The Ancient Christian Religion, Book 3 · Chapter 5
CHAP. V. Of Christian Moderation, concerning their differing Apprehensions about some Matters of Faith and Practice, touching the Profession of Christianity. Being the third Great Case of Conscience.
SECT. I.
MOderation, in our present Discourse, signifies a Measure, Modesty, or good Disposition of Affairs, for the preservation of that Good among Dissenters in the Christian Profession, which is in danger to be destroyed by precipitation. And here we shall consider,
1. The Persons towards whom Moderation is to be shewed. And,
2. Wherein this Moderation standeth.
The first will admit of a three-fold distinction, viz. 1. As it concerns Men in general. 2. Those that conscienciously receive the Holy Scriptures, and believe that Jesus is the Christ, the Saviour of the World, but are (at least in our judgment) unbaptized. 3. Those that are truly Baptized, but yet differ in some Points of Doctrine and Practice.
Touching the business of Moderation it self, it standeth in two things especially. 1. The Judgment we are to make of the Parties respectively who differ from us. 2. Our deportment and carriage towards them, in relation to their Persons or Opinions. Of these in order.
SECT. II. Of Christian Moderation towards all Men.
We are expresly required by the Holy Ghost, to let our Moderation be known to all Men, Col. 4. 5. for the Lord is at hand; not only to dispose of all Men according to his pleasure, for which they were and are created, but also to observe how we carry it towards them in the mean time: And to the intent that our deportment may be moderate towards all Men, we must first labour to have a moderate, or modest judgment concerning them. Not to pride up our selves against the Jew or Gentile, who yet believe not, as if God had only made them for destruction; Boast not against the Jews which were broken off, Rom. 11. 18. What have I to do to judg them that are without? saith Paul, 1 Cor. 5. 12. Our Blessed Lord came a Light into the World, that such as believe might be saved. But if any hear and believe not, he suspends his judgment of the World for the present; John 12. 46, 57.and we are exhorted to judg nothing before the time, because there be many hidden things in Mens Hearts which we know not, both Vertues and Vices: There are also many hidden workings of God with Men, to turn them from their purposes which are evil, which we are not acquainted with. And when God shall enter into Judgment, he will rather measure them according to the hidden things of the Heart, than things in appearance, as a cloud of Scriptures do testifie. Forasmuch then as we know not the secrets of Men, nor how they stand related to God in the purposes of their Hearts, we are to pray for, and hope the best of Men generally; remembring how it was with our selves, even when we were Strangers to the Covenant of Promise, yet had we many secret conflicts in our Souls in the sense of our demerits. And sometimes also refreshings from that God whose Kingdom ruleth over all, who oft-times makes even wicked Men eat the Fruit of their own ways to their sorrow, when no Eye seeth it but God only. And on the other side, what good thing soever any Man doth sincerely, (though weakly) the same shall he receive of the Lord, whether he be Bond or Free.
We know that the Judgment of God is according to Righteousness; He will not gather where he hath not strowed; nor expect the improvement of any means, which Men neither had nor could have, neither yet that which they have with exactness. He delights in Mercy, else who could stand before him in Judgment?
Now the Christian Man, by how much he knows God as a gracious Benefactor to Mankind generally, by so much he hath a general Charity and Compassion for all Men: And then his carriage towards them will be commensurable, according to the exhortation of the Apostle, Tit. 3. 2, 3. he will speak evil of no Man, (because Charity thinketh no evil) but shew all possible meekness to all Men; remembring that himself was sometimes disobedient, deceived, serving divers lusts and pleasures, living in malice, hateful, and hating one another. And yet such was the loving kindness of God in Jesus Christ, that by the knowledg of him these things were forgiven him; and by the same Grace may be forgiven others also.
