The Government of the Churches of Christ, Book 7 · Chapter 13
CHAP. XIII.
What Liberty of Conscience is to be indulged. That Peace and Love is the great Law of Christ that is to be observed among Christians, who ought therefore to bear with one another. What Principles and Practices are contrary to this Law.
Rom. 15. 1, 2, 3, 4. We then that are strong, ought to bear the infirmities of the weak, and not to please our selves. Let every one of us please his neighbour, for his good to edification. For even Christ pleased not himself, but as it is written, The reproaches of them that reproached thee, fell on me. For whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope.
Gal. 6. 2. Bear ye one anothers burthens, and so fulfil the Law of Christ.
I intend in this Discourse to strengthen our Faith, as to the having Liberty of our Consciences in Times of Difficulty. One great Foundation of our Faith is, that Christ died to take away that Enmity which is in the hearts of his People one towards another, which I have shewed in another Discourse. My design is now to state the Case Discourse of Christ the Ʋniversal Peace maker In Vol. 1. of his works.of Liberty of Conscience, and to shew how agreeable it is to the Laws and Rules of Christ.
The course which I will steer is this; First, To state the business; As,
1. It is not the general Liberty of all of what Religion or kind soever, which we This Discourse was written in 1646. when there were those heats against the Dissenting Brethren, who asserted the Congregational way of Churches, & therefore all must be understood as relating to those times.prosecute. For if you observe it, in both these Texts (as there are abundance of other Scriptures to like purpose) the consideration is of what is the Duty between Christians professing Jesus Christ, by vertue of Christ and his Blood. Those that would make this Liberty of Conscience to be extended to all men, weaken our prayers wonderfully, and do weaken our Arguments; for the hold we have upon the men, among whom we live, is, that we all profess our selves Christians; and we do not plead for Liberty to be given to Atheists, Infidels or Mahumetans, but we plead for Christ, and you will find the strength lies there.
2. We profess this Principle, That all Saints should be of one mind, as in 1 Cor. 1. 10. That ye be all of one mind, of one judgment; I beseech you Brethren by the Name of the Lord Jesus Christ (he urgeth Christ too) that ye all speak the same thing, that ye be perfectly joyned together in the same mind, and in the same judgment, that you being of the same mind and judgment, may acknowledge this. It is this that all Saints should seek; and the Name of Jesus Christ should cause a Reverence to the Judgment of Christians.
3. But if this cannot be effected, (if that be the case) you have the Rule, Phil. 3. 15, 16. If men be otherwise minded, what then is to be done? The Rule is both there and here, Forbearance. When we say Forbearance, and cry out for Liberty, our meaning is not, that we should therefore remain indifferent whether this Truth or that Truth prevail; no, we are to contend earnestly for that Faith we think to be the Faith, and once given to the Saints, but it must be by Gospel means.
4. While we plead for Liberty unto persons that are godly, and profess Christ, we do not favour the Errour that is laid upon us, of pleading for a Toleration of all Heresies. It was long ago said by the Bishop of Lincoln, that was Lord-Keeper, That it is an Argument out of the Devil's Logick, to argue from the Concreet to the Abstract. A man is sick of such a Disease, insomuch as that the humour of the Disease requires food that is in it self hurtful, and yet the man must live, and he cannot live without food. In this case what is to be done? you must preserve the Life of the man. Physicians in that case do so, and allow that which otherwise they would not allow. Suppose men mingle with the Ordinances of Christ Superstition, the diseased humour of their Spirits run out that way, you must for Christ's sake bear with them (for the man is in Christ, and the man must be fed and nourisht) you must allow him what is mingled with Superstition, without which he cannot partake of the Ordinances, and God will pardon the Errour, and bless the Ordinance. And in this case, it is not the Errour we indulge, but Christ in this Person, and Conscience in him, and we do it for Christ's sake; and if you go by outward force, and keep him from what would edifie him, you endanger his Salvation, Rom. 14. 4. Who art thou that judgest another mans Servant? to his own Master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.
