The Due Right of Presbyteries, Chapter 6 · Appendix
APPENDIX.
A further consideration of compelling, or tolerating, those of contrary Religions and Sects in the Church.
WEe still hold (as is already said) that Christian Magistrates cannot compell Pagans to embrace the Christian faith. Nor can the Church in a Church-way compell Pagans or Jewes comming to remaine amongst us Christians, because Pagans are to bee gathered to a Church, by the preaching of the Word, and by that way that the Apostles planted Churches, which was by the sword of the Spirit only, as Matth. 28. 19, 20. 1 Cor. 2. 1. 2. 2 Cor. 10. 4, 5, 6. But the argument which the aTannerus, 22. … 10 7 87.Jesuit Tannerus, & other Papists bring for it, I judge most weake, for they will not have them compelled to the faith, because, 1. faith is a voluntary and free act, 2. because it is a supernaturall worke of God, and so they are not under the stroake of the Magistrates sword; for freewill in supernaturall acts is alike uncogible and free from all externall violence, in both those who are baptized professors within the bosome of the visible Church, and in Pagans; and the truth is, neither the Magistrate nor the Church can censine opinions, even erronious in fundamentall points, as they are opinions; for no societie, no humane authoritie can either judge of, or punish the internall acts of the mind, because as such they are indeed offensive to God, but not offensive or scandalous to either Church or Commonwealth, and so without the Spheare of all humane coercive power: nor is Titus, Tit. 1. To rebuke gainesiyers, v. 9. that they may be sound in the faith, v. 13. but in so farre as that faith is visible, and as it commeth out of perverse mouthes, which must be stopped, v. 11. Also punishments either civill or ecclesiasticall do no other wayes worke upon the mind and heart, but by a morall & swasory influence, for it is a palpable contradiction, that freewil can physically be compelled, & therefore here (saith bPhil. Gamachaeus com. in 12. q. 10. c. 3. Non hic opus gladio imperatoris, sed hamo piscatoris.Philip Gamacheus) there is no need of an Emperours sword, but of a Fishers Angle. Let it goe then, which is taught as a truth, (a) Quicunque et l. haeretic…. et l. Manichei God. de haeretic. as Tertullian in Scorpiac. c. 2. haeetict compelli debent, non alli ci, et duritia vincenda, non suadenda; which saith, that hereticks are otherwise to be delt with then those who never imbraced the Christian faith.in this point, by cCovar…uvias in regula peccat. p. 2. sect. 10Covarruvias, (e) Gregori. de Valent. eGamacheus loc. cit.Gamacheus, fTannerus in 22. q. 10. art. 8 Dub. 1.Tannerus, gMalderus de virtut. Theolog. q. 10. art. 8.Malderus, that Princes have neither from the Law of nature, or from any divine Law, a coercive power over the faith of Pagans; nor is hScotus in a. dist. 4.Scotus in this to bee heard, that the same divine law obliegeth all Princes, and the Churches, that did lie upon Israel to destroy the Cansanites.
Yet may it bee lawfull in some cases indirectly to force them, in their false worship, (as iMolina de just. et jure tract. 2. disp. 116.Molina saith against kAlphons a Castro de puni…i. baeretic. l. 2. c. 14.Alphonsus a Castro) if they kill their innocent children to their false Gods, because it is lawfull to defend the innocent; neither is that to bee regarded, as a sufficient reason that these Infants doe not consent, that they should bee defended, because as lMalderus loc. cit.Malderus saith it is lawfull to hinder a man, who is willing to kill himselfe, from unjust violence against his owne li…. 2. It is lawfull as saith mConinck. de artib. supernatur disp. 18. de infidelit. dub. 14. n 226.Aegidius Conin k, nLorca in 22. q. 10. art. 8.Lorca, oAquinas 22. q. 10. art. 8.Aquinas, and pCajetan. in Thomam. ibid.Cajetanus, to compell Pagans to desist from violent impeding of Pastors to preach the Gospell to some amongst them, who are willing to heare, because in that they are injurious to the salvation of those, who are appointed to bee saved, and doe manifestly hinder the Gospels progresse, which the Church is (so farre as is in her power) to propagate, even as her prayer is, let thy kingdome come.d(d) Greg. de Valent. in 22. q. 10. art. 80. punct 6
2. Nor doe we thinke that Princes may compell Pagans, who are under their dominions, to the faith, without foregoing information of their conscience, or that simply they may compell them to embrace the faith; except that here Princes have greater libertie, indirectly to force them, because they being now living (as wee suppose) in a visible Church, they may infect the Church, and therefore here should bee an indirect hindering of the exercise of their false religion, in so farre as it is infectious to the Church of God, ne pars sincera trahatur: for to this by a certaine proportion the power of excommunication given to the Church by Christ, may lead us, 1 Cor. 5. 6. and if wee must live by Lawes, and not by examples, qExtravan. Pauls IIII. decret. l 7. …. de de Iudae…s.Paul the fourth his suffering of the Jewes Synagogues at Rome, and their ancient feasts, which faith rMalderus in 12 q. 10. de insidel. cap. 31.Malderus) of themselves are not evill, is no law to us, yea but sGal. 5. 4.to Christians it is a falling from Christ, and his grace; nor is tCap. qui sincera. et cap. de Iudaeis dist. 45.Rome who tolerateth Jewith religion, nor the uCodt. de Iudaeis.edict of Honorius and Theodosius our warrant.
