The True Way of Concord of All the Christian Churches, Part 2 · Chapter 2
CHAP. II.
Some inſtances of Gods deſcription of theſe terms in the words of the Sacred Scriptures.
§. 1. I Have before proved, that Chriſt inſtituted the terms of Catholick Unity in Scripture, and have cited ſome texts on the by. It will not be amiſs for conviction to ſet divers texts together, which will fullier open the terms themſelves.
§. 2. The words of the inſtitution of Baptiſm before mentioned are the moſt convincing, Matth. 28. 19, 20. [Go ye and diſciple all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoſt, teaching them to obſerve all things whatſoever I have commanded you, and lo, I am with you alway even to the end of the world.]
Here Chriſt himſelf ſendeth his meſſengers, and preſcribeth them their work, and maketh the terms of Baptiſm the Entering and Conſtitutive terms of his Church which they were to gather: But the Adminiſtring or Governing terms are larger, even teaching them all things which Chriſt hath commanded them. And this was a Law not only for that age, but to the End of the world.
§. 3. It is the ſame in ſenſe which reduceth all the terms to [Believing in Jeſus Chriſt] as including Belief in the Father and the Holy Ghoſt, John 1. 12. As many as received him, to them gave he power to become the ſons of God, even to them that believe on his name.
John 3. 14, 15, 16, 18, 36. Whoſoever believeth in him ſhall not periſh, but have everlaſting life: He that believeth on him is not condemned—He that believeth on the Son, hath everlaſting life.
John 17. 3. This is life eternal, that they might know thee the only true God, and Jeſus Chriſt whom thou haſt ſent.
John 14. 1. Ye believe in God, believe alſo in me.
John 15. 1, 2, 3. Now are ye clean through the word that I have ſpoken to you, abide in me and I in you, &c. See John 6.
Mark 16. 16. Preach the Goſpel to every creature: He that believeth and is baptized, ſhall be ſaved, and he that believeth not, ſhall be damned.
It will be needleſs to repeat all words to the ſame purpoſe, Matth. 18. 6. He that offendeth one of theſe little ones that believe in me, it were better a mill-ſtone were hanged about his neck, &c. And yet muſt Biſhops curſe ſuch from Chriſt, and excommunicate them? Mar. 1. 15. John 6. 29, 69. & 7. 39. & 4. 35, 38. & 11. 27, 42. & 12. 36. & 13. 9. & 16. 30. 31. & 17. 20, 21. & 20. 31. & 2. 11, 22. & 9. 53. & 16. 27. & 7. 31. & 8. 30. & 10. 42. & 11. 26, 27. & 5. 24. & 6. 35, 40, 47. & 7. 38. & 12. 46. Acts 10. 42. & 5. 14. & 8. 37. & 13. 39. & 16. 31. & 19. 7. & 18. 8. & 17. 4, 34. & 14. 1. & 13. 12, 48. And all theſe believers (no doubt of no hard numerous humane articles) lived in Love and Communion, Acts 2. 44. & 4. 32. ſo Rom. 3. 22. The Righteouſneſs of God by faith in Jeſus Chriſt is unto all and upon all them that do believe, for there is no difference, & 4. 11, 24. Abraham is the Father of all them that believe, and righteouſneſs ſhall be imputed to them all: Rom. 10. 9, 10. If thou confeſs with thy mouth the Lord Jeſus, and ſhalt believe in thy heart that God raiſed him from the dead, thou ſhalt be ſaved: For with the heart man believeth unto righteouſneſs, and with the mouth confeſſion is made unto ſalvation, Gal. 3. 22. & 2. 16. Heb. 11. 6, &c. & 10. 39. & 4. 3. 1 John 3. 23. & 5. 1, 5, 10, 13.
§. 4. Other texts that add Repentance to Faith, ſpeak but the ſame ſenſe, adding the expreſs mention of the terminus à quo, as well as of that ad quem: as Mar. 6. 12. Luke 13. 3, 5. Acts 2. 38. & 3. 19. & 8. 22. & 17. 30. & 26. 20. Matth. 9. 13. Luke 24. 47. Acts 5. 31. & 11. 18. & 20. 21. & 26. 20. 2 Tim. 2. 15. 2 Pet. 3. 9. Luke 10. 13. & 15. 7, 10. 2 Cor. 7. 10, 11.