5. The Apostle's Rule is, Though a man be in an Errour, you should be more earnest to regard the general End of his glorifying God in the substance of what he doth, than to punish his Errour. It is clearly the meaning of Rom. 14. v. 6, 7, 8. He that regardeth a day, regardeth it to the Lord, &c. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. Whether we live, we live unto the Lord; and whether we die, we die unto the Lord, &c. What is the meaning? You are to regard the common Principle of Christians: There is a substance of Worship, and though the man err, yet you are to regard more what he doth to God, than you are to regard his Errour, and you are to nourish that more, than to go and beat out his Errour by a violent course. This is certainly the Apostle's meaning. The rise of what the Apostle saith in the Text, Rom. 15. is clearly this, that it was not a matter indifferent, but was about things wherein one side were in a great Errour, and was in the wrong very much, (and I think Calvin acknowledgeth it) the Case here was concerning the whole of the Jewish Worship, though he gives Instances only of Days, and concerning their Sabbaths, and New Moons, and Meats that were forbidden. Now let all the World judge, if he that did abstain, did it as thinking it indifferent, and so would be at liberty; no, but in conscience I ought not (saith a Christian Jew) to neglect those Ordinances; they were given by God, and we ought all to be subject to them; they were not things indifferent; the Worship of God was stated in the one, and in the other, so that it was not a thing indifferent, as they stated it, yet in this case, and upon this occasion, when matters did stand thus, doth the Apostle plead his Argument, as he does in Rom. 14. and chap. 15. The true intent of their meeting, Acts 15. was to compose the difference, by letting the Jews alone, to go on in their way, though they were in an Errour: And as for the Gentiles, to let them be free, only to warn them to take heed of offending the Jew; of all Scriptures, I know it is most abused; it is alledged for using an Authority, when as the thing is for an Accommodation. But as to the stating the Question, you find the Apostle Paul flies upon the Galatians, and over-runs them, and that because they kept Days and Times, &c. You find here, he pleads otherwise, what is the difference? In Acts 15. he tells you, there was two Opinions on foot; there were some of them wretched men, that said, a man could not be saved, unless he were circumcised, and kept the whole Law, verse 5.
What do I gather hence? If a Doctrine come to be stated as in the Foundation of Religion, & urg'd so, as it comes to a point of Salvation or Damnation, says Paul there, I will not bear with you, no not for a moment. He falls upon them in his Epistle to the Galatians to the height, stays not a moment: But come to the Epistle to the Romans, there we find that those Judaizing Christians did not urge it by way of Salvation and Damnation, but went the moderate way, that it ought to be commanded, and that it was vi Praecepti to be done, and he here pleads for Liberty, and that there should be Forbearance, and it is a great Argument; I will not say what the Magistrate hath to do, but this I will say, the Magistrate is not to be more severe than the Church, unless it be in his own concernment of the Civil Peace; this is the state of it. So now I come to the Argument, the thing it self.
1. And the first head of Arguments I run upon is this, That in such cases of Differences thus stated, Christians ought to be equally minded one towards another, Rom. 15. 5. Now the God of patience grant you to be like-minded one towards another, according to Christ Jesus.
1. This being like-minded, is not oneness of Judgment (which our Brethren would carry all these places to) but equality of mind, or like-mindedness in affection one towards another notwithstanding Differences, Rom. 16. 12. Be of the same mind one towards another. (It is the same word in the Original) that is, let the same equality of Love and Affection be kept up mutually one to another; let Affections continue to one another, upon the same terms. It is not spoken of Oneness of Judgment and Opinion, but of Affection; it is spoken so, Rom. 12. 15. Rejoyce with them that rejoyce, and weep with them that weep; that is, have like sympathy and feeling of one anothers Afflictions, and then Be of the same mind one towards another, v. 16. and Have peace among your selves, Phil. 4. 2. There be other Scriptures where it is used for mutual Comfort, Agreement and Affections, equal Affections, and equal dealings upon it. That we ought to be so affected, notwithstanding Differences, and that this is here intended, is clear enough. It is not only clear from the 14th Chapter, which comes in upon occasion of those Differences, but the Text clears it, that they should be equally minded in case of Difference. Take the 5th verse, it says, The God of patience and consolation grant you to be equally minded one towards another according to Christ Jesus. Here is prayer, and every prayer is usually fram'd according to the matter, and the thing that is required. If he prays that they should be all of one mind, why should he say, The God of patience, God that is the God of patience, the Author and God of patience and consolation, work such a like-mindedness in you. If his meaning were, that all should be of one mind and judgment, there were no need to say, The Lord give you patience. If his scope were, that they should be of one mind, there needed no patience. Truly they that impose need not patience, but those that were imposed upon; but he speaks of patience of one to another, and one is to be patient as much as the other: And truly there needs patience to bear with Differences, v. 1. You that are strong, please not your selves, but bear the infirmities (as Porters do) Ephes. 4. 2. You should tollerate and suffer with all lowliness and meekness, with longsuffering, forbearing one another in love. It's plain it is meant in point of Difference, that they should be equally minded to keep the Bond of Union in the Bond of Peace. The meaning is, while you agree in such things in which the common and great concernments of Christianity, and of the Spirit's working upon all sorts of Christians are found; this is the Bond of the Difference in externals, and therefore bear that Difference with patience.