3. Nor can wee beleeve, that no other sinnes, in opinion, concerning God, his nature, attributes, worship and Church-discipline, (except onelyonly such as are against those points, which are called fundamentall, and the received principles of Christianitie) should bee censurable by the Church, or punishable by the Magistrate.
1. Because Jesus Christ, Mat. 18. ordaineth that every sin against our brother, or a Church, 1 Cor. 10. 31, 32. in which the delinquent shall continue, with obstinate refusall to heare the Church, should bee censured with excommunication.
But there bee divers opinions concerning God, his nature, attributes, worship and Church-discipline, which are not against points fundamentall, which being professed are sinnes against our brother and the Churches. Ergo, many opinions not against points fundamentall, if professed, are censurable by the Church, and punishable by the Magistrate. I prove the proposition, because Christ, Matth▪ 18. maketh no distinction and exception of any sinne, but saith universally, v. 15. foreign, if thy brother trespasse against thee, &c. and wee can make no exception against an indefinit and Catholick statute, and ordinance of Jesus Christ. I prove the assumption: because there bee many scandalous points of Arminianisme, Pelagianisme, of Poperic anent Church government, traditions, the power and …fficacie of grace, circumci…ion, forbidding of marriages, and of meates, which are doctrines of devills, comming from such, as have consciences burnt with an hot Iron, 1 Tim. 4. 1, 2, 3. many points of Anabaptisme, Antinomianisme, Socinianisme, and of divers other sects are not points fundamentall, because many (no doubt) are glorified, who lived and beleeved in Christ and died …gnorant of either opinions, either on the one side or the other, & yet being professed, preached and maintained, especially wilfully and obstinately, do wonderfully scandalize our brethren and the Churches. Nor can I say that such as beleeve that marriage of Churchmen is unlawfull, and defend it, as many holy and learned men in Popery did, and died in that error, if otherwise they beleeve in Christ, and the like I say of Chastising the body, and abstaining from such and such meates, which yet are doctrines of devills, and offensive to our brethren, 1 Tim. 4. 1, 2, 3. can bee points fundamentall, so as the holding of these must bee inconsistent with saving faith. Some doe yet maintain that circumcision is lawfull, and yet beleeve all points fundamentall; shall wee say, that such are damned? and wee read, Gal. 5. 2. Beh…ld I Paul say unto you, that if yee bee circumcised, Christ shall profit you nothing.