Now the great business is, to walk in Wisdom towards them that are without. Sure God did not separate us from the World, that we should walk as Enemies or Strangers to their Persons; but to this end did he separate us from them in their sinful ways, that we might befriend them in Vertue. Thus was Christ a Friend to, and would be intimate with Publicans and Sinners: Let Christians learn of him, and there shall be no just occasion of stumbling in them. And whiles we are strictly to abstain from fleshly Lusts, which war against the Soul, we are exhorted to have our Conversation such, as to please all Men in all lawful things, not seeking our own, but the profit of many, that they may be saved. It is certainly a subtilty of Satan, when he can no longer keep Men in the paths of gross Iniquity, but that by God's Grace they adhere to Vertue or Piety, then would he make them like Momes, or Persons enchanted; not to speak, nor smile, nor converse with any chearfulness about Humane Affairs. As if the putting off our sinful Life, must needs be attended with the putting off the Faculties of Nature and Humanity. Such Carriages however they may have a shew of Holiness, &c. yet do little befriend Christianity, which is certainly the most Amicable, Sociable, and Heroick Profession in the World; being disburthened of the servile Observations of the Law, and Spirit of Bondage, making Men free from the Spirit of Fear which hath torment, and brings them to liberty. Gal. 5. 13. Brethren, ye have been called unto Liberty; only use not Liberty as an occasion to the Flesh, but by love serve one another. Let every Man please his Neighbour for his good to Edification. When Paul tells us, Rom. 15. 2.He was made all things to all Men, if by any means he might save some; and that to them that were without Law, (meaning the Gentiles, who had not the Law of Moses) he was as one without Law; though he was under the Law of Christ. And this shews the true Nature of Christianity; 'tis accommodated for the good of all Nations in the World; it was never ordered by God to be mewed up in Monasteries and Nunneries, nor any Forms of Life which are like unto them, but was ordained to bring Mankind into Amity, Hospitality, Humanity, and Piety: Ever follow that which is good among your selves, and among Men.
Nevertheless Christians ought to be the most frank reprovers of all manner of Vice and Wickedness. Have no fellowship with the unfruitful works of Darkness, but rather reprove them. Finally, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any Vertue, if there be any Praise, think on these things, Phil. 4. 8. Ephes. 5. 3, 4, 5.But Fornication, and all Uncleanness, or Covetousness, let it not be once named among you as becometh Saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks: For this ye know, that no Whoremonger, nor unclean Person, nor covetous Man, who is an Idolater, hath any inheritance in the Kingdom of Christ, nor of God, — be ye not therefore partakers with them.
SECT. III. Of Christian Moderation towards all that conscientiously receive the Sacred Scriptures, and believe in Jesus Christ as the common Saviour of Mankind; and walk soberly in their Conversation, but are not incorporate with the Church, by the Baptism of Repentance for the remission of Sins.
In this case our Difficulties are greater than were met with (usually) in the Apostles days; and many pitties it is, that those who own the same Scriptures, the same Lord Jesus, the same God and Father of all, and the same holy way of living among Men, should differ in any thing. Now these Men (excepting only such as are of a blood-thirsty *For such (let their form be what is will) are no other than Cain's Posterity.Spirit, under what Appellation soever) are certainly of the Christian Kindred, the Allies of the Church, or half-Brethren; such perhaps as the Apostles gave notice of to Christ, who cast out Devils in the Name of Christ, and yet followed not together with the Apostles, Luke 9. 49. These Men cannot lightly speak evil of Christ, though they preach him not sincerely, Phil. 1. 15, 16, 17. What judgment we may most safely make of these kind of Christians, and how to comport with, or keep just distances from them, is the business now to be considered.
1. As to the final Estate of Men, and particularly of these Men, we may not presume to say any thing: But this we may say, They are not far from the Kingdom of Heaven, even by the Example of Christ himself, who in a Case as doubtful as the Case of these Men gave the same judgment, Mark 12. 34. When we consider the occasion of the Errors of these manner of Christians, to have been imposed upon in their Consciences from their Youth, as if these Errors were the undoubted Truths of the Gospel, though they are but Innovations of Men, their case is the more to be pittied; for Custom and Education makes the frail Judgment of Man a perfect Captive; so that if they would, yet sometimes they dare not receive what Truth and Reason offers in opposition to their Mistakes. What shall I say? Surely I may use the words of a Learned Man here, Salvian. de Gub. l. 5.The very ignorance and simplicity of those that Err, (not of their own choice, but by this kind of necessity) may be some preservative against the venom of those Errors. For though they have not the right way of God's Worship, yet they are zealously affected to Godward in their mistaken Services; How they shall be acquitted from, or punished for this Error of Opinion at the last, the Judg of all only knoweth. Mean while we must stand to sound Principles, and look for Salvation in the way wherein God holds it forth to Men. Mark 16. 16. He that Believeth, and is Baptized, shall be saved. Believing here being put for a conscionable reception of the Gospel in all its parts, and Baptism for the whole Duty in practicals of Religion; as appears, by comparing Matth. 28. 19, 20. with this place. For it is a solemn Obligation, To do the Will of God in all things, according to our Power or Understanding.