§. 5. Chriſt himſelf the Law giver and Judge doth oft in his explications lay his acceptance of men on a few great, plain, ſure neceſſary things: He ſummeth up the whole Law into the two great Commands, the firſt and the ſecond like unto it, even the Love of God and Man: and when he tells one that had lived ſoberly and juſtly, that yet he lacked one thing, Luke 18. it is but this plain great neceſſary duty, to prefer his heavenly reward, and hopes, and Chriſt to bring him to it, before his wealth and proſperity on earth: This was not a great Volume of hard opinions, but one plain and neceſſary duty, not hard to know, but hard to an unbelieving worldly heart to be willing to do. So in his great Sermon on the Mount, Matth. 5. it is not many dark opinions or ſmall ceremonious practices that he pronounceth bleſſedneſs on, but the pure in heart, the poor in ſpirit, the merciful, the peace-makers, and ſuch as ſuffer for righteouſneſs ſake: And in all his moſt excellent Sermons and Prayers, John 5. & 6. & 10. & 13. & 14. & 15. & 16. & 17. what have you but our common Catechiſm truths? Which of the controverſies of contenders, or what nice opinions are there decided or propounded?
Nay, he himſelf oft diſtinguiſhing tells men, that God will have mercy and not ſacrifice, and reproveth the Phariſees that were ſtrict in tything mint, anniſe and cummin, and neglected the great matters of the Law, Mercy, truth and juſtice, and that troubled the Church with their ceremonies, and worſhipped God in vain with their traditions, teaching for doctrines the commandments of men, Matth. 15.
Yea, when he deſcribeth the Judgement to come, it is not many hard opinions that he layeth life and death on, but on loving, relieving, viſiting his members, yea, the leaſt of his members, yea, himſelf in them: And he condemneth thoſe that do it not even to the leaſt: What then ſhall they ſuffer, that interdict and anathematize Kings and Kingdoms, and hereticate great part of the Church of Chriſt; yea, the Pope and his Councils of military Biſhops that have riſen to their greatneſs, and conquered the Chriſtian Nations by this art of Anathematizing or curſing Kings and Subjects from Chriſt.
§. 6. We find Chriſt preaching alſo to divers ſingle perſons, as to Nathaneal, to the Samaritan woman, John 4. to the blind man, John 9. to the Canaanitiſh woman and others; and he never went beyond theſe few, plain, divine and neceſſary terms.
§. 7. And he ſent out his diſciples to preach but the ſame doctrine that he had done; even to Repent and believe the Goſpel: and Devils were ſubject to them that preached this ſhort plain truth; who I fear are the Maſters of many that ſpin a finer web. And John Baptiſt went but the ſame way: And among the counſels which he gave to the many ſorts that flocked to him, ſee whether any of our Engines of heretication and diviſion and ſilencing are to be found. All the four Goſpels are ſtrangers to ſuch things.
