The dying man's testament to the Church of Scotland, or, A treatise concerning scandal divided into four parts ... : in each of which there are not a few choice and useful questions, very shortly and satisfyingly discussed and cleared / by ... Mr. James Durham ... who being dead (by this) yet speaketh ; and published by John Carstares ... ; to which is prefixed an excellent preface of famous Mr. Blair ... ; together with a table of the contents of the several chapters of each part.

PART II. Concerning Publick Scandals, or Scandals as they are the object of Church-censures; and more particularly, as they are practical, or, in practice. (Book 2)

IT resteth now that we should speak something of Scandal as it is the object of Church-discipline; for that is implyed here, to wit, That this scan∣dal, given by the Nicolaitans, was such as ought to have been taken notice of by the Church-officers: for, the neglect thereof is reproved by the Lord; and in such a case privat admonitions are not sufficient. We may therefore speak a word to these Questions, 1. When a Scandal is to be esteemed publick, that is, to be taken notice of by a Church-judicatory. 2. What Order is to be observed in proceeding therein. 3. What is to be accounted a sufficient ground for removing of such an offence, so as it may •…•…ist all ecclesiastick Processe, or may remove a Sentence when it is passed. 4. What is the duty of private Christians, when Church-officers seem to be, and possibly indeed are, defective in reference to this?

CHAP. I. Shewing that every Offence is not publick, and when it is so.

COncerning the first Question, we lay down these grounds, 1. Every thing offensive is not publick, or immediatly to be brought before a Church-judicatory. Of this sort are, 1. sins of

infirmity, which possibly may be offensive for the time, Yet the persons way being considered, they are to be thought to proceed from his infirmity, they being incident to such who are in some serious man∣ner watchfull over their way; and therefore are not the object of Discipline, which is to curb and restrain the more grosse humours of Professors: Otherwayes the exercise of Discipline, in reference to infirmities, would utterly prove an intanglement both to Officers and Members, and so occasion more stumbling, contrary to Christ's scope. 2. Offences that are in disputable practices, or that flow from miscarriage in things indifferent, are not properly the object of Church-censure, because there is not solid accesse of through convincing the party. Hence we see, that in these disputes concerning indifferent things, or of practices following thereupon, the Apostles reprove mens untendernesse in them, but do never make them the ground of Censure as such, except they be aggre∣ged by some other circumstance. Of this sort al•…•…o are offences that may proceed from mens carriage in legal pursuits and civil contracts which may offend; yet cannot they be legally convinced to have broken a rule, when the strain of their way is legal, although it may be sinfull before God, and be to be reproved by private admonition where men have accesse. 3. Some offences are grosse, and, it may be, known to some to be true; yet possibly there is no convin∣cing way of demonstrating the truth thereof to o∣thers: in that case, it's more safe and edifying to for∣bear publick mentioning of that scandal, than to pro∣secute the same, seing it may more irritate the person, and weaken the Church-authority, than edifie. 4. Some scandals are grosse, and may be made-out by two or three witnesses; yet are not immediatly to be brought to publick, except upon the supposi∣tion of following obstinacy, and not satisfying of those two or three, which especially is to be consi∣dered,

if the persons carriage be otherwayes cleanly▪ This is Christ's expresse rule, Mat. 18. and to bring it immediatly to publick, is not consistent with that love that we ought to have to one another: For, charity requireth that he should be admonished, and also if he hear, that it should sist; Otherwayes, such being satisfied as were offended, it were to waken a scan∣dal, and not to remove one. But now especially we consider what is a publick scandal in respect of its nature, and afterward we shall enquire when it is so to be accounted publick in respect of its notority; and so when immediatly it is to be brought in pub∣lick: for, it is certain▪ that these two may be divided, and so are to be distinguished, as was formerly hinted. For, a scandal may be publick, to say so, for its notority, but yet not for its nature.

2. Scandals may be of that nature, that it is fit* 1.1 to take publick notice of them, and to follow them with Church-censures till they be removed. This is clear in the Lord's rep•…•…oving the neglect of publick Censure in these Churches; for, His finding fault that they had such, and suffered such (as in the next Epi∣stle) can be construct•…•…d no otherwayes, but that they did not by Church-censure cut them off from their fellowship, which is elsewhere abundantly clear. And it is true in these cases, 1. When a scandal is of its own nature grosse and infectious, like a little leaven ready to leaven the whole lump. 2. When it is clear and in the matter of fact cannot be denied: the first is requisit to a publick scandal for convincing of the conscience of the evil it self; the second for making application of the consequents of such an evil to such a person. 3. An offence becometh pub∣lick, though it be not of its own nature so at first, if it be afterward aggreged by such circumstances as ob∣stinacy and contempt of private admonition, frequent relapsing therein, and such like, as Christ's rule, Matth. 18. and the general nature of offence doth

confirm: Scandals that are so circumstantiated, and they only, are to be taken notice of by Church-judi∣catories as the proper object of Church-discipline. Hence we may see a great difference betwixt offence as it is the object of private discretion, and as it is the object of Church-discipline. I call them grosse evils and of an infectious nature, which are against a clear Law of God, and of that influence in a man's christian walk, as any sober man▪ acquainted with the Word of God, and reflecting upon conscience, cannot but acknowledge to be sinfull, obstructive to the work of grace where they are, and tending to the marring the beauty of a Church, and the edification and salvation of her members if they should spread, such as Sabbath-breaking, swearing, and what doth directly contradict a moral command, these things are obviously censurable. And upon this occasion, I cannot but much wonder at, and regrate the unwar∣rantable expressions, at least, in the matter of fact, of a Learned man, Mr. Baxter against Blake, pag. 130. his words are, In some Countries, where some oaths are grown customary and of no great evil repute, it is possible for a godly man to be long guilty of them, as it is known that many well reputed of for godlinesse are in Scot∣land, &c. where he doth misrepresent the Church of Scotland in a twofold mistake (to say no more.) 1. as if some swearing were so customary in Scotland as to abound even amongst the Godly. 2. As if it were not taken notice of, or of no evil repute or scanda∣lou•…•…: It is like, this may be his information, but certainly Christian charity would have pleaded, that such information should not have been received against a Brother, without some convincing ground; much lesse to have been vented as a thing known against a Christian Church, which, however she be otherwise afflicted and rent, and so obnoxious to much contempt and reproach, yet hath a witnesse both in Heaven and Earth of zeal against that sin, and in∣nocencie

in that respect, as to these that are Godly, even but seemingly, There being nothing more ab∣horred by a godly heart, and accounted a greater evi∣dence of profanity amongst us, than customary irre∣verent medling with the holy Name of God, and swearing of any kind: and although we be many wayes guilty before God, even in this respect; yet we suppose she may hold up her face therein, beside, and with, any Church on earth.

3. We say, That even among these Scandals that* 1.2 are in this sense publickly to be taken notice of, there is many wayes difference to be made in the prosecut∣ing of them, and that in diverse respects. 1. Some scandals are of such grosse nature and publicknesse in the fact, that they cannot be passed without some publick rebuke, at least, even though the person should seem satisfyingly to resent his deed, because in this, respect is to be had to the edification of others, and not of the person only. 2. Some scandals again are such, as by authoritative admonition may be helped: and in this sense, if a person hear the Church-guides and take their admonition, there is no further pro∣gresse to be made. Again, 3. sometimes persons are to be followed with the highest censure of Excommu∣nication, when open rebukes cannot do the businesse, as we see in the case before us, and other practices of Pauls. And we suppose, that such a scandal as hath this Sentence following upon it, would be in the gros∣nesse of its nature, and clearnesse of its proof, con∣vincingly made out both to the person himself, and to others. Because, 1. otherwise it may make this great Ordinance contemptible, if upon like, or disputable grounds, it be drawn forth. 2. Neither can it have weight with the person to gain its end upon him natively, as a Church-ordinance ought to have, the first step whereof is, convincingly to argue him to the sense of his fault, as the word is, Matth. 18. 15. 3. Neither can it be expected to have such

weight with others who ordinarily carry towards them that are under it, as they are convinced of the weightinesse or lightnesse of the ground of that Sen∣tence. 4. The nature of this Ordinance cleareth this also; for (as Divines say) it is added to confirm Gods threatnings, as Sacraments do seal the promises; then it importeth, that there must be a clear threatning ere this can be appended; and there can be no such threatning applyed, but where both the sin in its na∣ture, and the fact in its notority are convincing; and indeed all the precedents of this Sentence in Scripture are of this nature, to wit, they are both rare, and also upon most convincingly grosse evils. I cannot ex∣presse it better than it is done by that Reverend Di∣vine, Mr. Thomas Hooker of New England in his Hi∣story, part 3. pag. 39. Such evils, (the words are his) which are either heynous and abommable, as fornication, murther, adultery, incest, treason, &c. or, if not so grosse, yet carry the face of evil in their forehead, upon the first serious and well grounded consideration of reason; and have been pertinaciously and obstinatly persisted in after the improvement of all means upon them for conviction and reformation: These only deserve Excommunication by the rules of Christ, 1 Cor. 5. Matth. 18. 17. thus far he. Advert, that what we speak here of a pub∣lick scandal, is spoken in respect of the nature thereof; what is to be accounted such, in respect of its mani∣festnesse and notoritie, followeth afterward to be spoken of.

CHAP. II. Concerning what order is to be keeped in the fol∣lowing of publick Scandals.

THe second thing, to wit what order and man∣ner is to be observed in the following of pub∣lick Scandal▪ is not easily determinable, there being such variety of cases in which the Lord exer∣ciseth the prudence and wisdom of his Church-offi∣cers: 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 determin∣ing of rules for cases here, but necessarily the man∣ner of procedor in the application of rules, is to be left to the prudence and conscienciousnesse of Church∣officers, according to the particular circumstantiate case. Yet we may lay down these generals▪

1. All publick processing of scandalous persons,* 1.3 or judiciall taking notice of scandals, would be done with respect to the ends for which Discipline is ap∣pointed, and so as may attain the same. This, I sup∣pose, 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, re∣proofs, 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 particu∣lar edification be not neglected; and therefore in pro∣cedor, 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, upon* 1.4 the matter, are not equally nor at all times, nor in all persons, and, it may be, in all places in the same man∣ner, to be pursued and followed; and the reason is clear, because according to circumstances, that man∣ner which is edifying at one time, and in one case, may be destructive in another, and so is not to be fol∣lowed, 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, al∣though

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 Or∣dinances 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 plea∣sing 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 consi∣dering 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 vindi∣cate His Ordinances, gain the person from sin to holi∣nesse, 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 parti∣ality when such difference in Church-procedour is observed: yet these things would by all means be* 1.5 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 refe∣rence to some offences, than in dispensing with what seemeth to be materiall; or, it would be in such of∣fences 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 per∣son, 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 li∣berty to condescend which way may be most con∣vincing 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 pub∣lick 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-offi∣cers* 1.6 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 ob∣serve 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: be∣cause ordinarily, men out of their corruption, are more ready to mistake mens intentions in this: and we conceive, that in this a Church-judicatories proce∣dour, 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 offend∣ing member may be thereby with all tendernesse re∣stored 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 no∣thing 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 ad∣monition of Minister and Elders might gain a Bro∣ther, what needeth further? And by so doing, a person is convinced, that that Minister, or Elder, de∣sireth 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 Judica∣tory, as suppose, they should sometimes get snarling answers, or unbecoming words, or be met with by irreverent carriage: in that case, there would be con∣descending, 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 pro∣secuting of personal reflections; but on the contrary, it often looketh likest Christs Ordinance, when meek∣nesse is most prevalent, and so in the end, it cometh to have greater weight; for, many cannot discern be∣twixt 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 im∣mediately, it looketh to them to be carnall and vin∣dictive

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, al∣though 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 ap∣pearing at such a day if afterward they condescend; their hastinesse in expressing themselves rashly at one time, or carrying themselves irreverently, which af∣terward 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 in∣firmity; but, suppose the person were some subtile, deceitfull, dissembling one, using his pretexts of re∣pentance 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 ap∣pearances 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 ad∣monitions 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 pub∣lick rebukes rare in Scripture: And although some∣times, a publick appearing may be thought most edi∣fying 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 sup∣posing that scandals were multiplied, but that some should be pitched-on that might most convincingly edifie, and that private dealing with others for con∣viction be made the more weighty, which also is the judgement of the great Augustine. 3. Peoples offend∣ing for the omiting of publick rebukes, is, when the scandal thereof doth flow from this, that they con∣ceive it to proceed from carlesnesse, negligence, par∣tiality, or some such thing in the Officers, whereas, if by custome it shall be known to a people, that Offi∣cers are diligent observers of these things, and are not defective in dealing with scandalous persons for con∣vincing of them, and do take this way as the most loving and tender mean of their •…•…aining, such man∣ner of proceeding will be more convincing and edify∣ing▪ than if the thing were instantly brought to pub∣lick; 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 negli∣gence 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 fore∣bearance is to be made use of as a mean for making that diligence and freedom the more succesfull: other∣wise, whether it be forborn or followed, it conti∣nueth 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 forbear∣ance will give accesse for some to come off the same.

4. It is also to be remembered, that this exercise of* 1.7 Discipline for restraining of scandals, is to be subser∣vient to the preaching of the Word: which is the main and great edifying Ordinance; Therefore Dis∣cipline 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 refe∣rence to the party, and others, there would be instru∣ction, 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 con∣sidered with respect to the end wherefore they were appointed. 2. Church-officers, especially Mini∣sters, 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 du∣ties 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 ex∣ercising of both these, with respect to the former two. And, 3. that Elders and Deacons ought in govern∣ing, 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 Mi∣nistery 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 appoint∣ment 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 fol∣lowed, 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 Mini∣sters especially ought to carry so in the manner, as to keep room for the Word in the affections of the par∣ties. And we conceive, that multiplying and length∣ning

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 Sacra∣ments, 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.

CHAP. III. Shewing that Christs order and method, Matth. 18. is to be keeped, and what it doth imply.

THe fourth generall concerning proceeding in publick Scandals, which we would lay down, is, that Christs order, Mat. 18. be indispensab∣ly kept. Which we conceive, being compared with other Scriptures, doth imply these things, 1. That offences whether they be in lesser patticulars, or in more grosse things, yet if they be but known to few, are not instantly to be brought to publick, (except some circumstance necessitate the same for greater edi∣fication) and this order is to be observed both by Officers and private persons. It were not therefore unfit, when any delation cometh by an Elder, or com∣plaint by a private Professor, to enquire if they had observed this rule with such a party? and if alone, and with some others, friendly and rationally they have endeavoured to convince them? and if not, that they be remitted to follow that way, and if they have done it, It would be enquired, if their so doing have had no weight? Or if the person hath conti∣nued in the offence notwithstanding? If none of these can be said, there is yet no ground for publick tabling of a scandal: and this we suppose would cut off many needlesse processes, and prove more edifying.

2. It is clear from that place, that the offences to be complained of, are not injuries or wrongs to us un∣der that notion as such, but what is offensive in its na∣ture and under that consideration, whether any wrong be intended to us in it or not. It is not suitable to a Church-court to have only persons complaining of wrongs done to themselves, as if they be cursed, de∣•…•…amed, &c. and yet not to take notice of what is of∣fensive, as wronging the honour of God, reflecting upon the profession of the Gospel, and really laying a stumbling-block before themselves and others. This is to neglect scandals, and to take notice of slanders, which, as we said, differ from these. Hence, such persons ordinarily follow their complaints with much bitterness, and never seek to convince the party pri∣vately. We conceive therefore, that such direct com∣plaints, so circumstantiate, ought not to be admitted, at least, upon that consideration; lest the Ordinance of Christ be made subservient to mens particular pas∣sions and interests. It is therefore more fit when such offences arise, that they be taken notice of abstractly from such complaints, and that in the order that other scandals are to come in, whereof now we are speak∣ing. 3. It is clear from that order, Matth. 18 that when the person offending, doth accept of the admo∣nition, there is no mention further to be made there∣of; yea, it would not be so much as reported private∣ly, if it be not otherwayes known. 4. If that pri∣vate admonition prevail not, then is the person to take two or three with him before it come to the Church, and this is not to be done superficially, and for exo∣neration meerly, but convincingly, and for the per∣sons edification. Therefore we suppose, that this is not to be astricted to one time, either in private, or before these two or three: for, once speaking may be but little usefull; and seing the Church is to continue in dealing with the person before they give him over and proceed, and before they can account that he

heareth not them, So ought it to be in the preceeding two steps, seing the words are the same. Again, I say, this would be done convincingly, they would argue (as the word is) with the offending brother, and not rest satisfied with some passing word or ad∣monition. Further, these two or three would be chosen, so as may be most fit for that purpose, and may have most weight with him, (we think some Elder, one at least, or two, were not unfit) and this would be done purposly, gravely and seriously, as the words, Take with thee, &c. import. All this is to preceed the bringing of a scandal to publick, which is to sist here if this prevail. Whence, 5. also we may see, that every scandal which is known to two or three, is not to be accounted a publick scandal, and at the first instant to be brought to the Church, be∣cause it is supposed, that these two or three may have knowledge of the same scandal, and yet may it war∣rantably never come to publick, if the person hear them. It looketh unlike this way to bring scandals to publick, wherein scarce two witnesses can be had. Indeed, after the fault noised and flagrant, and the presumption is great, and the party suspect like, such things are publickly to be taken notice of, though the proofs be not so pregnant. 6. If this do not the bu∣sinesse, but the person continueth obstinate, although to the conviction of those two or three assessors, the fact be grosse, and the party guilty, then it is to be brought to publick▪ either immediately by the person that was stumbled, or by an Elder, (for which cause, we said, it was not unmeet that one of these should be among the former witnesses) When it cometh to the Church, we conceive, that with the parties, it were meet to call some one, or moe of those who were witnesses of the private admonition, that the Judica∣tory may be informed by them of the case, seing probably they may be more impartiall than the other. And it will be conduceable for attaining

clearnesse in the thing, to know what hath preceeded▪ and where it left; and this would make private ad∣monitions and witnesses therein, to have the more weight with men; for, knowing that their carriage at such a time would be made manifest to others, it would have influence to make them at first more ra∣tionall and sober, if they knew that what they said then, would afterward be repeated to them before two or three; and what they spoke before those, were to be again impartially reported to the Eldership▪ And we conceive, it is for this cause amongst others, that Christ calleth them witnesses, and such witnesses, as may establish the matter, which must be rather in their testifying to the Church, than in private ac∣companying the offended party. Fo•…•…, when a per∣son bringeth such an offence to a publick Judicatory, he must make out these two, 1. That such a person hath actually given offence, 2. That he hath effe∣ctually admonished him▪ and he hath not heard him, not satisfied him. Now, though the first be made out by other witnesses, yet the last cannot be made out but by such as were called by him; and therefore with respect to that, they are called wit∣nesses by our Lord, as is said.

