Body of Divinity, Book 4 · Chapter 22
CHAP. XXII. Of Railing, Rebellion, Revenge, Scandall, Schisme.
RAILING.
RAiling is a great sin.
Our Saviour having condemned rash anger, proceedeth to blame this evilMatth. 5. 22. effect of it, saying, He that saith Raka, or he that calleth his brother fool, plainly enough intimating, that commonly distempered and inordinate anger doth bring forth such language. See what companions the holy Ghost hath yoked with railers, 1 Cor. 6. 9. & 5. 11.
Psal. 50. David saith, He heard the reproach of many. Saul railed on Ionathan, and called him the Son of the perverse rebellious woman, as much as if in plain english he had called him whoreson varlet. Nabal railed on David and his servants which were sent unto him; and Rabshekeh railed on the living God; the Jews railed on Christ, saying, Thou hast a Devil. Shimei on David, 2 Sam. 16. 5, 6, 7, 8.
Railing is the uttering of such words and terms against any man as do aim at his disgrace, to make him appear contemptible, hateful and vile.
Not only those rail which call others vile names, as rogue, fool, asse, this is the highest degree of railing, but all vilifying terms, Thou, what art thou? a pinne for thee, thou art this and that, casting in a mans teeth his faults and imperfections, yea or any words tending to reproach, is railing.
Reason why it is so great a sin:
1. It is contrary to equity, which requires that a man should deal no otherwise with his neighbour then he would have his neighbour to deal with him, no man can brook railing terms, but abhors them.
2. It is against charity:
1. It is a fruit of bitternesse and wrath in him that doth it, and shews that he is provoked and inflamed; now charity is not provoked.
2. It tends to the disgrace of another to blemish his name, and make him appear vile and contemptible to others, which is against the rules of charity, for charity covers faults, and this layes them open.
3. In some cases it is contrary to truth and verity.
Men are prone to this sin, because they are full of pride, passion, bitternesle, uncharitablesse, which ingender it.
A man should be able to hear himself railed at.
1. Because we deserve greater evil at Gods hand.
2. We are never the worse for it.
3. Because it argueth folly and pride to be troubled at anothers railing on us, folly in thinking our selves the worse for such speeches, pride in that we cannot endure to be despised.
Rebellion.
Rebellion is two fold
1. Against God.
2. Against Man.
1. Against God.
A wilful practising of known transgressions, or neglecting of known duties.
It is dishonourable to God as rebellion against a Prince.
Samuel told Saul that rebellion was as the sin of witchcraft, the witch makes the1 Sam. 15. 23. See Isa. 1. 2, 20 Psal. 5. 10. devil a god, the rebel makes himself a god.
As he that entertaineth in his minde a false conceit of things is guilty of errour, but if he settle himself in this false conceit, and hold it fast, that is a prejudice, a rooted and grounded errour: so he which in his will entertains a deliberate purpose of sinning against his knowledge, or the evident means, is guilty of rebellion: he that stands to his purpose still and still, and goes on in it against reproof and admonition, he adds stubbornesse to his rebellion.
Three things concur to the making of rebellion:
First, A person subject to Authority that in duty ought to be under the government of another.
Secondly, A Governour that hath a just and lawful title to govern and rule.
Thirdly, Acts of that inferiour crossing, thwarting, opposing the commandments of that Governour.
So it stands between God and us when we sin.
1. We are his Subjects, persons that in duty ought to be at his command, and to order our selves according to his will, because he made us and preserves us, and giveth us all things which we have upon condition of obedience, therefore it is equal we should be guided by him, and rebellion is unreasonable, we shall not get but lose by it.
2. He hath absolute right over us.
3. Sins do contradict the Commandment and Laws of God which he hath revealed and made known, thus sin is like rebellion, therefore so termed in Scripture, Psal. 51. 2. 2 Sam. 15. God saith often of Israel, They are a rebellious house. It is an actual refusing to be under the soveraign▪ Authority of God our Lord and King.
Reasons, It is an actual denying of Gods Soveraignty, and as it were a deposing of him from his Government of the world, a robbing him of the honour of his Wisdom, Justice, Power, Authority, it is an opposing of our will to Gods will, by holding in our selves a purpose of doing what he forbids, and not doing what he commands, for our pleasure, profit or credit sake, as Saul spared the cattel for his profit which God would have killed.
2. Against man.2 Sam. 18. 9. to 18. The 5th Commandment. 1 Sam. 22. 15. 1 Sam. 24. 6. & 26. 9, 11. Eccl. 10. 20
It is a great fault for children or subjects to be disobedient to their Parents or Princes.