2. A second consideration is from verse 5. According to Christ Jesus. There is a great deal lies in this; Take heed of casting your case of Tolleration into the common case of Turks & Mahumetans, you then weaken your selves; for the tolleration must be according to Christ. We have a great strength and hank upon them that profess Christianity to urge Christ upon them. Let them look to themselves, for tho' the universal Tolleration must have other Principles, yet that Tolleration which we seek, and which is according to Christ, and so is to move them from such a consideration supposing men to be in Christ; that Tolleration hath a great, a mighty, a strong Foundation, which the Apostle here brings upon them. The meaning is, all sorts of Obligations drawn from Christ, which either Christ's Example, or our common Interest in him, or Relation to him, or the Nature and Law of having him to be our Head, and our Redeemer afford, are a compleat Topick for our Liberty. And let them come with all their Arguments out of the Old Testament, I will but only Preach Jesus Christ, and say, What say you to Jesus Christ? According to Jesus Christ, says the Apostle. He first urgeth what Christ had done upon Earth; Let every one please his Neighbour according to Christ. Secondly, What was his carriage since he went to Heaven? v. 7. Receive ye one another, as Christ also received us to the glory of God, both Jews and Gentiles, with all their Differences. Thirdly, He urgeth the like intent Jesus Christ had in dying; Did he die for you of the Circumcision only? He died for the Uncircumcision also; Did he die for you of the Uncircumcision only? No, he died for you of the Circumcision also, v. 8. One would think it should end the Controversie, but that men have a Zeal not according to knowledge: Now then out of all this being opened, take only that Argument, According to Christ, and you are compleat in him for liberty of Conscience; and methinks all the World must vanish before it.
My Assertion is this, That Saints, or Persons professing Christ, tho' they differ, yet being in Christ, they ought not to judge or despise, but forbear one another according to Christ.
In proving this Assertion, I shall keep my self to Christ, and use such Arguments, as the considerations of Relation of Christ to us, and of us to him will afford.
1. And I begin first with the Example of Christ; Let us, says the Apostle, bear the infirmities of the weak, and not please our selves, for even Christ pleased not himself. Do you know what he bare when he was upon Earth? Do you know what his Light was (for all the business is, men have Light for this or that which they would impose, and they think much others should not yield to it) who had Light? He that had Life, hath Light; Could all the Earth come up to his Light, if they were now on Earth? How did he shew his condescension to his Apostles, to his Disciples, who had great differences, great fallings short? He pleased not himself; for a person who had all that knowledge, comes and lives amongst a company of poor ignorant people, so that he was forc'd to leave the half of his Light unmanifested; and when he comes to part from them, John 17. he was forc'd to pray, that God would teach them to know that he came from him. Thus Christ did bear with them, when he lived on Earth.
I may shew it also, how he hath born with his Saints since he went to Heaven: He found the Saints (and so in all Ages) differing; some would have Circumcision, and others not; whom doth Christ take part with? neither with the one, nor the other, but receives all to the glory of God.
I pass now from the Example of Christ, Rom. 15. and I come to the Law of Christ, Bear ye one anothers burdens, and so fulfil … Law of Christ, Gal. 6. 2.
When Jesus Christ had given us his … he left it with a Law, 1 John 2. 8. A new Commandment I write unto you, wh… …ing is true in him and in you, because the darkness is past, and the true light now shineth. What is this Commandment? He that says he is in the light, and hateth his Brother, is in darkness even till now. This was true in him first, that is, it had its real existence in him; first, he made it good in his Example, and then in you, it becoming a Law from him to you; he performs it for you, and he hath given the Law to you. Now I shall but add this premise for the interpretation of this place. It is true, this place in the Galatians, comes in upon the occasion of the spiritual restoring and setting in joynt with meekness, one that was overtaken in a fault. Says the Apostle, Bear ye one anothers burdens. But let me say this to you, this is not a particular Maxim restrain'd to that thing, for it is a general Maxim, as the Apostle in abundance of places brings a great general Maxim for a particular occasion: Now it is clear in that Rom. 15. there is a general Maxim; we that are strong, ought to bear the infirmities of the weak; and there it is spoken of a Christian forbearing, of a conscientious forbearing; and here it is spoken in a spiritual sense. Those that are spiritual ought to bear the infirmities of the weak, in several ways, in Restoring, if one falls for want of Light, &c. But the equity of the Maxim is one and the same, so that this Rule here, Gal. 6. 2. falls in, and is as applicable to that Rom. 15. as to the particular purpose he brings it for, in Gal. 6. This premised, let us consider the explication of this his saying, Bear one anothers burdens; what is the meaning?
