endeavour is That Controversies be clearly stated And with great perspicuity and solidity doth he confirm the Truth by Scripture and Reason and confute the contrary Error and all this without bitterness or wrath but with such calmness and moderation of Spirit wherein he did excell So that as I am informed divers of the English Army though of a contrary Judgement did resort to hear him I know not what effects his Teaching of these Truths had on Them but by the Blessing of God these of his own Flock were so established in the Truth that not one of them was seduced from it And I cannot but record it to the praise of God and commendation of that Congregation and for the encouragement of any who may be invited to be their Pastor when I to their and my grief am to be separated from them to a more difficult Post I say I cannot but record it that as that Congregation of Kilwinning hath since the Reformation been blest with eminent learned and pious Men Mr Glasford Mr Bailie Mr Fergusson and Mr Rogirs So they have by the Blessing of God on their labours been kept not only Sound in the Faith but United among themselves when others have been wofully Divided And they have alwayes shewed a great love to the Gospel and all the Ordinances of the Lord Jesus and the Ministers thereof And I pray That their fruit may abound more and more If some Expressions Concerning the Opinion of Independents or Congregational Men seem severe It would be remembred that the Author doth not speak against Persons but against Things And in a time when many Errors followed that Division about Church Government and the Debate was hot about it and fear that it should have taken place in Scotland But considering the Zeal these of New-England have discovered against Error and their United way of acting in Association and Synods when they think there is need and the love that hath been in time of Common Tryal and the Late Essay which hath been made for an Accomodation betwixt Presbyterians and Them in England I suppose if our Reverend Author had lived until this time he would have concluded the Difference may be so lessened that it need not hinder their walking together in that wherein they are agreed nor their Endeavours to keep the Vnity of the Spirit in the bond of Peace I do not know of any particular design of publishing these Discourses now when they have been kept hid for fourty years but that the Author's Son having long delay'd and declin'd to Publish them though frequently and seriously advis'd to do it by many he was advertised that some would publish the Imperfect Notes received from His mouth in the time of Hearing which being incorrect might not only prejudge the Authors name but the Truth and others Edification If these as is hoped they will be acceptable and useful what yet remains unprinted of these Discourses may see the Light in due time There are here subjoyned Four Sermons of the Reverend Author which the Publisher and others hope may be found of good use and may make way for the communicating more of his Pious and Judicious Sermons which are longed for by them who knew Him or his other Works It had surely been of great advantage to the Church had it pleased God to have spared this judicious and pious Author till now and that he had published more of his Works in his own time But seing our infinitely wise and good God hath disposed otherwise it becometh us to submit But if by this or any other of his Works God get Glory and the Church be edified The Publisher will rejoice and bless God as having attained his end And if the Reader peruse his Works with the same Spirit wherewith they seem to be spoken and written I am confident he will not fail of profit Now that the Spirit of Truth and Holiness would lead Thee and all His people into all Truth and help them to edify one another in love and that He would bless His Churches with Truth and Peace and send out many Faithful Labourers into His Harvest with a double measure of the Spirit that was in Mr. Fergusson and other eminently holy Men who then lived shall be the Prayer of Christian Reader Thy Souls cordial Well-wisher George Meldrum Edinburgh June 1692. The Contents SECT I. OF Doctrine in general and the Tryal thereof Being some Doctrines raised from the Text Introductorie to the main purpose Pag. 1 ad 26. Doctr. I. Error is to be Eschewed pag. 3. Doctr. II. Orthodoxy or a Right opinion in the matters of Truth is as much to be stuâ—â—ed as Holiness of Life pag. 5. Doctr. III. As at all times so chiefly when there is danger of spreading of Error there is most need that Love should be intertain'd betwixt Pastor and People Where are some directions for a Ministers carriage in order to the keeping of the affections of his People while he is Refuting their Errors pag. 12. Doctr. IV. The Spirit of Error began very early to trouble the Church Where are some Reasons for which the Lord suffers Errors to spread pag. 16. Doctr. V. The foulest Errors go out oftentimes under fairest Names and are backed with most specious Pretences pag. 19. Doctr. VI. When foul Error is holden out under fair names and backed with fair pretences there is a danger lest People drink them in and believe them Where are 5 things that speak this hazard pag. 23. Doctr. VII Ministers the Servants of God are not to clap Peoples heads or to indulge them in this inclination of Theirs to Error but on all hazards they are to testify against it Where are 3 Reasons for which People ought to reverence much what warnings of this kind are given by Ministers pag. 28. Doct. VIII It is not Gods Way That People because there are differences about Religion should therefore believe no Religion Where are 5 Directions for the unlearned to walk by in order to difference of opinions among the Learned pag. 31. Doctr. IX How fair soever the pretence is that a Doctrine is colloured with It should not be taken upon Trust but must be brought to a Tryal Where are some Directions how to walk betwixt Popish Tyranny and Sectarian Confusion pag. 34. Doctr. X. The right Tryal to be taken of Doctrines preached or any otherwise vented is To try whether they be of God or not Where is shown what is requisite to a Doctrines that it may be said to be Of God pag. 38. Doct. XI There are many Doctrines pretending to the Spirit which yet being brought to the Touchstone will be found Not to be of God p. 44 SECT II. The Doctrine of Toleration Try'd and foundnot to be Of God Wherein as in all the Errors following First The Question is stated 2. Arguments are brought for Confirming the Truth and vindicated from the Opposites Exceptions 3. The Opposites Objections are Answered and Refuted from Scripture