Many of the Kings of Israel did fall by the treason of their subjects, as the story recordeth. Mordecai when he knew of two Eunuchs which plotted against the life of Ahashuerus, was careful to reveal the matter to Esther, and she unto the King, whereby the conspirators were punished and he escaped. A wretched andSee Pro. 17. 11 & 20. 20. & 24. 22. untimely death befell Elies sons for not hearkning to their fathers admonitions, and other sins.
The causes of rebellions, conspiracies, treasons and insurrections are alwayes naught and evil, they have their original from one of these three vices, ambition, discontentment or superstition, most of the conspirators which are noted in the stories of the Kings of Israel to have slain their masters, and reigned in their rooms, were ambitious: now all these three are foul faults, and therefore rebellion which flows from them. The effects also which follow upon this fault are most loathsome and evil.
1. The practisers seldom or never fail to bring on themselves mischief and destruction, as Sheba who rebelled against David, and divers others, the Kings of Israel which came in by treason, their sons still by treason likely thrust them out, so that even Iesabel could say, Had Zimri peace which slew his master?
2. It brings misery to a whole Nation, it brings likely with it civil war, and so all manner of confusion.
Reasons.
1. It is plainly and often condemned in Scripture, and therefore crosseth cleer and many precepts.
2. It is a great fault in regard of the mischievousnesse of it, for it tends to overthrow all the comfort of mens lives, and to destroy the welfare of humane societies.
3. It is a great sinne in respect of the persons against whom it is committed, a Father is the name of the greatest sweetnesse and goodnesse, and a King of the greatest power and majesty, the one being also a common Father, and the other a domestical King; the one is a lively picture of Gods goodnesse, the other of his greatnesse.
4. In regard of the great obligations by which the persons offending stand bound to their duty; the one, the childe is bound by the strongest bond of nature seeing he is as it were a piece of the Father which oweth to him his being, education, preservation and maintenance: the other the Subject is bound by the strongest civil bond, viz. an oath.
How many malefactors when they come to be hanged, have most bitterly complained of their undutifulnesse and disobedience to their parents, as the cause of all their misery!
The Pope of Rome and his Jesuited faction teach and maintain rebellion and treasonQuid bonis in eo regno sperare jam licet, ubi optimi duo reges religionis obtentu parricidarum ficis sunt confossi? Quanquam non universa Gallia in hoc parricidium consenfit, verum oppido pauci superstitione depravati, & omnis legitimae potestatis osores acerrimi. Casaub. Epist. 397. in Subjects against their Princes, giving to the Pope power in order to things spiritual to depose Kings, and to free their Subjects from the oath of Allegiance which they have taken.
Revenge.
Men for the most part are very revengefull, prone to revenge, as Cain, Iosephs Thankfulness is accounted a heavy burthen, revenge a sweet refreshing, therefore men naturally are more prone to revenge a wrong then requite a good turn.brethren, Esau, Absolom, Haman: The sons of Iacob bitterly avenged the wrong done to their Sister. Saul 1 Sam. 15. 24. & 18. 26. The Pharisees who perverted Gods Commandment; for when God said, Thou shalt love thy neighbour, they added another sentence to it, as if it had necessarily followed thereupon, But shalt hate thine enemies, as if God had enjoyned love onelyonly to neighbours, that is, such as did dwell quietly by us, and used us in a kinde and neighbourly fashion, but that he allowed us to hate such as were our enemies and did misuse us; to this purpose they perverted another saying of the Law, A hand for a hand, as if God had there given way to revenge, and allowed every man to return evil for evil, whereas that is spoken of the Magistrates duty in punishing wrong-doers, not of everyProniores ad vindictam sumus quam ad gratiam Bodin. Gratia on…ri vindicta in quaestu habetur. Tacitus. Non minus mali, referre injuriam, quam inferre. Lactant. lib. 6. de vero cultu. Qui enim referre injuriam nititur, eum ipsum, à quo laesus est, gestit imitari. Id. ibid. I can ho…d there is no such thing as injury, that i… there be, there is no such injury as revenge, and no such revenge as the contempt of an injury. Dr. Browns Religio Medici. Verè magni est animi quasdam injurias negligere, nec ad quorundam convicia habere v…l aures, vel linguam. Erasm. Epist. lib. 2. Aegidio. mans own liberty as if he should do wrong.
Reasons.
1. Carnall reason perswades us this is a thing very equall and righteous, because it seemeth to approach somewhat near to that which is indeed a known and approved rule of equity, viz. to do as we would be done to, wherefore corrupt reason a little varieth that maxime, and alloweth us to do as we are done to, and saith Why should I not use him as he used me?
2. Carnall reason doth also perswade it is a course of safety and security for ones self. For by this means one shall make men more afraid (thinketh that reason) to do me wrong, if I return their wrongs upon them.
