The Dying Mans Testament to the Church of Scotland, Part 3 · Chapter 2
CHAP. II. Concerning the spreading of Errour; Gods displeasure at the suffering thereof, and the fainting even of good men in restraining the same.
BEside this, there are three things considerable, which from this and other Epistles we have occasion to observe and enquire a little into, before we propound any particular question.
The first, is, concerning the spreading and increase of Errour, and that of the most unreasonable and absurd Errours, even in the Primitive times. The second is, anent the Lords detesting of it, so that the very suffering of the spreaders of it, is hatefull to Him in His Angels and Churches, that otherwise are approvable for their own particular carriages, as in Pergamos; and their not induring thereof is commendable, even when their own inward condition is not altogether approvable, as may be seen in Ephe…us. The third is, how that sometimes there may be fainting, as to zealous restraining of Errour, even in men that are not the worst.
For the first, Can it but be thought strange that delusionWhat height delusions of this kind may come unto. should come to this height so soon: and it may make all to tremble at the impetuousness thereof, 1. It is a most foul absurd errour, this of the Nicolaitans, even against natures light. 2. It spreadeth and encreaseth in severall persons and Churches: and Churchstory doth show that it abounded, and no lesse is insinuated in these Epistles. 3. That it spreadeth not only among heathens, but in the Church, and among Christs Servants, who are seduced therewith; which sheweth, that even some of note were carried away with it. 4. This is in the Churches most pure times, some of the Apostles (at least Iohn) being yet alive when this was vented. 5. It is carried-on by despicable instruments in comparison of others, a woman calling her self a prophetesse, some fellows calling themselves Apostles and new lights, that men would think, should rather have been counted distracted, than to have been so reverenced. 6. This is done against the testimony of their own faithful Ministers, and in such Churches where God had witnesses keeping themselves from that evil, yea, where many Professors were in that respect pure, yet others are following that errour, receiving and reverencing these seducers more than any faithfull Pastors. 7. This is done where there neither wanted light nor authority to convince them; for, no question, both were, as may be gathered from the trial of these in Ephesus; yea, Iohn writeth from the Lords own mouth to confute them; and though there could be no exception against the application of his Doctrine, yet it was adhered to for many years after that. 8. Iohn or some other Apostle was the instrument to convert them from Paganism to Christianity, yet, now can he not recover them from a foul errour in Christianity when they are bewitched therewith: and though no question his authority and arguments had lesse weight with them now than before they were Christians; yet what can be thought of more force for their conviction and reclaiming, than these considerations? The like was often Paul's case, who at first had an easie work with people, when they were heathens, in comparison of what he had with the same when they became Christians, and tainted with false doctrine, or listeners to corrupt teachers, as in the Epistles to the Corinthians and Galatians is clear. Which doth shew, 1. The unreasonablnesse and power of a deluding Spirit, that nothing can convince, when once people come to like that way they go on, deceiving and being deceived, and, as Peter saith, 2 Pet. 3. 16. pervert the Scripture to their own destruction; And as may be gathered, they do so by corrupting, first, that which doth appear to be more obscure, and then they mould other Scriptures so as may consist with their fancies, that they have conceived to have ground in the former, and so they, first, form notions out of obscure places, and thereafter conform the more plain Scriptures to these, whereas the just contrary is most safe; and when the ignorant and unstable shall account themselves the only learned in the mysteries of God, what wonder is it that they be thus given up? and when they think the plain truths, and duties wherein there is no shaddow of a ground of stumbling, are below them? and thus they may attain so much dexterity to wrest the Scriptures, even the plainest (as is implied there) as may be judicially subservient to their own destruction, and to prevent their being convinced, which might put them to shame; and occasion their abandoning of that. 2. We may see, that it is no easie thing to recover a misled people into errour; that peradventure, 2 Tim. 2. 25. is not accidently put in, but to show that it is a hundred to one if such get repentance, whereby the Lord would scare all from that evil, and the more grosse their error is, often men are the more unreasonable in the defence thereof, and obstinate in adhering thereunto, because there is most of a judiciall stroak seen there, in giving up men to such foolries, it is not credible that otherwise they could fall in them, and so being smitten of God, is it possible that any reason can prevail with them, while that plague lieth on? Was there any errour like to that of worshipping stocks and stones? it being even against sense and reason, that men should burn a part thereof, and make some common work of another portion, and of a third make a deity and fall down and worship it, as the Prophet doth expostulate, Isa. 44. 19. which upon consideration might be found to be absurd: this is premitted as the reason of such blockishnesse, ver. 18. For he hath shut their eyes that they cannot see, and their hearts that they cannot understand. 3. The unreasonablnesse of this Spirit in men, would not be thought strange in any of the former respects, even although no person could stop their mouth, but they should seem to themselves to triumph in the bringing-in of unheard▪of senses of Scripture; the more they abound in that, it is the more judicial to them, even as the moe they carry after them, and the more they be forborn by others, it worketh the more to their destruction: men would keep a distance from these infections, none can tell what they may turn unto if once entred in a giddy unstable soul, carried with the spait of a spirit of errour, and being given-up of God thereto for itching after it, and not receiving the love of the truth, may come to the most horrible things, and that without shame or remorse, ere there be any end; and on-lookers would acknowledgeThe suffring of gross error is a most displeasing thing to Christ. God's justice in such stroaks, and learn to reverence and fear him the more.