A BRIEF REFUTATION OF THE ERRORS OF Tolleration Erastianism Indepéndency AND Separation Delivered in some SERMONS From 1 Joh. 4. 1. Preach'd in the Year 1652. To which are Added Four Sermons Preach'd on several Occasions By Mr James Fergusson Late Minister of the Gospel at Kilwinning EDINBVRGH Printed by George Mosman and are to be Sold at his Shop in the Parliament-Close Anno Domini MDCXCII TO THE HONOURABLE M r. Francis Montgomery OF GIFFINE HONOURED SIR SO soon as I resolved upon the Publication of the following Papers I fixed on You as the only Person to whom they should be Addrest And indeed whether I look on the Author or on my Self I conceive I was many wayes Obliged so to do For as to the Author You are a Worthy Branch of the Noble and Ancient FAMILY of EGLINTOUN whereof God had given Him the peculiar Charge and Oversight in the Ordinary Course of his Ministry A Family which as Himself somewhere testifies were his great Encouragers in going about all the parts of his Function with Joy and not with Grief and for which he had sent up many Fervent Prayers to the Throne of Grace of the Effects whereof You your Self me Blessed be God yet a living Instance It was to that Noble Patriot and Zealous Instrument of Our late Reformation Your Grand-Father and to the Noble Earl Your Father then Lord Montgomery and to Your most Examplarly Pious and Religious Mother That the Author did Dedicate his Exposition of the Epistles to the Galatians and Ephesians And as all who have the Honour to know You are glad to see You so Naturally trace the Religious Example of Your Honourable Predecessors in Your firm Adhering to Your Principles and Purity of Religion Your Encouraging of Piety and Persons Pious Your Streight Sincere and Vpright Deportment towards All a Quality as Eminent in that Noble Earl Your Grandfather as rare in this Generation so I nothing doubt but that if it had pleased God to have spared the Author to Publish any other of his Works He would have looked upon Your self as the most Proper person to whom he should Present them As for my self Your Respect to the Author's Memory with your undeserved kindness to all his Relations and to my Self in particular Do strongly oblige me to take all Occasions for testifying my Thankful Acknowledgements And I presume I can scarce give You a more Acceptable Testimony of my Gratitude than the presenting You with the ensuing Papers which tho the Publication be posthumous yet I hope a serious perusal of them will be sufficient to supersede any further Commendation And indeed my near Relation to the Author will not allow me to speak either of Him or his Works what perhaps others might And therefore without giving You any further trouble but Commending You and Your Vertuous Lady to the Protection of the Almighty And Wishing That as God has blessed You with an Hopeful off-spring who are as so many Living Images of your selves in whom you see your own Lives renewed who by Their Good Enclinations do already give us cause to expect the best of Them So You and They may live together till You see Them prove a Comfort unto You And that after You are gone They may be no less Vseful in Their Generation than now You are I shall humbly crave leave to subscribe my self in all duty Honoured Sir Your most obliged and most humble Servant JAMES FERGVSSON TO THE READER THere are divers years past since the Reverend Learned and Pious Author of the following Discourses fell a sleep in the Lord and is gone to receive the fruit of his Labours from the chief Shepherd of the Sheep Yet we have in his Memory a lasting proof of the Truth of that Word Pro. 10. 7. The memory of the Just is Blessed And that of Psalm 112 6 The Righteous shall be in everlasting Remembrance Their memory is Precious and Honourable For I can truly say though I have heard many of high and low Degree speak of Master Fergusson I never heard any make mention of him but with Honour and Respect As a Man of great Piety and Learning and Eminent for Prudence and Moderation And I am confident there will be no need of Epistles of Recommendation for any of his Works to any who either knew Himself or have perused his Judicious and Pious Treatises published already on the Epistles to the Galatians Ephesians Philippians Colossians and Thesâ—alonians Nor am I so presumptuous as to imagine my Testimony could raise the Esteem of any thing done by so Famous and Worthy a Man But being his Mediate Successor to the Parish of Kilwinning where he did for many years Labour in the Work of the Gospel and being desired by his Son of the same Name I could not deny to express the esteem I have for his Memory Though I had not the Advantage of knowing him while he lived I am informed the following Discourses were the subject of Divers Sermons delivered to that People in a time when there was much need of Warning It was after that through a Boundless Tolleration a deludge of Errors had broken in upon England and the Sectarian Army having Subdued Scotland and dispersed themselves in all the Parts of it Corrupt Men and Seducers among Them did endeavour to pervert the People from the Truth Then it was anno 1652. When this worthy Author as a Faithful Watchman gave to his Flock Warning of the Danger And that they might be rooted and grounded in the Truth did represent to them the necessity of a sound and well-informed Judgement in order to Holiness and Salvation and for that end did excite and direct them to Try the Spirits and afterwâ—rd for their further Instruction and establishment in the Truth took notice of some particular Errors by which they seem'd to be in greatest hazard at that time and did in a plain and convincing way Refute the Errors and Confirm the Truth making alwayes some Practical Improvement of what he had delivered Although the Reverend Author was known to be a great Master of School-learning and was invited to be Professor of Divinity in the Famous University of Glasgow which yet he humbly refused yet he did not calculate these Discourses for the School or Court But being to speak to a Countrey Congregation wherein were many Common People for whom they seem to have been intirely designed since the Author could never be induced to Publish them in his own time He had such a sense of the holy Apostles example 1 Cor. 14. 18 19. that he choosed to speak to the edification of the meanest and he had a peculiar faculty of making things intricate plain and easie to be understood And I am confident that those who are not for pleasing their fancy with fine notions or their ear with jingling-words but desire to have their judgement informed and their conscience satisfied will find here that which will be very edifying For his