2. Opinions in points not fundamentall, are either sinnes forbidden by Gods Law, or they are not sinnes; the latter can by no reason bee asserted, because God hath in his word determined all controversies not fundamentall, as well as fundamentall, therefore it is necessary, necessitate praecepti, by vertue of a divine precept, that …ee beleeve that to bee true, what God saith in his Word, therefore the not beleeving of it must bee a sinne and a transgression of a Divine Law. 2. If it bee no sinne, it must bee because the mind is under no Law of God, except in so far as the minde is ruled and led by the dominion of free-will; but this is Pelagianisme and Arminianisme, and Papists and Pelagians will needs examine the inclinations, powers, and motions of the soule, which goe before the wills consent, or arise in us without the wills consent, from all subjection to a Law, that so originall sinne may bee no sinne, because (as P… …agius said) it is not voluntary, and concupiscence, when the will joyneth no consent to it, is no sinne; yea so the unbeleefe and ignorance of fundamentall points, as they remaine in the mind, shall bee no sinne. 3. If this bee no sinne, we are not to pray for illumination, to see either the truth on the one side, nor on the other; and what actions wee doe according to these opinions, in things not fundamentall, wee doe them not with any certaintie of faith, or any plerophorie, but blindly, or doubtingly, and so sinfully, which is expresly condemned, Rom. 14. 13. and is expressely against that full assurance of faith, that wee are to have in those very actions, which in their owne nature are indifferent, as is evident, Rom. 14. 14. I know and am perswaded by the Lord Jesus, that there is nothing uncleane of it selfe, …. 5. Let every one bee fully perswaded in his owne mind. 4. If they be not sinnes, then are none to bee rebuked for these opinions, no more then they are to bee excommunicated for them, and though any erre in points not fundamentall, they are not to bee rebuked, yea nor to bee convinced of them by the light of the word. (2.) If they bee sinnes, then when they are publickly prosested, they must scandalize our brother, but there bee no sinnes which scandalize our brother, but they are susceptible and in capacitie to bee committed with obstinacie; Every sinne sub ratione scandali, is the subject of Church-censure; Yea I…m. 16. 17. Every one is to bee avoyded, who causeth divisions, and … es contrary to the doctrine which the Church hath learned of the Apostles, and every one who walketh disorderly, 2 Thess. 3. 11. and … not the commandement of the Apostles, is to bee excommunicated, … hee bee ashamed, v. 14. but opinions contrary to the Apostles doctrine in non-fundamentalls, are not fundamentalls, and if they bee professed, cause divisions and offences contrary to the Apostolik doctrine, for many non-fundamentalls are the Apostles doctrine.
3. What ever tendeth to the subversion of fundamentalls, tende… … to the subversion of faith, and so doth much truly scandaliz…an… bring on damnation, that Christ hath ordained to be removed out of the Church by Church-censures: but erroneous opinions, in points not fundamentall, and in superstructures, being professed and instilled in the eares and simple mindes of others, tend to the subversion of fundamentalls, as having connexion, by just consequent, with fundamentalls, and doe scandalize and bring on doubtings about the foundation, and so bring damnation. Ergo, erroneous opinions, in points not fundamentall, must be removed out of the Church by Church-censures. The proposition is cleare, he that falleth in a publicke scandalous sinne is to be delivered to Satan, both for his owne sake, that he be not damned himselfe, but that 1 Cor. 5. 5. to the destruction of the flesh, the spirit may be saved in the day of the Lord; and so also for others, because a little Leaven leaveneth the whole lump, v. 6. The assumption is proved by dayly experience, for corruption in Discipline and Government in the Church of Rome, brought on corruption in Doctrine, and the same did we find in the Churches of Scotland and England.
4. Fundamentalls are no other thing, then that which the Apostle calleth, Heb. 6. 12. foreign, the first principles of the oracles of God, and ch. 6. 1. foreign, the Doctrine of the Principles of Christ, which are laid as foundations, as ib. foreign, not laying the foundation againe, &c. Then non-fundamentalls must be such superstructures as are not the first Principles of the Oracles of God, and are not the Doctrine of the Principles of Christ. But the Apostle will not have us to fluctuate and doubt as Skeptickes, in a Py…rhonian Vacillation and Uncertainty, in these, which he calleth the superstructures. 1. As is evident by his words: 11 Of whom we have many things to say, and hard to be uttered, but you are dull of hearing. 12. For when, for the time, yee ought to be teachers, yee have need that one teach you againe, which be the first Principles of the Oracles of God, and are become such as have neede of milke, and not of strong food. 13. For every one that useth milke is unskilfull in the word of righteousnesse: for he is a babe. 14. But strong meate belongeth to them that are of full age, even those who by reason of use, have their senses exercised to discerne both good and evill. Chap. 6. 1. Therefore leaving the doctrine of the beginning of Christ, let us goe on unto perfection, not laying againe the foundation of repentance from dead workes, &c. Whence it is more then evidently apparent to any intelligent mind.
