Treatise of Miscellaneous Questions, Chapter 13
CHAP. XIII.
Whether conscionable Christians and such as love the power aud practice of piety, can without defiling their conscience, or without a destructive wounding of the power of godlinesse, embrace and hold the principles of these who call themselves the godly party? Or whether they ought not rather to avoid those who doe now Pharisaically and Donatistically appropriat to them selves the name of the godly party, as being indeed, such who under pretence of Zeal, for the power of godlinesse, hold diverse ungodly principles.
LEt no man here stumble in the threshold, or bee scandalized at the case I put: I intend nothing, either against piety, or truely pious persons, but to vindicat both from those principles of impiety, which some maintaine and adhere unto, under colour of piety. The Arrians, Ebionites, and Socinians in Poland, have pretended to bee the godly party there, in so much that Faustus Socinus wrote a book entituled thus, That the men of the kingdome of Poland, and the great Dutchy of Lithuania, commonly called Evangelicks, who were studious of solid piety, ought altogether to adjoyne themselves to the Assembly of those, who in the same places are falsely and undescrvedly called Arrians and Ebionites.
There is as little truth in that pretence, which diverse Sectaries now make to the way of godlinesse, observe but these principles of theirs.
1. That none ought to be punished for Preaching, Printing, or maintaining any error in Faith or Religion, except it be contrary to the very light of nature.
Hence it will follow, that none is to be punished for Preaching or publishing these errors: That the Scripture is not the word of God. That Jesus Christ was an impostor or deceaver, for the light of nature will never serve to confute these or such like errors concerning the Scriptures, the truths concerning them, being wholly supernaturall. Mr. I: Goodwin in his Hagiomastix sect: 58. holds, that he who will hold that there is no Christ, is not so pernicious nor punishable, as that man who lives, as if there were no Christ, and one of his reasons is this, because, saith he, the sinnes mentioned, adultery, theft, &c. are clearly, and at first sight against the light and law of nature, but the denyall of the being of such a person as Christ, who is both God and man, is not contrary to any law or principle in nature. I desire that the reader may here observe the words of Mr. Burroughes, in the Epistle dedicatorie of his Sermon preached before the house of Peers, Novemb: 26. 1645. For connivence at blasphemies, or damnable Heresies; God forbid, any should open his mouth, these who are guilty herein against the light of nature, should be taken off from the face of the earth; and such as a…e guilty against supernaturall light, are to be refrained and kept from the society of men, that they infect not others. The latter part of that which he saith, I accept, and I would to God, that so much were put in execution. But why no other Hereticks, or blasphemers should be taken off from the face of the earth, but those onelyonly who are guilty against the light of nature: I finde no reason brought for it, and I doe not understand how it comes to passe, that any who look so much forward to new lights, should herein fall so farre backwark as to the light of nature; or that those who decline the light of nature in matter of Church government, subordination, appeals, and the like, should nothwithstanding in matters of faith, which are much more sublime, appeal to the light of nature: There is need of some Oedipus here.
2. That in controversies or questions of Religion, we must not argue from the old Testament, but from the new. Hence are these exclamations against old Testament Spirits, &c. which might indeed beseem the Manichees, who denyed and acknowledged not the old Testament. But to bee heard in a reformed Church, among those who acknowledge the old Testament to be the word of God, as well as the new, 'tis most strange.
Our orthodox protestant writers, condemne as well the Anabaptists, who reject and s…orne at arguments brought against them from the old Testament, as the Manichees who did repudiat the old Testament, as having proceeded from an evill God. See P▪ Martyr in 1 Cor. 10. 12. Aret: proble: theol: loc. 56.