1. It is to bear the burden we have from another, that is his meaning; What is burdensom from another to thee or me, this we are to bear.
2. Being applied to be all one in the general, and the occasion being but a branch of it, in Rom. 15. the meaning must be, that one Party is to bear, and bear the burden indifferently, as well as the other, for it runs upon equal and mutual terms; and if any of the two should bear most, it should be the strong; they are to bear as Porters do; who are to be Porters? those that are strong certainly, and if need be, they are not only to carry their burdens for them, but to carry the weak themselves, as Christ doth his poor Lambs in his Arms. Now those that get Ecclesiastial Power in their hands, take upon themselves to be strong, and call themselves strong. Do they do so? Truly then they are bound by this, Rom. 15. and Gal. 6. to bear. They are to be the Bearers, and the more they take themselves to be strong, the more doth the Law of Christ come upon them to bear the infirmities of the weak. You see this place doth exhort indifferently to an equal bearing. Now then how unsuitable is it for those that are strong to run into so unequal a practice, as to go and lay the burden upon the weak, with all their Authority? And, that they may ease their spirits of the burden, they feeling the infirmities of the weak, will not come up to them and bear with them. In this case they ease their spirits by imposing those heavy burdens upon the weak; as it is plainly implied in Rom. 15. Please not your selves: Bear one anothers burdens, and please not your selves; it imports, it is the greatest pleasing a man's self that can be, to make others of my mind in point of Religion, and to see others subject to my understanding. They constrain you to be circumcised, says the Apostle, Gal. 6. 12, 13. and what is the rise of it? verse 13. That they may glory in your flesh, when you out of weakness yield they glory in their Victory, and so ease themselves. To be Lords of your Faith, is what the false Apostles sought for: To be Lord of your Faith, and to see you practise as they do in point of Religion, is more than to be Lords of Mens Estates, or Lives. If those men that are strong do thus, how do they bear one another burdens? how do they bear the infirmities of the weak? how do they suffer, or at least, how do they so suffer the weak, as the weak ought to suffer them? for they must bear one anothers burdens. Truly to see another differ, is both a burden to mens corruptions, that would please themselves to see others of their mind: And it is also pleasing to Grace (simply considered) to bring men off from their Errours, though to do it by force and violence, is a Sin and an Errour. It is a burden to Grace, and a burden to corrupt Nature, to see another dissent; you all find it in part, those that are strong, and strong in power too. In this case what doth Jesus Christ and his Apostles call to, not to please our selves, and so to deny both the desires of Grace in that case that would be inordinate, and of Corruption, that would put men upon it. So much for opening this; Bear one anothers burdens, applied, falling in with that Rom. 15.
2. Herein the force of the Argument must lye; that this is a special Law of Christ; And so fulfil the Law of Christ. Love one to another was the general Law Christ gave, but to bear the burdens one of another, which is the burdensom part, this hath the Title of the whole Law, which christ hath given for Saints, to love one another is the special Law in respect of other Commandments of Christ; but for Saints to bear with the burdens of others (which is one branch of the Law) this is more the Law of Christ. If you would see the general Law of Christ, look into John 15. 12. This is my Commandment, that ye love one another, as I have loved you, verse 17, 18. These things I command you, that ye love one another. If the World hate you, ye know that it hated me before it hated you; which is, as if he had said, You Saints need love one another all of you, for you will have enough of the World's hatred, you need not lay Load one upon another; you need not lay Burthens, Persecutions, one upon another, therefore do you Saints see to this, that you love one another; I bring it for this, to shew that it is Christ's special Law; This is my Commandment, says Christ, of all the Duties of the Ten Commandments, Christ singles out this, to call it, His Commandment, as enforc'd from his Love; These things I command, that ye love one another, John 13. 34. Take it thus, says Jesus Christ here; I have died for you, and I leave this Commandment of all Commandments in special manner to you, and I have reason to do it, for I bear with you, and I must bear with you when I am in Heaven; and if there be any Commandment which is more peculiarly mine, it is this, That you love one another. My Father loves you, and gave me to die for you; And, I have chosen you out of the World. But my Commandment is, That you love one another, John 15: 12. The Apostle (1 John 2. 7.) calls it a New Commandment, yet it was from the beginning: To love our Neighbour, that is, every Man, was a duty from the beginning from Adam. Cain was the first who broke this Command, and he hated his Brother for Religious respects; this was an Instance from the beginning of wickedness; nay, says God, I'll part you; and so from the beginning he suffered a separation; Seth came, and when he had Posterity, Gen. 4. Men began to worship God together, and they were sever'd from the World, Cain's seed; how did they corrupt that separation? They should have loved one another, this was the Commandment; but this Commandment was clearly obliterated. Christ comes and enforces it anew, and, says he, I have loved you, and died for you, and this Commandment I give you; Christ revives it, which had been from the beginning, so that it is now enforc'd from Jesus Christ's having renewed it, having died for his People, and having born with them, and having given them that Example; this Example past into a Law, a special Law; this Law of Love is enforc'd from Christ.