3. Pride possesseth all men naturally, this stirreth men up to revenge.
4. Every mans heart aboundeth with self-love, and love cannot endure to see evil done to the person loved.
5. We are all void of charity and love to our brethren, hence there is an aptnesse to be provoked and do them hurt if we seem to have any cause.
6. It gives a kinde of pleasure and satisfaction to hatred or envy, of which it is a kinde of exercise, as scratching doth to him that hath the itch.
Revenge is a requiting of evil for evil, a doing hurt again to them from whom one hath received hurt, and measuring ill measure for ill measure. A dog in the Law was an unclean beast because he was revengefull.
1. Revenge transgresseth the plain light of nature which bids us do as we would be done to, and every man would be forgiven and not have revenge taken upon him.
2. It is a manifest enemy to peace and concord which we should seek and follow after.
3. Injurious to God, a preventing of him, as if he were not carefull enough to execute justice.
The best and wisest Heathen writer of morall vertues, hath delivered it as a generall principle, that a man must not hurt any other but with this caution and limitation, unlesse he be first provoked by some injury.
Phocion when he had done great service for Athens, yet they ungratefully putting him to death, he charged his son at his death that he should never remember the Athenian injuries. The King of France after would not revenge the wrongs done to him before when Duke of Orleance.
Signs of Revenge.
1. A pittilesse disposition, by which one is rather glad then sorry for anothers evill.
2. Excesse in punishing.
Some directions or means for the crucifying of this unruly affection.
1. You must subdue pride, and labour to make your selves base and vile in your own eyes, being worthy of all the wrongs and indignities that can be offered to us in regard of our own sinfulnesse.
2. You must observe God in wrongs, as David, The Lord hath sent him to curse.
3. You must often consider of the goodnesse of God in forgiving your sins many and hainous, Eph. 4. 12. and 5. 2.
4. You must often ponder of the necessity of this duty which appears by three things.
1. The clear and expresse commandements given about it, Matt. 5. 39. resisting evil, that is, by doing the like evil to him which he doth to thee, but prepare thy self to bear that and another, rather then by doing the like to repell the former, whereby he meeteth with the cavils which flesh doth enforce to justifie revenge, or else I shall be perpetually obnoxious to wrongs, be it so, saith our Saviour, thou must rather bear it then resist, Rom. 12. 17. and 19. 1 Thes. 5. 15. no man may render to any evil for evil, that is, evil word for evil word, evil deed for evil deed, taunt for taunt, blow for blow.
2. The great danger if it be not mortified, our sins shall never be pardoned, we pray in the Lords Prayer, Forgive as we forgive, he therefore which forgiveth not, can never have any true assurance of being forgiven, Mat. 6. 14, 15. …o as manifest a promise and threat as any the Scripture containeth or can be made. Now to forgive a wrong and requite it with some evil done to the wrong-doer, are as quite contrary as any thing in the world, so that he which will do the one doth not the other, as he which sues and imprisons a man for debt doth not forgive his debt, so he that recompenseth a man evil for his evil doth not forgive his evil.
3. The worthy examples which we have of good men that have gone before us in mortifying it, as Christ and other Saints.
To these meditations adde fervent praiers to God that he would vouchsafe to season our hearts with humility, meeknesse, forbearance; that he would strengthen us to passe by wrongs, injuries, indignities, that he would give us his Spirit to crucifie this as well as the other lusts of the flesh.
Scandall.
A Scandall or offence is that which is or may be in it self an occasion of falling toDictum aut factum minus rectum, praebens occasionem ruinae. Vide Aquin. 2. 2. …. Q. 43. Art. 1. Scandalum est dictum vel factum aut exemplum quo alius fit deterior. Zanch. Scandalum est quo quis impellitur in ruinam & evertitur. Cameron praelect. in Matth. 18. 7. Vide plura ibid. Bona res neminem scandalizat nisi malam mentem. Tertul. Mat. 15. 14. another. Any thing whereby we so offend another, as that he is hindred from good, drawn into or confirmed in evil, is a scandall: One saith it is an indiscreet or uncharitable abuse of my Christian liberty.
There is Scandalum 1 datum, 2 acceptum, a scandal given, when a man doth that which is in it self unlawfull, or else if it be lawfull he doth it in an undue manner, Rom. 14. 20, 21.