§. 8. And the very Controverſal Epiſtles of St. Paul that were written to confute Seducers, were written by the ſame ſpirit, and go the ſame way. The ſumm of all is, Repentance towards God, and faith towards our Lord Jeſus Chriſt: The doctrine of faith in Chriſt, and the abrogation of the burdenſome Ceremonious Jewiſh Law, and that the Gentiles …ere not bound to keep it, is the ſumm of his doctrine. … ſummeth up all the Law in LOVE, Rom. 13. …d in living ſoberly, righteouſly and godly in the …orld, following the ſpirit, and mortifying the luſts of the fleſh, living a holy and heavenly life in love and unity and peace. And whereas pride and ignorance then began the dividing way, and condemning Chriſtians for tolerable differences, he oft and plainly reproveth and confuteth this: But moſt fully and purpoſely to the Romans, Chap. 14. & 15. Him that is weak in the faith receive ye, but not to doubtful diſputations (or not to judge his doubtful thoughts) inſtancing in differences about meats and dayes; Let not him that eateth, deſpiſe him that eateth not; and let not him which eateth not, judge him that eateth; for God hath received him: Who art thou that judgeſt another mans ſervant? to his own maſter he ſtandeth or falleth: Yea, he ſhall be holden up, for God is able to make him ſtand. Let every man be fully perſwaded (or aſſured) in his own mind: He that regardeth a day, regardeth it to the Lord, &c. But why doſt thou judge thy brother? or why doſt thou ſet at naught thy brother? For we ſhall all ſtand before the judgement-ſeat of Chriſt. Let us not therefore judge one another any more? but judge this rather that no man put a ſtumbling block in his brothers way—If thy brother be grieved with thy meat, now walkeſt thou not charitably: Deſtroy not him with thy meat for whom Chriſt dyed.—For the Kingdom of God is not meat and drink, but righteouſneſs and peace and joy in the Holy Ghoſt. For he that in theſe things ſerveth Chriſt, is acceptable to God and approved of men. Let us therefore follow after the things that make for peace, and things wherewith one may edifie another. For meat deſtroy not the work of God. All things indeed are pure, but it is evil for that man that eateth with offence. I is good neither to eat fleſh, or drink wine, nor any thing whereby thy brother ſtumbleth or is offended or ma… weak—And he that doubteth is damned if he eat, be…cauſe he eateth not of faith: For whatſoever is not … faith is ſin. Ch. 15. We then that are ſtrong ought to bear the infirmities of the weak, and not to pleaſe our ſelves: Let every one of us pleaſe his neighbour for his good to edification. For even Chriſt pleaſed not himſelf, &c. Now the God of patience and conſolation grant you to be like-minded one towards another according to Chriſt Jeſus: That ye may with one mind and one mouth glorifie God even the Father of our Lord Jeſus Chriſt: wherefore receive ye one another as Chriſt alſo received us to the glory of God.
§. 9. I know not what can be ſpoken more plain and home to the caſe in hand, and the humane unneceſſary impoſitions which have ſo many ages torn the Churches of Chriſt: And yet all this is nothing to the Impoſers. The different expoſition of this one part of Scripture hath had a great hand in the calamitous diſtractions, ſilencings, impriſonments, ſcatterings that have been exerciſed in many Nations of the world. The controverſie lyeth here: The One ſide ſay, that All this was ſpoken by St. Paul only of ſuch things indifferent as the Church had not ſetled by any Law, and would not ſo ſettle; but that it's nothing to ſuch as the Church either hath or will ſo command: This opinion hath carried it in England and other Nations of the world. Being once commiſſioned to plead this cauſe by his Majeſty among others, I then preſumed to ſay, 1. That St. Paul here writeth not only to the laity, but to all the Roman Church? That therefore he writeth (as Chriſt, Rev. 2. & 3. to the Angels of the ſeven Churches,) to the Rulers of the Church as well as to the People. 2. And therefore he forbiddeth thoſe Rulers what he forbiddeth others; and ſo forbiddeth them the impoſing of any thing contrary to this his full determination. 3. Yea himſelf was an Apoſtle and a Church-Governor of as great authority as thoſe that he wrote to; And theſe his words ſignified his own judgement and what he would do himſelf. Yea they were as good a Law, as any the Romans could make that he wrote to. Therefore when an Apoſtle by the Spirit of God, ſhall write thus plainly and peremptorily to Prieſts and people thus to tolerate and receive each other, he that now expoundeth it with an [except the Church otherwiſe, decree] maketh this the ſence [I do by all theſe great reaſons charge and perſwade you not to judge, deſpiſe or reject one another unleſs you decree to do it; or not to make ſuch rejecting Laws, unleſs you make them.] And the Holy Ghoſt ſpeaketh not in the holy Scriptures at this rate.