2. It is enforc'd from God the Father too, 1 John 4. 11. If God so loved us, we ought also to love one another. This was to confirm the general, yet special Law, what Person doth he speak of? God the Father; look into the words before, He loved us, and sent his Son to be the Propitiation for our sins; You have both Jesus Christ's Law, and God the Father's Law, in this giving his Son, that Saints should thus love Saints; truly in the Old Law all the Ten Commandments had this, The Lord thy God that brought thee out of the Land of Egypt, to enforce them; but if you come to this Law of Saints, Men that profess themselves Christians, have both Father and Son, and the enforcement of the Love of either put with an edge upon this Commandment; This is my Commandment; (says Christ) this is the Law of Christ (still remember) to bear one anothers burdens: This is a special Law of that special Law, because it is the hardest of all the rest.
3. Nay Thirdly, He tells us, the Love of the Father is perfected in us, if we love one another, 1 John 4. 12. God gains nothing by it, but you are the gainers, for his Love is perfected when you love one another. I would but bring this special Law of Jesus Christ to all Saints; this Love, which hath the Love of the Father in sending the Son, and hath the Love of Jesus Christ himself to put the weight and edge upon it, and this Law of Love is obligatory to all Saints, and that upon mutual terms in point of Forbearance, Ephes. 1. 15.
3. There was another Commandment left, and what was that? Have peace amongst your selves; it runs upon mutual terms, one towards another; he did leave it (you know) before he died; it is a strain he runs much upon, John 14. 27. Peace I leave with you, my Peace I give unto you; after he died and rose again, says he, Joh. 20. 19. Peace be with you, and among you; whilst he was alive he spoke the same thing, Mark 9. ult. Have grace in your selves to save you; and next to that, Have Peace one with another. And the case was this; in the beginning of the Sermon they fell out, who should be greatest, verse 34, 35. He ends the Sermon with this, Have Peace one with another: Have Peace; wherein doth Peace lye? Peace lies especially in taking up cases of difference, therein is Peace required; it respects differences, and all by this Rule, for Love and Peace; he foresaw that differences would be in his Church to the end of the World, and he urgeth this thing because so necessary both for the ordering and preserving his Church, for he could never have built it else. So soon as he went to Heaven, they quarrell'd about Circumcision and Uncircumcision; had not the Apostles endeavoured Peace, they had never set up the Church of the Gentiles: For there was a pidling Principle, that a Jew must not Preach to a Gentile, and if Christ had not convinced them of the folly of it, where had his Church been?
Lastly, It is a New Commandment, John 13. 34. A new Commandment give I unto you, that ye love one another, v. 35. By this shall all men know that ye are my Disciples, if ye have love one to another, John 17. 21. That they all may be one (that is, amongst themselves) as thou Father art in me, and I in thee, that the World may believe, that thou hast sent me. It's called a New Commandment, because the most excellent of all the rest, as a new Song, and new Wine is meant, when Christ says, that He would drink no more of the Vine, till he drank it new in the Kingdom of Heaven; that is more excellent Wine.