2. Our carriage towards these manner of Christians, must neither be such as may palliate them in Error, nor yet cause them to stumble at the Truth. Shall we forbid them to preach in the Name of Jesus? or shall we joyn with them in their mistaken Methods of Christianity? The first we cannot do, because Christ bids, Let them alone, though he doth not immediately approve their doings: Nor did Paul prohibit them, but rejoyced that Christ was preached any manner of way, whether in pretence or sincerely. We know not what pressures are upon their Hearts, to communicate what they know; nor can we tell what use God may cause their Labours to turn to; only this we know, That they go not the right way to the Gospel Verity, Gal. 2. 14. and therein we may lawfully blame them, and bear our Testimony against them before all Men, Gal. 2. 11, 14. Neither may we give place to such Preachers by subjection, lest so the Truth of the Gospel be endangered, by our assent to their irregular Methods. Gal. 2. 5. To whom we yielded not subjection, no not for an hour, that the Truth of the Gospel might continue with you.
We conclude then, That beside the common honour and respect which we owe to all Men for Christ's sake, we are to give some signals of our more especial Love, Honour, and Respect, to these for the Truths sake which they have received, and towards which they are no less zealously affected than our selves. Nor may we weaken their hands in any good they endeavour to do, for that shall greatly prejudice them against the good we would have them do. In a word, We must do to these, as we would be done to our selves, by such as know better than our selves, for such God may appoint for our assistance, we being imperfect in many things. And in discoursing them about their differing Perswasions, let us beware of Heats; Passions and Confidence will not convince Gainsayers. Paul hath taught us, To instruct those in meekness who oppose themselves, or set themselves in opposition to us; if peradventure God at any time may give them repentance to the acknowledgment of the Truth.
I like that saying of the Author of Catholick Charity very well, p. 11. That Christians should make Real Godliness the Object of their Affections towards each other; and all Differences — in dispensible Practices, the Objects of their mutual forbearance. But then by his favour we are not much the nearer till we be agreed what those dispensible Practices are. Himself makes the having the same common Saviour, the same Gospel, the belief of the same Creeds, and the same Fundamental Ordinances necessary, before Disputes be laid aside. Had he particulariz'd them, he had done excellently well, but that he doth not.
Although I know that there ought to be a great deal of Love and Charity among Dissenters, which God knows is wanting: Yet I also know, That to unite upon their present divided Principles and Practices, must needs be a fruitless undertaking, because they are utterly inconsistent each with other, and especially their Practices: Much better therefore do I hold it to be, that the Guides of the Dissenting Parties would friendly and frequently confer the Matters of Difference among themselves; that so what is amiss in any Side, might by degrees be discovered: what is dispensible, might be understood to be so: And what is necessary to a Christian Church-Communion, might be agreed on by all; for doubtless those things are not many, nor very hard to be determined. We have offered to debate these things with our dissenting Christian Friends, whether of the Episcopacy, Episcopacy, or any other, conscienciously professing love to Christ, and shall leave the same Offer upon the File to Posterity.
SECT. IV. Of the Necessity of Moderation among all the Churches, who do with the Primitive Churches, and Council of Nice confess one Baptism of Repentance for the Remission of Sins.
I have more than once been upbraided by Learned Professors, for seeking after more Concord with Professors generally, because of the Differences remaining in the Baptized Churches. Now though I could wish they had no occasion for such a Speech, yet I must needs say, I wonder that wise Men should use it. It being in effect of no more weight, than if those with whom Paul reasoned about Matters of Christianity, should have bid him first compose the Divisions in the Churches, before he concern'd himself with them: And what Party now professing Christianity, may be allowed to make any Overtures for a better Accommodation among Christians in general, if such Slieghts may be thought sufficient to obstruct them?
And truly, when I consider, That do the Apostles themselves what they could, yet Divisions were found in the first Churches; I think it the less strange, that there should be Divisions found in the present Baptized Churches. Nor are our present Discords so great, as those in their Days: For,
1. To keep within the Confines of our own Nation, I know not of any thing that hath occasioned more Debate in those Churches, than Mr. Calvin's Doctrine about Election and Reprobation, divers of those Churches adhering to the same, with the Consequences thereof. And on the other hand, many (although they acknowledg both Predestination and Reprobation, yet) deny it to be personally necessary. And though there be some other Differing Apprehensions, yet they are generally so accommodated, as that the Brotherhood is not dissolved between those Churches, or any of them, only a prudent forbearance of Communion in some cases, for prevention of Inconveniencies which might otherwise arise in particular Churches, who are more rigid than the Cause requires; wherefore to them more especially I now address my self. And first,
There is nothing maintain'd as a necessary point of Faith, or Practice, in any of the Baptized Churches in England, (for of other Nations we shall not here dispute) which may justifie any Person to deny them to be true Churches of Christ, and such as have a lawful Right to the general Communion of all those Churches, in the Assemblies of their Messengers and Pastors, to deliberate and determine those things which are of general concernment to the Churches of Christ. This Proposition I shall make good after this manner.