By this principle they shall not hold it contrary to the will of God under the new Testament, that a man marry his fathers brothers wife, this not being forbidden in the new Testament, but in the old. Some indeed of this time have maintained, that it is not unlawfull to us to marry within these degrees which are forbidden, Lev: 18. See Mr. Edwards in the third part of Gangraena, pag 3. These hold, 'tis onelyonly forbidden to commit fornication with such as are within these degrees, not being married, as if … were not unlawfull to commit fornication with any, be they never so farre without these degrees. By the same principle which rejecteth old Testament proofs, they must deny the duty of children under the new Testament, to marry with their parents consent, and this is one of the foule errors of some Sectaries now adayes, that though consent of parents unto childrens marriage, was commanded under the law to them that lived then, yet because that was but a ceremonie, 'tis now lawfull to marry without their consent, because we live under the Gospell. See that same third part of Gangraena, pag: 14. By the same principle they must deny that an oath (be it never so just and necessary) may be imposed by authority▪ Or that the Magistrat ought to put to death, a blasphemer, an incestuous person, an adulterer, a Witch, or the like, (the Scripturall warrants which make these crimes capitall, being in the old, not in the new Testament.) Saith not the Apostle, 2 Tim: 3. 16. all Scripture (and consequently the lawfull examples, and la…dable presidents of the old Testament,) is given by in spiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteousnesse, Rom. 15. 4. Whatsoever things were written aforetime, were written for our learning. Is not our justification by faith proved, by the example of Abrahams justification by faith? Rom: 4. Doth not Christ himself defend his Disciples there, plucking the ears of corne upon the Sabbath day, by the example of Davids eating the shew bread, and by the example of the Priests killing of sacrifices upon the Sabbath day, Matth: 12. Yea, those that most cry out against proofs from examples of the old Testament, are as ready as others to borrow proofs from thence, when they think to serve their turne thereby, which Aretius, probl: theol: loc. 56. instanceth in the Anabaptists, who would not admit proofs from examples of the old Testament, yet many of them justified the Bowrs bloudy warre, by the example of the Israelits rising against Pharaoh.
3. That if Sectaries and Heretickes make a breach of peace, disturbe the State, or doe evill against the Common-wealth in civil things, then the Magistrate may punish and suppresse them. But Sectaries and Heretickes, who are otherwise peaceable in the State, and subject to the Lawes, and lawfull power of the civil Magistrate, ought to be tollerated and forborne. This is their Kodesh hakkodashim, their holy of holies: indeed their foreign. See the compassionat Samaritan, pag: 10▪ Iohn the Baptist, pag: 57▪ The bloudy Tenent, Chap: 52. M. S▪ to A. S. pag▪ 53. 54. The ancient bounds, Chap: 1. See now how farre this principle will reach. A man may deny, and cry down the word of God, Sacraments, Ordinances, all the Fundamentals of faith, all Religious Worship. One may have leave to plead no Church, no Minister, no Ordinances; yea, to blaspheme Jesus Christ, and God himself, and yet to escape the hand of the Magistrate, as being no troubler of the State. This I gather from Mr. Williams himself in his bloudy Tenent, Chap. 6. where hee distinguisheth between the spirituall and the civill peace, and cleares in the instance of Ephesus: N…w suppose (saith he) that God remove the candlestick from Ephesus: yea, though the whole worship of the city of Ephesus should be altered. Yet (if men be true and honestly ingenuous to city Covenants, Combinations, and principles) all this might be without the least impeachment or infringment of the peace of the city of Ephesus. So that by their principles, if the city of London were turning peaceably to Mahumetanisme, or Paganisme, the Parliament ought not to apply their power for reducing them. If this be not to care for mens own things, not for the things of Christ, what is? And must the Magistrat purchase, or hold them quiet of the state at so dear a rate, as the lose of many soules? What saith Mr. Williams himself Bloudy Tenent, chap. 33. It is a truth, the mischief of a blinde Pharisie, blinde guidance, is greater then if he acted treasons, murderers, &c. And the lose of one soule by his seduction, is a greater mischief, then if he blew up Parliaments, and cut the throats of Kings or Emperours, so precious is that invaluable Iewel of … Soule. I could wish this written in marble, or recorded upon the Parliament walls, as the confession of one who hath pleaded most for liberty and tolleration from the Magistrat, to soule murthering Hereticks and deceavers.