and Reason 4. The Truth being vindicated is applyed to a Practical Vse pag. 47. SECT III. The Doctrine of Errastianism Try'd and found not to be Of God pag. 86. Head l. There is a Church Government 〈◊〉 forth in Scripture ibid. Head II. The power of Church Government belongeth not to the Civil Magistrate pag. 103 SECT IV. The Doctrine of Independency Try'd and found not to be Of God pag. 123. Head I. The power of Church Government is in the Church Officers and not in the Body of Church Members ibid. Head II. The highest power of Church Government is not in Church Sessions or Congregational Elderships pag. 150. Paragr I. There is a Plate-form of the Government of many Congregations by One Common Presbytry holden out in Scripture pag. 152. Paragr II. There is a Plate-form of Government by Synods over many particular Presbytries held forth in Scripture pag. 167. Paragr III. Infertor Church Judicatories are subject Superior pag. 173 SECT V. The Doctrine of Separation Try'd and sound Not to be of God pag. 191 Head I. Shewing what is required for making one a Member of the Visible Church ibid Head II. No Separation from a true Church or Gods Worship in the Church because of the Sins of Fellow-worshipers pag. 214 A Sermon Preach'd before the Synod at Glasgow April 5. 1653. From 1 Cor 1. 10. pag. 235. Sermon Second Preach'd at Irving foom Psalm 51 6. Immediatly before the Giving of the Communion Being a Preparation Sermon in order thereto pag. 287 Sermon Third Preach'd at Kilwinning 11 May 1663 From Luke 7. 23. Vpon the Munday Immediatly after the Giving of the Communion pag. 313. Sermon Fourth Preach'd at Kilwinning From Acts 11 23. Vpon the Munday Immediatly after the Giving of the Communion pag. 340. A BRIEF REFUTATION OF THE ERRORS OF Tolleration c. SECT I. Of Doctrine in General and the Tryal thereof 1 John ch 4. ver 1. Beloved believe not every Spirit but try the Spirits whether they are of God THE Body of this Epistle as we shew'd when first we entred upon the handling of it runs upon three Heads The first is upon Marks whereby to discern real Grace to wit who had it and who not The second runs upon Exhortations to several Duties of Sanctification chiefly Love to the Brethren that Christians would Love them that Love God Love Grace wherever they saw it The third Head whereon it runs is Exhortations to Constancy in avowing Truth against Error In this fourth Chapter there are two of these Heads according to which we may take up the Chapter in two parts In the First There is an Exhortation to stand by Truth and to beware of those who would seduce People from it And that to ver 7. In the second part There is a renewing of the former Exhortations To Love the Brethren And a Confirmation of it by a number of new Arguments to the end Both which have been handled already and yet the Apostle returns again to them because Exhortations against Error cannot be enough inculcate and therefore he reiterats them again and again In the first part of this Chapter There is 1. An Exhortation 2. There are Arguments to enforce the Exhortation The Exhortation is set down in the former part of the first verse Believe not every Spirit that is lend not an Ear to every point of Doctrine covered over with a fair Name but bring every Doctrine to the Touch-stone There are two Things considerable in this Exhortation First There is the compellation he gives them a warm and kindly Stile Beloved And then Secondly There is the Exhortation it self And in it there are two Things 1. What they should not do And 2. What they should do For the First What they should not do Believe not every Spirit Some take the Spirit here for Preacher Believe not every Preacher And some for Doctrine Believe not every Doctrine But both may well be joyned together thus Believe not every Preacher who pretends the Spirit for his Doctrine For the second What they should do It is to Try the Spirits whether they are of God He bids them not cast at all Doctrines because there are some Errors vented for Truths as the natural Heart is ready to do But he Exhorts that they would bring every Spirit to the right Touch stone Thus much for opening up the words We intend if the Lord give us liberty to speak somewhat largely on this Verse of those Doctrines or Errors which are most like to trouble our Church therefore we shall raise some Doctrines before hand which may make way for what we intend Doct. I. The First is from the Apostles dehorting Believers from false Doctrine by many Arguments Hence observe That Christians would by all means eschew any thing that may tend to seduce them from the pure Truths of Jesus Christ Particularly that they would beware of Error Heresy and any thing of that sort Hence there are so many Exhortations in Scripture to stand by the Truth to be rooted in the Faith and to eschew contrary Error So it is a Duty lying on Christians to be guarding and watching against Error or what is contrary to Truth Reas The Reason is because Errour is a Sin and a very dangerous one We shall shew the danger of it in three Things I. It is dangerous because of the desert of it It is Damnable 2 Peter 2. 1. False Prophets are spoken of there as those who bring in damnable Heresies that is highly condemnable We shall afterwads show in what respect Heresies are Damnable 2. Errours are dangerous Sins because they steal subtily in upon People and people do too readily relish them So there are many whose nature abhorres gross Sins against the second Table as Fornication and such like and yet the Devil gets them hooked by this sin of Error Nature is born with a cry against gross Sins committed against the second Table and so naturally there is some kind of loathing in People at them but it is not so in the sins of Error Sathan can transform himself into an Angel of Light and plead Conscience whereas he intends to bear down Truth So the sins of Error are dangerous because subtile 3. They are dangerous in this respect that as they creep easily in So when once they are in it 's hard to get them shut to the door again And that because deluded Conscience pleads for them People tainted with Error think themselves right and therefore whatever is brought against them Conscience casts at all as wrong Now in other Sins to wit such as are against the Second Table altho Affection plead for them yet usually Peoples Light does witness against them And so in this respect it is more hard to get a sin of Error thrust out where it is once rooted than the sin of Prophanity it self Vse This Doctrine may serve to fit you for receiving the following Doctrines which if the Lord will we are to speak of
least not such an ample grant as it is Matth 28. 19. Goe ye therefore and teach all nations c and lo I am with you alway even unto the end of the World It doth not exeem them indeed from Erring themselves but the promise is there more largly given to them than to others And Secondly Ministers as called watch men have the charge of Peoples Souls God hath charged them with them which he hath not charged others with there is not a charge of Peoples Souls laid on private men by way of office every one is bound indeed by way of Charity to take a care of the Souls of others contrair to that of Cain am I my brothers keeper But beside this tye of Charity lying on sent Ministers there is a tye by vertue of a particular charge So that place Act 20. Take heed to the flock over which the Holy Ghost hath made you overseers He hath given them a special Charge and so they are charged in a special way with Peoples Souls Then there is a Third Reason it is Sathan's Method to bring in Error on People by casting in prejudices betwixt them and sent Ministers which we have cleared sometimes from Scripture and so it should be watched against lest Sathans subtility prevail so far as to bring People to dis-respect their Ministers for if that be