§. 10. Yea I prove from the arguments uſed by St. Paul that he extended his ſpeech to the Clergy or Rulers as well as to the people, and ſo forbad them making ſuch Laws: (And indeed the knack of making Church-Laws, (without the Holy Ghoſt in Apoſtolick perſons) was not as then learnt and uſed by the Churches): 1. Becauſe St. Paul argueth from Univerſal reaſons: 2. and from Moral and neceſſary arguments, and 3. Speaketh by the Spirit and Apoſtolical Authority.
§. 11. I. His reaſons touch not only ſome ſingular perſons and caſe, but the caſe of all Churches in all Ages: He argueth from the difference between well-meaning Chriſtians as Weak and Strong, as doubting and as aſſured, as miſtaken and as in the right, as in danger of being damned if they act doubtingly, and of ſtumbling and being offended, &c. Now ſuch weak, miſtake… Chriſtians in ſuch matters ever have been, and ever will be, and ſo the reaſon from their caſe and neceſſity will hold in all Countreys and Ages to the end.
§. 12. II. And many great and preſſing Moral reaſons that all Chriſtians are bound by are here heaped up. 1. One is from Chriſtian Love to brethren. 2. Another from humane Compaſſion to the weak. 3. Another is from Gods own example, who receiveth ſuch, whom therefore we muſt not reject. 4. Another is from Gods prerogative to judge; 5. and another from his propriety in his own ſervants. 6. Another is from our having no ſuch judging power in ſuch caſes. 7. Another is from Gods Love and mercy that will uphold ſuch. 8. Another is becauſe what men do as to pleaſe God, muſt not be condemned without neceſſity, but a holy intention cheriſhed, ſo it be not in forbidden things. 9. Another is that men muſt not go againſt Conſcience in indifferent things. 10. Another is from Chriſts dreadful judgement which is near, and which we our ſelves muſt undergo, and muſt be that final decider of many things which here will not be fully decided. 11. Another is from the ſin of laying ſtumbling-blocks and occaſions of offence. 12. Another is from the danger of croſſing the ends of the death of Chriſt, deſtroying ſouls for whom he dyed. 13. Another is that it will make our good to be ill ſpoken of. 14. Another is that the Kingdom of God, or the Conſtitution of Chriſtianity and the Church lyeth in no ſuch matters, but in righteouſneſs and peace and joy in the Holy Ghoſt. 15. And another that Chriſt is pleaſed in this without the other, and God accepteth ſuch. 16. Another is that ſuch are approved of men, that is, This righteouſneſs, peace and holy joy without agreement in ſuch Ceremonies and by-matters, beareth its own teſtimony for approbation to the judgement of all impartial men; humanity and Chriſtianity teach us to love and honour ſuch. 17. Another is from our common obligation to live in peace with all. 18. Another is from our obligation to do all to the edifying of one another. 19. Another is becauſe Gods work elſe is deſtroyed by us. 20. And our own lawful acts are turned into ſin when they hurt another. 21. Another from the obligation that lyeth on us to deny our own liberty in meat, wine, &c. to avoid the hurting of another that is weak. 22. Another is from the damnation of ſuch as are driven or drawn to act doubtingly. 23. Another is from the ſpecial duty and mercy of the ſtrong that ſhould bear the infirmities of the weak. 24. Another is from the common duty of pleaſing others for their good and edifying. 25. Another is from the example of Chriſt himſelf that pleaſed not himſelf. 26. Another is from Gods patience to us. 27. Another is from our great obligation to imitate Chriſt. 28. Another, becauſe indeed this is the true way to Love and unity, that with one mind and one mouth we may glorifie God, while we lay not our concord on impoſſible terms. 29. Another is in the concluding precept, becauſe Chriſt receiveth us and it is to Gods Glory: therefore we muſt thus receive each other. If all theſe moral arguments ſignifie no more than this [Receive and tolerate ſuch till you make Laws againſt it] I cannot underſtand the argumentations of God or holy men.