When this is done, the convincing and recovery of the party is yet to be essayed; and for that end, pains are to be taken, with all patience, gentlenesse, and long-suffering: if that prevail, there is no further pro∣cedour called-for; if not, then publick admonitions and rebukes are to be added. If nothing prevail, the Sentence of Excommunication is to be added, the ground being convincingly scandalous in its nature, and clear in its evidence, as was formerly said; and it will not be found often in a Church where that pro∣gresse is keeped, that it will come to this.

If the offences be of that nature, that a publick re∣buke be necessary, in respect of the circumstances and aggravations thereof, it is not to be neglected:

Yet, it is not necessary that every offence that cometh to the Eldership, yea, even these that are known to many, should at all times be brought to a publick re∣buke. For, if the Sessional or Elderships admoniti∣on have weight with the party, what needeth more in reference to him? And if there be no hazard that others be infected by that deed, or provoked by that example, there is no necessity alwayes in reference to them, especially, where it is known that such offences are not passed. For, that is one end of publick re∣bukes, 1 Tim. 5. 20. That others may fear. Yea, much more we conceive, that many offences may be brought the length of publick rebukes, which yet are not to be drawn out unto Excommunication, even though compleat satisfaction seem not to be given. Because, 1. that Sentence is not to proceed, but upon weighty convincing causes, as is said, 2. Because, if the cause be convincing, the person offending may be ex∣pected sometimes upon after thoughts to admit of con∣viction, though distemper or prejudice may for a time keep it off, as experience doth prove.

But where the case is such as hazardeth infection to others, and the persons such as are contemptuous and ready to spread their leaven, as was both in the case of the doctrine and deeds of these Nicolaitans, the Sentence is to proceed, and that more summarily: I say, more summarily in comparison of what is pas•…•…, yet not altogether summarily; for, Paul alloweth an Heretick to be once and again admonished, Tit. 3. 10. And in this Chapter, the Lord giveth Iezebel time to repent: and here, those corrupt persons are exhorted to repent before He come to fight against them with the sword of His mouth, ver. 16. which (as we take it) looketh to the same Sentence. We will not be peremptory to deny what may be done when the crime is atrocious, the evidence palpable, the scandal great, the contemptuousnesse of the party, by their former and present carriage, rendering all hopes of

recovering so desperate, that there is not so much as accesse to get a hearing, and a following of convicti∣ons, and the hazard of the scandal not admitting of delay: I say, in such a case, we will not deny what may be done for the Churches edification more sum∣marily; yet we are sure, ordinarily the way laid down is to be followed.

CHAP. IV. Holding forth the frame wherewith Church-Offi∣cers should proceed in Censure, and helps to∣wards the same.

IN the last place, the manner of proceeding in all this, is especially to be looked to, without which all the rest will be weightlesse. Therefore in all the procedure, the Church-officers especially would have a zealous, serious, grave and authoritative manner of carriage, having weight and authority in their least looks and words, with all gravity: For, can that admonition have weight with others, that ap∣peareth not to have weight with those that give it? Or, can the scandalous be serious in hearing, when there is no conviction on them, that they are serious and affected that speak? Ministers therefore especi∣ally, as also Elders in their place, would endeavour seriously and zealously with all tendernesse to the per∣son, to expresse their indignation at, and abhorrency of such deeds; as it is commended in Ephesus, ver. 6. that they hated the deeds of the Nicolaitans. And cer∣tainly, a Court of Christs ought to look like Him, and like that businesse intrusted to them, and to have a different stamp from other Courts. And there is no∣thing that weakneth the authority of a Sentence more than the want of this. For helping therefore to it, we propose, 1. That the conversations of such as take notice of Scandals in others, should be shining them∣selves,

There can be no weightinesse without this; because the weight and authority that is to be stu∣died here, is that which may be convincing to con∣sciences, rather than compulsive to the outward man: and upon this ground, it is not the most honourable and rich that give Church-judicatories most autho∣rity, But those who are most shining and convincing in their carriage, particularly in reference to this trust: For, though outward place may gain more outward respect, yet this cannot but have more weight upon the conscience, which is especially to be affected by this Church-authority. 2. We would be∣ware of founding this authority upon carnal grounds, or to lay the weight of it there, such as the power and authority of men; yea, or upon our own place, parts, or weight: and upon that account (as it were) to boast, rather than to perswade or convince. This sometimes may have weight as to some outward con∣formity, but doth ever lose more of its native weigh∣tinesse: Therefore Ministers and Elders in the prose∣cuting of this, would lay the weight here, that it is Christ's Ordinance, and that they act in His Name. 3. They would even in that procedure aim especial∣ly to deal with consciences to convince them, rather than to wrangle with corruptions, or to throw the outward man. 4. The Masters honour would ever be respected, yea, reverently and frequently menti∣oned, that all of them may be put and kept in minde that it is His Ordinance, and appointed for such an end: and the more room He get in the meeting, the more weight will their procedure have. 5. Mini∣sters, and Elders particularly, would pray for the bles∣sing to Discipline, as well as to the Word; and for the persons offending, even those that appear to be most stuborn, this becometh their ministerial autho∣rity well to acknowledge Him, and is the way to have His presence in the midst of them, without which they can expect no weight; and the more He

be seen that is the Master, the more authority will they have who are the Servants. 6. It helps this also to have the matter and proofs convincing. There∣fore particulars that look self-like, or siding with in∣terests, or such as are involved in civil debates and contests, are to be shunned, or at least, not to be in∣sisted upon: for, readily a convincing weighty mat∣ter, will have some impression of it self upon consci∣ences. Hence, we will find in Scripture that gene∣rally (if not alwayes) publick processes are tabled upon scandals that flow from commissions, and that of such nature, as is said. It is true, where an omis∣sion is owned, as suppose one should refuse to pray, or where palpably defended, and is not of infirmity, as idlenesse was in Thessalonica, 1 Epist. chap. 3. such are by their circumstances rather indeed commissions, and so to be accounted after admonition, and upon just ground are convincing. 7. There would be weight, gravity, impartiality, self-deniednesse, and affection kything in every circumstance, that they may look like the servants of Jesus Christ, who are seeking thee good of His people; and so foolish sport∣ing and laughing, idle and triviall questions, passio∣nate words, heat, or particular and personall refle∣ctions, and the like, are most derogatory to the autho∣rity of a Church-judicatory, and do mar the weight of any Sentence upon a conscience, as is evident in daily experience, where sometimes Censures in their giving and receiving, are, upon the matter, an irre∣verent taking of the name of the Lord in vain. 8. There would be in all this, an holy boldnesse▪ and an undauntoned fearlesnesse in respect of men. When it cometh to any difficulty, minding the authority of Him whom we represent; yet so, as in this boldnesse, conscience of duty and zeal may both in our own consciences, and to the conviction of others, be the ground, end and motive thereof, and not any car∣nall flash of passion or pride, or fit of naturall cou∣rage,

which may make Church-officers look like men, but not like their master; for, as His Kingdom is not of this world in these respects, so ought His Officers to administrate the same otherwayes than a wor•…•…ly au∣thority useth to be; our weapons are not carnall, but spirituall, and mighty through God, and therefore as such should be used.

The last general direction concerning this, is, that* 1.8 when Scandals are thus to be taken notice of, this proceeding ought to be with expedition: my meaning is not, that we should precipitate contrary to the for∣mer directions; But, 1. That after notice of an of∣fence, with all conveniency, the first steps of this pro∣cedure would be essayed. 2. That there would not be long intervals betwixt these steps, although they may be frequently repeated. 3. That persons would not be kept long under processe, especially they would not have their appearances multiplied, except when it may be for good use. The reasons of all these, are▪ 1. Because when offences are fresh, then often the parties offending, and offended, as also others, are most affected therewith; whereas, if a long time in∣terveen, that edge weareth away, and whatever the close be, it proveth not so edifying to any. 2. Men weary, and so fall from that zealous, serious manner of carriage in it that becometh, for our spirits are soon out of bensall, and that deroga•…•…eth from the weight of the thing. 3. It proveth irritating and burthensom to the parties offending, rather than con∣vincing, and so the end is missed. 4. It hath also influence upon the confusing and burthening of Offi∣cers when processes are multiplied and lengthened, and it cometh some way to look like mens civil Courts, and that in such things as they use to be grie∣vous unto these who are necessitate to wait on them.

To close this, we conceive it were fit for the au∣thority of Church-judicatories, the weight of ad∣monition, and the edification of persons, that there

were some specially set apart for government, although they were fewer: And, O that this might be attained! for, ordinary conversing of Elders in common and ordinary Callings, doth not a little obscure the weight of that Ordinance to many, except the conversation of the Elder in such things be singularly convincing: And untill this be attained, there is the greater need for Church-officers to be as little in common businesse and discourses with those over whom they are set, as conveniently may be, that there may be the more ac∣cesse to converse with them as becometh Officers; and when necessity calleth to it, there is need of gravity and circumspectnesse, that it mar not their weight in the duties of their office at any other time. And also Church-officers in their meetings amongst them∣selves, would be alwayes grave and serious, as being about an Ordinance of Jesus Christ.

CHAP. V. Concerning what is to be done, when offending persons give no satisfaction.

IF it be asked then, what is to be done, supposing persons not to give any satisfaction, even when they are brought to publick? This is indeed a dif∣ficulty, and will, no question, pusle any consciencious Church-officer; Yet we suppose, we may classe such offences that are brought to publick in these three sorts, and then answer. 1. Some offences are in matters that are lesse horrid and scandalous, and come neerer to sins of infirmity, which yet are scanda∣lous, being continued in suppose officious lying, angry passionat words, and such like, where these are re∣peated, the persons are to be rebuked in some cases; yet if they be not contemptuous, or the ills otherwise aggreged, we see not how there can be proceeding to Excommunication upon such grounds, because Ex∣communication

is a chastisement for some singular offenders, and is not for offences that are so common, as hath been formerly said. Of this sort may be the sparingnesse of charity in Church-members, in giving little to the poor, or lesse than proportionally they should, though they do not altogether shut their bowels▪ This may be the object of admonition, but we think hardly of Excommunication, except it have grosse contempt with it, and so hazard of making void, by evil example, the course that Christ hath ap∣pointed for overseing the poor in His house, for which He hath appointed Deacons: and if publick charity upon any pretext were restrained▪ that were to no pur∣pose: which certainly highly reflecteth on Christ, and is a grievous scandal. We find the Reverend Master Hooker, part 2. chap. 2. pag. 57. lay these two conclu∣sions, 1. That the Church is to stint her Members, and determine the quota of their charity and free will∣offerings, and that of her self. 2. That if after the Deacons private diligence, this be not given in, he is to follow the action before the Church. Although we think defect of charity, in this respect, a great sin and an offence, and may be justly reproved, and the person admonished that is defective palpably in that which is proportionable to his ability; yet, that such a particular stint should be made by Church-power, and exacted under such certification, we cannot yet find to be warrantable. Although we give the Ma∣gistrate that liberty, and where he exerceth it not, we acknowledge mutuall condescension may do much. And we are sure, that if any such like thing should be found in the Presbyteriall way, it had been charg∣ed with tyrannie, and encroaching on the place of the Magistrate long ere now: yet it may be (when it is well managed) no great corruption in a Church.

A second sort of offences are such, as are of them∣selves grosse and publick; yet not atrocious, or ag∣greged with contempt, such as fornication, some acts

of drunkennesse, and such like. The party▪ I say, not being obstinate, but seriously acknowledging his fault, and promising to abstain and amend, in that case there is no ground to proceed to the highest Cen∣sure, though there may be a publick rebuke; yea, though their acknowledgment be not altogether satis∣fying; yet, if after the publick rebuke, the person ab∣stain these evils, and renue not the offence, the pro∣cesse is to close, and to proceed no further: Because, 1. In that case it cannot well be said, that he hath re∣fused to hear the Church when that abstinence fol∣loweth. 2. The end of a publick rebuke is not al∣wayes to be an evidence of the persons full recovery, But, 1. to be a mean to recover him. 2. It is in it self a publick acknowledgment of the fault▪ and a virtuall engagement to abstain. And 3. it hath a warning force and certification with it for the party offending, if he continue in his offence: Now, if he continue not, it cannot be said that he hath incurred the certification, or made the rebuke altogether inef∣fectuall: And therefore in such cases, a publick re∣buke being accepted. it putteth a close unto such pro∣cesses: for, such publick rebukes are not an exerci∣sing of the ke•…•…s for letting-in any to the Church, that was not a member formerly; and therefore there is not such exactnesse required here, as in the first admission of heathens, yea, or in restoring of Ex∣communicate persons▪ who have been bound and shut out, but it is the warning of a member to pre∣vent his being cast out. Seing therefore this rebuke louseth nothing, there can be •…•…o necessity alleged here of searching into his acknowledgements or profession; and we make no question, that offending persons be∣ing rebuked before all, and abstaining from such of∣fences afterward, were still to be accounted Church∣members, capable of all priviledges, notwithstand∣ing of the former offence. For, although he was offensive before that rebuke, yet was he not actually

bound or excluded from any Church priviledge by that offence (because offence giveth ground to exclude, if contempt follow, but doth not actually exclude of it self) neither doth the rebuke bind and exclude any if no further Censure follow and be added thereunto, but is intended to prevent both, And therefore, I say, that a person meerly rebuked for such an offence, and not continuing in, or renuing the same, hath right to all Church-priviledges, seing he is by no Ordinance of Christ excluded; and that way of publick rebuking, is appointed to prevent the falling of others, by that occasion.

A third sort of offences are such as of their nature are grosse, and in their evidence clear, suppose drunk∣ennesse, fornication, grosse swearing, corrupt er∣rours, &c. and the person offending, after much pains, doth yet continue obstinate, refusing to hear the Church; in that case the rule is clear to proceed with the Sentence of cutting off, If no accidentall thing call for the suspending thereof, for respect to the Churches good.

If it be asked, when a person is to be accounted ob∣stinate* 1.9 and guilty of not hearing the Church? We answer, It may be in these four cases, 1. When the persons do contemptuously refuse, or decline ap∣pearance, that is, either to hear private admonition, or to answer for removing of their offences before the publick Judicatory. This indeed is not to be astricted to once or twice refusing, even when no reasonable excuse can be given: for, sometimes offenders are ticklish for a time, while their distemper continueth; and Church-officers would be favourable in admit∣ting of excuses, and in their condescending to them, (as edification may be most furthered) as Mothers and Nurses will do to children: which similitudes the Scripture sometimes useth.

2. It is contempt, supposing a person to appear, and yet either to justifie his offence, as if it were no

wrong; or to deny an evident fact, or to refuse any way to remove an offence given &c. yet in such cases there i•…•… both for bearance and gentlenesse for a time to be essayed, and the offence is to be made in∣excusable both to the conscience of the party, and to the consciences of others.

3. Contempt may appear in this, when persons offending appear, and do not deny the offence, yet by such proud carriage, haughty reflecting, irreve∣rent expressions, and such like, do bewray contempt in the manner of their carriage, and there by do give more offence than by their former miscarriage, or than if they had not appeared at all: Because, that doth reproach the Ordinance of Christ more, as it were in His presence to affront Him, and like the soul∣diers, to say, Hail, King of the Iews, and to mock Him.

A fourth thing that may be judged contempt, and not hearing of the Church▪ is, when a person appear∣ing, doth with some seeming reverence acknowledge the fault, suppose drunkenesse, slander, fornica∣tion, &c. and yet doth notwithstanding continue in, or frequently reiterate the same offence for these can∣not be judged sins of infirmitie, especially when they are so frequent, and that after admonition; for, the Churches admonition doth not only tend to draw forth an acknowledgement of the offence past, but to prevent the like for time to come; and where that is not, it cannot be said that Christs Ordinance hath had weight. And in such a case, the accounting of verball acknowledgements enough, where there is a continuance in some seen evils, were to make the Ordinance of Christ obnoxious to reproach, and to frustrate it of its end, which is to remove and pre∣vent offences, (for in that case they abound more) and it would strengthen men that could dissemble, to continue in their profanitie, seing by that they might ever escape the Sentence of Excommunication, and

so profane persons might abound in Christs Church to the dishonour of his Name, and the reproach of the Gospel, and yet there be no accesse to His Offi∣cers by His Ordinances to purge them out. And se∣ing this would be ridiculous in any humane Court, to account such a man a receiver of admonitions, it were absurd to assert it here.

If it be asked, what is to be done in cases where* 1.10 the offence is not of a more grosse nature, and cometh neer to a sin of infirmity, and yet hath contempt added thereto, in one of these respects? Answ. 1. We have said already, that it is hard to ground Excom∣munication upon such a rise: Therefore, 2. Church∣officers would warrily deal with such offenders, so as there be no seeming occasion given them to con∣temn; and much forbearance, and even a kind of overlooking (so far as is consistent with faithful∣nesse) is to be exercised in such cases, in reference to some persons, for it hath prejudice with it to take notice of such Scandals, and thereafter without sa∣tisfaction to passe from them, and it is difficult and not alwayes edifying to pursue them: we conceive it therefore more fit, not to take Judiciall notice (at least) of them all, but to continue a serious and loving dealing with such persons in private, because possibly more rigid dealing might wrong them and the Church more than edifie▪ Yea, 3. If it come to publick, frequent trials would be taken of them be∣fore it be judged contempt, that so if it be found need∣full to proceed further, the contempt may be so ag∣greged, that it may be seen, that edification requireth the same to be prosecuted, and then it is the contempt that beareth the weight of the Sentence, and not the first offence; Therefore this would be so manifest▪ as it may be convincing to the consciences of all to be insufferable.