1. That when he saith, they ought to be teachers of others, he cannot be thought to meane that they should teach fundamentalls onelyonly to others, because he would have them to be capable of the food of such as are stronger, and have their senses exercised to discerne good and ill, and will have them carried on to perction: now fundamentalls are expressely the foode of babes which b… neede of milke, c. 6. v. 12. and not the foode of the stronger; if then they ought to teach superstructures, and non-fundamentalls to others, they cannot teach and exhort privately, (for of such he speaketh) these things whereof they have no certainty of faith, and which they beleeve with a reserve, as ready to reject them to morrow, upon second thoughts, for what we teach to others, those (as I conceive) we are oblieged to speake, because we beleeve. Psal. 116. 10. 2 Cor. 4. 13. and those we are to perswade, because we know (not with a reserve, but with certainty of faith) the terror of the Lord, 2 Cor. 5. 11. If it be said, teachers now are not oblieged to know all that they teach now to be divine truths, with such a certainty of faith, as Prophets and Apostles, who were ledde by an infallible Spirit: for our private exhorting, our publick Sermons come not from a Spirit, as infallible as that Spirit which spake and wrote canonick Scripture, for we may erre in exhorting, in Preaching, in writing, but the pen-men of canonick Scripture were infallible. I answer, the pen-men of Scripture when they did speak and write Scripture, were infallible. & de jure, & de facto, they could neither erre actually, and by Gods word they were oblieged not to erre, and in that they were freer from error, then we are, who now succeed them to preach and write; but what God hath revealed in his word, whether they be fundamentalls or superstructures, doth obliege us to belief and certainty of faith, no lesse then it obliegeth the Penmen of Scripture; and our certainty of saving faith, is as infallible as the faith of the Prophets and Apostles, except with Papists we say no man can be assured that he is in the state of grace. If therefore we be oblieged to beleeve all revealed superstructures, though not fundamentall, as the Prophets and Apostles were, we sinne scandalously (when obstinacie is added to ignorance) if we beleeve them with such a reserve as is contrary to faith, and because there is no ignorance of those who teach others, but it is capable of ob…tinacie, and consequently it is capable of Church censure, Matth. 18. 17. I grant the weake and unlearned, though ignorant of their Christian liberty, in that interim, and case when many things are indifferent, as the case was, Rom. 14. though they be instructed by Paul sufficiently, that nothing is uncleane, and that they erre in that, out of an erring consciences light, or rather darkenesse, they abstain from such and such meates as Gods law hath now made lawfull to both Jew and Gentile, yet are they not to be censured, nor troubled with thorny disputations, but if these weake ones, 1. persist in their error, and 2. teach it to others and mislead them, they knowing that they beleeve these errors with a reserve, are (as I conceive) false teachers, and censurable by the Church and State, and not weake, but obstinate.
2. We are not to be dull of hearing, but are to be fully instructed, und certainly perswaded so of superstructures, which are not the first principles of the Oracles of God, as that we are to teach others. Ergo, a Pyrrbonian fluctuation in these, is damnable. How then can it be a principle, next to Gods word, most to bee followed, not to make our present judgement and practise, in matters not fundamentall, a binding Law to us for the future? 2. The Apostle ought not to rebuke them for being dull of hearing of those things, whereof either sides may be beleeved, in a necessary case of syncretisme and pacification, without any hazard of punishment or Church-censures; for what is a necessary principle, and to be holden and enacted, as the most sacred Law of all others, next unto the Word of God, the matter of that principle being unknowne, and neither sides understood, received, or beleeved, cannot put on any the rebuke of dull hearing: For example, if the point of Presbyteriall government of the Church, or of independencie of single congregations, be a point not to be received, with such certainty of faith and assurance, but we are to reject either, or both, when we shall receive new light, that they are false and contrary to the rule of holy Scripture; and againe, if we are to reject the opinion contradicent to these former points of Presbyteriall government and independent congregations, for there is by this opinion, the same reason of the contradicent, as of the formerly affirmed opinions; I see not how I may not be dull of hearing, yea how I may not simply be ignorant of both and not sinne against God. 3. Those superstructures which are not fundamentall, are the strong persons food, as the knowledge of principles fundamentall is the food of babes, vers. 12, 13. Then I must be perswaded of the truth of them, else they cannot feed my soule with knowledge, because knowledge of Pyrrhonian fluctuation, which is conjecturall, and may be no lesse false then true, and which I must so beleeve for truth, as possible the tyde of a contrary light may carry me to beleeve the just contrary as truth, can never be the strong food of such as are skilled in the word of righteousnesse. 4. The knowledge of these superstructures or non-fundamentals belongeth to those who are of full age, and have their senses exercised to discerne both good and ill, vers. 14. and which are carried on to perfection, c. 6. v. 1. having now left the fundamentals, as food to babes and unskilled, c. 5. v. 12. But I heartily crave to learn, what perfection doewe arive unto? and what encrease of fuller age, what experience of more spirituall knowledge, perfecting the spirituall senses, doe I attaine, to know certaine truths, which to me may be no lesse rotten conclusions, and meere forgeries of mens braines, then divine truths? Hence if this Arminian liberty of prophecying, and this perpetuall fluctuation of men alwayes learning, and never comming to the knowledge of the truth; be contrary to growing in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. 3. 18. and contrary to that which is called, 1 Cor. 1. 5. all knowledge, and to the abundance of knowledge, which in the last dayes, is to fill the earth, as the sea is filled with waters; so that when I have once over-sailed that point of the coast of the knowledge of fundamentall articles, I am now in a Sea of foure contrary winds, and foure contrary tydes at once, and I know nothing for truth, but its contradicent may be, yea, and to me is as true, (I say) if this fluctuation of knowledge be contrary to growing in knowledge, it must be rejected as a Chimera, and the dreame of mens heads.