once gained he hath prevailed very much Doct VIII Now further he sayes Believe noâ— every Spirit But bring them to the tryal Doe not cast at all but try the Spirits Hence take this Doctrine It is not Gods way that People because there are differences about Religion should therefore believe no Religion that is not Gods way So Matth 16. we see the Apostles practise Christ sayes unto them whom say they that I am Say they some say thaâ— thou art John the Baptist some Elias others Jeremiah or one of the Prophets But whom say ye that I am They do not Answer we know not what to say there are so many different sayings about thee but say they Thou art Christ the son of the living God Reas So People are not to cast at all Religion because there are differences about it and that because First that were to give way to the Devils plot His design in raising up Error about Religion is to make People Atheists so as not to care for any Religion and so when the use which thou makest of different Opinions is that thou wilt believe none Thou fulfillest the Devils design Secondly thou makes use of Gods Providence to thy destruction The Lords Providence in raising up Error is to make men seek more after the knowledge of the Truth And when thou makest that use of it to cast at all Religion thou mockest the Holy Counsel of God to thy own ruin The Use then of the Doctrine is to reprove those of this stamp to wit Prophane Atheistical men that make no differences about Religion but this Let Church-men once agree among themselves what 's right and what 's wrong untill then the back of our hand to altogether that is a wofull way Indeed there may be a doubt proposed here viz. What else shall poor ignorant People do about differences in Religion but to lay aside the care of all when they see every party have their own Reasons stronger than these poor People can Answer I Answer there are some directions grounded on Scripture which if we walk by may bring us to a safe shore amidst these rocks of contrary Opinions And the first is this that for Differences that concern not Peoples practice I would not have People trouble themselves much with them as for example Our late unhappy Differences about the publick Resolutions the Lord hath taken the occasion of them away so I would not have any troubling themselves much about them Whatever Differences in matters of practice fall in it seems to be a safe rule that when the occasion of such Practices are removed all Contention about them should be laid aside Secondly As to the Differences wherein Peoples practice is concerned take these Rules First For these that are uncontraverted Truths make Conscience of the practice of them which will help to the knowledge of other things this rule Christ prescrives John 7. 17. sayes he If any man do his will he shall know of the Doctrine whether it be of God c. There is something that thy Conscience is clear of to be Duty and although the Differences of Opinion might be some excuse to make thee keep off from these things about which there is difference yet how art thou excused for neglect of these things which thou art convinced to be Duty as Prayer Reading the Word c. Secondly We would know whatever be the contrary Opinions about matters of Religion yet there is but one true way and the knowledge of this one way may be attained to by those who seek humbly after it At least if thou be judging thy self and as a damned Bankrupt or Dâ—vour by Nature be closing with Christ and drawing Grace from him to make thee Holy Thou wilt attain to the knowledge of as much of these things debated as will take thee home to Heaven A Third Direction is That ye should beware of calling in question any of these Truths that once have been Sealed into your Spirits by the Spirit from the Word of God 2 John ver 8. Look to your selves that we lose not those things which we have wrought The point of Truth that People have got thus Sealed to their Conscience should not readily be called in question A Fourth Direction is this That in seeking out Truth under Differences we should beware of Loftyness of Spirit 1 Cor. 14. 32 it is said The Spirits of the Prophets are subject to the Prophets How much more ought the Spirits of private persons to be subject to the voice of Christs Ambassadors speaking in his Courts This is not as if we would make Ministers Sayings the Peoples Rule to walk by But this much will follow that in a constitute Church where Discipline is Exercised there should be that Humility in People that whâ—n doubts arise concerning any point of received Truth within the Church they should offer their Judgement and the Reason of it to the Prophets and Christs Courts to be tryed before they lay down any new Opinion as a solid Truth That much is contained under this The Spirits of the Prophets are subject to the Prophets if it mean any thing at all Doct IX Now we proceed The next thing that we come to is what People should do Try the Spirits and the Rule of Tryal is whether they are of God The first point we learn is that how fair soever the pretence be that our Doctrine is colloured with it should not be taken upon Trust but the Spirits must be Tryed Such we see was the practice of the Bâ—reans and they are commended for it they would not take the Apostles Doctrine on
nothing of publick Scandals Not as if Jesus Christ did mean that publick Scandals should be passed over but that the same Rule may serve for these keeping the just proportion Even so is it here If the nature of Synods be held out in the Word that is enough though it speak nothing of the bounds to which they should extend whether of One Province or of All the Provinces of a Nation no more than it is particularly set down in Scripture what should be the number and bounds of a particular Congregation There is a Third thing for clearing of this Question The Independents and we agree in this That the word gives ground for meeting of Synods only we differ about their Power They grant that in case of Division or Scandal Synods may meet and give their Advice in Matters doubtful only they say that Synods have no Power of Jurisdiction to command others in the Lord to embrace their determinations We on the other hand maintain that they have this Power and that the Scripture holdeth out such a Power belonging to them II. We might instance this in Act 1 In the choice of Matthias which was done by no particular Church For here were the Apostles whose Paroch-Church was the whole world Here were the Brethren of Christ from Galilie v 14. Some from Jerusalem v. 15. This meeting did a Church business of common concernment to the whole Christian World and so behooved to be done by those who did represent them And therefore this behooved to be a General Council But to clear the point more fully we shall take Act 15. Where this Synod we plead for is held forth clearly The History is plain A difference ariseth in Antioch about Circumcision This cannot be composed in Antioch it self so they send up Commissioners to Jerusalem to determine this matter where there is a Synod of Apostles and Elders and they determine the Question Now that it may appear the Synod we plead for is here consider first That there was a Church meeting or Judicatory here None may doubt of this as is clear v 6. Secondly Consider That this Judicatory is made up of Commissioners from the several Presbyteries we see that Commissioners from the Presbytry of Jerusalem was there v 6. And Commissioners from the Presbytry of Antioch Act 15. 