These plain and transcendent Admonitions both for Love and Peace, have been given by Christ, because he did foresee all the differences that have arisen in his Church, and which did arise in those first Times, and therefore saw that these Rules of Peace and Love, were necessary to begin, and constitute, and then to keep up, and preserve his Church. He could not have set up his Church of Jews and Gentiles, much less have kept them in Peace, unless these his Laws had taken place among them. And such a mutual Love and Peace shewn in bearing one anothers burdens, (and this is to be exercised even toward all Saints, great and small, weak and strong, and this, tho' but a branch, is dignified with the Title of the whole Law) is so peculiar, and transcendent a duty, as was sufficient to characterize them to be Christ's Disciples, with a notorious difference from that Love and Peace which is to be found in the World one towards another: And this Love and Peace is to be shewed among the Saints one toward another, with a difference from what they are in any way to shew unto the World who doth, and will hate them: Yea, it is to rise so high, as to be an Evidence to the World, that Christ is the Saviour of this World of Saints, and the Head, and Guide, and Inspirer of them with such a Peace, and Love. And this Rule of Love is to be exercised even toward all Saints, great and small, weak and strong; and tho' it is but a branch, yet it is dignified with the Title of the whole Law. It is past into a special Law above all other Laws; For this (saith Christ) is my Law. And it is the hardest part of that Law, to bear the burdens one of another, of Saints small, and weak, and yet 'tis called by the name of that whole Law, tho' it be but a branch of it: You have heard it is such a Law as Saints should observe one to another, they are enforc'd from the Father, and from Christ to love so, as no company in the World should love, and with difference from what love they bear to the World. They ought to be at such Peace one with another; so to bear one with another, as no other men would bear with others in the World beside; yea, it is such a Love of Forbearance and Peace, that men may know by it that they are Disciples of Christ, John 13. 34, 35. We are to shew such Love to each other, as is not to be found amongst any sort of Men upon Earth, and such a Peace, such a Love, that it may manifest, That Jesus Christ is the Saviour of the World, (John 17. 21.) And do this to Saints, and to all Saints. Now truly, Peace is a fruit of Love, Col. 3. 10, 14.
From whence I may infer, That the Principles, and Practices of our Presbyterian Brethren, tho' Persons godly, do yet in this respect, not only fall short of this Rule, in degrees of Love, for all are thus deficient, but run cross to it.
1. For whereas Christ would have Saints, by vertue of their Christianity, to love all those whom they judge to be Saints, in a different respect from the World, our Presbyterian Brethren, even in Religious matters, extend their Charity, & Rule in things of Worship to the generality of Men in a Nation. There must be a National Church made up of all, who are plainly the World. They will take in Men meerly Moral, and civil in their outward deportment, and make such Rules, and Constitutions of Church-Fellowship, as shall take in these, and suit with them. And by this Rule multitudes of poor Saints in a Nation are excluded who cannot joyn in such a loose Constitution of a Church.
2. Men do it for the World's sake, and to please them, that thereby they may strengthen their Interest, while they make up their Party by joyning with the World in Ordinances: Whereas Christ says to his Disciples, The World will hate you, but do you love one another. And now what then is the Quarrel between their Dissenting Prethren, and them? Their Dissenting Brethren say, We love you, and are very desirous to joyn with you in the Ordinances of God, but you joyn herein with the World, which we cannot do. Upon this they cry out upon us as Schismaticks; what a terrible thing is this? They make up a Party in the World of those who have only a Form of Godliness, contrary to the Rule which enjoyns us to turn away from such, 2 Tim. 3. 5. And contrary to the Rule of loving all the Saints, they exclude a great many who cannot unite in the Laxness of their Discipline, and act oppositely to the Law of bearing the burdens of such, and act thus in matters too, wherein they cannot convince them that they are in the wrong.
3. In framing an outward Administration of Religion for the World, as well as for the Saints of their Judgment, they greatly gratifie the World, and then it is no wonder if the World be at peace with them. For if they will own them, and their Children, and admit them to their Sacraments, they have in Religious respects what they did desire, and for other things of Religion they are not much inquisitive; for so they have but a Religion, they are not apt to be scrupulous in things of that nature, and so they are at peace. But what is the peace which they have with these? It is but a dull peace, such as Rome hath amongst her Children, who go by an Implicit Faith, insomuch as there is little Religion, and little Enquiry about it among them. …ut a man whose mind God hath enlightened, and who knows Jesus Christ to the purpose of Salvation, is an inquisitive creature, and must be satisfied, and it is his burden if he is not, and this burden they ought to bear. But they gratifie the World rather to make up an Interest with them, that so they may have peace.