If any thing in Difference between any of the said Baptized Churches, would warrant any one to deny the other to be a true Communicable Church, as aforesaid, it must be that Difference about the Extent of the Ransom paid for Mankind, and the Consequences of those Doctrines respectively. But this will not do it. Ergo, Nothing held in any of the said Churches, as a necessary point of Faith, or Practice, will justifie the denial of any of them to be true Communicable Churches, as aforesaid.
To say nothing of that Moderation in point of Opinion, which of late these Churches have attained (at least many of them) in relation to the said Difference; yet we may not make the Mistake on which side soever it be, of that consequence to destroy the Church-state of either, or to render them uncapable of Communion, as aforesaid.
For first, They both agree in this, That Christ is the Saviour of all Men, especially of those that believe.
2. That the Gospel ought to be Preached to all Men for the obedience of Faith, and that all Men ought to repent and turn to God by Faith, and that Unbelief is the condemning Sin.
3. They both agree that God did not give Christ to die for Men, (or for the Elect themselves) because he foresaw they would believe; but that of his meer Grace and Mercy he provided a Saviour, and in Him elected from the Foundation of the World all that are saved.
4. They both believe that Christ's Death is sufficient for the Salvation of all Men, and that the cause of Man's Damnation is of himself.
5. They all agree that when God shall judg the Secrets of all Men according to the Gospel, he will render to every Man according as his Work shall be.
Now these things being so, what remains that is worth a Controversie, and much less of a Division between these Churches? Thus much for the Minor. Now for the consequence of the Major, it follows; because there is not a more Important Difference depending between the said Churches.
For the differing Opinions between some of those Churches about the observation of the Seventh Day, I know none that breaks the Brotherhood, or denies the Church-state of either Party about it; and I am sure, they are forbidden to judg one another in that Case, Col. 2. 16.
Neither is the controversie about Imposition of Hands so important, as to dissolve the Brotherhood, or make void the Church-state of any of these Christians: because they are all Baptized into one Body before that solemn Service, and the Promise attending it doth ordinarily pertain to them. And besides, they all agree that the Imposition of Hands, Heb. 6. 2. is a Principle of the Doctrine of Christ, and a part of the Foundation there mentioned, unless perhaps some particular Persons may have some peculiar Notions to themselves, different from the rest. Wherefore I shall conclude this Case of Conscience with an Exhortation, and some Motives to all the Baptized Churches, to give all diligence to manifest their Love and Christian Unity in general towards each other, and especially in their general Consistories, by their Representatives; for the advancing Christianity in its Primitive Purity, before all Men, and more especially those that fear the Lord, though of differing Perswasions from us.
SECT. V. Containing an Exhortation, with Five Motives to all the Baptized Churches in England, to demonstrate that Christian Unity which their holy Profession doth naturally engage them unto.
Beloved Brethren, it hath pleased God to Bless you the Baptized Churches, with such a Restoration of Christianity to its Primitive Purity, in respect of the Principles of Christianity, and the Government of the Churches, as few Ages since the Apostles Times have attained to the like. The first hath so full evidence in the Sacred Scriptures, and particularly in Heb. 6. 1, 2. that Dr. Bale confesses, Dr. Bale, end to Controversie.That if Men must take their Religion out of the Scriptures (and particularly he quotes Heb. 6. 1, 2.) that then both Papists and Protestants must all cross the Cudgels to the Anabaptists; meaning, they must strive no further against us. And for your Government, it is not only free from a Partial and Mercenary Spirit, but is generally exercised with so much Care and Exactness, that no vicious Person (if known to be so) can stand in your Communions, without such Reformation as the Word of God calls for.
Wherefore I do earnestly exhort, entreat, and beseech you all, to consider one another as Brethren, and not as Adversaries; and as Brethren, put on Charity towards each other. And by how much any of you are in the Truth, more perfectly in some particular than some of your Brethren, by so much the more see that you shew forth your Works on that account, with meekness of Wisdom, and to abound in that Gift of the Spirit, which hopeth and believeth the best concerning other Christians, and hath the strictest Eye upon its own Miscarriages.
This you ought always to consider, That as your Brethren are mistaken in some things, so you either are, or seem to them to be mistaken also; and you ought to believe, that in many things you err, through humane frailty, though you see it not. And as you desire God to cleanse you from your secret faults, or errours which you understand not, so should you be as mindful to shew pity one to another, when you see, or suppose your Brethren to err from the Truth.