CHAP. VI. Concerning what is to be accounted satisfaction, or satisfying.

THe great Question is, when a person doth ap∣pear and acknowledge his offence, and sub∣mit to a publick rebuke, what is to be judged satisfying here, so, as a Church-judicatory may sist Processe, and rest satisfied▪ and admit the person to Church-priviledges, as if the former offence had not been? In answering of this, we shall, first, shew what is not sati•…•…sying. Secondly, what is not ne∣cessary to be enquired after by a Church-judicatory, for this ecclesiastick satisfaction. Thirdly, we shall shew what is necessary and satisfying. Then, answer a Question or two, for absolving of this.

1. We say, every verball acknowledgement of a fault, even though it have a promise of amending, is* 1.11 not sufficient; for, that may be in two of the cases formerly mentioned, to wit, in a person that doth, in his so doing but mock the Ordinance; or in a person that hath often relapsed after such a profession, or for the time doth continue in that or some other grosse evil: in▪ that case to account such a profession of re∣pentance satisfying, were to fall in the former incon∣veniencies, and would prove a manifest taking of the Nam of the Lord in vain, which we may ga∣ther by this. Such a circumstantiat profession ought not to satisfie a Brother in a privat admonition, so that notwithstanding thereof (yea, the rather) he ought thereafter to take two or three with him, as being more offended▪ and if they meeting with the same, may put it to the Church, as not being well sa∣tisfied with such mockings; then much lesse ought the Church to be satisfied therewith, because they do more formally represent Jesus Christ and His Au∣thority, and therefore mockings and contempt to them,

is the greater offence. And that place, where the Lord speaketh to Peter▪ Luk. 17▪ 3. of forgiving his brother seven times a day, and elsewhere▪ seventy times seven times a day, is not to be understood to speak principally of such grosse publick offences, or of such discernable counter feit turning (for that is not turning at all) but of private offences, or of the first sort formerly mentioned, and also where there seemeth to be ingenuity in the person, otherwise it were to remove one offence by another; and in that the Lord ordereth men in reference to their private carriage, for they ought to forgive wrongs, and doth not regulate Church-actings, as judicious Calvin doth give warning upon the place; Beside, the cha∣stening, and bumbling of the offending party, the making of others to fear, and the turning away of the reproach that cometh to Christs name by offences, being the great ends of Church-censure, by admit∣ting of such a profession as satisfying, all of them would be utterly enervated and overturned, which were most absurd.

If it be asked, how this dissembling, mocking pro∣fession* 1.12 may be discovered? Answ. 1. By somewhat palpable in the very present gesture, words, expre∣ssions, &c. which evidence the same, and leave no room for charity; as when men (as it were) with a word, say Hail to Christ, and at the next, spit in His face, it is easie to say, that their Hail was not serious. 2. By comparing it with a persons former carriage in such a case wherein so much hath been professed, and yet he afterward hath been found to be mocking even in the time of his profession▪ his for∣mer carriage calleth men, at least, not to be soon sa∣tisfied▪ if no difference be. 3. By some words or expressions in other Societies and Companies, which being vented during the time of this publick professi∣on, and that contrary thereto, cannot but evidence it to be a mocking. And, 4. When the fruit ap∣peareth

to be contrary thereto in a habituall way, as hath been said. Indeed if there be not convincing evidence of this mocking, but it be doubtfull; or, if a person that at one occasion is irreverent, should after∣ward appear more sober, we conceive in▪ that case, determination is to be suspended, till after carriage give more ground of clearnesse, either to the one hand or the other.

CHAP. VII. Shewing what is not necessary to satisfaction.

TO the second thing, to wit, what is not ne∣cessary, or to be enquired for, by Church-offi∣cers to be an ecclesiastick satisfaction for re∣moving of an offence. We answer, That the saving grace of repentance, or godly sincerity therein in the person, is not to be enquired into, as the alone ground upon which they may rest satisfied. For, 1. That would put a Church-judicatory so far as they could to determine of the state and graciousnesse of every offending person before they were satisfied, which were absurd, that not being the object of Church∣discipline, and it's nowhere to be found that men are called judicially to determine of the state of another. 2. It would lay this ground, That none should be af∣ter any offence recovered and admitted to priviledges, except they were thought really to be gracious; which would infer, that none should be admitted to the Church, but such; yea, that none should be continu∣ed in the Church, but such; because readily there are none, but in lesse or more give offence, so far as may be the ground of a private admonition, which doth once table them▪ and if nothing can be satisfying but what giveth ground to account them gracious, it would come to that, that men are to be excommuni∣cated because they are not thought to be gracious,

and cannot give evidence of that. 3. So every per∣son that were received after an offence, would have a Sentence of a Church-judicatory standing to prove them to be converted, which certainly would prove offensive, and a stumbling to many who are too apt to ground presumption on a lesser occasion. 4. It would put Church-officers upon the rack, and prove a tortour to them: For, 1. There is no evidence given in the word whereby one may know the gra∣cious estate of one another infallibly; And shall that be only satisfying to us, which by no means we can know? 2. God hath not given men dominion over consciences to search or censure them in their ends, motives, &c. but as appeareth in their outward acti∣ons, and there being nothing that can evidence soundnesse in the outward action it self, because Hy∣pocrites may come that length, it cannot be that that must be their task, to decide where there is no possibility to attain to a satisfying decision. If it be said▪ that they are to proceed as in charity they judge the person to be sincere, Then we oppose, proce∣dure in Church-judicatories must be according to such rules as a person that judgeth wrong may be convinced that he judgeth wrong, if a wronged party should complain; But if the man's own thoughts and charity of such a man were the rule, whereby he is to judge, then suppose some Judica∣tories unwarrantably to admit, or to debar some, there were no way to convince them that they had judged wrong▪ because none could judge their single∣nesse. Again, if it be said, that that may be ga∣thered from evidences, Then we desire to know what evidence is to charity a sufficient ground to make a man to be accounted gracious, and without which he is not to be accounted such? If there be no such evidence, then the decision lieth upon the persons judgement and inclination, which falleth in the former inconvenience: If there be such evidences,

1. It will be hard to condescend upon them. 2. They are either such evidences as may be judicially demon∣strated to be in such a person, or not to be in him: If they may be demonstrated to be in him, then it is not charity that decideth, but a law, which we will acknowledge when it is discovered, if they cannot be judicially demonstrated to be in such a person, or not to be in him; then the redressing of any corrupt decision is still made impossible▪ and there is no more but the conjectures of such mens charity in such a case; Then, how can these absurdities be answered? As▪ 1. What if such Church-officer, should be par∣tial? in that case their charity will either be too nar∣row, or too broad, and can that be the rule of pro∣cedure in Christ's House? and yet Church-officers are men subject to such infirmities. 2. What if the person should think himself wronged by their ac∣counting him not to be gracious, would that be suffi∣cient to convince him, because they thought so? and yet it cannot be said, that according to Christ's order Church-officers should Sentence an o•…•…ending party, and not be able to convince him; and he cannot de∣monstrate it to them so as to convince them, and so it is for ever undeterminable, which is most absurd▪ What if he appeal to a supream Judicatory? how could they defend their Sentence? Or, what if the su∣periour Judicatory judged him to be sincere? how could one of these Judicatories convince the other, if charity only were the rule? And yet it cannot be thought, that by Discipline and Censures, which are appointed by Jesus Christ for entertaining of union, that such inevitable grounds of division should be laid? Again, could it be but irritating to a person ju∣dicially to be declared unregenerate, and would it not afterward both make such Sentences, and those that pronounce them to have the lesse weight? 3. Suppose in the same Judicatory some persons charity should be larger nor others, what is to be done in that case?

There is no possibility for one of them to convince the other; yea, can it but stir up new offences? for, the one of them is ready to judge the other, either un∣acquainted with spirituall conditions, or untender; for, the judging upon the sincerity of grace, requireth the exercise of a christian and spiritual discerning; and therefore accordingly as it is exercised differently, so are men ready to account of others to be at best Christians of different siezes: and we suppose that in nothing a man's grace hath more occasion to vent than in his uptaking and judging of the gracious estate of another, because this supposes acquaintance and sympathy with, and experience of sincere grace, more than is either in preaching, prayer, or such ex∣ercises. And this certainly would be no little stum∣bling to Church-officers, to be so frequently put to give triall of their own graciousnesse, whereas if we walk by setled rules, there is no such occasion to stumble. 4. Do not we see that one mans charity doth differ from another, and so diverse men in the same extrinsick action of judging in a Church∣court, should have diverse rules to judge-by in the same act, possibly leading them to judge contrarily, which were absurd. 5. Doth not oftentimes the same one mans charity differ from what it was at an∣other time, and he will be more and lesse in extending it according to the frame of his own spirit, the dul∣nesse or confusion of his mind, or possibly according∣ly as he hath some relation or obligation to, or preju∣dice at the person, which may steal-in on his judg∣ment, and (as it is said) blind the eyes of the wise, and pervert the understanding of the just, and he really think himself single in judging? And can such afle•…•…ting unconstant rule be that which Christ hath appointed in His Church to order the removing of offences? 6. Do we not know, that often mens cha∣rity, in such cases, is swayed much by the judgment of some one or other who is esteemed of? and so

this way which pretendeth to give most liberty, doth in seed bind up most: For, men either in that case satisfie themselves, that such a man is sincere, or not, because such another saith so, and so he goeth on implicitly, not doing what he doth in faith; or, he hath his own suspicions that others do not deter∣mine rightly of such a person's sincerity, and then he is at this strait, either to contrary his own light, and go on with the other, or to judge otherwayes, and by so doing to give out his own spiritual dis∣cerning to be beyond that others▪ and therefore to judge him for mistaking in it. And contradiction in this, is not as in other cases, where only mens moral light and understanding do vary; but here, as we said, it is in a thing that is most purely spi∣tuall, and peculiar to the People of God onely, whereof naturall men and hypocrites are not ca∣pable.

What the Reverend and most convincing Writer, Mr. Wood, hath in his Examination of Mr. Loc∣kiers Little-stone, to prove that sincerity of true grace is not to be enquired for, as the constitution or complexion (as Mr. Lockier speaketh) of visible members in the visible Church, doth fully make out this also; for, there is the same reason against the enquiring after the sincerity of grace, in re∣spect of the impossibility thereof in this case, as in that; and there needeth nothing further to be ad∣de•…•… for confirming of this, till those his pregnant Arguments be answered.

CHAP. VIII. Holding forth what may be satisfying.

THe answering of the third Question, to wit, what is to be accounted satisfying, and what is to be rested on in such a case by Church∣officers, will clear and confirm this more. Before we answer, we premit, 1. That a difference is to be made between what is satisfying to a Church-ju∣dicatory, so as to admit an offending person to all pri∣viledges, as if the offence had not been, and what may be satisfying to sist further procedor, and prevent Excommunication. For, I suppose, a persons satisfacti∣on may not be sufficient as to the first, which yet may be sufficient as to the second, as (for instance) it may be thought of Simon Magus, Act. 8. 24. who, after Peter's rebuke, carried so, as he did not proceed to cast him out, yet may he well be esteemed of, notwith∣standing of such professed conviction, not to have had the full priviledge of a Church-member instantly; and this may proceed either from the grossenesse of an offence (such as that was) or the unsatisfyingnesse of a persons satisfaction, or both; in which cases edification requireth some time of triall, before there be a proceeding either to an off-cutting, or to admit∣ting to the former liberty. 2. We would distingish (which is sib to the former) between that which is not fully satisfying, and that which is altogether dis∣satifying; for there may be a mids, as suppose, that a man by silence should accept a reproof; or in words and carriage expresse something which neither doth speak seriousnesse, nor mocking, We suppose it is hard instantly to judge that person either to be ob∣stinate, or yet to have full accesse to all Ordinances.

To the Question then we answer that for full satis∣faction,

so as to have accesse to all the priviledges, there is requisit a sober, serious acknowledgement of the offence with the expression of an unfeigned-like pur∣pose to walk inoffensively, especially in reference to these former offences; and where this is we say, it is sufficient. When we speak of a sober, serious acknow∣ledgement, we speak of it as it standeth contradistin∣guished upon the one side from sincere grace; for, one may have this, and not have that: And, as upon the other side, it is distinguished, not only from grosse contempt and profane mocking, but from grosse dis∣simulation appearing to be such, or from carnall in∣differencie and unseriousnesse. By Divines, this is called morall seriousnesse, or sincerity, (as it is distin∣guished from that which is gracious) and usually is in subtile legall hypocrites, and sometimes may be in some grosse persons in fits. It cannot be better ex∣pressed, than it is by the forementioned worthy Au∣thor Mr. Wood, part. 1. pag. •…•…0▪ that is, That which is not openly and discernably simulate, histrionick, sce∣nicall, and hypocriticall in that hypocrisie which is grosse: but all circumstances being considered, by which ingenuity is estimate amongst men, giving credit one to another, there appeareth no reason why the man may not and ought not to be esteemed, as to the matter, to think and purpose as he speaketh from whatsoever habituall principle it doth proceed, viz▪ whether from a saving principle, or whe∣ther from a common operation of the spirit only, Thus far he.

If it be asked, how this seriousnesse may be discern∣ed.* 1.13 It may be again enquired, How useth a man to be thought serious in his pursuit after any thing? I grant, this is not only to be gathered from his words, or carriage possibly at one time, But, will not seri∣ousnesse, even in a particular, kyth in a mans manner of urging it? 2. It kyths in a mans using of fit means for attaining of it, which are suitable to that end. 3. By his carriage, abstaining from such things

as may any way make his profession to be suspect∣like. And▪ 4. not doing this for a day, or upon a particular occasion, but for a time continuing con∣stant and instant therein, with such affectionatenesse and earnestnesse in the circumstances that are necessa∣ry, that whatever be the motive that swayeth such a man▪ yet that he appeareth to be morally serious and through in the thing, cannot be denied. So in this case, 〈◊〉〈◊〉 〈◊〉〈◊〉 may be a conviction that persons are seri∣ous, and are affected so, that we may expect they will endeavour really the preventing of such an of∣fence, and yet we may not be able to judge them so convincingly sincere, because to that there is more required, to wit, a new decision whether that seri∣ousnesse, be morall only, or gracious, according to the principles, ends, motives, &c. which cannot be so evidenced externally, as seriousnesse in the generall may be.

I•…•… any say that charity ought to judge such a man* 1.14 sincere seing it can have no more? Ans. 1. What may be a persons p•…•…vat thoughts upon these grounds we are not to determine; we only say, that this acknow∣ledgement cometh not to be judged by a Church∣judicatory upon that account. And, Secondly These who desire more for the constituting of Church members, require beside this, evidences of the work of grace upon the heart, and expressions and narra∣tions to that purpose. And indeed if the accounting of a person •…•…o be gracious and sincere, were the alone account, upon which a person were to be admitted or restored to an actuall right to the Ordinances, such a serious profession would not be sufficient for the convincing of Church-officers of a persons gracious∣nesse even probibly; for that which is to be accounted a probable signe of saying grace, must be that which though it doth not alwayes hold and be convincing, yet for the most part doth so; for if it doth more or∣dinarily fail than hold, it cannot be called probable:

but experience in all times will confirm this, that more frequently such a profession faileth, and afterward the person is found not to be gracious; therefore it cannot be a probable signe, nor are we to account it such: we suppose, that if all the Churches of Christ that have been gathered, and all the penitents that have been received, were compared together, it will be found, that there have been many moe hypocrites than sincere Believers, yet in these cases this serious profession was called for. And, though it might be pleaded, that charity may construct the best of a per∣son, where the case is doubtfull, yet (to speak ab∣stractly of a signe) to account that a probable signe of sincerity, and such which ought to sway charity to account a person gracious, when yet it is clear in reason, that such a sign is ordinarily but an indicium or evidence of moral sincerity, but not of saving grace, were against reason; for, even in bodily diseases, that cannot be counted a probable signe of health, to ground a judgement of such a persons livelinesse, with which many moe do die than recover. Nor can it be called uncharitablnesse, because the profession is not so accounted; for, it is charity here to account the person serious, and to think as he saith, and not be dissembling therein, although it be not impossible for a dissembler to come all that length in outward evi∣denc•…•…s and prof•…•…ssion. But to believe that he is in∣deed so, as he saith, or thinketh, is not a thing which charity is bound positively to conclude, but, at the most, by judgeing nothing to the contrary to forbear any judgeing of the partie till time evidence more afterward. And, I suppose, there are few who have experience, but know that there are many cases wherein they are fully satisfied to judge the person se∣rious, and yet dar not determine of their sincerity and graciousnesse, yea, even as to the probability thereof, although they dar not deny but it is possible; yet durst they not found a Sentence of absolution

upon that as such, to their own satisfaction, al∣though upon the former account they can: which evidently sheweth that these two considerations may be separated.

