A Peacemaker Without Partiality and Hypocrisy, Discourse · Chapter 7 – Chapter 8
CHAP. VII. Concerning the termes of forbearance, that therein is, and may bee found an agreement.
HAving ſhewed how full and ſatisfactory the unitie is, whereunto wee have attained, and which ought to be profeſſedly acknowledged and put in practiſe; it remaineth now that wee ſpeak alſo of mutuall forbearance, in that whereunto wee have not yet attained. For if it be made apparent, that wee are not onelyonly thus farre agreed, but that wee have alſo the ſame ſenſe of the termes, that is, of the Principles and Rules whereby a forbearance may be ſetled in that wherein wee are not yet agreed; then I cannot ſee what in conſcience or reaſon ſhould keep us ſtill at this diſtance: But I am confident it may bee made undeniably apparent that wee have the ſame ſenſe of the termes, that is, of the principles, rules and conditions, whereby a forbearance may bee ſetled amongſt us; therefore there is nothing in conſcience or reaſon, that can keepe us at this diſtance. Now if the Queſtion bee, what then the cauſes are that keep us from joyning in a forbearance? and what the difficulties are to practiſe that wherein wee are of one mind? My anſwer is, that I am very willing to confeſſe my ignorance of theſe cauſes and difficulties, rather then to reflect upon the jealouſies, upon the deſignes, upon the paſſions and diſtempers of either ſide, and to lay open the uncharitable failings, and the unfriendly proceedings of both ſides againſt each other. I ſhall onelyonly ſay that the chief difficultie concerning the termes of ſetling a Chriſtian forbearance amongſt us in my opinion hath been this; that this matter hath never been proſecuted in that way of ſimplicitie, which becommeth the Goſpel, nor upon the termes, wherein either there is undeniably, or there may bee found infallibly, a full and ſatisfactory agreement; and whether yea or no any courſe will be taken to proſecute it otherwiſe hereafter, I know not, but I ſhall in the meane time endeavour to acquit my conſcience, by ſhewing my ſenſe of the principles and rules thereof, whereunto I am perſwaded none will bee diſſenters, who doe lay to heart without prejudice their dutie, in the profeſſion of Chriſtianitie.
CHAP. VIII. Concerning the principles of mutuall toleration wherein there is a full agreement.
THere bee two maine principles of a Toleration whereof both ſides have the ſame ſenſe to the full. The firſt is concerning the neceſſitie; the ſecond concerning the limits and bounds of a Toleration amongſt Chriſtians.
Concerning the neceſſitie of ſome forbearance amongſt Brethren in Chriſtianitie, all will undeniably acknowledge theſe two Propoſitions.
Firſt, that God hath commanded his children and ſervants both to beare one anothers burthens, and to beare with one anothers infirmities, and to forbeare one another in love, as appeareth in theſe places of Scripture, Gal. 6.1, 2. Epheſ. 4.2. Coloſ. 3.12, 13. and 1 Theſſ. 5.14. Rom. 14.1.
Secondly, that this dutie is not onelyonly neceſſary (neceſſitate praecepti) becauſe God hath commanded it, but it is alſo neceſſary (neceſſitate medii) as a meanes of mutuall edification; which cannot poſſibly bee advanced without the obſervation thereof. And the reaſon hereof is evident, becauſe in many caſes of humane failings, and in ſome of different opinions and practiſes, if there ſhould bee no forbearance at all, debates would bee ſharpe and endleſſe, about every ſmall matter, and for every trifle; the affections of love would bee loſt, the peace of the Churches diſturbed, Schiſmes made unavoidable, and the healing or preventing of breaches become altogether impoſſible, Rom. 14.13. and 15.1, 2, 3. Phil. 2.1, 2, 3, 4.
And concerning the bounds and limits of this forbearance, all will undeniably acknowledge, that it ought not to bee extended indifferently unto all perſons, opinions and practiſes, but that theſe foure propoſitions are agreeable to the truth of Chriſtianitie.
Firſt, that it is not the mind of Ieſus Chriſt that his ſervants ſhould agree to beare one with another in that which they know to bee evill and contrary to his will, but that their dutie is in ſuch caſes to endeavour the removing of evill, by zeale and brotherly admonitions, as will appeare in theſe places of Scripture, Rev. 2.2. and 1 Theſ. 5.14, 15. and 2 Theſ. 3.12, 13, 14, 15. and 1 Cor. 5.2.7.11.13.
Secondly, that it is not the mind of Chriſt that any of his ſervants ſhould profeſſe themſelves willing, or obliged, to beare with any perſon which doth endeavour, and with any doctrine or practiſe which doth tend to overthrow the faith in his name, which is delivered to the Saints(a)Iude 3., or to deſtroy the life and power of godlineſſe either in the private or publick profeſſion of Religion(b)Tit. 1.10, 11. 2 Tim. 3.5, 6, 7, 8. Gal. 5.7. til 13., or to diſſolve the bonds of holy communion amongſt Chriſtian brethren(c)Phil. 3.2. Iud. 19. Rom. 16.17, 18., or to aboliſh the orderly relations and obligations naturall and morall, without which humane ſocieties cannot ſtand(d)1 Tim. 5.8. Mat. 15.4, 5, 6. 1 Tim. 4.3., or to put downe the authoritie which God hath ſet up in and over humane ſocieties for the Adminiſtration of juſtice therein(e)2 Pet. 2.10. Rom. 13.1. till 8..
Thirdly, it is the mind of Jeſus Chriſt that his ſervants in all matters meerly circumſtantiall by him not determined ſhould be left free to follow their owne light, as it may be offered, or ariſe unto them, from the generall rules of edification and not conſtrained by an implicit faith to follow the dictates of other men; and although it may ſometime fall out, that in things of this nature their wayes may be different from the wayes of their brethren; yet that ought not to make any breach of love amongſt them, but they ſhould eſteeme all croſſe and partiall practiſes about them, utterly unlawfull; becauſe they beget diſputes and jealouſies, and tending to diviſions, bring forth hatred and mutuall perſecutions. Rom. 14. per totum, Gal. 5.13, 14, 26. Phil. 2.3, 4.14, 15.
Fourthly, that in matters of greater weight, which are not meerely circumſtantiall, but are conceived to bee determined by the word, yet ſo, as that it is differently underſtood: in this caſe the mind of Chriſt is, that the rules of Chriſtian charitie and mutuall edification, be inviolably obſerved with all long ſuffering and forbearance. And this courſe ought to be continued ſo long, either as there is hope to gaine the advantage of loving conferences, whereby differences may be reconciled, and miſtakes and ſcandals prevented and taken out of the way; or ſo long as there is cauſe to thinke that God may reveale his profitable truths to ſuch as erre not wilfully, but through weakeneſſe of judgement and harmeleſly, Phil. 3.15, 16. and 2 Tim. 2.22, 23, 24, 25, 26.