§. 13. III. And to conclude, Paul ſpake by the Holy Ghoſt and by Divine authority himſelf, and his words recorded are part of Chriſts Law indited by the Spirit; and no man that cometh after him or to whom he wrote, had power to contradict or obliterate it. All this methinks ſhould ſatisfie men of the meaning of ſo full a deciſion of an eaſie caſe about things indifferent, which it's ſtrange that ſo many yet for nothing do oppoſe: And that the authority of an Apoſtle in Sacred Scripture, the peace of the Church, and the ſouls and peace of all diſſenters and doubting perſons, ſhould ſeem ſo contemptible to them, as not to weigh down their humour and domineering will, in an unneceſſary and indifferent thing? But it is the nature of ſin, eſpecially Pride, to be unreaſonable and unpeaceable, and the troubler of the ſoul, the Church, the world.
§. 14. The ſame Apoſtle in the Epiſtles to the Corinthians, 1. c. 1. v. 10. &c. importuneth them to peace and unity, and ſharply reprehendeth their diviſions (1. c. 3.) He deſireth them to be perfectly conjoyned in the ſame mind, and in the ſame judgement. But what are the terms and means of ſuch a union? Is it that they all unite in Cephas (Peter) or in One Patriarch or Pope? Or that they adhere to men with greater eſtimation? No, but contrary. It is this that divided them, while one was for Paul, and another for Apollos, and another for Cephas: He calls them to unite in Chriſt alone, and not to think of men above that which is written, nor to be puffed up for one againſt another, nor to take any Paſtors as the Lords of their faith, but as Miniſters of Chriſt and ſtewards of his myſteries, given for their good, and helpers of their joy and edification: c. 3. & 4. He tells them that neither is he that planteth any thing, neither he that watereth, but God that giveth the increaſe: and he that planteth and he that watereth are one: c. 3. v. 7, 8, 9. And in caſe of eating things offered to Idols, as to ſo much as was lawful in it ſelf, he chargeth them to deny their liberty when it will be a ſtumbling-block to the weak, and tells them that he will never eat fleſh while the world ſtandeth, if it make his brother to offend: c. 8. 13. Telling them that when they ſin ſo againſt the brethren and wound their weak Conſcience, they ſin againſt Chriſt; v. 12. And he himſelf would labour for his bread, and not take a lawful and due maintenance from them, when he ſaw it would hinder his ſucceſs, c. 9. and would rather dye, than any ſhould make void this his glorying, v. 15. To the Jews he became as a Jew, to gain the Jews, and to the weak he became as weak to gain them, and was made all things to all men that he might by all means ſave ſome, v. 20, 21, 22, 23. His rule is, Give no offence to Jews, or Greeks or to the Church of God: even as I pleaſe all men in all things, not ſeeking my own profit, but the profit of many that they may be ſaved, c. 10. v. 32, 33. Their diviſions at the Communion he reproveth, ch. 11. not cauſed by ceremonious impoſitions, but their own partiality and ſelfiſhneſs. The great difference among Chriſtians in gifts and ſtrength he largely openeth, c. 12. to ſhew them that all this muſt ſtand with unity, and that yet there muſt be no Schiſm in the body, but the members muſt have the ſame care one of another, v. 25. yea the leſs comely parts muſt have the more care, v. 23, 24.
And ch. 15. 1, 2, 3. he giveth us this ſum of the Goſpel which he preached [Moreover brethren I declare to you the Gospel which I preached, which alſo you have received, and wherein ye ſtand, by which alſo ye are ſaved if ye hold faſt what I preached, to you, unleſs you believed in vain: (Are not here the terms of Chriſtian unity and ſalvation?) For I delivered to you firſt of all that which I alſo received, how that Chriſt dyed for our ſins, according to the Scriptures, and that he was buried and roſe again the third day according to the Scriptures, and was ſeen, &c. whence our reſurrection is proved. Here is nothing but the common articles of the Creed; and this was the Goſpel.
Indeed St. Paul is an Anathematizer too, but it is not of men that differ about words or humane forms, but of all them that love not the Lord Jeſus Chriſt, 1 Cor. 16. 22.