5. Let us take one point not fundamentall, to wit this, (Every congregation hath absolute power of Church government within it selfe, without subjection to Classes, Presbyteries, and Synods) You are so perswaded of the truth of this, that your present judgement and practice is no binding Law to you, for the morrow; but you leave roome in your judgement to beleeve, to morrow, the contradicent, when new light shall appeare. Well then to morrow, this non-fundamentall, and this contradicent is now to you true, (No congregation hath absolute power of Church-government within it selfe, but hath its power in dependance upon, and with subjection unto Classes, Presbyteries, and Synods.) Well, to morrow is come, and this you beleeve now to be Gods truth, yet so, as your present judgement, and practice is no binding Law to you, for the second morrow, but you leave roome for light, which shall appeare the second morrow; well, in the second morrow, new light appeareth and convinceth you, that the contradicent is true, and you recurre in a circle, to beleeve your first proposition againe is true, to wit, the contradicent of your second dayes proposition, and now to you this is true, as it was once, (Every congregation hath absolute power of Church-government within it selfe, without subjection to classes, Presbyteries, and Synods:) Now, on the third morrow, a new light appearing, you are to beleeve the contradicent; and because all circular motions are in credit to be deemed eternall, and your mind is alwayes obliged to stoop and fall downe before new light, and the conscience is to render her selfe captive to every emergent truth: what can you here say but there is no end of fluctuations and doubtings? But you say, Gods spirit, the revealer of all truth, doth not fluctuate, though I change, God Jebovah changeth not, he can reveale no contradictory truths, for one of them must be a lie, and he is the Lord who cannot lie.
Answ. Then I say, these non-fundamentals are in themselves and intrinsecally certaine, and if God reveale them in his Word, he must reveale them under the notion of things certaine, and we are to beleeve them as certaine truths, having intrinsecall necessity in themselves from the authority of God the revealer, therefore I am not to beleeve them with a fluctuation of mind to casheere the truth of them, to morrow, and the next, and the third morrow.
But you say, I doe beleeve non-fundamentals as they are revealed, now they are not revealed to me in the word, in that measure and degree of clearnesse and evidence of light, that fundamentall points of faith are revealed, therefore I may lawfully beleeve these non-fundamentals, which are lesse evidently revealed, with a reserve, that, upon the supposall, I see I had an error of judgement in taking them to be truths, whereas now I see them to be untruths, I doe renounce them; but because fundamentals are clearely revealed, I am to beleeve them, without any reserve at all.
Answ. The degrees of revelation and proposals of truths to our minds, lesse or more, evident, or lesse evident, so they be revealed by God, in a sufficient measure of evidence, they free us from obligation of faith, in tanto, non in toto, as is cleare, John 15. 22. If I had not come to them, they should not have had sinne, the sin of unbeliefe, and in such a measure; yet if God reveale these non-fundamentals, though not so perspicuously as he revealeth fundamentals, we are obliged to know them and beleeve them with certainty of faith, and upon this formall reason, because Jehovah speaketh them in his word, no lesse then we are obliged to know and beleeve fundamentals: for our dulnesse and blindnes of mind doth not licence us to beleeve what God revealeth to us in his Word with an foreign and a fluctuation of mind, no more then the naturall man is licenced to beleeve the fundamentals of the Gospel with doubting, because they come in under the capacity of his understanding, as foolishnesse, 1 Cor. 2. 14. But, say you, upon supposall that our darkened hearts doe not see these non-fundamentals clearely, we are obliged to take their meaning and sense, with a reserve, and so to receive and entertaine the truths of these non-fundamentals, as we leave roome, upon supposall of our misapprehensions, to retract our judgement, and to beleeve the contrary of what we once beleeved, and this bindereth not but that we are simply and absolutely obliged to beleeve the non-fundamentalls.