The second cannot but be clear from this: for, if errour be such an evil that thwarteth, 1. both with Gods holinesse and truth; And, 2. that hazardeth so many souls, (for, never a plague hath so destroyed the face of the visible Church, nor carried so many souls to hell as errour hath done) Then the suffering of it cannot but be hatefull to Him who loveth His Church. 3. There is no way by which the devil reproacheth Ordinances and the Word more than this, by turning them to the quite contrary end, as if he would out-shoot the Lord in His own bow, (which is abominable to mention) and invert His own means, and turn His own weapons on Him; and suffering of this, is a conniving at his design. 4. There is no way by which the devil may so win in on Christ's Servants to seduce them as by this, as in the Epistle to Thyatira is clear. And can there danger come so night to Christ, and He not be displeased with what strengtheneth their snares? 5. This doth equal, yea, in some respect, prefer the devil to Him, so far as in us lieth, and so cannot but provoke His jealousie; for, so the devil hath liberty to vent his lies with Truth equally; and there being many lies, though there be but one Truth, he hath by this moe doors opened to him than the Gospel hath. 6. This doth make even the Truth, Ordinances, and Religion it self to be thought light of; when all these have toleration, it is, on the matter, a proclaiming an indifferency to be in these things, than which nothing can more reflect on the jealous God, who in His Word putteth such a difference, and showeth such detestation at indifferency. 7. This bringeth hudge confusions on the Church. For, 1. If these errours and corrupt teachers prevail, they carry souls after them, and destroy them; and ought that to be thought light of? 2. If they prevail not, yet they crosse, afflict and offend them, and so prove a snare and burden to them of whom the Lord is tender. 8. Toleration doth either account little of errour, as being no hurtfull thing, and so there can be no esteem of truth; or, it doth account little of the destruction of souls▪ both which must be abominable. 9. Errour doth not only break God's Law, but doth teach others to do so; and suffering thereof, must be a maintaining of Teachers to teach Transgression and Rebellion against the Lord.
The third thing observable, is, That though zeal inSometimes those who want not affection, are yet too condescending to erroncous Teachers: and why? a Minister, especially against errour, be exceedingly commendable; yet oftimes is there fainting, even among Ministers who are not of the worst: and the Angel is here reproved for sparing of these Nicolaitans, at least in being faint and defective in pursuing them in a ministerial way, as Antipas is commended for his faithfulnesse, and the Angel of Ephesus for his not fainting in prosecuting of this trial; the Lord hath put these two together, the faithfull and wise Steward; and when they are carried equally on, O how commendable are they! yet in the reckoning, the one is but mentioned, Well done thou good and faithfull servant, not to give a dispensation in reference to the other, but to shew the necessity and excellency of this, that there by Ministers may be put to it, lest, under pretext of prudence, they incroach upon that freedom and faithfulnesse which is called-for from them, whether in undertaking, or in prosecuting of this charge, in which there will not want many difficulties, that will be ready to occasion fainting, if they be not boldly in the Lord's strength set against, as we may instance in these respects, 1. In respect of the time: there are some evil times, wherein it is hard to know what to say, for which the prudent may be said to keep silence, and often that pretext may be the occasion of fostering too much fainting, when the Lord calleth-for faithfulnesse. 2. It may arise from a man's sensiblenesse of his own infirmities and unequalnesse for that charge, as seems to be in Ieremiah, Ier. 1. when a mans own self, or thoughts of himself, without respect to his call, is made the rule whereby he proceedeth. 3. It may arise from the message which he is called to carry: sharp messages are heavy and burdensom, that maketh Ionas to shift for a time to undertake that denunciation against Niniveh, especially considering that these Messengers ordinarily are not acceptable to hearers; and that there are with all usually not a few who sew pillows under arm holes; and are ready to destroy, in that respect, what others build. 4. It may arise from hearers, and that of diverse tempers; some are ready, like swine, to turn back on the Carriers as if they did hate them▪ as Micajah was met with by Ahab, 2 King. 22. who yet had four hundred flattering liars in request. Some again, are of an itching humour, and do not abide convincing doctrine and faithfulnesse, such are ready to breed a separation from them that do faithfully reprove, at least much to cool their affections to them, which (as it is, 2 Tim. 4.) is no little piece of trial to a Minister: Many also that are affectionate, are yet hasty, and cannot abide plain dealing; and it is no lesse difficulty to win to be faithfull to these, than to others who are openly prophane. 5. There is a fainting that ariseth from distrust of God, as not being confident of the performance of His promise, and of their being countenanced in His work; and so seeing it impossible in themselves and in their own eyes, they give it over as if it were so simply. 6. There is a fainting that ariseth from supposed events, either as thinking there will be no fruit of such a thing, or, that some inconvenience will follow it: It is like that Moses was not free of the first when he saith. Israel doth not, or, will not hear me; And what will Pharaoh do? And the last is common, when once flesh and bloud are admitted to consult of duty from the supposed inconveniencies that will follow, then readily it decideth, that it is not duty at all. It may be somewhat of that was here, that the Angel feared the disquieting of the Church, or some schism that might follow on it; and the Lord's threatning to take another way of fighting against them with the sword of His mouth' doth insinuate this: for, a carnall shift, to prevent some inconveniences, often draweth-on that which men feared, the more speedily. Other grounds of it also may be given, which yet are not approvable before God.