Justification Without Conditions, Chapter 2
CHAP. II. A Digression, concerning the proposing of Questions, and reasoning with Ministers publickly about the Matter of their Sermons.
IT may seem strange to some, that I should so publickly except against my Brethrens Doctrine, seeing it hath been so seldom practised in our Congregations; and therefore I shall by way of Apology offer them the Reasons that moved me to it.
1. I did no more then what I have often desired should be done to me, if any were dis-satisfied in the Doctrine which I had taught. Hanc veniam damus, petimusquè vicissim. And of all men, Mr. Warren had least reason to be offended with it, who had practised the very same thing in another place aAt Rums…y Toward one Mr. Symonds whom he charged with sundry Errors, a… soon as he had ended his Sermon, and desired the people not to believe a word which Mr. Symonds had taught, how justly I cannot tell.; unless he be resolved to take that liberty, which he will not give.
2. Having a Ministry committed to me in this place, by the appointment both of God and Man, I looked upon it as my duty, to witness against those Errors that intrench so nearly upon the Foundation, as I conceive this doth, which I have engaged against. But some will say, I might have discharged my Conscience at another time, and with more deliberation. I must confess, I have alwayes highly esteemed that saying of Aristides, who being demanded by the Emperor to give a sudden answer, unto something propounded, Replyed, Do you ask to day, and I will answer to morrow: And the like of Melancthon bMelch. Adam. in vit. Melanct. p. 339.to Ecchius, who had put him a knotty Argument, Cras tibi respondebo. Indeed sudden Answers are seldom sol…d, especially in weighty matters. But the case here was such as would not admit delay; for I knew the greatest part of the Hearers (whose prejudices by this means were strengthned against me) would not vouchsafe to come at another time▪ when I had more opportunity to speak unto them. I dare say, that all that were present at Mr. Woodbridges Sermon, knew that he had levelled his Discourse against my se…f; now if I had kept silence then, and shewn my dislike of his Doctrine at another time, what ever I had said, would have been but little regarded; my Adversaries would have given forth, that I had spoken that behinde his back, which I was not able to maintain unto his face.
3. The Points which these Ministers hand…ed, were Controver…al; and surely Controversies are much better managed in a Conference between the Parties dissenting then in a continued Discourse, when the same man shall frame both Arguments and Answers to his own advantage.
4. I see no inconvenience at all, that can come of this practise, but rather very much good, were it more generally received in our Congregations; That if a Minister do deliver any thing that is dubious, he should be desired after his Exercise is ended, to clear and explain it; or if any thing contrary to truth, he should by sound Doctrine be convinced thereof; which if it were done with that meekness and gravity as becometh Christians, without …eering, railing, and such like personal provocations, it would very much tend unto godly edifying.
§. 2. And (first) on the Ministers part, it would make them more studious, and careful to weigh and ponder what they do deliver in Publick; were this course more frequently used, many would not do the work of the Lord so negligently as they are wont to do it, and especially when they think there is none that heeds them, or that durst to gain-say their crudest notions. Then (secondly) on the peoples part, it is a singular means (1) to increase their knowledge, and to maturate their judgements in the Articles of our Faith; for it is far easier to judge and discern of controverted Points, when they are debated in way of Conference, then when they are delivered in a continued Discourse; especially seeing the Speaker is seldom so ingenuous, as either rightly to search, or to urge the strength of his Adversaries Tenents. (2) To confirm and establish them in the truth, which they have already received, for Nihil tam certum, quam quod ex dubio certum. Men abide by those truths which they have throughly tryed. (3) To hinder the spreading of many dangerous Errors which are sometimes vented in our Publick Auditories, and which the common people are ready to swallow without chewing. (4) To prevent sundry mistakes which are occasioned through the obscurity, ambiguity, or narrowness of mens expressions.
§ 3. Though custom hath not brought it in credit amongst our selves, yet is it not any novel practise.
1. We finde that the Jewish Doctors (as bad as they were) gave liberty to the people, publickly to ask them Questions for the better understanding of the Doctrine which they taught; they would never else have allowed our Saviour,Mal. 2.7. being but a Childe of twelve years old, to have asked them Questions, and to make Answers and Replies to what they spake, as they did Luke 2.46, 47. For at another time when he did something which was unusual, they took him up with a quo jure, By what authority, &c. Matth. 21.23. It is observable, that this was done in the Temple, and not in a private House, and when a great Congregation was present; For (sayes the Text) all that heard him, marvelled, &c.
2. We have the example of the Apostles to justifie us herein, whom we finde as frequent in Disputing, Arguing, and Reasoning with them that opposed the truth, as in their continued Discourses amongst the people, Acts 6.9. & 9.29. & 17.2, 17. & 18.4, 19. & 19.8, 9. & 15.7. amongst themselves.