But if any Magistrates will not have respect to the honour of God, and salvation of soules, let them take heed to their own interest▪ When the Church of Christ sinketh in a State, let not that State thinke to swimme: Religion and Righteousnesse must flourish or fade away, stand or fall together. They who are false to God, shall not be faithfull to men. It was a pious saying of Constantine, Quomodo fidem praestabunt Imperato…i inviolatam, qui Deo sunt persidi? 'Tis more then paradoxall, and I fear no lesse then Atheisticall, which Mr. Williams chap. 70. of the Bloudy Tenent, holds, viz. that a false▪ Religion and Worship will not hurt the civill State, incase the worshippers break no civill Law.
4. That Socinian principle, doth now passe for… good among divers Sectaries, that a man is bound to believe no more then by his reason hee can comprehend. Mr. I: Goodwin, in his 38. Quaerees concerning the Ordinance, for the preventing of the growing and spreading of Heresies, quaest: 29. tells us, that if reason ought not to regulat, or limit men about the object, or matter of their believing, then are they bound to believe these things, concerning which there is no ground or reason at all, why they should be believed.
As if this (being understood of humane or naturall reason) were an absurdity▪ Divine Revelation in Scripture, or thus saith the Lord, is the ground or reason of believing, or as School men speak, the Objectum formale fidei. But wee are bound to believe, because of thus saith the Lord, some things which we are not able to comprehend by our reason; for instance, The Trinity of persons in the God▪ head, the incarnation of the Sonne of God, his conception of a Virgin, the union of two natures, of God and man in one person. It is therefore a question tending of it self to the subversion of the Christian faith, and so of piety, which that Quaerist there propoundeth, viz. Whether ought any man (at least in sensu comsito) to beleeve the deepest or highest mysterie in Religion, any further or any otherwise, then as, and as farre as, hee hath reason to judge it to be a truth? The same writer in his Hagiomastix, sect. 90. tells us, that this is sound Divinitie, that reason ought to be every mans leader, guide and director in his faith, or about what he is, or ought to beleeve: and that no ma… ought to leap wit… his faith, till he hath looked with his reason, and discovered what is meet to be beleeved, what not. If this be good Divinity, then Pauls Divinity is not good, Rom. 8. 7. 1 Cor: 2. 14. 2 Cor▪ 10. 5.
5. That the onelyonly right Reformation under the Gospell, is the mortifying, destroying, and utter abolishing out of the faithfull and elect, all that sinne, corruption, lust, evill, that did flow in upon them, through the fall of Adam. This is true Gospel Reformation, saith Mr. Dell: Serm. on Heb. 9. 10. and besides this I know no other. And after, pag. 11▪ Christ dying for us, is our redemption, Christ dwelling and living in us, is our Reformation. Again, pag: 12. For the taking away transgression for us, and from us, which is the onlie Reformation of the new Testament, is a work agreeable to none, but the Son of God, as it is written, His Name shall be called JESUS, for he shall save his people from their sinnes; whereupon all alongs he speaks much against Ecclesiasticall Reformation, and pag: 14. He adviseth the Parliament to lay aside their intentions (how pious soever) of the work of Church Reformation, because they are men of war, and the care of this work belongs onelyonly to Christ, the Prince of peace.