Hence, the first doth follow, that whatever be a private persons account of such a profession, yet it is not considered by the Judicatory as the evidence of sincerity in their being satisfied with it: Because, 1. It can be no evidence thereof, as is said; and we would be necessitated then to say, (if sincerity were the account upon which a Church-judicatory were to be satisfied) that either they behoved to have that evidence proven, and made •…•…vident to them, or they behoved to proceed, without any certain, yea, or probable evidence: for, certainly, that which giveth a Judicatory warrand to proceed to declare a person to have right to any priviledge, must both be a thing that is relevant in it self, and evident in the proof thereof, in reference to that party; But, none of these can be said: Therefore the judging such a thing to be sincere, is not the account on which they proceed. This cannot be said to be a certain proof of sincerity, yea, none will deny but it is difficult, if not impossible, for one to have infallible proof of an others sincerity: Then it must be said, that it is but a probable proof that can be given of sinceritity. To which we reply, 1. That this profession formerly described, cannot be called such, as hath been shown, So it would fol∣low, that a Church-judicatory doth account a man sincere, and doth admit him to such priviledges as they ought to admit only such unto, and yet it was not made so much as probable to them that he was such. 2. Although it did probably evidence him to be such, yet that were not enough, if that were the alone account upon which they were to proceed, be∣cause no judiciall procedour in determining a mans right, will go upon probabilities, because the Law decideth not upon a probable, but upon a real right:

and indeed, if in this case sincerity were the ground of procedour, no man could judge but doubtingly and upon conjecture, and so could he not have peace af∣terward, because it was still uncertain to him whe∣ther he had determined warrantably or not: yea, if it should be said, (which yet will not be sufficient) that it may give a man peace, if in his charity he ac∣count the person sincere, although indeed he be not so: this will not quiet the mind, because I put no question but experience will teach any that are tender, that there are many cases, that if they were put to it, they durst not, even according to their own charity and opinion, determine of a persons sincerity, so as to take upon them a decision in that, either by deter∣mining of the person to be sincere or not, and so of his admission or seclusion to, or from Church-ordi∣nances and priviledges.

2. The account upon which we admit, and the proof thereof also, must be proportionable and op∣posit to the account and proof upon which we debar: for, binding and loosing are both of the same nature, acts of the same power, in reference to the same end, and the one of them answereth to the other. Now, when we bind a man for a Scandal, 1. It is not ac∣cepted as a ground of binding, untill it be proven and made evident, and not probably only, Therefore nothing can be the account upon which we can loose but that which may be evidently proven also; for, it looketh not suitable-like to bind a man upon clear evidence, and to exclude him from a right, and to admit him again, only upon probabilities and pre∣sumptions, much lesse where the proof doth not amount so high. Again, 2. When a person is shut out, he is not shut out upon the account that he is un∣renued, or upon the account that such an act was not sincere, or that he appeared to be such, But he is shut out, because it was scandalous to others, and unbecoming the Gospel, even though the persons

sincerity should not be questioned: Therefore, by the rule of contraries, it followeth, that it is not sincerity which is the account upon which Church-officers are to loose.

If it be asked then, under what notion, or upon what account that morall serious profession is to be accepted as satisfying? We answer, upon this ac∣count, as it is apparently serious and edifying, with∣out determining whether it be sincere or not, but as convinced that by such a profession the prejudice and offence that came by the former miscarriage, and left a blot upon the Church, and a stumbling-block be∣fore others, may be removed. So, that as it was un∣becoming a Church-member to commit such a scan∣dalous sin, So now by such a serious profession, that blot of making Christianity to be accounted a foster∣ing of profanity is wiped away, that stumbling∣block of his example is taken out of the way, so that this profession may be edifying to prevent the stum∣bling of any other upon his Scandal, and the ac∣cepting thereof may look like a hope•…•…ull mean of edi∣fying the person for the time to come, and recover∣ing of him from that snare he was into; and so as his scandalousnesse in these respects was the account upon which he was actually, or was to have been Sentenced, So oppositly thereto this serious profession having a proportionable edification, or of it self a tendencie to edi•…•…ying, in all the respects mentioned going alongst with it, it is the account upon which it is accepted as satisfying, without determining of the sincerity thereof, leaving the person to answer before God for that, and before men to bring forth fruits meet for repentance, which was Iohns way in deal∣ing with such as came to his Baptism, Matth. 3. upon whose sincerity we think its clear that he did no way decide; but of this enough: We come to confirm our answer.

For confirming of this, to wit, that such sober and

serious profession of repentance, is sufficient with∣out* 1.15 further enquiry after the graciousnesse of the sin∣cerity thereof, We may consider these grounds, 1. If such a profession be sufficient for admitting members to the Church, Then such is also sufficient for the 〈◊〉〈◊〉 of offending members and continu∣ing them in their former priviledges; for, no reason can be given why there should be greater rigidity for r•…•…admitting to the actuall use of Church-priviledges, a Christain after he hath fallen in drunkenesse, for∣nication, &c. than was requisit for the admitting of a Heathen, possibly guilty of these same sins beside; But the first is true, as is irrefragably and convincing∣ly demonstrated by the forementioned worthy Au∣thor Mr. Wood. Ergo, &c.

2. It may be supposed, that a gracious man, of whose graciousnesse there is no question in the charity of any, doth fall in some Scandal, what is to be ac∣counted satisfying in him, must be satisfying in others. Now, it is not any conviction of the graciousnesse of his state that can be satisfying in this case, nor yet is that the account upon which we can proceed, because that is never questioned even when he is under the of∣fence. If it be said, it must be the sincerity and graciousnesse of his particular act of repentance. Answ. 1. It is difficult to give judgement of the state of the person, but more difficult to give judgement of the graciousnesse of a particular act. 2. Suppose such a person had a particular acknowledgement so circumstantiated as is formerly described in this mo∣rall sincerity, would not that be sufficiently satisfy∣ing? And if it be satisfying in one, in reference to a particular offence, why not in another? Because, 1. There is one rule given by Jesus Christ to all. 2. The removing of 〈◊〉〈◊〉 offence relateth to the offence given, and not to the state of the person who gave it. Therefore if that satisfaction be sufficient to remove that particular offence in one, it must also be so in re∣ference

to another, because the question 〈◊〉〈◊〉 〈◊〉〈◊〉 not what may be sufficient to evidence a person to be gra∣cious, but what may be sufficient in a person to re∣move such a particular offence? If it be said, that it is accepted of that gracious person as satisfying, because he is accounted to be gracious, it may still be urged, The Question is not, whether the person be gracious, but whether that act of repentance of his be so, or not? for, it cannot be denied, but a gra∣cious person may have acts of hypocrisie, and in particular acts be carnall: either then such a person must be excluded though he be gracious, and in this respect seriously doth professe repentance, which were hard to do; or, he must be upon that profession ad∣mitted, and so that must be sufficient for Church-sa∣tisfaction, as is said.

3. That which ought to satisfie a Brother in pri∣vate, or after his taking of two or three witnesses with him, and which may be accounted a hearing of a private admonition; that sort of repentance ought to be satisfying to the Church-officers: Because, tell the Church, succeedeth to the contempt of private ad∣monition, and therefore they are to obtain by their interposing of authoritative rebukes, what the other did not obtain, and so they are to rest satisfied when that is obtained, as the gradation, Matth. 18. is clear, hearing of the Church, being in respect of the effects, that same which hearing of the private admonitions is, to wit, the obtaining of satisfaction. But the for∣mer is true, to wit, a Brother ought to rest satisfied with such a sober serious profession and acknowledge∣ment as giveth him ground to judge him really af∣fected for his offending, and under a purpose to ab∣stain and amend for the time to come: and who will say, that a Brother in such a case can rationally com∣plain of an other, as not having had his admonition? So, neither can the Church procee•…•…d further, when her admonition hath that weight, seing there had been

no 〈◊〉〈◊〉 for her judicially to have admonished, if so much had formerly been obtained: and if it may be said, that such a private admonition so succesfull, did gain the offending Brother, Is not that same to be said of the Churches admonition having that suc∣cesse? and when he is gained, are not they to rest sa∣tisfied? and yet we suppose, that none will say, that by gaining in that place, real conversion is intended, and that a private Brother should insist to the utter∣most, till he be satisfied in that.

4. We may argue thus: If such a profession, and a persons amendement in the manner spoken, be the hearing and gaining that is intended, Matth. 18. Then are Church-officers to be satisfied therewith; But the former is true, as appeareth thus, The Churches sa∣tisfaction must be in respect to her speaking, her speaking to the party must be with respect to the com∣plaint made to her by a particular person; that com∣plaint, again, must have respect to what offended him, which is some particular act having offence with it; and it was not the ungracious state of the person, (for so the word, If thy brother offend thee, &c. import∣eth) Now, from the first to the last, such satisfaction as is described, may be satisfying in reference to such a particular offence, and be sufficient for removing the same, and restoring the person to the esteem and condition which formerly he was into, And therefore it is to be accounted as satisfying by the Church. And if more were to be enquired for, it were to make the satisfaction beyond the offence, which were unjust.

5. That which may be accepted as a satisfaction from an Heretick, as the satisfying fruit of a publick admonition, cannot be refused as satisfaction in other cases; for, if circumspectnesse and rigidity be to be used in any case, it is in this: But a serious acknow∣ledgement of an error▪ and an abandoning of it in∣deed, is to be accepted for Church-satisfaction from an Heretick, and as the fruit of an publick admoniti∣on,

and he in that respect is supposed to be gained: Ergo, &c. That this is to be accepted from him, may be gathered from Tit. 3. 10. A man that is an heretick, reject after the first and second admonition. Where these things are clear, 1. That an Heretick that continu∣eth so, and heareth not the Church, is to be rejected. 2. That an Heretick renouncing his errors after ad∣monition, and not continuing such, is not to be re∣jected, and so is not to be accounted an Heretick or under that scandal of heresie, and therefore his dis∣claiming of it, is to be accounted satisfying as to the Church-officers; otherwayes, it would follow, that although he renounced his heresie in that serious and morally sincere manner, yet were he still to be dealt with as such by the Church, except they were satis∣fied in the sincerity of his grace, which is contrary to Paul's direction, and the end of that publick admo∣nition: which is not given him because of his unre∣nued state, but because of his heresie. Now, that being taken away and satisfied by his submission, the admonition must be acknowledged to be satisfied, and so he is neither to be dealt with as an Heretick, nor as obstinate, but as one who hath heard the Churches admonition.

6. From the 2 Thess. 3. 6, 14, 15. we may gather the same: for we have these things clear, 1. That there were some there who walked disorderly as to some particular acts. 2. That the Apostle account∣eth that disorderly walking to be scandalous, and judicially to be taken notice of, if it be not removed. And, 3. what that satisfaction is which removeth the same, is expressed by him, ver. 14. If a man obey not our word by this epistle▪ &c. So that it was actuall amending of what was scandalous, and thereby giv∣ing obedience to his direction, which was so to be accounted. And in that case, a brother offending, was neither further to be noted, nor to be esteemed scandalous, without any further enquiry to be had of

the graciousnesse of his state, or the principle ends or motives of his obedience.

7. It may appear thus, That which may remove reproach from the Ordinances, and offence in refe∣rence to these that are without, is to be accounted sa∣tisfying, because that is one of the ends of Discipline to stop the mouths of such as are without: Now as it is not any thing within, or the want of sincerity which doth offend them, and open their mouths, So this mo∣rally sincere and reall change, (to speak so) is suffici∣ent to satisfie them, at least, it cannot be said that they can reach further. This argument alone we ac∣knowledge might not seem to be cogent, yet consi∣dering, that what is offensive, is some externall •…•…hing having a proportionable offensivenesse, both to those that are within, and also to those that are without, and a thing is offensive, because it is apt to offend such, There ought therefore also a proportionablnesse to be between what removeth an offence in reference to both.

8. If we consider the proper object, nature and* 1.16 end of the key of Discipline, as it is abstractly consi∣dered, as contra-distinct from the key of Doctrine, we will find that no more by it can be expected. For, 1. its proper object is somewhat, that is scandalous, and so it reacheth only to restrain, regulate, and judge the outward man, or somewhat in the outward conversation firstly, though the fruit of that hath a further look mediately. The key of Doctrine again, or the Word reacheth in, and becometh a judge of the thoughts and intents of the heart; and to make Disci∣pline judge the inner-man, in this respect, were to confound these two keys which the Lord hath made distinct: and therfore, if Discipline have any influ∣ence upon the inner-man savingly, it is but mediately by condemning his outward practices, and him as such, or making of directions, reproofs, &c. in the Word▪ more weighty. 2. The key of Discipline doth

only shut from outward priviledges▪ and doth not shut from any spirituall interest in Christ, but as it concurreth to confirm some threatning in the Word, which debarreth many from saving promises and the things contained in them, which Discipline may ad∣mit to outward priviledges. 3. There is a difference in respect of absolution also, to wit, the Word when it absolveth, it doth absolve from the curse of God, and giveth accesse to the promises, and a title to the things promised; Discipline again, doth but absolve from outward Censures and restraints, and doth but give right to Church-priviledges. 4. There are dif∣ferent conditions and qualifications upon which these two keys bind and loose: for, the Word openeth to none but upon condition of sincere faith and re∣pentance, and absolveth none but reall Believers, pronouncing all unbelievers to be under the curse; Again, Discipline (as such) cannot shut out men from externall priviledges, because they are not rege∣nerate, and sincerely gracious; and so in that respect, it must have a different condition of shuting men out, or it must consider them upon another account, in excluding them from Church-priviledges, than the Word doth in excluding them from saving promises, to wit, it considereth them as scandalous, and unbe∣coming the Gospel whatever their state be, and so it may censure Believers, as the key of Doctrine may shut out the most subtile hypocrite which the other cannot reach. Therefore also must it be a different account upon which Discipline doth admit, or re∣store men to outward priviledges, and absolve men from outward Censures, than that upon which the Word doth admit to saving priviledges. And seing this last is sincere faith and repentance, the other must have somewhat different from this, upon the account whereof it doth give right, which can be no other thing than the moral sincerity mentioned. 5. Upon these differences followes another (which doth con∣firm

all the former) to wit, a diversity that is in the manner of binding and loosing by these two keys; for, when a Minister useth the key of Doctrine, he doth exclude from heaven and saving priviledges but conditionally, and he can warrantably exclude no particular professour absolutely; So no Minister can absolve absolutely, by the key of Doctrine, but conditionally, to wit, if the person believeth that he speaketh unto; for, it runneth on these tearms, If thou believest, thou shalt be saved. But, again, in the exercise of the key of Discipline it is not so, no Church-judicatory doth debar a man from priviledges conditionally, if he believe not, but absolutely he is debarred because of some present scandal; and although the person were or should become a real Believer, yet he continueth bound from outward priviledges by the key of Discipline, untill that scandal be removed: So when they receive any into Church-communion, they do not absolve them from their former Censure, and give them right to Church-priviledges upon condition they believe, but absolutely that Censure is removed, and they are admitted unto these priviledges.

If it be asked, What is the reason of this difference betwixt these two keys? Answ. It is, first, because the ground upon which we loose and bind with the key of Discipline, is something obvious to men's view, wherein they may warrantably judge and proceed, and therefore that is done absolutely: But in the key of Doctrine it is not so; for, men cannot tell who really believe, and who not, and it cannot by judicial proofs be made-out, Therefore they can∣not bind or loose but conditionally. Secondly, God hath committed the outward man to be the object of Discipline, but the inner man and conscience is re∣served to the Word and Doctrine, and men have not gotten authority over consciences and hearts; There∣fore what concerneth the outward man, and out∣ward

priviledges, may be determined absolutely, But what concerneth the conscience and inner man only conditionally, because He hath reserved the absolute decision of that to himself, Therefore there is a sixth difference also. The word may and doth bind in∣definitly, that is, persons so and so qualified, without making application in binding or loosing to indivi∣dual persons, and doth not so bind or loose but con∣ditionally, as is said; But Discipline striketh at in∣dividual persons, and as such, doth not otherwayes affect: for, suppose an indefinit Sentence of Excom∣munication, against persons so qualified, to be pro∣nounced, it doth debar none from Church-privi∣ledges, as it is such; and for what influence it hath fur∣ther, it is as it cometh under the key of doctrine, which doth bind or loose such, but not as it is under the key of Discipline, and that for the reasons mentioned.

From these grounds we may see how warrantable and necessary it is to put difference betwixt saving grace, which is the condition upon which the key of Doctrine absolveth, and serious profession, and a fair inoffensive carriage, which is the condition up∣on which the key of Discipline absolveth: And we may see also what absurdities would follow the con∣founding of these. And indeed we see no other way how these two keys may be kept distinct, but this.

To sum up this from what is said, we may, ninth∣ly, conclude, If every simulat profession be not suffi∣cient, and if gracious sincerity be not to be enquired for, Then this morall sincerity and amendment is to be accepted as satisfying, and that which properly Church-judicatories are to enquire in, for a fourth cannot be conceived. But the former is truth. Ergo, &c.

Lastly, That which was satisfying for giving ac∣cesse to the Ordinances amongst the Jews after un∣cleannesse, must be satisfying now for removing of offences; But such a serious profession was satisfying then: For, 1. it cannot be denied that there was a

separating of some for uncleannesse from the Ordi∣nances; and it is at large and strongly made-out by that learned vindicater of Church-government and Discipline, Mr. Gillespie, that there was separation for moral uncleannesse; But however, ceremonial uncleannesse did then prove ground enough of ex∣clusion, because so the Law of God had appointed it, even as now He hath appointed other grosle sin∣ners to be cast-out. 2. It is clear. That there was some satisfaction required, as washing, offering of sacrifices, and such like, before they could be ad∣mitted. 3. It cannot be said, that a mocking, pal∣pable, irreverent manner of performing these things would have been accepted by the Priest, but would have been more offensive; nor yet can any say, that enquiry was made after their end▪ principles, or gra∣ciousnesse of their act; So the assumption is clear: Neither can the connexion of the minor be denied, if we consider. 1. That there was no lesse moral holi∣nesse called-for from the Jews, than from us. 2. That there was as great external strictnesse for keeping-up the sanctity of external Worship. 3. If we consi∣der that their Ordinances and ours are materially the same. 4. If we consider that Christ, even in respect of the external administration of His Kingdom and Dis∣cipline, is not more rigid or restricted in His admit∣ting to priviledges now, nor then, yea, that He is even in that more condescending to us under the days of the Gospel. 5. If we may reason from the Lord's manner of admitting unto His Church then, to His admitting unto the Church now upon the same qua∣lifications that were satisfying then, Then we may also conclude from what was satisfying then for the admitting of persons excluded, unto the admitting of them now; and this is fully made-out, beside others, by worthy Mr. Wood, in that fore-cited solid and learned Treatise, and before him, (to which he re∣lateth) by learned Mr. Baxter, in his dispute with Tombs.