§. 15. The ſame Apoſtle ſharply reprehendeth the faults of the Galatians; But what is it for? not for differing about things unneceſſary, but for making ſuch neceſſary that were not: For which he wiſheth thoſe cut off that troubled them. And he concludeth all with this uniting true Canon, c. 6. v. 15, 16. [For in Chriſt Jeſus neither Circumciſion availeth any thing, nor uncircumciſion, but a New Creature: And as many as walk according to this Canon (or Rule), peace be on them and mercy and on the Iſrael of God: I Can any thing be plainer? No, ſay the battering Canoneers, [As many as walk according to this Canon, but conform not to all our Canons or Decretals, let them have no peace or mercy, but be cut off from the Iſreal of God]; ſo contrary is the Papal Spirit to Chriſts.
And Paul there giveth alſo this rule and the reaſon of it: c. 6. 1, 2. [Brethren if a man be overtaken in a fault, ye which are ſpiritual reſtore ſuch a one in the ſpirit of meekneſs, conſidering thy ſelf leſt thou alſo be tempted: bear ye one anothers burdens and ſo fulfil the Law of Chriſt: And becauſe he knew that ſelf-eſteem and contempt of diſſenters lay at the root of impatience towards others, he addeth [If a man think himſelf to be ſomething (to whom all muſt needs conſent) when he is nothing, he deceiveth himſelf.]
§. 16. The ſame Apoſtle to the Epheſians accurately openeth the terms of Chriſtian Unity and Church Concord in my Text; purpoſely deſcribing both the end, the inſtruments and the terms: ſo that I know not how we could have deſired more. The End is [For the perfecting of the Saints, for the work of the Miniſtry, for the edifying of the body of Chriſt, till we all come in the unity of the faith, and of the knowledge of the Son of God, to a perfect man, to the meaſure of the ſtature of the fulneſs of Chriſt. That we henceforth be no more Children toſſed to and fro and carryed about with every wind of doctrine by the ſlight of men and cunning craftineſs whereby they lye in wait to deceive; but ſpeaking the truth in love may grow up in him in all things which is the head, Chriſt, From whom the whole body fitly joyned together and compacted by that which every joint ſupplyeth according to the effectual working in the meaſure of every part, maketh increaſe of the body to the edifying of it ſelf in love.]
Can all the Canons in the world attain more Concord and higher ends than theſe expreſt?
And the Inſtruments are the gifts which Chriſt gave to men, even to Apoſtles, Prophets, Evangeliſts, Paſtors and Teachers, and the loving endeavours of all believers.
§. 17. And the Terms of all this Union and Concord are theſe ſeven, 1. One Body, (of Chriſt the only Head, that is, all true Chriſtians in the world) 2. One Spirit (given by Chriſt to quicken, illuminate and Sanctifie and confirm and comfort them.) 3. One Hope of their calling (that is, the Glorious coming of Chriſt and our Heavenly Glory.) 4. One Lord (the King, Head and Saviour of the Church.) 5. One Faith, (that is, Chriſtianity, expreſſed in the Churches Creed or common profeſſion.) 6. One Baptiſm, (that is, One ſolemn entrance into the Church and Covenant of God in the publick profeſſion of this one faith.) 7. One God and father of all, who is above all, and through and in us all.] But all this conſiſting in various degrees of grace and gifts, ch. 4. v. 1, 2, 3, 4, 5, 6, 7.
Theſe are Gods own terms of Chriſtian Unity and Concord, ſufficient in their kind, but judged inſufficient by the ignorant, proud, tyrannical Church-tearing Spirit.
And to ſhut out falſe anathematizing, he concludeth with pronouncing [Grace to all them that Love our Lord Jeſus Chriſt in ſincerity] whoever condemn them.
§. 18. The ſame Apoſtle leaveth the ſame Canon to the Philippians, c. 1. v. 15, 16. Though ſome preached Chriſt not ſincerely but of contention, ſuppoſing to add affliction to his bonds, ſo far was he from ſilencing them or forbidding men to hear them, that he rejoyced that Chriſt was preached, though in pretence and contentiouſly.