4. They do that which is worse than all this, for when they have joyned with the World, they make use of worldly force, and compulsion, and employ and call in Aid and Strength from the World whereby to compel their poor Distenting Brethren to their way. How contrary is this to Christ's Advice and Counsel, who tells us, that the World will hate us sufficiently, and therefore we need not lay Load upon one another. But they joyning with the World, it will afford them carnal weapons in this case, because of its hatred to any who are godly. And yet all this must not be counted Persecution. But I would ask, how doth the Antichrist of Rome persecute? Is it not by Imprisonment, and Death? And is not confiscation of Goods, tho' not materially the same punishments, yet a sort of Persecution too?
5. They do this for Points of doubtful Disputation (as the Apostles phrase is) for both the things urged by them, and the Power which they challenge to impose them are such. They are such disputable matters, as men may dispute their hearts out about them, and yet not prevail to a conviction. But oh! how is this such a Peace, such a Love of Saints to all Saints as should, and might distinguish them from all the World besides? for it is such a distinguishing Love, and Peace, which Christ enjoyns, as is not to be found in all the World besides. It is so remarkable a Love, that by it it might be discerned even by the World, that these are Christ's Disciples. How many differences far greater doth Rome the Antichristian World indulge to her Children in variety of Orders, Points of Doctrine, &c. And yet these men will not allow a Liberty in smaller things. They will not use the same Forbearance as the Men of the World commonly observe one towards another.
6. They farther herein go against as clear Rules, as any are in Christianity, or the Scriptures, while they thus impose things of doubtful Disputations. Is not that a clear Rule, Phil. 3. 15, 16. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same Rule, let us mind the same thing. We are to leave the rest to God to reveal when he pleaseth. It is another clear Rule which we have, Rom. 15. 1, You that are strong, bear the infirmities of those who are weak. This we are to do to fulfil the Law of Christ. Is it not a clear Rule, That every one should please his Neighbour for edification? Rom. 15. 2. We should then follow things that make for peace, and whereby we may edifie one another: But when they act thus contrary to these Rules, they pretend that their design is to procure peace in the Churches, as if the only way to peace (which they take for granted too) were to impose the more common, and generally prevailing Opinions concerning Faith, and Worship, upon others who do dissent; and if they do not submit unto those Impositions, to restrain them from holding any Religious Assemblies, or enjoying among themselves those Ordinances of the Gospel, which may edifie them. If we look into Holland, we shall find a Toleration of Worship allowed to those who dissent from the Establisht Constitution. If we go to Turkey, the East-Indies, or to any Government of Mahometans, we shall see that Peace is granted even by them to Christians, by a Toleration, and Forbearance of them. And what? must there be no way among Christians for Peace, but to constrain all to be of one mind, and that in things of lesser and doubtful moment?
7. They retain these Principles, and Resolutions, even while themselves are persecuted by other Protestants, who profess to do it out of the same Conscience, and Principles, upon which they themselves do proceed (only mutatis mutandis) and think they ought to do so, and that they do God good service in it. Our Presbyterian Brethren have been put by, and not suffered to Preach, as being thought not to be legally Ordained, or not to worship God as they ought. And while they cry out Persecution, Persecution, when it falls thus upon themselves, how can they have any secret reserve, or entertain any Principles to lead them unto a resolution to do the like things unto others whom they judge to be godly persons, and who differ less from them in Doctrines, and Substantials of Worship, than they do from other persons? I will only say this in allusion to that in Ezekiel, Wilt thou persecute under the power of those who persecute thee?
8. The most Moderate of them condescended indeed so far, that Saints unsatisfied to hold Communion with them, might continue in their Congregations without being pressed to come to the Lord's Supper, but it would not be allowed that they should enjoy this Ordinance in other Assemblies of their own. Thus it was debated in the Assembly, and the reason given for it was, such an Allowance would be against the common Peace, and disturb the common Establish'd Rule. And so out of Reverence to their Opinion, and Way, others must stand out, and be excluded from this great Ordinance for ever, in Reverence to, and for the sake of the pretended Peace of their Church. The great business pretended is Peace, the Peace of the Church, ay but let them yield things conducive to Peace too. For the Peace of the Church doth not lie in this, that none must be suffered in any thing to differ from it. Peace doth not consist in this, that many persons truly godly must stand out, and be deprived of Worship, and Ordinances, for fear of displeasing them by entring into separate Congregations, which they cannot endure to see: Peace doth not consist in paying such a Reverence to a Church, that all who dissent from it must forbear meeting apart for Religious Worship. No, let us truly follow the Apostle's direction, Rom. 14. 19. Let us therefore follow after the things which make for peace, and things wherewith one may edifie another. And from hence these are the great things which may be complained of in the Case.
