The Dying Mans Testament to the Church of Scotland, Part 3 · Chapter 7
CHAP. VII. What is called-for as duty in such a case.
IT resteth now that we should consider what is duty in such a time, or case, when delusion in lesse or more doth prevail, or is very like to prevail? It cannot be denied, but that something is calledfor, and is necessary where the danger is so great; and also it is evident, that something more than ordinary is necessary, because the ill is more than ordinary. The remedy therefore must be proportionable and timous; for, a little leaven leaveneth the whole lump, Gal. 5. …. And experience proveth, that such ills do fret and corrupt, as doth a gangrene, 2 Tim. 2. 17. The difficulty is in determining what is to be done, wherein, not only the piety, zeal and conscience of men will have exercise, but also their prudence and parts.
The loosing of this question will relate to three ranks of men. 1. To Church-officers, especially to Ministers. 2. To Magistrates. 3. To people in private stations. Yet before we positively say any thing, We shall, 1. show what is not the remedy called-for. 2. We shall shew what is called-for, but is not sufficient. 3. What seemeth to be called-for as sufficient.
As to the first▪ There are two extremities to be shunned, which we shall lay down in two Assertions.
Assert. 1. An absolute and unlimitted forbearanceWhat is not the proper remedy or duty in such a case. and toleration of all errours, and of the promoters thereof, is not the due remedy that is called-for in such a time, in reference to such evils. This, I suppose is clear, if there were no more in Scripture than what is comprehended in these Epistles, Rev. 2. and 3. For, 1. the Angel of Ephesus is commended, chap. 2. 2. that he could not bear or endure them that were evil, to wit, the false Apostles: This enduring then cannot be the duty, seing Christ commendeth the contrary. 2. He doth reprove Pergamos, ver. 14. because they had such amongst them that held the doctrine of Balaam, that is, because they suffered them. And, 3. this is clearly expressed in the Epistle to Thyati…a, ver. 20▪ I have a few things against thee, because thou sufferest that woman Iezebel to teach and seduce My servants. There can be nothing more clear than this; and it is the more observable, that this not-forbearing is commended in Ephesus, where things in their own particular condition are not altogether right; and the other Churches are reproved for neglect of this, even when their own particular conditions are right. Which sheweth, That the Lord loveth zeal against such scandals, and abhorreth forbearance of them. What was formerly said in the Doctrine, What is clear in the practice of Scripture, both in examples and commands that are given therein in reference to this, and what may be further said in the positive part of this direction, will clear this.
And whatever humane prudence and carnal fainting would suggest concerning such a way, as that it were fittest to deal with persons, in such a distemper, no otherwayes than absolutely to forbear them, at least, so far as relateth to th…se distempers as such; yet it is clear, this is not Gods Ordinance so to do, nor the remedy that is by Him appointed: And therefore there is no promise by which we may expect a blessing to it, although sometimes the Lord, who is absolu…ely Soveraign, may condescend without any means, to dry up and bound a floud of errour, even when men are guilty of forbearing: The effect is not to be attributed to mens sinfull forbearance, but to Gods gracious condescendence.
Assert. 2. We say on the other hand, That an indifferent,Extreams to he …s chewed. rigid, equal pursuing, or not enduring of every thing that is an errour, or of every person who may be in some measure tainted, is not the suitable remedy or duty that is called-for in reference to such a case. For, as neither all errours, nor all persons are alike, So neither is the same way at all times to be followed, because, what may be edifying in one case, may be destructive in another. And as therefore there is prudent difference to be made, in reference to scandals in practice, and persons in respect of different scandals, yea, even of different tempers are div…rsly to be dealt with, So is it also to be here. Men are to walk, as they may most probably attain the great end, edification, which ought to be the scope in this, as in all other Ordinances: And therefore there can be no peremptory rule concluded, that will meet all cases and persons, as hath been said: We see even the Apostles putting difference between persons and scandals, according to the severall cases; for, sometimes they Excommunicate, as in the instance of Hymeneus and Phyletus, sometimes they instruct doctrinally, as Paul doth the Church-members of Corinth and Galatia; others he threateneth, and yet doth not actually Sentence them, as he doth false teachers in these Churches: Sometimes again, no particular Apostle alone, doth decide the question (although doctrinally they might) but there is a Synod called judicially and authoritatively, to decide the same, as, Act. 15.
The reason of the 1. is, because these errours of Hymeneus and Phyletus, were of themselves grosse, destroying the faith, and obstinately and blasphemously adhered to. 2. He instructeth and expostulateth with the people of Corinth, and proceedeth not to the highest Censure, 1. Because they were not seducers, but were seduced by others. 2. They could not be accounted obstinate, but might be thought to have sinned of infirmity, Therefore more gentle and soft means are to be applied for reclaiming of them. 3. They were a numerous body, and therefore Excommunication or cutting off, could not be expected to attain its end. 4. They were in a present distemper, questioning the Apostles authority; he seeketh rather therefore to be again acknowledged by them, that so both his word and his rod might have weight, whereas if he had smitten in their distemper, they had rather broken off further from their subjection. These are clear, beside what may be said of the nature of the scandal or errour.
3. He threatneth the corrupt teachers with offcutting, because they were leaders and seducers, and so deserved to be more severely dealt with, than those that were seduced by them, although, possibly, as drunk with these same errours: Yet, though he threaten, He doth spare for a time to strike, not out of any respect to those corrupt teachers, or from any connivance at their errour, but out of respect to the poor seduced people, for whose edification Paul forbare, even when the weapons were in readinesse to avenge all disobedience; he abstained, I say, because such people having a prejudice at him, and being bewitched by these teachers, might more readily in that distemper have cleaved unto them, and have forsaken Paul, which would have proven more destructive to them; he seeketh therefore, first, to have their obedience manifested, and so not only forbeareth them, but even those corrupt teachers, for a time, for the peoples edifying, as may be gathered from 2 Cor. 10. 6. and chap. 12. v. 19.
Lastly, I said, Sometimes Synods or Councils are called, as in that place, Act. 15. which in other cases we find not, 1. Because then that errour was new, and it's like wanted not its own respect from many of the Church, Therefore a Council of Officers joyned together to decide it, which is not necessary again, after that decision is past; but Ministers are doctrinally and by discipline to maintain the same, as we see Paul doth maintain, in the Epistles to the Romans and Galatians, the conclusion of the former Synod. 2. This Synod is conveened not for want of light (for, any of the Apostles, as such, were infallibly inspired to decide in the same, and had in their preachings decided it) but it is to make it have the more weight with others, and therein to be a precedent to us. 3. That was a spreading errour, which did not affect one place only, but many Churches; and it's like that many Believers were in hazard to be shaken therewith: Therefore the most weighty remedy is called-for. 4. There was need now, not only of light to decide the doctrinal things, but there was also need of directions for helping folks how to carry in reference to such times, so as to eschew the snare of errour on the one hand, and of giving offence upon the other, as we may see by the decrees of that Synod: Therefore in such cases, not only would men severally endeavour the duty of their stations, but they would joyntly concur and meet judicially, or extrajudicially, as occasion calleth, to deliberate and consult in these things of so great and common concernment: for, seing the Church is one city, and one lump, a little fire may hazard all, and a little leaven corrupt all, and unwatchfulnesse at one part, or post, may let in enemies to destroy all. It is needfull therefore, that in some cases there be mutual concurrence, although it be not necessary at all times to have a judicial meeting, nor at any time is a present duty to be suspended by any person, if no such meeting can be had. What is said, doth demonstrat that there is a difference to be made in reference to errours, persons and cases.