And ch. 2. 1, 2, 3. he moſt vehemently importuneth them to be like minded, of the ſame Love, of one accord, and of one mind: But how can that be, and on what terms? [Let nothing be done through ſtrife and vain glory, but in lowlineſs of mind, let each eſteem other better than themſelves. Not ſay [ſay as I ſay or be ſilent.] Look not every man on his own things, but every man on the things of others (And not tread down others that you may be great; nor think of your own caſe and reaſons only.) Let this mind be in you which was alſo in Chriſt Jeſus—who being in the form of God, thought it not robbery to be equal with God, but made himſelf of no reputation, and took upon him the form of a ſervant, &c. This is the Paſtors pattern. Let him that is Greater than Chriſt refuſe to ſtoop ſo low.
And his Canon for the Concord is ch. 3. 13, 14, 15, 16. To confeſs our ſelves imperfect, ſeekers of perfection, preſſing forward for the prize. [Let as many as be perfect be thus minded (This is your meaſure here) and if in any thing you be otherwiſe minded, God ſhall reveal even this unto you: Nevertheleſs whereto we have already attained, let us walk by the ſame rule, let us mind the ſame thing.] As if he ſaid, while you agree in true Chriſtianity, take it for granted that you will all have imperfection, for I have ſo my ſelf, and therefore there will be different judgements in tolerable caſes; but let this be your Canon; notwithſtanding ſuch difference, while you preſs towards perfection, walk by the Rule of Chriſtian Love, in ſearching after the will of God, and mind with Concord the great things which you are all agreed to purſue; And bear lovingly with each other in leſſer differences, and God in this way will teach you more.
§. 19. The ſame doctrine he delivereth to the Coloſſians, reprehending thoſe that would lay Chriſtian faith or Concord on their will-worſhip, worldly rudiments and ordinances, Touch not, taſte not, handle not, after the Commandments and doctrine of men, in things which have a ſhew of wiſdom, in voluntary humility and neglecting the body; in worſhipping Angels and intruding into unſeen things, vainly pufft up by fleſhly minds: And inſtead of this he exhorteth them to hold the Head Chriſt, who is the true wiſdom and bond of unity, and believe that in him they are complete; and to take heed leſt any ſpoil them (of their faith love and concord) by Philoſophy (pretending greater ſubtilty) and vain deceit, after the traditions of men, and after the rudiments of the world, and not after Chriſt, in whom dwelleth all the fulneſs of the Godhead bodily, in whom we are compleat.] And he inſtances in ſome ſuch ſnares, [Let no man judge you in meat or drink, or in reſpect of an holy day, or new Moon, or of the Sabbath, which are a ſhadow of things to come, &c.] that is, Let no man bring you under ſuch Laws, and lay ſalvation or unity and Concord on them.
And ch. 3. he largely ſheweth that in the New Man there is neither Greek nor Jew, circumciſion or uncircumciſion, Barbarian or Scythian, bond or free, but Chriſt is all and in all: And that the true bond of perfection is charity by which the peace of God muſt rule in their hearts that are called into One body; And the ſubordinate Canons are [bowels of mercy, kindneſs, humbleneſs of mind, meekneſs, long-ſuffering, forbearing one another, and forgiving one another, if any man have a quarrel againſt any, even as Chriſt forgave you, ſo do ye.]
§. 20. If any ſay, Theſe are not precepts for Church-Governours but for ſubjects: I anſwer ſtill, They are the precepts of the Holy Ghoſt by an Apoſtle that had more authority than any of our Church-Governours, and that to all the Churches about their common duty, unity and intereſt, binding them and binding us, even all the Churches.
§. 21. It would ſeem tedious to recite all other texts to the ſame purpoſe: His prohibitions of vain diſputes and janglings about the Law and genealogies, and his confining men to the common doctrine of Chriſtianity, and his warning men to preach no new or other doctrine, may be ſeen in the Epiſtles to Timothy and Titus.
§. 22. And it is much to be obſerved, 1. That all the hereticks of thoſe times pretended to greater wiſdom and curioſity than the Chriſtian Churches had, and by ſuch pretences brake their Concord, as may be ſeen in all the Epiſtles, eſpecially Col. 2. & Jam. 3.