CHAP. IX. Concerning what is to be done, when men appear neither serious nor obstinat.

IT may be now asked, What is to be done in refe∣rence to those who, after some grosle offence, can neither be counted thus serious, nor yet obstinat? Ans. Such cases may be frequent; Concerning which we say, 1. That it is neither fit altogether to absolve them, as being fully satisfied, nor yet to proceed to the highest Sentence with them, nor to leave them altogether without a rebuke. But in the second place, we say, That it is fit to proceed to rebuke them ac∣cording to the direction, 1 Tim. 5. 20. Because, 1. This rebuke may be a mean, through God's blessing, to humble them, and to restrain such an offence. And, 2. it is also usefull in reference to others, although the mans own carriage and acknowledgment be not every way satisfying; for, the Apostle's direction to rebuke him openly, doth respect more the offence past and the fruit that may follow to him and others, than any present satisfying frame in the person to be re∣buked.

When it is found meet thus publickly to rebuke,* 1.17 the circumstances and manner are to be adverted to, 1. Although the designing of a particular place be not in it self necessary, nor in every case expedient, yet for the solemnity of the reproof, it is not unsuit∣able, it being such as is rather accommodated for the edification of the whole Congregation, than other∣wise pointed at as a place of pennance or punish∣ment, or yet as a mark of reproach, and such like, which wrongeth the nature of Christ's Ordinance; And circumstances would be so ordered as the ap∣pearance of that may be eschewed. 2. It would be gone about with much gravity and reverence in re∣spect

of all that are concerned. The Minister especi∣ally is to carry weightily and authoritatively, having words fitted for the edifying of the Congregation, the humbling of the person, the convincing of both, and for the credit and weight of Christ's Ordinance be∣fore all; The party rebuked would minde whose Or∣dinance it is, and be suitably affected as the receiving of a particular rebuke from Jesus Christ doth call∣for; The on-lookers also would be grave, having re∣spect to Christ's Ordinance, tendernesse to the person offending, but indignation at the offence; and this would be testified by their carriage, so as thereby the authority and solemnity of all may have the deeper stamp upon the person. And for attaining of this, something would be gravely spoken to the hearers, as their use thereof, according to the case; and it may be, that some addresse to God in prayer together, in reference thereto, before or after the rebuke, would not be unusefull for that end.

If it be asked, if speaking in publick by the person* 1.18 rebuked be alwayes necessary? Answ▪ 1. Although it may be often usefull and expedient, yet in ordina∣ry rebukes, for ordinary scandals, where no contemp•…•… hath preceeded, we conceive it not simply necessary, 1. Because, though the rebuke be clear in the Word, yet is not this by the same evidence, alwayes requi∣red. 2. Their appearing to receive it, hath an im∣plicit assent to, and acceptation of it. 3. The effect of the rebuke is rather to be gathered from their after carriage, for it hath with it an obliging weight to them, and a virtuall certification before the people, whether they expresse any thing or not. Beside, eve∣ry one cannot edifyingly speak, and in that case, the Ministers rebuke is appointed to edifie others, and to remove that offence from them.

Yet there are two cases especially wherein we think this is expedient and necessary unto edification▪ 1. When either by the attocity of some offence, or

continuance in contempt, a person▪ hath be•…•… pro∣cesse towards Excommunication; or, when there is a relapse after a former rebuke: in such cases it is for the edification of the people, to know upon what grounds the Eldership doth fist from proceeding; And engagements publickly and explicitly taken on before a Congregation, are often more weighty to the person. And if there be a failing, there is the greater evidence against them for after proceeding.

2. Suppose there hath been some Sentence binding or shuting out the person formerly, in that case, we conceive, speaking in publick to be necessary for con∣firming the people in their love to him again, which was hazarded by his former evident fall; and an im∣plicit accepting of a reproof is not sufficient in such a case.

There may be also other cases, as suppose one hath been carried away with error, which he hath fre∣quently vented before men, or in some such case where it may be edifying to have it from the parties own mouth, especially if the person be in such a frame, or of such ability, as by so doing he may edi∣fie. But this is to be decided by the prudence of the overseers.

If it be asked again, how is he to be accounted of* 1.19 after this rebuke? We answer, Even as by some competent continuance of time, he doth discover the seriousnesse, or unseriousnesse of his profession, So that if he relapse, he is the more inexcusable, and to be proceeded with in due manner: but if he take up himself, and carry to the view of others seriously, he is not to be accounted as scandalous, because it can∣not be said, that he hath refused to hear the Church in that publick admonition: and a publick rebuke doth not of it self bind any and shut them out as scandalous, (yea, it giveth not ground for it, if ob∣stinacy followeth not) but if it be hearkened unto, and received, it doth prevent that, it being a right satis∣fying

•…•…rt of Christianity to admit of, and to im∣prove a rebuke. Yet we think it incumbent to Church-judicatories, after some competent time, to en∣quire in the after carriage of such, and so accordingly to determine, whether they have satisfyingly accep∣ted of the admonition or not. And that therefore the person so rebuked, ought to have such a Sentence before he can plead full admission to all priviledges, if at the time his profession was not satisfying. This is usefull for the persons behove, when he knoweth he is still to be looked upon in a speciall manner, as a sickly member of the body. And it is also agreeable to reason; for, if when a private person giveth an admonition he be to judge of the fruit of it, whe∣ther it be satisfying; and if the Church-judicatory, when they admonish judicially, be to weigh, whether the effects be satisfying or not: So by the like reason, when an admonition is publickly given, ought they to enquire what hath followed, and if that be sa∣tisfying or not.

If it be asked, if in no case an offender may be* 1.20 brought immediately to publick, but by the former steps, and upon supposition that these be fruitlesse? Ans. It may be in these two or three cases, 1. When the offence, being of a grosse nature, is publick and open, so that many are in hazard to be infected, in that case a private rebuke would not be sufficient: Because, respect is to be had to the good of others. And so in some cases, even though as to the persons own conviction and carriage, a Church-judicatory may be satisfyed; yet there is a necessity for the rea∣son foresaid of a publick rebuke. Yet every offence that is known to moe than one, is not to be accounted an offence of this nature: Because from that word of Christs Take with thee two or three witnesses, &c. it is evident, that even after those are made acquaint with the scandal, it is not publick, except obstinacie follow. Yea, it would appear, that such a scandal

might be known to others, when yet one private per∣son might only admonish; and if the admonition were accepted, might fist. And in case the fact be de∣nied, then he is thereafter to bring two or three con∣junct witnesses, who may convince the party offend∣ing of the truth of the fact as well as of the nature thereof, by their joynt testifying, that the party offen∣ded had reason to seek satisfaction in such a thing: Otherwayes, if that were only a privat offence which is known to one▪ supposing the party offending to de∣ny the fact, there were no accesse to an offended brother to pursue the same, and by witnesses to make it out, if his private admonition should be rejected. And this may be one reason also why those two or three are called Witnesses, whose part is to confirm the matter of fact, as the Law cited there to that purpose doth evidence. Nor is it alway necessarily thus publick when it is made known to a Church∣officer or a Church-judicatory, because in that case, even they may find it more edifying to admonish pri∣vately than publickly; And it is their part rather to hinder the spreading of a scandal, than to make the same needlesly more publick. An offence then that* 1.21 is to be accounted publick, that is▪ which is so in re∣spect of its notority or publicknesse, and such as is not the object of private admonition, but whereof a Church-judicatory is immediatly to take notice, may be considered in respect of its first instant o•…•… in re∣spect of some following circumstance; for what is required in the nature of the sin it self hath been spoken to already. It is publick in the first respect, 1. When it is done before so many as probably can∣not be satisfied with private admonition, so that thereby there is a hazard to many to be scandalized. 2. It is publick, when it seemeth to be done with con∣tempt and an high hand, as if a person were own∣ing the same; Thus a scandal that hath fewer wit∣nesses, may be accounted publick, when another, it

may be, actually known to as many, is not to be ac∣counted such, because in this case there is no accesse to private admonition, the person being like a swine, ready to turn on the admonisher. Thus suppose Ab∣solom's incest had not been actually known to many, yet the very circumstances of his doing it openly, and purposly that it might be known, made it of a publick nature: Thus sometimes it is more necessary to take notice of an offence committed in a publick place, though, it may be, few know the same, than of a thing done more privatly, because as to them it might have been publick to many; and it sheweth an humour and corruption that is beyond privat admo∣nition, when a thing is so circumstantiated. 3. Some∣times offences will have an horrour, and an indigna∣tion wakened against them, even in respect of such circumstances, as to be drunk, lascivious, and such like, are offences; but to be so in a Market-place, or in publick streets, even supposing it to be in a day when few do actually see it, doth waken an indig∣nation in the hearts of sober men, as being an affront to Religion and Order, and inconsistent with Chri∣stianity and Civility, much more than if it had been in a private place, or privatly; for, that is before the Sun to do so, as Zimries act was, which provoked Phineas's zeal. 4. An offence is publick, when it is generally accounted to be a certain truth, and not a suspicion only; as being a thing in its evidence known to so many (beside what is reported to others) that it cannot be supposed that an ingenuous mind can have accesse to deny or shift the same, without some indignation in the hearts of those that know it. 5. Sometimes an offence is to be accounted publick when, though it may be, many are not witnesses there∣of, yet when many are in hazard to be infected there∣by; as suppose those witnesses to be such as cannot rest quiet in a private satisfaction, but they have either spread it, or are in hazard to spread it, and, it

may be, long afterward they make it a ground of re∣proach: In this case it becometh a scandal not only to the first witnesses, but also to those to whom it is reported; So that although it was not at first pub∣lick, yet it becometh so by the rumour thereof. This infectiousness may also proceed from the time where∣in it is committed, the person who committeth it▪ the nature of the fact that is committed, (which may more readily insuare others than facts of some other nature) from those also before whom it was com∣mitted; Therefore in such cases it is necessary that publick notice be taken thereof.

Therefore, in the second place, we said that some offences not very publick in respect of the fact, yet may, by some concurring circumstances, be such as the bringing of them in publick, may be necessary for the edifying of the Church at such a time, then that way is to be taken; As suppose, 1. that such a sin is in some places scarce counted a sin; Or, 2. if it be secretly and frequently in use among others; Or, 3. if the person found guilty be generally suspected of loose and untender walking in such things, although particulars be not publick; Or▪ 4. if they be under false pretexts of tendernesse, ready to seduce others to something sinfull, or in the like cases. In which, though the fact be not so publick, yet the scandal, or hazard, and the benefit of a rebuke are publick; and therefore that way is to be followed, Because they are necessary for the edifying of the Church, which is the end wherefore publick rebuks are ap∣pointed. The same may be said of atrocious hor∣rible crimes, which being but known to few, yet are not to be, nor cannot be past with a meer private ad∣monition, such as witchcraft, incest, &c. which are defiling sins, the bringing whereof in publick doth honour God the avenger and discoverer of such works of darknesse, suppose also, that the evidencing of somewhat, may serve to remove some former

prejudice, as if it had been thought that an innocent person had been father of such a childe, or actor of such a murther; if God bring it about, that those who truely are guilty be discovered, it is not to be keeped close, because it is the removing of a former stumbling-block, and may keep others from sinning in mis-judgeing an innocent, and it also glorifieth God whose wise way is to be observed in such dis∣pensations.

2. Although a fact be not publick, yea, in some cases although it be not true that there hath been any ground of offence given: Yet, 1. If the report of such an act be publickly rumoured; Or, 2. if such presumptions thereof be publick, which are ready to leave the impression of the thing; Or, 3. if the fame or brute of such a thing be come to such an height, that either it be believed by many to be true, (and that by such who are neither too simply credu∣lous without all presumptions, nor malitious or in∣fected with prejudice in reference to the person) Or, suppose that a person is accounted to be habitually in secret evils, the riping up whereof might be edifying; in such and such like cases, a Church-judicatory is at the first instant to meddle with, and enquire in the same: because, although possibly there may be no ground, yet the offence is great, and may stumble many as if it were so: and the neglecting thereof cannot but be offensive, whereas inquiry therein is usefull, whether the fame be grounded or not. But in this there would be great tendernesse and prudence used in considering, both upon whom, by whom, and upon what occasion the report is raised and en∣tertained, and whether dipping therein be edifying or not.

3. Upon supposition that private persons be de∣fective in giving admonitions, or following of them before a Church-judicatory, and yet there be preg∣nant presumptions of miscarriages in such and such

persons, although they be not publick; or, suppose, through fear, ill grounded affection, or other carnall respects, others should concur to keep from publick view the offences of some person, to the stumbling of themselves, in becoming partakers of their sin, and to the prejudice of others: I say▪ in such like cases, a Church-judicatory is to enquire into the carriage of such a person, and to put others to declare and testi∣fie therein, although they be not complained of, and although the Scandal be not so every way obvious: Because admonition is needfull both for the good of the person offending, and of others also: and when private persons become defective, Church officers are bound rather to interpose immediately than to suf∣fer such a person to continue under sin, to the hazard of himself and others; for, they must either do it, or it is to be left undone, which would be a stumbling∣block to many, and strengthen wickednesse exceed∣ingly, in case untender men fell only to be accessory to the knowledge of the offences of each other (as often it is) yet though it be necessary for a Church-judi∣catory to interpose, it is not alwayes necessary to bring the matter to a publick rebuke, but as from consideration of the thing, person, or, other circum∣stances it shall be thought sit to rest in a private admo∣nition or not.

From which we may see the necessity of processing parties, and leading witnesses (in case the matter be denied) without any particular accuser or delater: because in such cases, either publick Scandal of the thing, the nature of the Church-officers oversight, or the edification of the body, which they are to pre∣fer to every thing, do require that such a thing or person be put to triall.

CHAP. X. Clearing whether in Church-processes an Accu∣ser be alwayes necessary.

IF it be asked, concerning an accuser, Whether it be necessary in all Church-processes, that one, under such a consideration, be fixed, before there can be proceeding against any party, in reference to triall. We answer in these assertions.

Asser. 1. It is not alwayes necessary in every case that there should be a formall particular accuser, as may appear from the cases formerly instanced; for, that any offence or offender should passe without being taken notice of, (especially if offences be continued in) is contrary to the end for which Church-censures are appointed, and yet neither de facto is there alwayes an accuser where there is an offence; nor de jure can any be constrained to be an accuser: therefore it is necessary that in some cases there must be a processe without an accuser, in this way of enquiry.

Asser. 2. Where an offended Brother followeth Christs way in pursuing of an offence, he is not to be accounted an accuser formally, as the terme of accusation useth properly to be taken: Because, 1. To accuse often is a thing that may be omitted, but this kind of pursuit is laid on as a necessary duty. 2. To accuse, respects some paticular wrong and injury usu∣ally, and the following thereof▪ importeth a prejudice and hurt to the party accused. But this which respects offence without any particular injury, proceedeth from love, tendeth to the advantage and recovery of the party, and so properly cannot be called accusa∣tion. Yea▪ 3. When a person hath followed the se∣cond step, and made out his private admonition by two or three witnesses, when he cometh to the Church with them, neither of them can be accounted accusers

more than when he did privately speak to the person, or after that to those witnesses, because all is dutie, and a piece of that Christian mutuall communion, that brethren and members of the same body, owe one to another, and to the body in common; yet is he who so entereth a complaint, oblieged to make it evident to the Judicatory; and if he hath rightly per∣formed the second step, and made it appear before two or three, there is no hazard or difficultie in this; but if he hath failed in that, he ought not to have proceeded to this.

Asser. 3. We say, that to have a formal accuser, seemeth not so well to agree to the nature of ecclesia∣stick processes, and looketh liker a civil Court. For, 1. If the offence be publick, there is no accuser need∣full, as is said. 2. If it be privat, no accuser is to be heard, but in the ordinary method, because Christs Ordinance is not to be subservient to mens passions, or to be the mean of their seeking revenge for injuries: And therefore in some cases, though an accuser would undertake the pursuing of some processe against a person, where neither the Scandal is flagrant, nor the party accused, after private admonition and con∣viction, obstinate, in that case the accusation might be rejected; because so the accuser looketh not like a Brother, that is stumbled, seeking the gaining of the other, and his own satisfaction upon that account, but rather like a person that is irritate, vindictive or mali∣cious, to whose humour Church-officers ought not to give way; neither doth such an accusation become Christs Court. Yet, if the thing be indeed scanda∣lous, Church-officers are to enquire therein, and not to sleight any mean of evidence which may be had, lest profane persons mouths be opened; but that rixal and contentious way of following of processes by particular accusers, against particular persons, as useth to be in other Courts, we conceive no way becoming the gravity and convincing way that ought to be in

this; And we suppose in experience is not often found to be edifying, but rather doth ingender hatred, pre∣judice, contention, and such like, which is altogether contrary to Christs scope.

Again, on the other side, there may be no parti∣cular accuser against the person and yet it be necessary that he be tried, as hath been said.

Asser. 4. The•…•…e may be some cases in which it is expedient to admit an accuser, and not to admit a pro∣cesse without one. As suppose one were under no ill report, and yet some grosse scandal were imputed to him, which were not of such fame, or had not such presumptions, as to give ground for a Church∣judicatory immediately to interpose, and the scandal being of such a nature as the trial thereof could nei∣ther be omitted, not closed in private; in that case, suppose one should complain of the Churches negli∣gence in the same, asserting the evidences to be clear, and offering to make them out; In such a case, I say, the Church can hardly refuse to hear him, lest they be thought partiall; nor is there ground, nor is it fit for them immediately to pursue it: Therefore an ac∣cuser is expedient, that so, upon the one side, the Chur∣ches impartiality may be vindicated, in refusing the complaint of no sober man, nor the uttermost of any triall, that in well grounded reason they may expect; And, on the other side, that the mouths of some need∣lesse and too importunate complainers may be stop∣ped, and they themselves found censurable, if either without cause they traduce the Church-officers as ne∣gligent and partiall, while there is accesse to make out before them such a truth if it be truth; or if pre∣cipitantly and inconsiderately (if not maliciously) they have tabled a scandal against another as a pub∣lick scandal, which they cannot make out, and so have needlesly troubled a Church-judicatory in such a matter, and sinfully wronged their neighbour.