2 Paul and Barnabas and others Now that these were Commissioners and had voice appears from Act 16. 4. where the decree that was then made was ascrived to all the Elders who were present It is very likely that there were other Commissioners there also from Syria and Cilicia For they are joyned with Antioch in the Letter v. 23. For what other Reason cannot be imagined except that as they were alike troubled with the Heresy as Antioch was so they had their Commissioners there as Antioch had And therefore these Acts are binding to them in a special manner However it is clear that there were Commissioners from the Presbytry of Jerusalem and of Antioch so the meeting was made up of two Presbytries And by the same rule it may be made up of moe Thirdly We would consider that this meeting made up of Commissioners from several Presbytries makes binding Acts unto other absent Churches who were present only in their Commissioners And there are several things to clear this First They determine the Question in v 19. 20 Secondly They impose Their determination on the Churches to be keeped by them So in the Letters They wrote to the Church of Syria and Cilicia v 28. The word that is turned there a Burthen signifies a Law or a Decree and so we find it in Act 16. 4. There their Conclusions are called Decrees which were ordained of the Apostles and Elâ—ers at Jerusalem And which were to be keeped From all which it is clear They did make Acts binding other Congregations Thirdly We find they put forth an Act of Censure on the false Prophets v 24. They called them Lyars A brand of Infamy It 's true They Censured them not with Excommunication For it was time enough to doe That when they knew they were become incorrigibly obstinate according to the common Rule An Heretick after the first and second Admonition reject By this I hope ye perceive clearly a pattern for greater Synods a Judicatory made up of Commissioners from several Presbytries and these making binding Laws to other Churches who were absent in their Persons and only present in their Commissioners III. Their main Objection against this is That the Apostles were here who were guided with an infallible Spirit to determine and so this can be no Rule for our Synods made up of men wanting that assistance To this we Answer that this if it prove any thing will make against our Opposits themselves as well as against us For they hold that here is a pattern of a Synod for advice so if their Argument hold against Us in the One It must hold also against Them in the Other Secondly We shew before that the Apostles were also Elders and sometimes Acted as Elders Now if it can be proven that they Acted as Elders here it breaks the strength of their Objection But this is clear First Paul and Barnabas are sent by the Church of Antioch They willingly submit Act 15. 4 Now in their Apostolick Office they were not directed by meâ— And so surely here they acted not as Apostles Secondly The Apostles all along go not on that way as when guided by an infallible Apostolick Spirit For they state the Question and debate it in v 7. Now when they write Scripture they do not use advice nor do they debate what they shall conclude but speake all as immediatly inspired But here they debate And â—aving found Truth By force of Reason they conclude as any other Assembly upon like assurance of Scripture warrand may do It seemeth good unto Vs being Assembled with one accord c. In v 25. Thirdly When the Apostles did determine any thing as Apostles and were guided by the immediatly inspiring Spirit of God then they did determine the Question fully that nothing needed to be added But so it was not here For Peter v 6th gives his Judgment That Believers were freed from the Ceremonial Law What he saith is true indeed Yet it speaketh not fully to the point untill James addeth somewhat to wit That however the Gentils were freed from the Ceremonial Law yet to eschew the Scandal of the weak Jews They were to abstain from things strangled c v 20. And therefore They Acted not as Apostles except we would say that Peter as an Apostle intending to determine a Controversie yet did not speak fully to the point which were an injury to that immediately inspiring Spirit by which they were acted in penning Scripture Fourthly Because the decrees of the Synod are put forth in the name and by the Authority not only of the Apostles but Elders also Act 15. 22. 23. Act. 16. 4. Act. 21. 25. Now
labour to bear down him that speaks it So Hereticks are called Murmurers Complainers Jude verse 16. So a Minister in reproving Error would guard against this danger lest he do more hurt than profit and all the Issue of his pains be to work a prejudice against himself And Secondly This Argument will be the more strong considering the evil that comes by prejudice There is nothing that makes people run faster headlong into Error than prejudice against Faithful Pastors Therefore this hath been the Devil's Method First To bear down the Ministry by making the people first cast at one then at another and so at all that their Ears being once stoped with prejudice at what Ministers say their Ear may be boared to let in any Error that the Devil or his Instruments pleaseth to vent Therefore a Minister would make it his Study so to behave himself that there be no ground of prejudice given by him but that all his Carriage may savour of a Resolution to entertain Love Now because our fear is that Error may spread and that if the Lord give us leave we intend from this Verse to speak to the most infecting Errors We shall solve this Question What a Minister is to do for entertaining Love For clearing of this we shall first shew what he is not to do He is not to be silent at Error for fear of Irritating and losing Affection That were not Love considering what is said of the nature of Error It is all one as if we would not reprove a loose Liver for fear of angring him Secondly Neither is he to speak against them in a Cold-rife manner as if it were a thing indifferent whether they return to a right Judgement or not No He must as he would be faithful to God aggravate the evil of Error to the utmost declare its hazard denounce what Scripture pronounceth against it whether it anger them or not Better anger and loose them than anger God What then must he do Answer As in other sins he must first reprove them Levit. 