2. And yet that whenever the Apoſtles or Chriſt himſelf, Rev. 2. & 3. cenſure any ſuch hereticks to be forſaken and caſt out, it is never for any little matter, but for denying ſome common article of the faith (as Chriſts Incarnation, the Reſurrection, &c.) or for ſome groſs wicked doctrine and practice, (as fornication and eating things offered to idols, or rebelling againſt Rulers, &c.) Which ſhews what then were the terms of Church unity, and by what Canons they were governed, by Gods appointment.
§. 23. I will add that one great warning of Paul, which ſummeth up all, 2. Cor. 11. 3. a propheſie of the deceit and corruption of the Churches; [would to God you could bear with me a little in my folly (as proud corrupters account it) and indeed bear with me: For I am jealous over you with godly jealouſie; For I have eſpouſed you to one husband (and not to uſurpers) that I may preſent you as a chaſte Virgin to Chriſt: But I fear leſt by any means as the Serpent beguiled Eve though his ſubtilty (flattering her with the hopes of higher knowledge) ſo your minds ſhould be corrupted from the ſimplicity that is in Chriſt.] Chriſtianity is not a ſnare for mens wits, but a way to their ſalvation: It is a plain and ſimple thing though moſt myſterious: 1. It conſiſteth of ſimplicity of doctrine, a few, great plain and neceſſary things, and not of philoſophical curious ſubtilties, though it forbiddeth not but encourageth the utmoſt improvement of reaſon and true learning, eſpecially for method, elucidation▪ and defence.
2. It is a ſimple and ſpiritual worſhip that it commandeth, for God is a ſpirit and will be ſo worſhipped in ſpirit and in truth. The Schiſmaticks contended whether in this Mountain or at Jeruſalem] but Chriſt rebuked that contention.
3. And it is a ſimple ſort of Government or Diſcipline that Chriſt hath inſtituted; commanding him that will be Greateſt to ſeek his preeminence in being moſt uſeful and humble, as a ſervant unto all, and not as the Rulers of the world to be called Benefactors and gracious Lords, not as Lording it over Gods heritage but as examples to the flock: 1 Pet. 5. 2, 3.Not ſmiting with the ſword, but leaving force to Civil Magiſtrates.
4. And it is a ſimple converſation that Chriſt by his Law and example hath preſcribed, and his ſervants uſed: This was Paul's rejoycing, the teſtimony of his Conſcience, that in ſimplicity and godly ſincerity, not in fleſhly wiſdom, he had his converſation in the world, 2 Cor. 1. 12. Wiſdom muſt go with innocency: but it is not worldly carnal wiſdom, but ſuch as conſiſteth in knowing God in Chriſt; to be wiſe to ſalvation.
§. 24. Now this fourfold Chriſtian-ſimplicity▪ Paul foreſaw the Serpent on pretence of finer wit and ſubtilty would draw the Church to forſake, till (as Eraſmus ſaith) it became a point of wit to be a Chriſtian: and this would be (and hath been) the corruption of the Churches.
1. The ſimplicity of Doctrine is turned by Councils and by other Dictators into multitudes of unneceſſary and uncertain notions, to ſay nothing of the falſe ones. In the clear diſcovery of the ſence and method of the ſacred doctrine, we muſt uſe our greateſt skill and accurateneſs: But ſalvation, peace and concord is not to be laid on the fine elucidations, and numerous articles of mens wits.
2. The ſimplicity of Chriſtian worſhip is corrupted, and turned into ſuch pageantry of Ceremonies and formalities (to paſs by much worſe) that ſpiritual worſhippers find it exceeding unſuitable to them, in much of the Chriſtian world.
3. And how far and dolefully the ſimplicity of Church-Government or Diſcipline is loſt, in more places than the Papal Kingdom, needs not many words to tell him, that can compare things old and new.
4. And what wonder if the honeſt ſimplicity of Converſation periſh with the reſt, and carnal intereſt and fraud and falſhood, and oppreſſion reign by carnal wiſdom? Thus hath the ſubtile ſerpent corrupted the Churches by drawing them from the ſimplicity that is in Chriſt.