For, a processe in such cases where it cannot be

made out, is scandalous: therefore if a person rest not▪ satisfied, so as to abstain till he have triall put to the utmost, he is to be dealt with as a scandalous person, lest men take liberty, under the pretext of pursuing offences, to defame others, and abuse the Ordinance of Christ. And though it be just in such a case, that he be materially dealt with as unjust accusers use to be in civil courts, yet this doth not only flow from the consideration of such a persons being a formall accuser, but from the nature of the deed which is scandalous in such a meature, and that publickly, and therefore is to be restramed, whether the person take on him that formall consideration or not, lest yet, upon the matter, he continue publickly and importu∣nately to presse the pursuit. And we conceive, the imposing the title of accuser in such a case, or the making of it necessary, that one take on him that for∣mall no ion, is rather for coveniencie to restrain mens inordinatenesse, and stop their mouths, and to add weight to the matter of the sentence, if they fail, than as being simply necessary for making such a person to be accounted scandalous, if he come short.

CHAP. XI. Concerning what is to be done when the complaint is of some enjury •…•…one to the complainer.

THere is one case yet to be enquired in▪ viz. how to account of a particular person his complain∣ing or pursuing an offence which carrieth with it a particular enjury unto himself? As suppose, that such a person did calumniate him, calling him false, covetous, hypocrite, thief, or such like, or did im∣precate curses unto him? Answ. 1 If the way laid down were followed, and a publick complaint made the last step, it may be, there would be few of these complaints. Of this we have spoken already. 2. Al∣though

such enjuries have with them a spirituall hurt also, and so indeed are real stumbling-blocks to the spirituall state of the party enjured. Yet, 1. it is hard for men enjured, singly to abstract the scandal given them from the enjury done them, and so to fol∣low the offence with respect to their own and the others edification, as to entertain no thoughts of re∣venge in the pursuing thereof: for certainly, often it is the reparation of a wrong, and to vindicate folks own name and credit, rather than edification, which in such cases is aimed at: Therefore we find ever the most irreligious, carnall and proud persons, hotest in such a pursuit, and with greatest difficulty to be satis∣fied; and the satisfaction intended by them, is not any Chistian gaining often, but some publick shame, or such like: And therefore if that follow, although the person fall over again in many other scandals that are worse, or others shall sin more grosly; yet that stirreth them not, neither are their complaints in such cases heard of. 2. We find, that such a case hath often great difficulties with it, and readily much heat and carnalnesse; yea, in things that are personall between parties, it is more difficult for them to abstain from carnalnesse, or the appearance thereof, and also for Church-judicatories to walk so as not to be thought partiall to one of the sides, and so by intending the removall of one offence, more may be given. There∣fore we would suppose such a procedor to be suitable to Christs order and ordinance, 1. That as much as may be, these personal things may be waved by pri∣vate persons themselves who are so 〈◊〉〈◊〉. Cer∣tainly men lose not by condescending in their parti∣culars, and it may afterward tend more to the con∣vincing of the party and others, and to the vindicating of themselves that they forbear (at least, till the fer∣vour be abated, both in them and in the offending party) than by kindling of their own passions by the passions of others, to hazard upon more sin and of∣fence.

2. When such things occur, its fit that Church∣officers should endeavour to compose and to remove them privately; yea, if any complaint come in a persons heat, that yet notwithstanding, means be used to compose and allay the same; and if that fail, that the scandal be brought to publick, rather by the Eldership it self, than by the party offended, because so the thing, as scandalous, may be more abstractedly considered▪ the person easilier convinced, and the heat of parties prevented, which often mar the beauty of the Ordinance, and so there is nothing overseen that ought to be redressed. 3. If persons will needs en∣ter their own complaint▪ Then it would be enquired, 1. Whether it be really the enjury to their name, or outward condition that swayeth them? or, if it be the offence, that is, the stumbling-block that goeth alongst there with, and 〈◊〉〈◊〉 is ready to hurt their spiri∣tuall estate, that doth move them? This question is fit for curbing of carnall humours, and keeping the Ordinance of Christ from being abused, and made subservient to mens sinfull passions.

If it cannot be hid that it is the injury which affects them▪ Then would they be admonished for that, and remitted to follow their injury otherwise, and to par∣don it, as to any vindictive humour; yet the thing as it is scandalous, would be still followed without them. 2. It would be enquired, if they followed the privat steps? And, 3. what sort of satisfaction they aim at, and if it be the parties gaining that they seek with their own satisfaction?

Sometimes there ariseth a new difficulty in such* 1.22 cases, as suppose one complained of for calumniat∣ing another, should offer to make good his word, or what he hath said; In such a case it is difficult for a Church-Judicatory to carry rightly, if probation be refused, the slanderous mouth is not stopped, And to admit it, it seemeth neither pertinent nor profitable to any Church-end. This sometimes is one of the

evils of making Church-judicatories the stage of mens passions: Yet in such a case we say, 1. That whether the thing be true or not, the casting of it up at such a time, and with such circumstances, was of∣fensive; and therefore no following probation can exempt the offender from being accounted scandalous, because the end of bringing forth that, was really the hurt of his brother, and neither private nor pub∣lick edification. 2. Some manner of offered probation is indirect, (as also some sort of slandering) as, sup∣pose one would complain of another as guilty of theft, or some other sin, and give for the ground there∣of some instances of corruption or deceit in their trade of merchandizing, or taking some advantage by law or other wayes, to the hurt of another. These are causes and matters wherein properly Church-of∣ficers are neither fit nor called to decide; and the event thereof doth depend upon some civil contest, therefore are not meet to be admitted as the ground of a complaint or probation in a Church-judicatory. Again, some manner of probation is more direct, as suppose one would prove by witnesses direct theft up∣on another▪ Yet considering that Church-judicatories are not to be sub-servient to mens passions, as hath been said, and also, that their end ought ever to be edification, and there being no probable ground to expect it in such a processe, we conceive it were fit altogether to wave such contests. For, though there be a shaming of offenders allowed in Church-disci∣pline, yet it looketh harsh-like to make it the mean of bringing civil shame and infamie upon any; Be∣cause such a blot, as to be accounted or declared infa∣mous, even as to civil things, is a civil punishment; and therefore is not to be the effect of a Church-judi∣catory, properly, Although we will not deny but by accident, these may be sometimes necessarily joyned.

It may be asked, What if an offending party ap∣pearing,* 1.23 professe repentance for their fault, &c. as hath been desired, and should yet refuse to give obe∣dience to such things and in such manner as is thought fit to be done by the Church-officers for the removing of the offence? Answ. 1. It is not like that any who are serious in their profession of rep•…•…ntance, will stand on such a thing; and where that is, it is too pro∣bable-like an evidence of their dissembling, if some convincing reason cannot be given by them for sway∣ing to that refusall. 2. Their disobedience is either in materiall things, or such as are but circumstanti∣all. Again, it is either done with contempt, or with professed continued •…•…espect and a desire to satisfie. As for instance, some may refuse to receive a publick re∣buke where edification requireth it, or to acknow∣ledge their offence to an offended party, or they may be willing to appear, and willing to acknowledge their offence, but differ as to the time, place, manner, &c. For the first, Though a Church-judicatory may wait for a time, yet can they not in some cases dis∣pense with them, because otherwayes, they are not heard, nor is the end obtained; and therefore may processe proceed, especially if that disobedience look contemptuous-like: For the second sort of disobe∣dience, to wit, in the manner or circumstances of giving satisfaction, although in this also, those that are serious to have offences removed, will not readily stick, yet if it be, there is difference between this and the former, if there be no discernable evidences of contempt in it; and in this, no question, Church-ju∣dicatories have a greater latitude to do as may edifie: wherein they are especially to take notice of these things, 1. That by too much rigidity in circum∣stances, they seem not unnecessarily to wrong them, or to lay too much weight of satisfaction upon such formalities. 2. That by too easie passing from such, they do not strengthen any to follow that example for

the time to come. And, 3. that even in circum∣stances there be an equality in reference to these same scandals in all persons. And if there be hazard in reference to any of these by condescending, to alter or forbear a circumstance in a publick rebuke, we con∣ceive it is safer to abstain from •…•…hat forbearance, and not to yeeld it; and yet not simply upon that account to pursue a processe, but to continue dealing with the person, while either he be convinced and brought, for the good of order and edification of the Church, to yeeld, or there be more clearnesse to do other∣wise.

CHAP. XII. Concerning what ought to be done by private persons, when Church-officers spare such as are scandalous.

WE come now to the last Question proposed, to wit, supposing that Church-officers should be defective in trying and censuring scandalous persons, what is the duty of private Chri∣stians in such a case, and if notwithstanding, they ought to continue in the communion of such a Church, or to separate from her?

This Question hath troubled the Church, and been the occasion of many 〈◊〉〈◊〉 in many ages, the devil thereby under pretext of indignation at offences, hath made them to abound in the Church, as the Church∣histories and Writings of the Fathers, in what con∣cerneth the Novatians, Donatists, and such like, do fully evince; And although we have great ground to acknowledge Gods mercy, in the sobriety of His people amongst us, so that we have unity, with pu∣rity; yet, seing in order this doth follow, we shall answer shortly, in laying down these grounds.

1. It cannot be denied, but such a case may be, and

often de facto is, that Church-officers are defective in the exercising of Discipline upon scandalous per∣sons, what from negligence, what from unfaithful∣nesse, what from fainting, or some other finfull in∣firmity at the best, as may be gathered from the second and third Chapters of the Revelation.

2. Though this be true, yet possibly it is not al∣wayes their fault when it is charged on them: as sup∣pose, 1. That no private person, or, possibly even the complainer, hath admonished such persons as are counted scandalous, nor have given-in sufficient proofs of their scandal to any Church-judicatory; or, it may be, many are counted scandalous who can∣not legally and judicially be found to be such; for it is more easie to assert a scandal, than to prove, even often when it is true: and it being rather a ground of irritation than edification, when a processe is entred, and not convincingly made-out, Therefore often in duty some proces•…•…es are abstained. Sometimes also Church-officers may be faithfully dealing with per∣sons to recover them from scandals, and yet not find it fit for edification to proceed to high Censures; In such cases, Church-officers cannot reasonably be blamed, and those who complain would pose their own consciences, if they have exonered themselves and done their duty, and have put it to the Officers doors, before they account it their fault: And it is most unbecoming for persons to charge others and to be defective in their own duty, which necessarily in∣ferreth the other. And if it were as difficult and weighty a task to calumniate and groundlesly to charge Church-officers with this, as it is, faithfully to follow private admonition, there would not be so much of the one, and so little of the other. And if it be rightly looked to, it will not be easie to charge them with grosse defects (and if they be not grosse, the matter is not so to be stumbled at, they being in the exercise of Discipline as in other things) for, that

must be upon one of these accounts, either, 1. Be∣cause such scandalou•…•… persons, after refusing of private admonitions, were complained of to them, and that evidence of the fact was off•…•…red, and Church-officers refused to put the same to trial: Or, it must be be∣cause when they did try, they did determine such a thing to be no scandal or not to be p•…•…oven, or that (supposing it to be proven) they did not c•…•…nsure it; or, at least, when scandals were open and obvious, and palpable, they did not take notice of them. Now, is it probable that such a Church-judicatory will frequently be found that will fail grosly either of these wayes? And if they do, then there is acces•…•…e to convince them, by an appeal to a superiour Court, which in that case is a duty. If it be said that their failing and neglect▪ is▪ in some covered manner, so carried-on as there is no accesse to such legal com∣plaints. Answ. 1. We suppose if the things be that grosse, and the fact so clear and frequent, as that there be just ground to complain then there will be also accesse to such a proof. 2. If it be so carried and not owned, then it may be their sin before God; but it is not to be accounted a proper Church-offence in the sense before-m•…•…ntioned, seing they could not be convinced judicially even before the most impartial Judge. And as in such a case we cannot account a private brother ecclesiastically scandalous, although the general strain of his way may be dissatisfying to us, So ought we not to account this; for, there is a great difference, betwixt that which may be offensive to a persons private discretion, and put him possibly in a christian way to desire satisfaction, and that which is to be noised as a publick Church-scan∣dall.

Asser. 3. Upon supposition that the defect be true, 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 inte∣grity. It's true, it cannot but be heavie to those that are tender, and, if it become scandalously ex∣cessive, may give occasion to them to depart and go where that Ordinance of Discipline is more vigo∣rous; and concerning that, there is no question, it be∣ing done in due manner; Yet, I say, that that can be no ground for withdrawing from the Ordinances of Christ, as if they or their consciences were polluted by the presence of such others. For, 1. That there were such defects in the Church of the Jews, cannot be denied, and particularly doth appear in the in∣stance of Elie's sons, who made the Ordinances of the Lord contemptible with their miscarriages; yet that either it was allowable to the people to withdraw, or faulty to joyn in the Ordinances, can no way be made out. If it be said, there was but one Church then, Therefore none could separate from the Ordinances in it? Answ. 1. This doth confirm what is said, to wit, that the joyning of scandalous persons in Or∣dinances doth not pollut them to others; for if so, the Lord had not laid such a necessity upon those that were tender, that they behoved to partake of pol∣luted Ordinances, or to have none; and if it did not pollute them then, some reason would be given that doth evidence it now to do so. 2. If there be an unity of the Church now, as well as then, then the con•…•…equence must be good; because, so where ever folks communicate, those many that communicate any where, are one bread, and one body, as the Apostle speaketh, 1 Cor. 10. 17. compared with chap 12, 13. And so by communicating any where, we declare our selves to be of the same visible Church and poli∣tick body, with those who communicat elswhere, even as by Baptism we are baptized into one Church, and into communion with all the members of the body any where. And therefore, if this be considered, it will not be enough to eschew pollution (if the ob∣jectio•…•…

be true and well grounded) to separate from one Society, or one particular Congregation, except there be a separation from the whole visible Church; for so also Jews might have separated from particu∣lar Synagogues▪ or have choosed times for their of∣ferings and sacrifices distinct from others. Famous Cotton of New England, in his Holinesse of Church∣members, pag. 21. grants that there were many scanda∣lous persons in the Church of the Jews. 2. He saith, that that was by the Priests defect, for they ought not to have been retained. And, 3. though he say that that will not warrand the lawfulnesse of admit∣ting scandalous persons to the Church, yet he assert∣eth, that it may argue the continuance of their Church-estate notwithstanding of such a toleration; and if so, then it approveth continuing therein, and condemneth separation therefrom; and consequently a Church may be a Church, having the Ordinances in purity, and to be communicate in, notwithstand∣ing of the form•…•…r fault. 3. What hath been marked out of Learned Writers, for paralleling the constitu∣tion of the Church under the Gospel, with that under the Law in essentiall things, doth overthrow this ob∣jection; for now separation is as impossible as formerly.

2. This defect is to be observed in severall of the Primitive Churches, as we may particularly see in the second and third Chapters of the Revelation, yet it is never found that any upon that account did with∣draw or were reproved for not doing so, even when the Officers were reproved for defect: Yea, on the contrary, these who keeped themselves pure from these Scandals, though continuing in that communion, are commended and approven, and exhorted to continue as formerly. Now, if coutinuing in communion in such a case be of it self sinfull, and personall inte∣grity be not sufficient to professours where the defect is sinfull to the Officers, even though in other perso∣nall

things and duties of their stations they were ap∣proveable, How can it be thought that the faithfull and true Witnesse should so sharply reprove the one, and so fully approve the other at the same time?

3. The nature of Church-communion doth con∣firm this: because such influence hath the scandalous∣nesse of one to make another guilty, as the approven conversation of the other hath to make the Ordi∣nances profitable to him that is scandalous, for we can no otherwise partake of the evil than of the good of another in Church-communion; But it is clear, that the graciousnesse of one cannot sanctifie an Ordi∣nance to one that is profane; and therefore the pro∣fanity of one cannot pollute the Ordinance to one that is tender. And, as he that examineth himself, partaketh worthily in respect of himself and his own condition, but doth not sanctifie communicating to another; So, he that partaketh unworthily, eateth and drinketh damnation to himself, and not to ano∣ther: and for that cause, is both the precept and the threatning bounded, Let a man examine himself, &c. For, he that eateth and drinketh unworthily, eateth and drinketh damnation to himself; for, upon doing or omit∣ting of duty in himself, doth follow worthy, or un∣worthy communicating to him. And if in the most near conjugall fellowship, the company of a profane Husband may be sanctified to a gracious Wife, even when hers is unsanctified to him, (because that de∣pendeth upon the persons own qualification and way of usemaking of Gods Ordinance of marriage) much more may it be here: this last might be a distinct ar∣gument of it self.

4. If continuance in communion with such per∣sons be sinfull, Then it must either be because commu∣nion with such as are profane indeed, whether we know or think them to be so or not, is sinfull; or, it must be because we know them, or think them to be such; But neither of these can be said: Not the first,

because so to keep communion with an hypocrite, or a Believer in a carnall frame, were sinfull, although we thought them to be sincere, which cannot be pleaded: nor can it be said, it is because we know them to be so, Because, 1. If we knew a man to be so, and another knew not, in that case, the Ordi∣nances were pollutted to one, and not to another, at the same time, though possibly both were exercising the same faith, and having examined themselves, were in the same frame, which were absurd. Yea, 2. If it depended on our knowledge of it, Then our very supposing it to be so, although it were not so, would pollute the Ordinance; and what confusion would be there, may be afterward hinted. Nor can it be said, it is because we think so, because, suppo∣sing some to think otherwise, it would be still an ordinance to them, and a duty to continue in it, and not to us, which is the former absurdity; and this doth not flow from the binding nature of an errone∣ous conscience (which may be alleged in other cases) but from the difference of persons light, charity, or other apprehensions of things, whereby one is in∣duced to esteem that scandalous, which another doth not.

