as a publick Teſtimony to the truth; as it thus reflects on the practice of their Brethren, with whom they differ on whom no diſouning or oppoſing of the ſame. Without the furtheſt breach of charity can be thus fixt; nor is this before any ſuch as are the known and publick adverſaries thereto, or upon any viſible hazard, Luke 21: 12. When you shall be brought before Kings and rulers for my names ſake, this shall turne to you for a teſtimony, but I muſt ſay the tendencie of ſuch ordinare and publick reflections is rather like to darken the credit and beauty of ſo great and honourable an appearance, as a Teſtimony indeed for the truth is; and if theſe neceſſare requiſites thereto, according to the Scripture, were this day more underſtood, there could not be ſo ordinare a pretending of this. 2. I would know wherein this way is uſefull or expedient to moſt of hearers who can ſo little judge on theſe things. We are indeed called to declaire the whole counſell of God, Acts. 20: 27. But this is moſt evidently qualified by the ſame Apoſtle, verſe 20. that he kept nothing back hereof which might be profitable for them, and thus expreſly ſhowes what bounds Miniſters hath ſett herein by the holy Ghoſt in their delivering of the meſſage of God to his Church that it be not only truth but ſuch as may be for the edification of theſe they preach to. 3. Since it is clear that poſitive duties do not binde ad ſemper. and no cauſe can be now pleaded in this caice for guarding againſt any preſent ſnare or hazard to the Church ſhould not the inconvenience which the contentious keeping up of theſe differences may occaſion have more weight with us which the Apoſtle ſo ſharply rebukes, 1 Cor. 11: 16. But if any ſeem to be contentious we have no ſuch cuſtome nor in the Church of God; and oh! that the loſſe and gaine herein were more impartially weighted, what both the Lucrum ceſſans and Damnum emergens hath been this way. 4. And is this ſo ſmall a thing as may ſeem to ſome, to bring in publick, and before the Church ſo high a charge of Eraſtianiſme and defection from the truth againſt theſe their Brethren who are thus as expreſſely pointed at as they were named, ſince it is ſure there can be no publick rebuke and admonition before the people as this moſt evidently is, but as a publick Church cenſure and juridical act of Diſcipline, yea which is no leſſe manifeſt then that of excommunication, and if ſo publick a violation of that order which our bleſſed head hath expreſſely fixt for his Church, be ſo lightly regarded; where are we. Nor can this be, pretended as a doctrinal reproof which is ſuch an applying of the rule againſt ſins of the time muſt as ſtil leave the particular application thereof to their own conſcience who are thus guiltie, without any expreſſe deſigning of particular perſones, where no judicial procedour and conviction by the Church hes gone before, but here is a moſt publick and expreſſe fixing of ſo ſad a ſcandal even before the Church, againſt ſo many particular Miniſters of the Goſpel (who are ſtill labouring in the vineyard of the Lord) as if they were deſigned by name. 5. And are not theſe unqueſtionable requiſites for a publick reproofe, not only their calling thereto, that it be orderly, and upon cleareſt evidence but that this be not expoſed to any prejudicate exception, from their way who do thus reprove, which may be on too juſt ground feared this day that ſome have put themſelves out of the furtheſt capacitie to edifie by any ſuch mean, from their own unſuteable manageing hereof. 6, What if theſe who are thus ſo openly reflected upon ſhould take the ſame freedom for publick contradiction? Wherein would this quickly reſolve, but a furder growing ſcandall, to ruine the Church and make way for the endleſſe debatings, which as the Apoſtle ſhowes does rather engender Queſtions then any godly edifying in the faith. We know the Apoſtle Paul withſtood Peter to the face, but it is obſervable on what ground it was ſtated, that when Peter knew the differences then amongſt theſe of the Jews and Gentiles who beleeved was ſuch as ſhould cauſe no rent or dividing thereon; yet to pleaſe the Jews had withdrawn and ſeparat from fellowſhip with the beleeving Gentiles, yea that this rent was like to grow ſo as Barnabas alſo was drawn into the ſame diſſimulation and thus a ſad and ruining breach like to follow. 7. Should we not be to the furtheſt tender of unſettling of the ſpirits of the people when ſo much allready ſhaken and in that manner now racked and toſſed to and fro with every winde of Doctrine as many are like to loſſe all perſuaſion of the truth, yea when it is ſo hard and all moſt impoſſible to keep ſome within any bounds; and whileſt thus the triumph of adverſaries and ſtrengthening the hands of the ungodly upon ſuch ſtrainge reflections, brought in publick, does viſibly gaine ground; and what intereſt can be thus pretended for the Church of Chriſt in ſo publick a going to Law with their Brethren before ſo watching an adverſary, whoſe ſtrength muſt needs lye in our breach. 8. Is not alſo the bringing things thus to ſuch an extream, of that viſible tendencie, as to bring under queſtion the validitie of their Miniſterial acts amongſt the people, by ſo publick a thruſt at the credit and repute of their Miniſtry, which is ſo far an expoſing of many to the hazard both of atheiſme and errour, beſides the weakening ſuch in the publick work of the Lord, who are ſo known able Miniſters of Chriſt. I ſhall adde no further but a humble and ſerious appeal to their own conſcience, who may have judged this their duty, if on deeper reflection hereon; a tender abſtinence and forbearance this way and to keep of any daſhing on ſuch a rock as hath been allready touched, untill light and conviction from the Lord yet further break up ſhould not be their own peace, and comfort as well as the publick peace of the Church in that day when their eyes ſhall become dim, and the keepers of the houſe begin to tremble.