Answ, If we be simply and absolutely obliged to beleeve non-fundamentals, though they be not so clearely revealed to us as the fundamentals, as no doubt we are, then doe we contrary to the morall obligation of a divine precept, and so sinne in beleeving, with a doubting and hesitation, of that which God hath revealed in his word: and when we beleeve Gods truth with a reserve to retract our judgement, when a cleare light shall make naked to us our error, that revealed error, if revealed to be an error, by the Lord speaking in his word, doth clearely evince that God never revealed, nor meant to reveale in his Word, the former truth that was beleeved with a reserve, for God cannot reveale things contradictory, and out of the mouth of the Lord commeth no untruth: therefore God in these non-fundamentals revealeth to us but one thing to be beleeved, and that absolutely without all reserves, for God can no more shine with a new light, to delare the contradicent of what he hath once revealed as truth, then he candeny himselfe, or lie; which to assert were high blasphemy: and if the first truth of the non-fundamentall doe onelyonly appeare truth to our understanding, and be no such thing, but in it selfe an untruth, then doth the God of truth reveale no such thing. 2. Upon supposall that we see not the truth of these non-fundamentals clearly, we are neither to beleeve with a reserve, nor to beleeve them absolutely, nor yet are we to suspend our beliefe, because I conceive all the three to be sinfull, and we are never obliged to sinne, but we are obliged to know and beleeve simply without all reserve, having laid away our darke and confused conscience, and are to know clearely and beleeve firmely that God speaketh this, not this in his Word; nor, because I doe fluctuate about the truth of these non-fundamentals, am I obliged to follow in non-fundamentals the endictment of a fluctuating conscience, seeing holding the plenitude and plenary perfection of Gods Word, the Lord hath no lesse manifested his will, in setting downe superstructures and non-fundamentals, in his Word, then he hath revealed his mind to us in fundamentals.
But our Brethren prove that we may tolerate one another in diverse and contrary opinions about non-fundamentals, from Phil. 3. 15. Let us therefore, as many as be perfect, be thus minded: and if in any thing yee be otherwise minded, God shall reveale this unto you. 16. Neverthelesse, whereunto we have already attained, let us walke by the same rule, let us mind the same thing. Now there is nothing more opposite to this rule, then the practises of some, who will exclude and allow communion in nothing, where there is difference in anything. The labours of Davenant and others in this needfull case of syncretisme and pacification in those times are very seasonable.
I answer, I distinguish three things that may be judged the object of syncretisme or mutuall toleration. 1. Fundamentalia, fundamentall points. 2. Supra & circa fundamentalia, things that are builded on the foundation or superstructures, or things about the foundation, as many positive and historicall things that cannot result by good consequence off, or from the foundation, as that there were eight soules in Noahs Arke, and some rituals of Gods institution in the Sacrament of the Supper and Baptisme, &c. 3. Praeter fundamentalia, things meerely physicall, not morall, having no influence in Gods worship at all; as such a day for meeting of an Assembly of the Church, Wednesday rather then Thursday; a cloake when you pray in private, rather then a gowne; these have, or contribute of themselves no morall influence to the action, as in what corner of your Chamber you pray in private, these are meerely indifferent, and tolerance in these I would commend. It is true, there is a strict connexion often betwixt the physicall and the morall circumstances, so as the physicall circumstance doth put on, by some necessity, a morall habitude and respect, and then the physicall circumstance becommeth morall, as in what corner of your Chamber you pray, it is meerely physicall and indifferent, but if that corner that you pray in, cast you obvious to the eyes of those who are walking in the streets, that they may see and heare your private prayers, then the place putteth on the morall respect of a savour of some Pharisaicall ostentation, that you pray to be seene of men; and so the circumstance now is morall, and is to be regulated by the Word, whereas the circumstance that is meerely physicall is not, as it is such, in any capacity to receive scripturall regulation, nothing is required but a physicall convenience for the action. Now for fundamentall superstructures, for things about the foundation, in so farre as they have warrant in the Word, to me they oblige to faith and practises, in so farre as the Lord intimateth to us in his Word, either expressely, or by good consequence, that they are lawfull. Now I may adde to these, that there be some things adjacent, circumvenient, circumstantiall to these fundamentals, superstructions, and others that I named, wherein mutuall tolerance is commendable; Nor doe we thinke any Church Reformation so perfect as that reformers have not left it in some capacity more or lesse of receiving increase and latitude of Reformation; but truely I doe not see the consequence, that therefore in all points not fundamentall the conscience must be of that compliable latitude of Kid-leather to take in, and let out, so as none of these superstructures or non-fundamentals are to be beleeved but with a reserve, that you take them to day as Gods truths, and are in capacity to beleeve their contradicents to be Gods truth to morrow.