5. If communion with profane persons that are such to our knowledge be sinfull, and polluteth Or∣dinances, Then these things may be enquired, which will inf•…•…r diverse absurdities, 1. Ought persons to try all those that they keep communion with, whe∣ther they be profane or 〈◊〉〈◊〉? For, if any profane per∣son be in that communion which they might have known if they had tried, then their ignorance can∣not excuse. 2. It may be enquired, what degree of triall and search doth sufficiently exoner, because pos∣sibly a further triall might have discovered some to be profane? 3. It may be enquired, what evidences may demonstrate persons to be scandalous, and make them to be so accounted of? If only something seen

by themselves, or if something reported by others; and that whether it be judicially made out or only asserted? and how manies report is to be taken for proof; or if any that be so reported of, be so to be accounted? 4. What sort of sca•…•…dals are to be en∣quired-in to make a person such as polluteth the Or∣dinances? If it be any kind of scandal, or but scan∣dals of such a nature? If one scandal be sufficient, or if the•…•…e must be many? and how many are to be laid weight upon in this? and some satisfying grounds how, and where to fix the difference, are to be laid down? 5. It may be asked, if one scanda∣lous person alone doth pollute the Ordinances? or if there must be moe? and if so, How many? 6. Sup∣pose such a scandal were known to us alone, charity, and Christs command do say, it is not to be publish∣ed; conscience saith in that case, the Ordinance is polluted, time straits either to communicate doubt∣ingly, or with offence to abstain and hide the cause, or contrary to charity to signifie the same. These and many such like things are requisit to satisfie one, upon this supposition, that communion in such a case is sinfull, Therefore it is not to be admitted.

6. If the Ordinance be polluted to one that is clean Then it is either the deed of the Church-officers that doth pollute it, or the deed of the scandalous per∣son that doth communicate; But neither of these can be said: Not the first, for that would suppose that all the Ordinances were polluted, although no scan∣dalous person were present actually, because they were not actually excluded, and though they were absent, yet there being no impediment made to them by Church-officers, as to their guilt, it is the same. Nor the second, Because, supposing a person not to be debarred, it is his duty to communicate; and can it be said, that he in doing of his duty upon the matter, should make that not to be a duty to us, which lieth on by a joynt command, which requireth eating

from him and from us, as it requireth praying?

7. The Lords ordering it so in His providence, that He admitteth unsanctified Officers to administrate His Ordinances, and yet withall, accounting them Officers, and the Ordinances in their hands to be His Ordinances, and that even when they are known to be unsound (till in His own way they be removed) doth demonstrate this, that pollution in joynt wor∣shippers doth not pollute the Ordinances to others. For, if any did pollute them, Then most of all scan∣dalous Officers; But these do not. Ergo, &c. We may see it, first, in the scandalousnesse of Priests under the Law; for we must either say that there were no scan∣dalous Priests, or that the people did then offer no sa∣crifice and joyn in no worship, or that sinfully they did it: All which are absurd. 2. We see in Christs time, the Scribes and Pharisees were pointed out by Him as scandalous, Mat. 23. v. 3. Yet even there doth He require continuance in the Ordinances admini∣strate by them, notwithstanding. 3. Doth not Paul speak of some that preached out of envy, Philip. 1. 15. which is a most grosse scandal, and of others who sought their own things, and not the things of Christ, Phil. 2. 21? Both which are grosse, and clear∣ly evidenced by his testimony, yet is he content that people continue, yea, he supposeth that they may profit in communion with them, which he would not, had the Ordinances been polluted by them to others. And the same may be said of several Chur∣ches in these second and third Chapters of the Revela∣tion, where both grossnesse of Ministers, and of many Professors, is notified by Christ to the Church, yet it cannot be supposed that that might have been made the ground of separation afterward from them, more than not doing of it was reprovable before.

8. If known evil in any that doth communicate, pollute the Ordinances in themselves, Then how can a Believer communicate with himself? Because,

1. he hath corruption. 2. He hath as full knowledge of it as of any other mans, yea, that which may make him think it more than what he knoweth of any other man. 3. That corruption is as near him as the corruption of any. 4. The Law doth more particularly strike against corruption in him as to himself, than that which is in any other. Yea, 5. this corruption doth certainly, in so far pollute the Ordinance to him, and make him guilty. Now the same grounds that say he may communicate with a good conscience, notwithstanding of his own cor∣ruptions, will also say, he may communicate not∣withstanding of that which is in another, much more: because the sins that follow his corruption are his own sins, which cannot be said of the sins of others. And if repentance for his own sin, resting upon Christ, protesting against the body of death (which yet are but the acts of the same person, in so far as re∣nued, differing from himself as unrenued) If, I say, such acts may quiet his conscience, and give him confidence to partake, notwithstanding of his own corruption, and that even then when he as unrenued may be accounted guilty, may they not much more give him confidence in reference to the sins of another, which are not so much as his deeds.

9. In that directory which Christ giveth, Mat. 18. this is implied, because he doth warrand an offended brother to bring obstinate offenders to the Church, as the last step of their duty, and as their •…•…ull exonera∣tion, Tell the Church, saith he; and no more is requir∣ed by him after that, but conforming of his carriage to the Churches Sentence in case of obstinacie. And none can think, upon supposition that the Church did not their duty, that then they were from that forth, not to joyn in that Church, but to separate from them as from heathens and publicans: because so a particular person might Excommunicate a Church, whom yet Christ will not have to withdraw from

communion with a private member, till obstinacie and the Churches censuring interveen; Yea, by so doing, a private person might account another a hea∣then and publican without any publick Censure, which is contrary to Christs scope, which subjoyneth this withdrawing of communion from him to the Churches Censure. This will bind the more if we consider that Christs words have an allusion (as is commonly acknowledged) to the Jewish Sanedrim, which being but one, could not admit of any separa∣tion from its communion, though there had been de∣fect in this: What may be done in abstaining of per∣sonall communion in unnecessary things, is e•…•…er to be acknowledged; yet if separation in such a supposed case, were called-for as a duty, that direction would not be a sufficient direction for an offended brother, because it leaveth him without direction in the last step: Yet Christs progresse so particularly from one step to another, saith, that it is otherwayes in∣tended.

Who would have more full satisfaction in this, may look the Learned Treatises that are written against Separation, which will hold consequentially in this; and therefore we may here say the lesse, And shall only add the consideration of one Scripture.

For confirming of this Assertion then, we may take* 1.24 more particular consideration of one place, which seemeth more especially to relate to this purpose, That is, 1 Corinth. 11. from the 17. ver. foreward: Where it doth appear, first, That there were divisions amongst that people, even in respect of communicat∣ing together at the Lords Table, so that some of them would not communicate with others: for that there were divisions is clear. Now, these divisions are ex∣pressed to be in the Church when they came together to eat the Lords Supper, ver. 18, and 19. and some did communicate at one time, and some at another, without tarrying one for another, as is expressed, v. 33.

Secondly, We may also gather what might be the reason of this divided communicating, or, at least, what some might alleage why they would not com∣municate joyntly with others: For, it is like, they fell in this irregularity deliberately, as thinking they did well when they communicated apart, and not with others. So much is insinuated in the Apostles expostulation, ver. 22. What, shall I praise you in this? I praise you not. Now these reasons might be alleged, to justifi•…•… their divided communicating, 1. That the Ordinances were not reverently administred, nor with that gravity and discerning of the Lords Body, as was fit. 2. That many unworthy persons were ad∣mitted to communion, even such as were drunken, ver. 21. &c. and therefore it might be alleged by them, that joynt communicating with such was to be abstained.

Thirdly, It is evident also, That notwithstanding of these grounds▪ the Apostle doth condemn their practice, and presseth them to joynt communicating, as appeareth from ver. 22. and 33. From which, this clear argument doth arise, If the members of the Church of Corinth, who did separate from the Ordi∣nances, because of the sinfulnesse of these that did joyntly partake with them, were condemned by Paul, and required to communicate joyntly, and if it be made clear by him how they might do so and not be guilty, Then separation in such a case cannot be a du∣ty but a sin: But the former are true. Therefore▪ &c. I know nothing can be objected against this argu∣ment, but either to say, That the Apostles scope is in that eating together, to regulate their love feasts, and to condemn their practice in these; or, that he com∣mends joynt communicating simply, but not in such a case, because it is not clear whether any of them did scruple upon that ground or not: for, the remov∣ing of these, we say to the first, That the main scope of the place is to regulate them in going about the

Sacrament of the Lords Supper: And therefore it is that the Apostle doth so clearly and plainly insist in clearing the institution thereof, thereby to bring them back to the way that was laid down and delivered to him by the Lord. And for any other sort of eating or drinking, the Apostle doth send them to their houses▪ v•…•…r. 22. and more expresly he repeateth that direction, that if any man hunger and desire to eat his ordinary meat, Let him do it at home, ver. 34. So that no direction for the time to come can be inter∣preted to belong to common eating in the Church, or in the publick meetings thereof, but such as is sacra∣mentall only.

To the second, to wit, if the Apostle doth dip in this question, with respect to that objection of the im∣purity of joynt communicants, we do propose these things for clearing of the same,

First, We say, that whether they did actually ob∣ject that or not, yet there was ground for them to object the same if it had weight, as the Text cleareth: Neither could the Apostle, knowing that ground, and having immediately mentioned the same, have ac∣cesse to presse them all indifferently to communicate together, if his direction meet not the case; for this might still have stood in the way, that many of them were such and such, and therefore not to be commu∣nicated with; and if it be a sufficient reason to keep them from joynt communicating, then the case being so circumstantiated, it would also be a sufficient rea∣son to keep him from imposing that as a duty upon them, at least, so long as the case stood as it was.

Secondly, We say, that it is not unlike there was such hesitations in some of them; and that (what∣ever was among them) it is clear, that the Apostle doth expresly •…•…peak to this case, and endeavour to re∣move that objection out of the way, to wit, that men should not scare at the Sacrament, because of the pro∣fanity of others: and that therefore they might with∣out

scruple as to that, communicate joyntly, and •…•…arry one for another, which is his scope, ver. 33. This will appear by considering severall reasons whereby he presseth this scope, for that, ver. 33. Wherefore, my brethren, when ye come together, tarrie one for another, is the scope laid down as a conclusion from the former grounds which he hath given. Now, when he hath corrected their first fault, to wit, their irreverent manner of going about the Ordinance, by bringing them to Christs institution, ver. 23, 24, 25, 26, 27. He cometh, in the last place, to meet with this objection, What if others be present who palpably cannot discern the Lords Body, and so cannot com∣municate worthily? Can it be safe to communicate with such? Or, is it not better to find out some other way of communicating apart, and not together with such? The Apostle giveth severall answers to this, and reasons, whereby he cleareth, that their di∣vision was not warrantable upon that ground, from ver. 28. And so concludeth, ver. 33. that notwith∣standing thereof, they might tarry one for another.

The first reason, is, ver. 28. But let a man examine himself, and so let him eat. Which sheweth, 1. That a mans comfortable preparation for this duty, is to ex∣amine himself; and that the fruit may be expected, or not expected, accordingly as it shall be with himself: Otherwayes, it were not a sufficient di∣rection for preparation, to put him to examine him∣self. Again, 2. these are knit together, Let a man examine himself, and so let him eat. Which is in sum, this, when a man hath in some sincerity looked upon his own condition, and hath attained some suitable∣nesse to the Ordinances, as to his own private case, then, (saith the Apostle) Let him eat, without re∣specting the condition of others. Otherwayes, a man having examined himself, yet could not eat, though his own disposition were as it should be, if the case of others might hinder him in eating. And

we conceive, it is a main part of the Apostles scope, by knit•…•…ing these two together (to wit, a mans eating with the examining of himself) purposly to prevent such a deba•…•…e.

The second reason which he giveth, will confirm this also; for, saith he, ver. 29. He who eateth and drinketh unworthily, he eateth and drinketh unto himself damnation▪ or judgement. Which is, in •…•…um, this, a man that hath examined himself, may eat of the Sa∣crament, though many persons communicate unwor∣thily with him, because (saith he) he that eateth un∣worthily, doth not bring damnation or judgement upon others, nor is his sin imputed to them that com∣municate with him, but he doth bring it upon himself, and therfore no other hath cause to scare at the Ordi∣nance because of that, if he hath examined himself. This reason he again confirmeth from experience, ver. 30. For this cause (saith he) many are sick, and many among you are weak, &c. that is, not because they did communicate with those who are scandalous being in good case themselves; but for this cause, saith he, many are sick, &c. and have brought upon themselves great plagues, because by not examining of themselves, they did communicate unworthily, and so, by their own sin, brought these stroaks upon themselves.

He gives a third reason for making out of his scope, ver. 3•…•…. For, if we will judge our selves, we should not be judged, that is, men need not be anxious in this case, whether others judge themselves or not; for, saith he, Gods absolving or judging of us, doth not depend upon what they do▪ but upon what we our selves do. And therefore presseth them still to look to themselves, because the judging and humbling of our selves before God, is the way not to be judged by Him, even in reference to that Ordinance, whatever others do.

Now, when he hath fully cleared the reasons, and,

as it were, made out this proposition, that if a man be right in his own frame, the sin of another joynt communicant, cannot be hurtfull to him, or b•…•… ground to mar him in eating, and when by an interserted pa∣renthesis, he hath obviated a doubt, v. 32. he con∣cludeth, ver. 33. Wh•…•…refore, saith he, my brethren, (seing it is so) •…•…arry one for another, and be not anxi∣ously feared to communicate joyntly; Now, seing all alongst the Apostle hath been giving such grounds as may clear a conscience in that case, and doth in these words lay down the direction of tarrying one for another, or of joynt communicating, as a conclu∣sion drawn from the former grounds, It cannot be thought, but that purposly he intended these reasons to be grounds for the quieting of consciences, to obey that direction in such a case; and that therefore it cannot be warrantable to separate upon that ground.

CHAP. XIII. Shewing more particularly what it is that pri∣vate persons are called to in such a case.

IF it be asked then▪ What is that which private persons ought to do in such a case? Answ. They are certainly to contain themselves within their station, yet so, as some things are called for at such a time more than at another time; As, first, There is need of much circumspectnesse in our own personal walk and watchfulnesse, in observing of oppor∣tunities wherein we may edifie others, as Heb. 3. 13. Secondly▪ There is need of more frequency, and of a more weighty circumspect manner in giving private admonitions and exhortations, &c. Thirdly, There would be much exercise of prayer, and even fasting there with (though in a secret inoffensive manner) both for the restraining of offences which dishonour God, and for zeal to Officers to perform their duty;

if in this respect, rivers of tears were running down our cheeks, because of the abounding of offences, there might be much more solid peace (we are •…•…∣swaded) in keeping communion with others, than without that to separate with much, at least seeming pride and uncharitable cruelty in giving of offence to them, and thereby confirming them in their pro∣fanity. Fourthly, It is private persons duty to re∣present such offences, with their evidences, to Church∣officers, or Church-judicatories, thereby to put them to the removing of such offences. Fifthly, They may freely, though humbly and reverently, expostu∣late with Church-officers, when they are defective, and endeavour to convince them of that offence: The force of that precept, If thy brother offend thee, go and tell him, &c. warranteth so much; and this the Colossians are to say to Archippus, that he be not de∣fective in his Ministery which he had received, &c, Col. 4. 17. This decently and convincingly done, is usefull. Sixthly, If all that prevail not, private per∣sons may communicate it to other Church-officers; and no redresse following, it is their duty to follow it before the competent superiour Judicatories: for, Christ's direction, Tell the Church, importeth and warranteth the same.

If it be asked, What further is to be done, if that fail? Answ. We know no other publick redresse; Christ hath left it there, and so may we also. Neither can it be insttucted from Scripture, that Christ hath appointed separation to be the next step of a private persons duty for removing of offences, much lesse to go before these. Indeed the Scripture calleth for with-drawing from personall communion with grosse, scandalous persons, as a thing necessary; as also from communion in the corrupt designes and courses of any, though they may have a form of godlinesse, as 2 Tim. 3. 4, 5, &c. which doth belong to, and is comprehended under the first parti∣cular

direction. And if these be faithfully observed by private Christians, we are hopefull that either there would be lesse ground of complaint for the de∣fect of Church-officers, or more acces•…•…e to remove such as continue unfaithfull, and more peace to the consciences of particular private Christians, and lesse offence and more edification to all, than any other way whatsoever.

That it is thus necessary for private persons to ac∣quiesce* 1.25 in the Churches determination, in manner as is said, may appear from the unsetlednesse and con∣fusion, both in private and publick, which otherwise would follow: For, either there must be a sisting in this determination of the Church, or, there must be some other period to fix at, or, there must be no fix∣ing at all. Neither of the two last can be said, Therefore, &c. Not the last, to wit, that there is no fixing at all; for so a particular person that were of∣fended, would not know what were duty, or what to follow; and it would infer a defect in the Lord's Or∣dinance in reference to His Peoples direction and peace in such cases, which is most absurd.

If the second be said, viz. That there is some other thing to fix on for quieting of consciences in such a case, as to their exoneration beyond that publick de∣cision; We desire to know what that is which is called-for, and by what rule we are to proceed in it? If it be said, that in such a case the duty is to sepa∣rate from that Church, where the plurality of Offi∣cers do admit such as are accounted to be scandalous; Then we ask, 1. What is next to be done? it must either be to continue as no member of a Church, which is both impossible and absurd. It is impossible that there can be any particular visible baptized member, and not belong to the visible body, at least, being considered, as the Church maketh one integral visible body. It's absurd, because it would say, That either Christ had no visible Church, or, that He hath

an ordinary way of edifying by external Ordinances without His visible Church, or, that a person might be regardlesse of, and without His Church and Ordi∣nances, and be approven of Him▪ and expect the be∣nefit; yea, upon this supposition▪ the unfaithfulnesse of Church-officers in not casting-out of scandalous men, would infer the actual unchurching of those that were not scandalous, and so the sin of the one should be the punishment of the other, which is absurd.