This Doctrine, 1. Is destructive to the solemn League and Covenant of the three Kingdomes, obligeing them to endeavour the Reformation of Religion in Doctrine, Worship, Discipline, and Government. 2. 'Tis destructive to the Reformation begun by Luther, continued and prosecuted by all thereformed Churches, and by the Independent Churches as well as others. 3. 'Tis contrary to the example of the Apostles themselves, and condemneth them as well as us, for they did not only teach and commend to the Churches, that Reformation which Mr. Dell calls the mortifying, or destroying of corruption and lust, or Christ dwelling and living in us, but likewise an externall Ecclesiasticall Reformation, and severall Canons concerning the Reformation of externall abuses▪ and scandals in the Church: as for instance, that the Churches should abstaine from bloud, and things strangled; that two or three at most should prophesie in the Church at one meeting; that the men should pray with their heads uncovered, the women covered; that young widows should be no longer admitted to serve the Church in attending the sick▪ and that such widows must be at least 60. years old, and the like▪ 4. This Doctrine puts Jesus Christ himself in the wrong, because he challenged the Churches of Pergamus▪ and Thyatira, for suffering and having amongst them these that taught the Doctrine of B…laam. …5. Mr. Dell, his doctrine openeth a wide doore to the tolleration of the grossest and most horrid Idolatries, Blasphemies, Abominations. I… thousands in the Kingdome should set up the Masse, and bread Worship, or should worship the Sunne, or should publickly maintain that there is no God, nor any judgement to come, nor Heaven, nor Hell, the Parliament ought not, may not, (by his doctrine) endeavour the reducing and reforming of such people, or the suppressing of such abominations: these offenders must bee let alone till Christ reforme them, & mortify sin in them, which is to him the only Reformation now under the Gospell. 6. And while hee appropriateth this Reformation to the time of the Gospell since Christ came in the flesh, hee doeth by necessary consequence hold, that there was no godly or mortifyed person in the old Testament, and that we must not take Abraham, Moses, David, Iob, &c. for examples of a personall Reformation, or of true holinesse and mortification. As this doth necessarily follow from this Doctrine, so it seems to have been not far from his meaning and intention. For pag: 3. 4. speaking of the time of the old Testament, he saith▪ There was no true Reformation, but under all that outward Religion, men were inwardlie as corrupt and wicked as the very Heathen, and without any true Reformation before God, till Christ who was God in the flesh came with the ministration of the Spirit, and then indeed was the time of Reformation. Then hee comes to explaine what this true Reformation is, viz. The taking away and destroying of the body of sinne out of the faithfull, &c. Whence it cannot but follow, that there was no such thing before the comming of Christ, as the taking away and destroying the body of sinne out of the faithfull.
6. There are divers Arminian and Antinomian Tenents, which very much strengthen the hands of the wicked in his wickednesse, yet such Tenents are maintained by many of these, who call themselves the godly party, for instance that of universall atonement, and Christ dying for all men, mark but the title of Mr. Moores book: The universality of Gods free grace in Christ, to mankinde proclaimed and displayed, &c. that all might be comforted, incouraged, every one consirmed, and assured of the propitiation and death of Christ for the whole race of mankinde, and so for himself in particular.
Hereby the same sweetnesse of Gospell comforts, and the same assurance of an interest in Jesus Christ and his death, is imparted and extended to the humbled, and the unhumbled, to the convinced, and to the unconvinced, to the wounded, and to the unwounded, to beleevers, and to the unbeleevers, to the converted, and to the unconverted; as if all and every one were fit to be comforted and capable of an assurance, that Jesus Christ hath redeemed them, and made satisfaction to the Divine justice in their behalfe. If this bee not to sow pillows, which sinners may securely lye down and sleep upon, what is?
The like I say of that position which Mr. Sam: Lane in his Vindication of free grace hath oppugned, as an Arminian position, preached and asserted by Mr. J. Goodwin, Naturall men may doe such things, as whereunto God hath by way of promise annexed grace and acceptation. Which takes away the necessity of preventing grace, and the impotency of nature unto, yea, 'its aversnesse from any true spirituall good, which can be acceptable unto God: every such exalting of nature, is a depressing of grace, and Ministereth occasion to unregenerat persons to please themselves too much with their present naturall estate.
7. Other Tenents are current among many of that party, which are apt to weaken the hearts and hands of the godly in the exercises of humiliation, repentance, mortification, and fruits of sanctification, by holding that God doth not chastise his children for sinne; that there is not so much as a fatherly displeasure, or anger in God against the faults of his children▪ that God seeth no sinne in Israel, so much as to afflict them for it in this world; that beleevers are not bound to live according to the rule of the morall law; that beleevers are not to be terrified, or at all wrought upon by any threatnings, or by danger and punishment of sinne; that beleevers ought not to trie their spirituall estate, or seek assurance of their interest in Jesus Christ, and the Covenant of grace, by any gratious signes or qualifications, or by any fruits of sanctification in themselves, but onelyonly by the inward testimony of the Spirit and light of faith, which (say they) are of sufficient credit by themselves, without the help of any markes of grace. It is informed, that among some of the Sectaries of this time, are found these Tenents, that adultery is no sinne, and that drunkennesse is none neither, but a help to see Christ the better; that there is no resurrection of the dead, nor no hell. See Mr. Edwards, in the third part of Gangraena, pag: 14. 107.