3. We have also the practise of the Primitive Churches, going before us in this particular. In the Church of Corinth, not onelyonly one, but any one (except women) was allowed to speak in the Publick Assemblies, for the edifying of himself, and others, 1 Cor. 14.29, 31. See Vers. 26. Upon which Text (especially) it was, that Archbishop Grindal grounded the Exercise of Prophesying, which he, with the consent of the other Bishops, set on foot in the Province of Canterbury, as appears by his Letter concerning that Matter unto Queen Elizabeth; the reviving of which, would not be the meanest peece of that Reformation which hath been attempted.
4. Pauls dealing with Peter is very considerable, Gal. 2. the Text says, ver. 11 dSee Luther on Gal. 2.11.. That he withstood him to the face, and vers. 14. that he reproved him before them all, i. e. before the whole Congregation, though it were for a matter of fact, yet will it not follow, that we should be more indulgent unto Errors in Doctrine; no doubt, but Paul would have dealt as roundly with Peter, or any other, if he had taught any thing contrary to truth, we see his zeal for the simplicity of the Gospel. Vers. 5. To whom (scil. the false Apostles) we gave no place, no not for an hour, that the truth of the Gospel might continue with you.
5. It is more then once charged upon us Ministers, that we should convince gain-sayers, and stop their mouths, who teach things which they ought not (not by procuring the Magistrate to put them to silence, but) by sound doctrine, i. e. by clear and demonstrative Proofs from the Holy Scripture, Titus 1.9, 11.
6. And lastly, If every Christian ought to give a Reason of the hope that is in him, as it is enjoyned, 1 Pet. 3.15. and as it was wont to be publickly practised in the Primitive Churches eVid. Beza in Matth. 3.6.; much more ought a Minister of Christ (who should be apt to teach, 1 Tim. 3.2.) to be willing to satisfie his hearers concerning the Doctrine which he hath delivered.
objection 1 §. 4. Object. 1. All that I have heard objected against this practise is of little moment. As first, some have alledged, That the Disciples came privately to our Saviour to ask him Questions, Mark 10.10. Mark 9.28. To which I Answer.
Answ. 1. Though it were in a house,Answ. yet it was before all his Disciples, some did put to him these Questions before the rest; and I suppose, That they who dissent from us in this matter, do look upon all that come unto our Churches to be Disciples. 2. The Negative is weakly concluded from the Affirmative: It doth not follow, That because they came unto him privately, therefore they might have asked him these Questions in a Publick place; seeing our Saviour never forbad them to do this thing, before the people: Surely, he that so readily made answer to all the Cavils of his enemies, would not have refused to satisfie the Doubts, Cases, or Questions of his own Disciples, wheresoever they had put them to him. 3. Though Questions which are meerly for private satisfaction, should be privately proposed, yet such as tend to the edifying of others, and to the clearing of such things as are openly delivered, are most conveniently moved in the Publick Assemblies. But 4. what is this instance to a Ministers witnessing against false and Erroneous Doctrines which are vented amongst the people committed to his charge?
Object. 2. Others have alledged, That the Apostle reprehends objection 2 perverse disputings, 1 Tim. 6.5.
Answ. True, and justly too! But will it follow from hence,Answ. That all Publick Disputations, and Reasonings about matters of Faith, are perverse Disputings? Was the Apostle to be charged with perverseness when he reasoned both with Jews and Gentiles, as his manner was? Those perverse Disputings, vers. 4. are called strifes of words; but such is not the matter which we do differ about, which on all hands is confessed to be of very great moment.
Object. 3. Some have objected that prohibition of the Apostle, objection 3 Rom. 14.1. Receive him that is weak in the faith, but not to doubtful Disputations.
Answ. 1. The scope of the Apostle,Answ. was not to prohibite Disputations concerning matters of Faith, before such as are weak, but to exhort stronger Christians to be tender and charitable to their weaker Brethren, whom he would have them to receive, scil. Into Church Communion, and to own in the Fellowship of the Gospel, although they were not so fully informed as themselves in the Doctrine of Christian Liberty, concerning the distinction of Meats, days, and other Mosaical Observations: Our Translators in the Margent render the last Clause, Receive him— not to judge his doubtful thoughts, q. d. Do not judge him an unbeliever, because of his Doubts and Scruples about these indifferent matters; or do not perplex and intangle him with Niceties, least his Faith in the main be utterly subverted: There is a vast difference between those adiaphora, which the Apostle speaks of, and the points which are in difference between us▪ Epistle to the Reader.(Mr. Cranford says well) That these Controversies concerning our Justification, are no strife about Goats Wooll. 2. This prohibition makes as much against Preaching of those points which do stumble the weak, as against the discussing of them by way of a Conference whatsoever is necessary to be taught the people, is as necessary to be tryed and examined by them.
objection 4 §. 5. Object. 4. It hath been also alledged (which doth cast the greatest odium upon this practise) That these Publick Disputations do thwart with those Precepts which require us to seek and follow after Peace, as Rom. 12.18. & 14.19. & 15. 2. Eph. 4.3.