19. ver 17. And secondly so reprove as it may argue Love to the person reproved Jude ver 23. Only there would be this difference betwixt reproving of Error and other sins Other sins may be inveighed against without pains to convince the person reproved that such are sins Nature is born with a cry against such But Error hath an erring Conscience to stand up in its behalf therefore the most of a Ministers work would be in convincing from the Word that the thing he holdeth is Error Otherwise to inveigh against what he holdeth without this will harden him more he will look on it as the Man's passion and that he hath nothing to say from Scripture or Reason against what he holdeth 2. In dealing with erring persons there would be a difference put betwixt Seducers and those who are seduced Those who are rooted in Error and those who are only Doubters so Jude verse 23. For Use Ye may see from this what a great Task Ministers have and how great need of help there is from people to Ministers in Erring times In some respect it is harder to deal with one Man tainted with Error than with twice so many Prophane Livers A prophane Mans Conscience must readily say the same that we say and so keep us at Reverence But an erring Mans Conscience speaks against us takes us to Err and so readily cannot endure us and yet we must speak venturing in Gods strength But there is need so to speak least in speaking we loose more then we gain The next thing that followes is the Exhortation Believe not every Spirit That is do not credit every Doctrine that hath a fair pretence Or every Preacher that pretends the Name of the Spirit From this we learn That the Spirit of Error began very early to trouble the Church in the primitive times when the Apostles were yet living there were even then some who contradicted them to their very face so the averrers of Circumcision Justification by workes denyers of the resurrection c. Reas 1. The Reason is first because the Spirit of Error is shameless it will affront the most convincing evidences for it is natures Brood and credit is so engaged in it that it trampleth upon all that would bear it under if an Apostle were speaking a Sectarian Spirit would out-dare him It is an affronted and malapert Spirit Secondly The Lord saw it fitting that in the latter ages of the Church his People should be tryed by erring Spirits and therefore he would have the primitive times troubled with them also that we might be the less troubled seeing that even the Apostles themselves were not fre'd from such like perplexity as to have to doe with Spirits of Error But there is an other Reason why the Lord suffers his Church both in former times and in latter times to be troubled with the Spirit of Error set down in the 1 Corinth 11. verse 19. For there must be also Heresies amongst you that they which are approved may be made manifest among you There must be Heresies there is a must be put upon it Now this is not an absolute necessity but a necessity or a must be upon the supposition of Gods most wise decree to permit wise decree to permit and suffer those things for most wise ends and the end for which he permitts them to be is First for the tryal of Persons and secondly for the tryal of Truth First for the tryal of Persons this End is set down in the verse cited Heresies and Hereticks must be that they which are aproved may be made manifest among you The Spirit of Heresie let loose hath a discovering efficacy with it it discovers who are of a humble frame of Spirit and who are Proud Lofty Conceity and of a Selfish spirit It discovers who are light weak and easily carried away with any thing unstable minds as the Apostle speaks and who are more solid and Ballanced with the Spirit of Sobriety and solid Wisdom that is from above It discovers these who have put a price on Truth that they will buy it but will on no termes sell it and also discovers those who have put no price upon it or that will suffer little for it That is the first end why Hereticks must be to discover Persons and try them And secondly Hereticks in the Lords wise Providence tend to the tryal of Truths and the making of them brighter and clearer they scoure Truths so to speak so that the disputs of Hereticks and venting of Error make Truth the brighter The more debating there is betwixt these two Error grows the blacker and Truth the clearer When the Lord hath a mind to have a Truth cleared and rooted in his Peoples Spirits He does in his Infinite Wisdom take this way a strange way indeed and yet making much for the purpose He will let some Error arise to oppose the Truth through occasion whereof more
light breaks out to the clearing of the Truth These are Reasons why Hereticks must be Vse The use is seeing the Spirit of Error began so early to trouble the Church in the Apostles time that were guided with an infallible Spirit then ye are not to wonder that Error should trouble the Church now when there are not such infallible lights as these The Spirit of Error is a bold darring Spirit it will dare to contradict God Himself and find out some shift to cast at that which God Himself sayeth As may be seen Gen 3. The Lord said The day thou eatest thereof thou shalt die And Sathan contradicts it thou shalt not surely die And so no wonder there be such impudence seen in the Spirit of Error now as to cast at any thing which Gods Servants say seeing Satan still Acts the Instruments of Error Vse 2 But secondly from this Doctrine learn not to quarrell with Gods most Holy and wise Providence in that he suffers so many Errors to be We are ready to think that if God had that care of his Church Covenant and Cause as men would think he had he would not suffer such Effronted Spirits and such Blasphemous Hereticks to prevail and to outdare his Truth But that is to quarrel the Lords providence and without a ground He whose furnace is in Zion can make all the tryals of the time that arise from Error to contribute much for the clearing of Truth by this means he will rouse up his People to study Truth to understand it better to search out grounds for it and that is one advantage only ye would know also that these times will be discovering times they will discover many a corrupt heart many unstable hearts and light heads many proud Spirits and many that have Lusts lurking within them So that many will choose that Religion that will gratify their Lusts most For there is not an Error that Sathan hatches but there is one Lust or other within People that speaks for it and there is nothing more ready to make People take in Error than their harbouring of unmortified Lusts. So in 2 Timoth Cap 3. The Apostle speaking of those who should be caried away with false Teachers says in the 6. v. For of this sort are they which creep into houses and lead captive silly women laden with sins led away with diverse Lusts Unmortified Lusts are as fuel to make the fire of Zeal for Error to burn very hot in Peoples bosom and so Error will try People this way Doct V. Next observe he sayes Believe not every Spirit that is believe not every Doctrine that hath the name of the Spirit and fair pretences put upon it as if they were the Doctrines of the Spirit of God believe them not From this we learn That the foulest Errors go out oftentimes under fairest names and are backed with most specious pretences what Fouler Errors than