1. That some persons think Peace to lie only in mens quietly not enjoying Ordinances in separate Congregations, as if there were no way to Peace but this. But there is another way of Peace, in bearing with men notwithstanding their different Practices, and Judgments. Tho' one man keeps a day which another doth not, yet peace may be preserved between them both, and this is the peace to which Christ exhorts us. It is not as if there were no other way but this; if you cannot be of our mind, and if you will not enjoy the Ordinances in Communion with us, you must fly out of the Land for them.
2. While they are so urgent for peace, they forget what follows, Rom. 14. 19. that we should mind such things whereby one may edifie another. If their claims for peace would hold, yet they run away but with half the Apostle's Rule, whereas all of it should be taken in. These Dissenting Christians should have the Lord's Supper (which they scruple to receive in your Parishes) for their Edification, for it is that whereby they are to be built up, and we are to please our Neighbour for his edification. Yea this is of far greater moment to each Saint, than that dull Tyrannical peace which is aimed at by a Coercive Power. If indeed those to whom forbearance is used, disturb the Publick Church Assemblies, and would hinder them in the Ordinances, let them have the due reward of their Turbulency, for such behaviour is contrary unto peace indeed. But men might have peace, and others by them, and among them might have peace, true, everlasting peace, if they could quiet themselves in Christ's Rule for Forbearance.
All the Apostles when they were alive, could not perswade one Jew, though a Believer, to disclaim the continuance of the Jewish Ceremonies: Peter himself, and James, were of the mind that they should cease (as appears from Acts 15.) and yet they could not perswade the Jews to relinquish them. This was a tryed business, and in the highest supposition of Apostolical Power, and Authority; and what Authority is there then now upon Earth sufficient to perswade Mens Consciences, when the Apostles themselves could not do it in a case of like nature? The Apostles professed that they had power given only for Edification, and not for Destruction. And what greater destruction is there than by outward compulsion, and utterly ruining men to tempt them to break their Consciences, or against their Consciences to refrain Religious Assemblies for Worship, and Enjoyment of Ordinances in them, which is the food of their Souls. Is not this expresly contrary to the Apostles direction, Rom. 15. 1, 2. We then that are strong, ought to bear the infirmities of the weak, and not to please our selves. Let every one of us please his Neighbour, for his good to edification. Truly, I will not now ask by what Authority they would do these things, but I would ask by what Charity do they these things? Why should they lay any godly person under that necessity, that he shall not have the Sacrament unless he takes it in their way? Why should they tempt a man to act against his Conscience in one thing, to have the enjoyment of it in another? What a terrible thing is this? Rome bears with their Children more by suffering them to differ in a thousand things.
3. If they proceed in making Laws against us let us go to Law with them. Let us plead Christ's Law, and let us in prayer urge him, that he would put his own Law in execution. Let us pray to him, that he would cause his Law to stand, and take place. It is very seasonable to do so: Why may we not thus in Appeals to Christ by prayer go to Law with them? We have a more Antient Law, a special Law of Jesus Christ, who is the great Law-giver, and who hath the Executive Power, even all power in Heaven, and Earth; and hath he not laid it at stake for the maintaining of his Ordinances, and Worship to the end of the World? And he is our Advocate to plead his own Law, and our Cause; and Heaven, and Earth shall pass away before the least tittle of his Law shall fail. No, it shall all be accomplished in the World; and he will shake Heavens, and Earth, but he will do it. Methinks this should afford a very great deal of strength, and help to our Faith, that we may go to God, and Christ▪ and plead this Law, this his own Law unto him. Yea, it is not his Law only, but we have his Oath, and Covenant annext. He hath sworn unto us to this purpose, Luke 1. 73. 74, 75. The Oath which he sware to our Father Abraham, That he would grant unto us, that we being delivered out of the hands of our Enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life.
1. There is a Judgment acknowledged and confessed in the case, and (as you know) execution if sued out, is to follow. In the year 1640. when some would bring in Bowing to the Altar, what was then pleaded in the Canon? It was this, Let not him that is strong, despise him that is weak; and let not him that is weak, judge him that is strong. This is a Judgment past to prove all that I have said.
3 We must also bring them, and our Case to an Appeal in the day of Judgment, for thither the Apostle brings it, Rom. 14. 10. But why doest thou judge thy Brother? or why doest thou set at naught thy Brother? we shall all stand before the Judgment Seat of Christ. The Apostle urgeth upon them the observance of this Law of Love, and Peace, as they will answer it there.
FINIS.
End of the text · Thomas Goodwin, The Government of the Churches of Christ (1696)