Answ.Ans. For my own part, I see not the least contrariety between &them.Zuingl. Tom. 2. fol. 302. It was the Judgment of a great Divine, Haec unica eaque sola via est, qua ad concordiam proximè perveniri potest, &c. This is the one, and onelyonly way, whereby we may most suddenly attain to concord; if whatsoever things may be, or are commonly said for any Opinion, or against it, be truly propounded in the Churches; so that the people be allowed free judgement in all things, &c. In my Opinion they take a wrong course to make Peace, that go about to stop mens mouths, and never satisfie their Judgements; for from hence innumerable Discords must needs arise. Me thinks Christians (who are sensible of their many mistakes) should not be so strait laced, as to resolve to be at Peace with none, but such as will jurare in verba, Say as we do. A late Writer sayes well,Mr. Baxter. Why may not Christians and Schollars write plainly against one anothers Judgement, with a loving consent? So say I, Why may we not Reason against each others Opinions in a friendly manner?Malum per accidens non destruit bonum per se. But (2) if Discord and Dissention should arise by this means, yet is it not a Natural, but an Accidental Effect thereof: And thus the Gospel it self doth sometimes cause disturbance, as our Saviour foretold, Matth. 10.34, 35. But is the Gospel to be charged with these Dissentions? Or ought we therefore to forbear to Preach the Gospel? The proper cause of these Dissentions are mens own corruptions; it argues monstrous pride, when men cannot suffer their Opinions to be discussed land examined by the Word, but strait wayes their Passions are up in arms, and hold them for their Enemies that do differ from them; It is a sign they are more tender of their own credit, then of the truths of Christ. 3. Though Peace be a Jewel of great price, yet that Peace is far too dear which costs us the loss of Truth fPax est omni bello tristior, quae veritatis, & justitiae ruina constat., I mean of any Saving, Necessary, and Fundamental Truth. For though in some lesser points, In quibus salvâ fide qua Christiani sumus, ignoratur verum, as Augustine speaks gDe Pec. Orig. cap. 23., we may for peace sake have our faith, or perswasions to our selves, Rom. 14.22 hDissidiis magnis & controversis, non sunt redimendae mire… istae veritates. Acont. Stratagem …. Yet sure in those great and weighty matters of the Gospel, which are either Foundations, or else are adjacent to the Foundation (as these Controversies about Justification are, it being articulus stantis aut cadentis Ecclesiae, as Luther calls it) we ought not out of love to Peace, to betray the Truth. It is better that Offences should come, then that any vital truth should be lost or imbezelled iUtilius scandalum nasci permittitur, quam ut veritas relinquatur. Greg. hom. 7 in Ezek. ex Aug. Jam. 3.17.; it is far more eligible to have truth without peace, then peace without saving truth; The wisdom which is from above, is first pure, and then peaceable. All those Precepts which do call for Peace and Unity, are bounded with a salva fide; as that Rom. 12.18. If it be possible; now Id solum possumus, quod jure possumus, nothing is possible, but what is lawful; so that if we may with a good Conscience, and without treachery to the truths of Christ, we ought to live peaceably with all men. So Rom. 14.19. it is not barely, Follow after peace; but peace and the things which make for edification, it must be an edifying, and not a destroying peace; such as may promote, and not h…nder the building up of the Church. Vid▪ Rom. 15.2. and 1 Cor. 14.29. The unity we are bid to strive for, Eph. 4.3. is the unity of the Spirit kE… enim sola ecclesiae pax est, quae Christi pax est Hilar. Gen 49 5.and not like that of Simeon and Levi, who were Brethren in iniquity. For as one lDr. Reynolds ▪observes well out of Basil the Great, If we once shake the simplicity of the Faith, Disputes and Contentions will prove endless. 4. If Christians in their Publick Disputes, do so far forget the Rules of Sobriety and Moderation, as to betake themselves to those carnal Weapons, of Jeering, Scoffing, and Reviling each other, it is an iniquity to be punished by the Judge, because it tends so directly to the breaking of our Civil Peace, and is more scandalous in them, then in any others. Would the Civil Magistrate Interpose himself so far, as to be the Moderator of our differences in this behalf, these Publick Debates would be of singular use.