And for the place, Phil. 3. 14. 15. The sense given by Zanchius pleaseth me. We that are reputed perfect, let us all think and mind this truth that I write, to contend for the price of the high-calling of God; and if any mind any other thing contrary to, or diverse from my doctrine, God in his owne time shall reveale it to him. Zanchius saith, Deus id quoque revelabit suo tempore, nempe an falsum Zanch. com. in Phil. 3.sit vel verum. God shall reveale it to him in his owne time, whether it be true or false: to which part I doe not subscribe; that God shall reveale to any other minded then Paul, whether his doctrine be true or false, for that may inferre a possibility that Paul taught in this point, or in the matter of ceremonies, something false: but the meaning is, God shall make him know by the revelation of truth, that what I have taught is true; and he addeth as Zanchius, Estius, Cornelius à Lapide, S…lmeron, yea our owne Calvine, Marlorat, and others, upon this condition, that they walke with us in peace and concord, according to the … the Gospel: and that these words are a condition, I beleeve, because Christ saith, John 7. 17. If any man will doe his will, he shall know of the doctrine whether it be of God, or whether I speake of my selfe. But I see nothing here that reacheth the conclusion that we deny; it will beare this indeed, if any man be otherwise minded, and thinke that Paul hath not delivered sound doctrine, either concerning our pressing forward toward the prise of the high calling of God in Jesus Christ, or concerning ceremonies; that is, if any man beleeve untruths contrary to Pauls doctrine, let him beleeve these untruths, leaving roome to Gods light, to bow downe under truths feet, when God shall reveale that Pauls doctrine is true, and that his thoughts diverse from Pauls doctrine was misapprehensions and errours; but there is nothing here, that if any beleeve true non-fundamentals, he is to beleeve them with a reserve, that if God, with a new light, shall appear, to discover these truths to be untruths, he shall change his mind. Now the supposition is vaine, and as unpossible, as to say, God can contradict and belie his owne truth, nor is there any word of toleration of Sects in the text. Yea, but (say they) Paul professeth to walke according to the rule to which they … all attained, with those who are contrary minded. Ergo, we are to tolerate and to keepe peaceable communion with those who are contrary minded in opinions, and disagree from us.
Answ. Marke, I pray you, that Paul doth not say he will walke with them, and keepe communion with them simply; but onelyonly, 1. while God shall reveale their error, and by his light make them see that Pauls doctrine is true. 2. So in other things, they be of one minde with Paul, as perfect men should be: and so I thinke Paul doth indeed condemne separation and breach of love for diversity of opinions in some things; and we doubt not, but if the servant of the Lord should with gentlenesse instruct malicious opposers of the truth, and wait on them to see, if God, peradventure, will give them repentance, to the acknowledgment of the truth, 2 Tim. 2. 24, 25. farre rather should Paul walke with those that are perfect according to the same rule, though they be of another mind; but it followeth not that those who are of another mind from Paul, should, 1 obstinately continue in that mind, after that God hath by writings and dispute convinced them of their error. 2. It followeth not that their ob…tinate continuance in their error should alwayes be tolerated, and never censured, especially if it be such an error as causeth divisions and offences, Rom. 16. 17. for then such should be avoided, saith Paul, in that same place. 3. It followeth not that we are to beleeve no superstructures or non-fundamentals, but with a reserve: it is observable that Paul speaketh here of those who beleeve errors and doctrines contrary to Pauls doctrine; Now consider then the force of the argument, those who beleeve errors contrary to Pauls doctrine, have no certainty of faith, that what they beleeve is true, and therefore must beleeve with a reserve, leaving roome to new light; therefore those who beleeve any true superstructures and any non-fundamentals, have also no certainty of faith, but must beleeve with a reserve, that when light shall appeare, they shall beleeve the contradicent of what they now beleeve, there is no force in this connexion. It is just like the question betwixt us and the Papists, whether a man can be certaine with any divine and infallible certainty that he is in the state of grace and salvation. Papists say hypocrites beleeve that they are in the state of grace, and yet they have no certainty thereof, Ergo, (say they) the regenerate beleeving that they are in the state of grace, can have no certainty. This is a very ill consequence, for a sleeping man is not certaine whether he be dreaming or waking. Ergo, a waking man knoweth not whether he be waking, or not. So a distracted man hath no certainty that he is as wise as seven men who can render a reason; therefore a man sober in his wits knoweth not that he is in his sober wits: these be poore and loose consequences. It is true, when we beleeve some alterable circumstances of some things rather about, then in doctrine and discipline, which are disputable, and to us both sides have great probability, we have not certainty of faith, and possible here in our opinions learned and holy men; yea and whole Churches may looke beside their booke, and be deceived; and these we take not to be the subject of a sworne confession of faith, and here we grant a [non liquet] on both sides, and doe allow some graine weights of reserve to persons and Churches, to retract in those things: but hence it is badly concluded that we beleeve these non-fundamentals of discipline, for which we have certainty of evidence from Gods Word, with a reserve, and with a loosnesse of assent and credulity to beleeve the contrary to morrow; for so the same argument should militate against the certainty of faith in some fundamentals: for a person, yea any particular Church may erre in denying the resurrection of the dead, as some did in the Church of Corinth; and Christs Disciples, though true beleevers, doubted of his rising from the dead, John 20. 9. Peter and the disciples doubted of Christ dying for the losed world, Mat. 16. 21, 22. Luke 24. 25, 26. and because any true beleever may fall in that temptation and weaknesse, as to deny all the articles of faith, taken divisively, for they may deny this or this article fundamentall, (though I doe not thinke a regenerated person can deny the whole systeme and body of fundamentals collectively) it shall follow by this argument that regenerated persons and particular Churches are to beleeve some fundamentals with a reserve, and keeping roome for light to beleeve the contrary, and so if this argument be good, wee have no certainty of faith in beleeving any one fundamentall article its alone. Nor can Nathan or Samuel have certainty of faith in beleeving their owne prophecies flowing from the immediate inspiration of the Spirit; but they are to beleeve them with a capacity to receive the faith of the contradicent prophecies, because Nathan had no certainty of faith in commanding David to build the Temple; and Samuel had as little certainty in pronouncing Eliah to be the Lords annoynted.
Another doubt against this is, That if any, out of weaknesse and meere tendernesse of conscience, deny some superstructures, which are indeed scripturall truths, they are not to be counted hereticks, because out of weaknesse, not out of obstinacy they erre, nor to be censured with excommunication or censures of Church or Magistrate, and therefore in these we are to beleeve truths, with a reserve, and to tolerate the contrary minded, if they agree with us in fundamentals.
Answ. That this may be answered, 1. The object of these opinions would be distinguished. 2. The persons, weak or strong. 3. The manner of refusing instruction, or of admitting light, of meere weaknesse, or of obstinacy. For the first, if the matter be faultlesse or light, as eating meats or not eating meats, in time when they are meerely indifferent, and the person weake and scarce capable of disputation, he is to be tolerated, and not received into knotty and thorny disputations, about things indifferent: for so Paul Rom. 14. is to be understood, when he will not have the weake taken in foreign: so Michael strove with the Angel disputing, foreign: if the matter concerne an institution of Christ, and our necessary practise in a Church, and the party be not weake. It is a question what maketh obstinacy, and what tendernesse and weaknesse, aTurrecrema. qui paratus est tenere contrarium, li. 4 sum. de eccle. p. 2. c. 17.Turrecremata saith, he who is ready to yeeld to light, is not obstinate, bScotus ignorantia crassa, 4 d. 22. ar. 3.Scotus, grosse ignorance, cCanus l. 12. de loc. c. 12. affectata ignoran. facit pertinacem.Canus saith, affected ignorance maketh obstinacie, dMalderus crassa ignorantia relinquit ho…ninem paratum obedire ecclesia idecque non exclude…et objectum formale fidei. de virtut. Theol. in 22. de haeres. q. 11. ad 2. men 1. 4.Malderus saith that grosse ignorance may leave a man ready to yeeld to the information of the Church, eA Cost…o de punitio hare…. li. 1. c. 9.Alphonsus a Castro saith better, he is obstinate who 1. defendeth an opinion against the Scripture, or, saith he, (which is his error) against the definition of a generall Councell, or of the Pope. 2. Who being admonished doth not amend. 3. Who seeketh not resolution from the learned, with a purpose to render himselfe truths captive. 4. Who sweareth that he shall adhere to the end, to that opinion. By the light and knowledge of the holder of the opinion, it may be collected whether he seeketh truth, and is ready to yeeld himselfe and his understanding thereunto: and except the point be fundamentall, it can hardly be judged heresie: if the point may be holden without any scandall, or breach of peace, much tolerance is required where error seemeth to be a temptation to holy men, but finall tolerance, and unlimitted, where the party is of great knowledge, and hath sway in the minds of many, to prevaile to draw others after him, is harder.