Now the first Motive that calls upon us all to seek for, and preserve Brotherly Unity, is this: God is not the Author of Division in the Churches of the Saints: and shall we abet a contrivance of Satan? God forbid. Divide and destroy, is his Maxim. It is he that accuses you one to another, and puts strange inferences upon your differing apprehensions, to make you stand a loof from each other; but Charity thinketh no evil. And though it be true, that Errour on whose part soever, hath ill Consequences, yet we may be confident that such Consequences are hated by the erring Brother, as much as by any other Christian.
2. How solemnly did our Saviour pray, That his People might be out, even as He and his Father are one. Nay, do we not daily pray for the unity of all Saints, and bewail the Discords that are among them before the Lord? And shall we stand in opposition both to Christ and our selves, by upholding Division in his Churches? What a prodigious self-contradiction is this? And how shall we expect to be heard of the Lord in other things, when we are not willing to be heard in this thing, unless it be just upon our own terms? Namely, That all submit to us, whilst we our selves will hardly bow in any thing. When yet it is both Scriptural and Rational, that the strong should bear the Infirmities of the weak, and not to please themselves.
3. The Conversion of those that are out of the Church, is greatly obstructed by Church-Divisions. Could we prize the Salvation of Men at the due value, we would not hazard so great a Matter upon matters of doubtful Consideration. As I am sure, no Man can be certain that it is safe for the Baptized Churches aforesaid, to deny that Communion, or Christian Correspondence which all Churches ought to hold for the common interest of Truth, at least in their General Assemblies; which conceive would be a leading way to more freedom each with other, in other things pertaining to the Communion of Saints.
Let me therefore advise all Christian Assemblies in this Nation, who are Baptized into Christ, according to Mat. 28. 19. and walk soberly in point of Life, to make one Consistory, or General Assembly, by one, or more from every Church; to obtain, 1. A true understanding of the State of the Baptized Churches in general. 2. What are the most important Matters in difference among them. And then, 3. To consult Brotherly how to Compose, or to Accommodate them.
Acts 15. & 16 Chap.This way went the Primitive Christians to heal their Divisions, and God blessed their endeavours with the establishment and increase of the Churches; and this is written doubtless for our direction. And verily, if this kind of Liberty and Society be not admitted, there are no means remaining to the Churches, to compose their Discords: For though Neighbouring Congregations may do much this way, in respect of themselves, yet this answers not the great Design of our Blessed Saviour, whose Prayer was, that all his People might be united who should believe in his Name, by means of the Doctrine of his holy Apostles. And could the Churches of this Island once arrive (through God's Blessing) at such a General Assembly, to be held either Yearly, or once in two or three Years, how would this fit them for communicating their Affairs with the Baptized Churches in other Nations? Whereas whilst we live as it were unknown to one another, in our own Country, it is unlike we should have acquaintance with the Churches in Nations at a distance from us.
4. The fourth Motive to unite, is the consideration of the ill President which we shall leave to the next Age, if we leave our Controversies to them undecided. Yea, the Churches who now differ but a little, and do notwithstanding these differing apprehensions, acknowledg each other as Brethren and Churches of Christ; yet this small Core being untaken away, may in time estrange those Societies one from another wholly. Let some Pillar or Monument of our Love and Unity in general be erected in this Generation, which may give evidence to Posterity that we were one People. And what can be so likely to serve them in this respect, as some wholsome Agreements, for Truths advantage in general, made by the Leading Men of all these Churches, in one Consistory or General Assembly?
5. We cannot rationally imagine that God is pleased with the Divisions which are in the Baptized Churches, but rather dishonoured by them: Let us then labour for the removal of that which intrencheth so much upon his Honour; by whose Name we are all called, for whose Truth we have all suffered. Again, we have all one Adversary, even Satan, who labours sundry ways to destroy us, and that blessed Work of restoring the neglected Paths of Christianity to their Pristine Purity; which God hath in some measure intrusted in our hands, though we are but a low and despised People: Yet this shall not make the less, but rather much more for the Glory of God, who useth to chuse the Poor of this World Rich in Faith, and Heirs of the Kingdom. Only let it be our care to walk so before God, and before one another, as we may lift up his Name and Truth before Men; then will he in his Wisdom and Faithfulness bless us, and cause his Face to shine upon us, that his way may still be known upon the Earth, and his saving Health among all Nations; who at present lie in very great Darkness, by reason of the Clouds of Mens Devises, which the appearing of Primitive Christianity, in the Doctrine of Christ held forth by the Faithful Ministers of his true Churches, will cause to vanish away.