If it be said that another Church of more pure mem∣bers is to be gathered, in which persons in such cases are to joyn for obtaining of pure Ordinances; Then we ask further, What if such a Congregation cannot be had? Then, what is duty in that case? Is there a necessity of living without a visible Church-state, wanting all Church-ordinances to our selves, and Baptism to our children? What can be the fruit of that? Is it not a more uncontrovertible hazard to put our selves without all communion of Church∣ordinances, than to enjoy them where they are pure, though some joynt partakers be offensive? Is not the other the way to make our children heathens, and for ever to be without Baptism, seing warrantably they cannot be entered where we cannot a bide? Doth not this also make way to make all the Ordinances con∣temptible, and to be undervalued by the profane, seing such persons do so conten•…•…edly live without them?

Further, we ask▪ What if other persons and we cannot agree upon jo•…•…nt members; for, if it be left to mens particular discerning, that rule is uncertain and various, being involved in many difficulties, as was formerly hinted: in that case, either there must be no separated Church, or diverse separated Churches, ac∣cording to the latitude of diverse persons charity. This being certain, that one will think a person scan∣dalous, which another doth not esteem so; and one will approve that, which another will condemn.

Again, we ask, What if such persons that with∣draw and seek to enter a more holy society, should be refused? Then, how could they evidence their own holinesse, and convince these refusers that they were graciously qualified, and so to be admitted if that were stuck upon, for whatever profession were made, it behoved still to be tried by no other rule, but by folks particular discerning and charity?

Again, suppose this difficulty to be overcome, and such a congregation to be settled, Is it not possible that even some of those members should become scanda∣lous? Then, supposing that by the plurality of that Church, such persons were not accounted scandalous, or not cast out, what were to be done? According to the former grounds, these who suppose themselves only pure, could not continue in communion, but behoved again to separate; and if so, then upon the renuing of the former supposition, there behoved still to be a separation in infinitum. For, there can no Church be expected on earth, in which these cases are not supposable and possible. And so now we may resume the conclusion, Either a private person must acquiesce, as being exonered when he hath fol∣lowed the action before the Church, or he shall have no ground of peace any where, till he be out of the world, or out of all visible Churches. And so al∣so there can be no other way of keeping publick order and ordinances; and of eviting scandal and confusion.

This truth is fully made out by those three worthy and pious Divines of New England, Cotton, Hooker, and Norton: The last whereof, by many reasons evinceth this in his answer to Appolonious his last que∣stion, pag. 162, 163. and doth from the Church of Corint•…•… in particular confirm this:

There (saith he) was impurity or corruption in worship, for women taught in the Church; There was corrupt Doctrine, many denied the Resurrection; in man∣ners,

she was most corrupt, there being so many fornications, sects, palpable love of the world, &c. Yet (saith he) the Apostle did not command those that were worthily prepared to abstain from the Supper, but, rectifying abuses, he did command every one to try himself, and so to eat, &c.

And many other things hath he excellently to this purpose, and laieth this for a ground, that

per alios indigne accedentes non polluitur communio, licet minuitur conso∣latio, that is, the communion in worship is not pol∣luted, though the consolation be diminished by such joynt worshippers.

The second, to wit, Mr. Hooker doth confirm this Maxime fully, part 1. chap. 9. pag. 119, 120. and doth call it irrationall, that the fewer should be judges of the deed of the plurality: and elswhere, that to admit sepa∣ration in such a case, were to lay a ground for separation in infinitum. Only, we may add these two observati∣ons thereon, 1. May not this be allowed to the Presbyteriall Church where the plurality of Church∣officers think fit n•…•…t to cast out? 2. That the Pres∣byteriall government is upon this consideration, un∣justly loaded with an absurdity, as if necessarily up∣on their grounds, the minor and better party being overswayed (suppose a particular Congregation were wronged by the plurality of a Presbyterie) could have no redresse; for, according to his grounds the same would follow upon the congregationall way; for, suppose the plurality of the Congregati∣on should wrong some officer, contrary to the vote of the minor and better party, there can be no other redresse there, than for men to keep themselves free: For, it still recurreth, if the minor part should claim to have their Sentence weighty, because it is upon the matter right, which the other is not, he hath already determined in the place cited, that that is, contrary to all orderly proceeding and rules of reason and layeth open the gap to endlesse dissention, and the

annulling of all publick proceeding; for, men in such cases, being their own judges, are ever ready to think themselves in the right.

By the first, to wit, Mr. Cotton, it is laid down as an unquestionable agreed ground, with this note up∣on the back of it, By hasty withdrawing, Reformation is not procured but retarded. Thus he, pag. 2. of the bolinesse of Church-members. And hath not expe∣rience confirmed this? Might not Discipline have been more vigorous in many Congregations, if this had not been? And what can be expected of Refor∣mation in the body of the Christian world, if to the offence of the rest, those who suppose themselves to be more tender, should instantly withdraw from them.

CHAP. XIV. Clearing whether the Ordinances of Christ be any way polluted by corrupt fellow-worshippers.

BUt yet two things are to be satisfied. 1. It may be said, But are not the Ordinances of Christ someway polluted by the unworthinesse of such scandalous partakers? and if so, can polluted Ordi∣nances be partaken of without sin? Answ. We may consider polluting of Ordinances in a threefold sense. 1. An Ordinance may be said to be polluted, when the essentials and substantials thereof are corrupted, so as indeed it ceaseth to be an Ordinance of Jesus Christ: Thus the Masse in Popery, is a fearfull abo∣mination, and a corruption of the Sacrament: in this respect, the Ordinance (if it may be called an Ordinance after that, for indeed it is not an Ordi∣nance of Christ) is polluted, and this may be many wayes fallen into, and communion in this, is indeed sinfull and cannot but be so.

2. An Ordinance may be said to be polluted, when

it is irreverently and profanely abused, though essen∣tials be keeped: Thus the Lords Sabbath may be polluted, which yet is holy in it self; So was the Table of the Lord polluted, Mal. 1. And in this sense the Sacrament of the Lords Supper was indeed pollu∣ted by the Corinthians, 1 Cor. 11. when some came drunk or otherwayes irreverently to the holy Ordinances; in this respect, an Ordinance may be said to be pol∣luted to him that so goeth about it, because to the un∣clean all things are unclean; but it is not polluted in it self, nor to any other that examine themselves, as the former instance doth clear, because that polluti∣on cometh from nothing in the Ordinance, (it being in its essentials compleat) but doth arise from the sin∣fulnesse of such and such persons, and therefore must be commensurable with them.

3. An Ordinance may be said to be polluted, up∣on this extrinsick consideration, to wit, when by some circumstance in it, or miscarriage of those that are about it, it is made common-like, and so want∣eth that luster and honourablenesse that it ought to have; by such a fault the Ordinance is made obnoxi∣ous to contempt, and is despised by others, contrary to the Lords allowance. Thus the Priests of old made the offerings of the Lord vile and contemp∣tible, which was not by corrupting them in essenti∣als, nor making them cease to be Ordinances, bu•…•… by their miscarriages and corrupt irreverent way of going about them, they did lay that stumbling-block before others, to make them account these Ordi∣nances contemptible. This may be diverse wayes fallen into, As, 1. when the Officer, or Minister, hath a profane carnall carriage, So he maketh the Ordi∣nance of the Ministery, and every other Ordinance vile in this sense: Thus, if an Elder or any other•…•… should take on them to admonish while they are in drunkennesse or passion, or such like, they do pol∣lute that admonition, yet still these Ordinances are

Ordinances, and that admonition an admonition. 2. It is fallen into, when an Officer doth indiscreetly and indifferently administrate Ordinances to preci∣ous and vile, as if they were common things. Thus a reproof may be polluted when a manifest known contemner is reproved, because, so a pearl is casten before swine, which is derogatory to the excellency thereof. Thus a Minister may profane or pollute the most excellent promises or consolations of the Word, when he doth without discretion apply the same indifferently; or, without making difference between the tender and the untender and profane; yea, even between the hypocrites and the truely god∣ly. This is not to divide the Word of God aright, and is indeed that which the Lord mainly account∣eth to be Not separating of the precious from the vile, when peace is spoken to them to whom he never spoke 〈◊〉〈◊〉 This is also committed, when grosly scandalous persons are permitted, without the exercise of Disci∣pline upon them▪ 〈◊〉〈◊〉 live in the Church, or are admit∣ted to Sacraments, because so Gods institution is wronged, and the luster thereof is lessened, and men are induced to think lesse thereof. 3. This may be also by the irreverent mann•…•…r of going about them, when it is without that due reverence and gravity that ought to be in His worship. Thus one may make the Word and Sacrament to be in a great part ridi∣culous; and so suppose, that at the Sacrament of the Supper, in the same Congregation, some should be communicating at one place, some at another, some should be palpably talking of other things, some miscarrying by drunkennesse, &c. as its clear was in the Church of Corinth. All those may be said to pollute the Ordinances, as they derogate from their weight and authority, and miscarry in the admini∣stration of them, and are ready to breed irreverence and contempt in others where the Lords Body in the Supper, or the end of His instit•…•…tion in other Ordi∣nances,

is not discerned and observed: yet all these do not pollute the Ordinance in it self, or make it to be no Ordinance, nor do pollute it to any that doth re∣verently partake of the same, and doth not stumble upon the block that is laid before him: Because an hearer that were suitably qualified, might comfort∣ably receive and •…•…eed upon a sweet promise, even when it might be extended in its application beyond the Lord's allowance; yet doth not that alter the na∣ture thereof to him: So may worthy Communicants that have examined themselves, and do discern the Lord's Body, partake of that Sacrament with His ap∣probation, and to their own comfort; Because they might discern Him and by that come to get the right impression of the Ordinances, although many blocks were lying in their way: for, it is not others casting of snares before them, but their stumbling at them, that doth pollute the Ordinance to them. Hence we see, that though all these were in the Church of Co∣rinth, so that there was neither 〈◊〉〈◊〉 in the man∣ner, nor discretion in respect of the Receivers (for, some came drunken, and some came and waited no: on others, some came hungry, and others full) yet was it still the Sacrament of the Lord's Supper, and unpolluted to those, who by examining of themselves, and discerning of His Body (which others failed in) did reverently and duly partake of the same.

Besides these wayes of pollution mentioned, we cannot conceive of any other (for now legal and ce∣remonial pollution, such as was by touching a dead body, &c. and was opposit to ceremonial holinesse, is not in this case to be mentioned) yet we see the first cannot be alleaged here, and none of the other two ought to scare tender persons from the Ordinances of Jesus Christ.

If it be said, That communicating in such a case▪ doth seem to approve such an admission, and to con∣firm those in some good opinion of themselves who

are admitted, and so there is a necessity of abstain∣ing, though not upon the account, that the Ordinan∣ces are polluted, yet, for preventing the foresaid of∣fence, which might make us guilty. Ans. If weight be laid upon offence, we make no question but it will sway to the other side. O what offence hath this way given to the Church of Christ! how hath it hardned those that had prejudice at Religion? How hath it opened the mouths of such as lie in wait for some∣thing of this kind? How hath it grieved and weight∣ed others? how hath it made the work of Reforma∣tion, profession of Holinesse, exercise of Disci∣pline, &c. to stink to many, and so to be loaded with reproaches, as hath marred much that accesse to keep the Ordinances unpolluted in the former re∣spect, which otherwise might have been? 2. Is not reverent and exemplary partaking of the Ordinances at such a time, a more edifying and convincing testi∣mony against such untendernesse, than by withdraw∣ing to give a new offence? 3. The Lord's precept in such a case, Let a man examine himself, and so let him eat, doth not leave the thing indifferent upon that ground; And therefore that objection is not here to have place, as the grounds formerly laid down do evince: For, we are not to be wise or holy beyond what the Lord hath commanded.

CHAP. XV. Shewing if any thing further in any imaginable case be allowed to privat Christians.

2. IT may be yet further moved, Can there be no more allowed in any supposable case? Answ. It is most unsuitable, in a matter of practice, when folks are not contending for curiosity, but for direction, to suppose cases hardly or rarely possible in a constitute Church, which is worthy of that name, or, upon that ground, to found a contest in dispute, or

schism in practice, in cases palpably different; At least, union should be kept till such a case come about. And is it likely, where the order formerly laid down▪ is observed, that there can be habitual admission of notoriously or grievously scandalous persons, though, it may be, there be lesser fa•…•…lings of several sorts: Yet, supposing that any out of infirmity or affection, not having such knowledge, or otherwise, should stick to joyn in the Ordinances at some times, or in some places, upon such an account, who yet do not love separation, or the erecting of a different Church, We say further,

1. That, in such a case, such persons may remove from one Congregation to another, where such gros∣nesse cannot be pretended to be; and the persons being otherwise without scandal, can neither be pressed to continue (they being so burdened) nor yet refused to be admitted where orderly they shall desire to joyn, seing this could not be denied to any. And, we sup∣pose, few will be so uncharitable, as to think there is no Congregation whereunto they can joyn, or yet so addicted to outward respects, as to choose separation with offence to others, disturbance to the Church, and, it may be, with little quiet•…•…esse to themselves, whenas they have a remedy so inoffensive allovved unto them.

2. Although separation be never allowable, and secession be not alway at an instant practicable; yet we suppose, in some cases, simple abstinence, if it be not offensive in the manner and circumstances, if it be not made customary, and if the ground be so con∣vincing, and the case so grosse that it will affect any ingenuous hearer, and so evident that there is no ac∣cesse to any acquainted in such places, to deny the same, or that there be a present undecided processe concerning such things before a competent Judge; in some such cases, I say, as might be supposed, we con∣ceive abstinence were not rigidly to be misconstruct∣ed, it being for the time the burdeen of s•…•…ch persons,

that they cannot joyn; and, it may be, having some publick complaint of such a thing to make-out, and in dependence elsewhere: Although we will not strengthen any to follow this way, nor can it be pre∣tended to, where the case is not singularly horrid; yet supposing it to be such, we conceive it is the safest one way for the persons peace, and the preventing of of∣fence together; yet, much christian prudence is to be exercised in the conveying of the same, if it were by removing for a time, or otherwayes, that there appear to be no publick contempt; but we conceive this case is so rarely incident, and possibly that there needeth be little said of it, much lesse should there be any needlesse debate or rent entertained upon the conside∣ration or notion thereof. And certainly, the case be∣fore us of the admitting of the Nicolaitans and Ie∣zebel, considering their doctrine and deeds, is more horrid than readily can be supposed; and yet it would seem, that though this defect should still have conti∣nued, the Lord doth require no other thing of private professours, but their continuing-in, or holding fast of, their former personal purity, which is all the bur∣den that He doth lay upon them.

To shut up all, we may see what evils are to be evited in the prosecution of publick Scandals, and what a commendable thing it were to have this in the right manner vigorous; if private Christians were zealous, loving and prudent in their private admoni∣tions; if Officers were diligent, single, grave, and weighty in what concerneth them; if offending per∣sons were humble and submissive, and all reverent and respective of the Ordinances, and studious of private and publick edification, How beautiful and profitable a thing would it be? Certainly this man∣ner of procedure, would be more beautifying to the Ordinances of Christ, more convincing to all on∣lookers, more sweet and easie both to Officers and People, and more edifying and gaining to all, and, by

God's blessing, were the way to make the mistaken yoke of Discipline to be accounted easie and light. And if all those ends be desirable, and the contrary evils be to be eschewed, then unquestionably the right manner of managing this great Ordinance of Dis∣cipline, is carefully to be studied and followed both by Officers and people.

Notes

• * 1.1

  When a scan∣dall is to be brought to publick.
• * 1.2

  Where offen∣ces are pub∣lick, yet dif∣ference is to made.
• * 1.3

  The ends of Disci∣pline.
• * 1.4

  All offences of the same kind, not al∣way equally to be d•…•…alt with.
• * 1.5

  What is to be guarded against, when there is a different way taken in censuring the same of∣fences.
• * 1.6

  How Church officers ought to carry in Censures.
• * 1.7

  How Dis∣cipline is so to be order∣ed, •…•…s it may not mar but further the Word.
• * 1.8

  Church-pro∣cesses would be carried∣on with ex∣pedition.
• * 1.9

  When is a person to be accounted obstinate.
• * 1.10

  What, when an offence is not grosse, yet hath con∣tempt with it.
• * 1.11

  What kind of satisfa∣ction is not sufficient for making a Church-ju∣dicatory to sist their pro∣cesses▪
• * 1.12

  How may dissembling be disco∣vered.
• * 1.13

  How morall seriousnesse may be dis∣cerned.
• * 1.14

  If alwayes charitie should judge a person to be sincere, who is thus morally se∣rious.
• * 1.15

  That this morall seri∣ousnesse is sufficient, confirmed.
• * 1.16

  Differences between the key of Do∣ctrine and Discipline.
• * 1.17

  How is a publick re∣buke to be given.
• * 1.18

  If it be al∣wayes neces∣sary that the offender speak.
• * 1.19

  How is an offender to be reckoned after a re∣buke.
• * 1.20

  If an offence may at first instant be brought to publick.
• * 1.21

  When an offence is to be accounted publick.
• * 1.22

  What, when a calumnia∣tor complai∣ned of, offer∣eth to make it out.
• * 1.23

  What if a profane of∣fending con∣fessing party refuse to give satisfaction.
• * 1.24

  A particu∣lar conside∣ration of 1 Cor. 11. 17, &c.
• * 1.25

  Why it is necessary to acquie•…•…ce in the Churches Determina∣tion as to practice.