First, Scandals given,
1. When men by corrupt doctrine endeavour to justifie wicked practises, Rom. 16. 17.
2. By sinfull practises, Prov, 29. 6. and 22. 15.
3. By giving just ground of offence in appearance of evill, 1 Thessal. 5. 22. 2 C…. 8. 19, 20.
4. In the abuse of lawfull liberty go to the utmost bounds of it, Rom. 14. per tot.
Secondly, A Scandall or offence taken, when men take offence at that which is good, where there is neither evil nor any appearance of it, Ioh. 6. 61. 1 Pet. 2. 7. men take offence at true doctrine and good actions, the Disciples at Christs doctrine of the resurrection. 2. When their sins are reproved, Lev. 19. 16, 17.
Schisme.
Schism in the Church is much like sedition in the State: As the name of HeresieSee D. Prid. Eph. Back s…id. Crakenthorp's Virgilius dormitan…. c. 13. The Donatists divided themselves from the then Catholique Church, because it was not pure enough for such sanctified Communicants, they cried up liberty of conscience when they were under power, but were much against it after. … est …adem opinantem & eodem ritu utentem solo congregationis delectari dissidio Aug. And again, Schismaticos facit non li…er… fides sed …ommu…nis disrupta socictas. Independentes illi quos (cum nihil familiari nobis cismari…is lingua edide…) usque nun… nisi de nominis infamia nosse non licuit. Blondel. de Iure Plebis in Regem, Eccl. Dissert. p. 73. though it be common to any opinion whereof one makes choice whether it be true or false (in which sense Constantine the great called the true faith Catholicam & sanctissimam haeresin) yet in the ordinary use it is now applied only to the choice of such opinions as are repugnant to the faith: so the name of Schism though it import any scissure or renting of one from another, yet now by the vulgar use of Divines it is appropriated only to such a rent or division as is made for an unjust cause, and from those to whom he or they who are separated ought to unite themselves and hold communion with them. Tota ratio Schismatis, the very essence of a Schisme consists in the separating from the Church, I say, from the true and orthodoxall Church. It is a renting or dissolving of that unity which ought to be amongst Christians; See M Marshall's Sermon on Rom. 12. 4, 5.
It was a memorable speech of Calvin, who said, he would willingly travell all over the Seas and Countries in the world to put an end to the differences that were in the Reformed Churches. Cameron well distinguisheth of a double Schisme, 1. Negative, which is a bare secession or subduction, and is unlawfull, Non separatio sed causa facit Schismaticum, Cassand. 2. Positive, when there is a certain consociation, which useth Ecclesiasticall Laws, the Word of God and administration of the Sacraments separatim, which he calleth setting up an Altar against an Altar; this is called Schism Antonomasticforeigns, and foreign, saith he, de Eccles.
Different forms of Churches and Church-government in one State must needs lay a foundation of strife and division therein. It is no wisedom (saith M. Durie in a Letter) in a State, to reject an approved way of government, which all the best Reformed Churches have received all this while, and acknowledged to be Gods way, and by experience found to be safe, sound; and instead of it to take up another, which it is not yet known what it is, nor was ever tried but in two or at the most three Churches, and that for the space of a few years. The slighter the cause of Separation, the greater the fault of Schisme; when men hold the same Faith and Orthodox truths, yet separate for lesser matters.
The true Saints in the 7. Churches of the Revelation were never bid go out of them though they were very corrupt, as they were out of Babylon, M. Vines. The first Separatist in the Scripture (saith one) was Cain, Gen. 4. 16. Enforcements to love are clear, 1 Cor. 13. 1. That question of Separation in Scripture is dark. See M. Gillespy miscel. c. 10. and 15. and M. Manton on Jam. 3. 17. Schisma est secessio in religionis negotio vel temeraria vel injusta, Cameron de Eocles. Schisme is a causelesse: separation from externall communion with any true Church of Christ: M. Ball against Separation c. 8. Schism is a breach of the unity of the Church. D. Field l. 3. of the Church, c. 5.
We do not leave communion of true Churches for corruptions and sins, but onlyPagets Arrow against the Separat. of the Brownists, c. 2. p. 57. abstain from the practice of evil in our own persons, and witnesse against it in others, still holding communion with the Churches of Christ.
You send me unto such a Book of M. Robinson as himself doth begin to revoke pubpubliquely as being unsound in divers things, whereas I refer you unto a later book of his *Religious communion. Paget ubi supra p. 59.made with riper deliberation, and in no part that I hear of publikely revoked. His Book which you send me unto, being his Iustification of Separation, is sick of King Iehorams incurable disease, the guts of it fall out day by day, yea, he openly plucks out some of the bowels thereof with his own hands. This is to be observed by them especially who much follow M. Robinson.See more there of M. Ainsworths unchristian errour against private communion with the godly, and his harsh censuring all, and those that hold communion with the Church of England, and c. 1. p. 41. M. Paget holds them guilty of Schisme that forsake communion with the Church of England.