these spoken of here The denying of the Son of God And yet what fairer Names than the Spirit What fairer pretences than that they are Doctrines taught by the Spirit of God We will find this of all Errors spoken of in Scripture for the most part Coraâ— Dathan and Abiram's Error whereby they rose up against the Magistracy of Moses and Preist-hood of Aaron hath a fair pretence for it Ye take too much upon you Moses and Aaron are not all the Lords People Holy And Jeroboams Error his Idolatry in setting up the Calf at Dan and Bethel hath a fair pretence 1 Kings 12. It is too fair for you c. The Peoples ease and the publick good is the thing he pretends though his design was far otherwise And so these that urged Justification by works and opposed the way of free Grace and being justified by Faith they had their fair pretences O! say they to cast off Workes from Justification will make People secure wee may sin that Grace may abound very taking pretences all of them and as taking as any that Error is now covered over with The Reason of the Doctrine is from the cause for which the Tempter presents Error under fair colours and specious pretences which is this That he may make the Error the more taking For these are the baits he puts on the hook that he may deceive and catch the simple Therefore for use of this Doctrine ye would not be deceived with fair pretences or ravishinglike expressions that Error may be fairded over with See what the Apostle Paul sayes to this purpose 2 Thess cap. 2 v. 2. Where speaking against an Error he beseeches them by the coming of the Lord Jesus Christ That they be not soon shaken in mind or troubled neither by Spirit nor by word nor by letter as from us as that the day of Christ is at hand It supposes that the spreaders of that Error had all these three pretences Firstâ— they pretended the Spirit that it was a Doctrine taught them by the Spirit of God accompanied by his presence in their Spirits with more than ordinary flashes and raptures and In-bearings of the Spirit of Light And Secondly that they had the word or Scripture to alledge for it And Thirdly they picked somewhat out of Pauls Letters for them so would they say In speaking against us he contradicts himself These are fair pretences and yet sayes Paul be not shaken in mind with them So say I ye would guard your self against the fair pretences which Error may have and look not only to the out side but to the inside of them and then ye will find most bitter Serpents Lurking under fairest flowers As for example The Mother of all Error Tolleration hath a fair pretence for it viz. that good men may Err and so in suppressing Error ye may suppress Piety A fair pretence but it hath afoul end For by this meanes Blasphemers Denyers of God and Jesus Christ must have Liberty to vent their damnable Errors if so be that they can but pretend Conscience and so stable roome must be given in Christs Church to every unclean beast that ever was hatched in Hell The Antinomian Errors again have a fair pretence O say they Christ hath become sin for us and therefore it is taken off from us so we are not bound to repent for it for to say that we are to repent were to take the burthen off from Christs Back and to put it on our own These are specious words without solidity but they contradict Scripture Truths where they are narrowly looked to Peter was a justified Person and yet when Christ looked on him He weeped bitterly Davids sin was pardoned and Christ had taken the burthen of it and yet David was to Repent of it and to be corrected for it and so the Lord tells him that the sword should not depart from his house because he had made the Enemies of the Lord to Blasphem and yet sin was not laid upon David to satisfy divine Justice for it Only he must get
on the fingers to make him more warry and to scar all Justified Persons in time coming from doing the like We might so run through all the Errors of the time as that of Independency whereby power is denyed to Presbytries O say they to put power in Presbytries and make them receive Appeals from Congregations it is to Tyrannize over particular Flocks and therefore say they nothing is better than that every Congregation have compleat power within themselves and be left to their own guiding not being countable to any Judicatory above them but only to Christ This seems a specious Bait for such as would have liberty but when it is duly pondered it will be found most contrary to Truth For by this means if a particular Flock should Err and if one should sufâ—er wrong at the hands of a particular Session there is no remedy to repair the oppressed man and to bring the Erring Congregation to a right mind and how far this is derogatory to Jesâ—s Christ who was perfect in all his house any man may judge We might run through more of them But because we have a mind to refute these Errors by themselves we shall insist no further here having said enough to clear the point that the most dangerous Errors may be born in under the fairest pretences and therefore ye would not take all to be Gold that glisters take not all for Truth that is decked up with a bundle of brave high ravishing expressions Doct. 6 We proceed Believe not every Spirit sayes he He speaks not this in vain It supposes he saw an inclination in them to believe The point of Doctrine that ariseth from it is That when foul Error is holden out under fair Names and backed with fair pretences There is a danger lest people drink them in and believe them for John saw that hazard and therefore gives them a Watch-word So in the 16 of the Rom. ver 18. For they that are such serve not our Lord Jesus Christ but their own Belly and by good words and fair Speeches deceive the hearts of the simple Their baits hook'd the simple before they were aware We need no further proof of this than the Example of our neighbour Church in England Errors which could not have been named but People would have loathed at them such as the Arminian Error against free Grace c. Yet being decked with the name of new light they are greedily drunk in by too too many Wee shall give some Reasons to make you sensible of this hazard How great danger there is when Error is in spreading that People be taken off their feet with it We shall point at four or five things that speaks this hazard And the first is the proneness of our nature to Drink in Untruths We see this in Eva for Error is natures brood And as we said Error is the copy of some Lust and therefore it soon infects Truth again it hath nothing in us no party for it in our hearts and therefore it is harder to make us take with it there must be word upon word and precept upon precept we drink in Truth slowly and after much pains taken upon us we are hut to begin to learn it but the Spirit of a man is quick to take up Error Ye will find men more able in a short time to debate for Error than in a long time to debate for Truth I would seek no greater presumption that such a tenent is an Error than this that as soon as it is set on fire it runs through great numbers and sets their Spirits on edge for it we are not so hot for Truth it is not our nature to be so taken with it Reason 2 Then there is a Second thing that speaks this hazard and it is the shallowness of Peoples apprehension together with their foolish hast before they try From the shallowness of many it is that they cannot put a difference betwixt a fair pretence and a foul Error that is hid under it and from the hast of Peoples Spirit it is that they ingage suddainly with any thing having the colour of Truth and being once ingaged they are still the more and more involved These two laid together are another thing to point out this hazard Reason 3. We may add a Third and this is desire of Novelty in People spoken of in 2 Timoth Chap 4 v. 3 after their own Lusts shall they heap to themselves teachers having itching ears And they shall turn away c. Where by the way observe that Lust within is the cause of drinking in Error from without But the thing we mark is That they have an itching ear lusting after new things and this comes from their little practising of old Truths Reas 4 There is a Fourth Reason and it is the diversity of baits and pretences that is put upon several Errors according to Peoples several humors So subtile is Sathan that he puts a bait on for every appetit there are some that are Piously strict and are enclined so to be both towards themselves and others and he hath a bait to catch those to wit a pretence of strickness which the Error of Separation is covered with for this Error alloweth Church fellowship with none but these that have a real evidence of Grace in them It is a way think they to shame natural Men. Again there be some whose humor is for looseness he puts on a bait to gratify this humor also let them believe in Christ and let them live as they like sayes the Antinomian and so according to Peoples several humors there is a bait put on by the Devil upon Error Now when these baits and Peoples humors agree it is like powder and fire presently they kindle Reas. 5 There is a fifth thing which speaks this hazard and it is this The Lord that Error may be a tryal in his holy Justice lets out more than ordinary parts and abilities on spreaders of Error and on the Spirits of People when they are taken with it The Lord for a Judgement to themselves and for a tryal unto others gives them as we speak a cast of their craft he elevates them above their ordinary Sphere or what is their ordinary way And this we speak not without Scripture It is said of false Antichristian Teachers they shall come with lâ—ing signs and wonders And there is a Spirit of Error which he foretells shall accompany Error Be not soon shaken in mind neither by Spirit nor by word c. In that place that we already cited 2 Thess 2 2. When we look on all these things we hope we have made out the point viz. that foulest Errors even when they are colloured with fairest pretences there is a danger lest People drink them in The use of the point is If there be this hazard then ye would be afraid of your selves it is said The Righteous fear alwayes I would seek no clearer mark of any person that is
to Doctrine and Instruction It is profitable for Doctrine and Instruction It will make a man perfect in that as well as in reproof Vse This reproves First the Papists they cast by the rule of the Word and will have their Traditions and their Poâ—es Decrees to be the rule But of this enough already in the preceeding Doctrine In the second place it reproves the Sectaries some whereof reprove the Word they will have a higher tryal and rule to examine by and it is the inbearing of Gods Spirit say they He is the Spirit of Truth and can he bear in a Lye But say we how know they the Spirit of the Devil by the Spirit of God except they bring it to the Word So the Word is the Rule yea and the last Rule But here is a doubt which we shall speak to This is a very hard task may some say for poor ignorant People to try Doctrines by the Word the Word it self is obscure and every one pretends the Word all Parties will say that they have the Word and so it is hard for us to know what is of God and what not if we have no other rule but the Word I answer it is very true there are very few Sectaries who will not pretend the Word And yet it does not follow that ye may cast by the Word But Secondly we say although the Word be in some places obscure and although Men of Opinions as contrary to the Word as Light is to Darkness may every one of them wrest the Word yet there is as much of the Word clear if it be rightly studied as will make a man know what is right and what is wrong Hence that Epithet given to the Word The word of the Lora is a Lamp to direct thy Paths The Word of the Lord is not unfitly compared to a Sea wherein Elephants i. e. men of greatest parts and Learning may swime and readily lose their fect how great soever their parts be if they rely upon them And yet it may be compared to a shallow calm running Stream wherein Lambs that is men of mean Gifts may wade and find out Gods mind in it if they be humble and take Gods way for searching of it But say ye what is that way of God wherein people may hope so as not to miscarry in the searching out of Gods mind in his Word In answer to this we shall give several Directions First A man that would not mistake Gods mind in his Word should be a diligent Reader of it Acts 17. 11. and searched the Scriptures daily c. it was their daily task And Secondly Reading of the Word should have Prayer going alongs with it Prov 2. 3. Yea if thou cryest after knowledge and liftest up thy voice for understanding ver 4. If thou seekest her as silver and searchest for her as for hid treasures Then c. this crying and seeking is certainly in Prayer as well as in other means When people joyn Prayer with the Reading of the Word they will more readily attain to the knowledge of Gods mind Than a man that takes no more with him but his own natural parts Thirdly The word should be read with Meditation Psal 1. 2. in his Law doth he meditate day and night And Fourthly with Self-denial Prov. 3. 5. Trust in the Lord with all thine heart and lean not to thine own understanding We should go to the Word with a deep sense on us of our own Ignorance to seek Light from it There are several other directions how People may be led to get the meaning of the word we shall speak of some First Obscure places being compared with these that are more clear will be clear also There are some places obscure but the Lord hath been so Graciously condescending in contriving the Scriptures that there are other places to make them clear So there is an obscure place we are not under the Law but under Grace which at first seems to sound as if People needed not to take heed to the Law But there is another place that clearly shows how we are not under the Law There is no condemnation to them that are in Christ. They are freed from the condemning power of the Law but not from the directions of it Secondly in obscure and dark places of Scripture on which men according to their several Conceptions would Father several senses the meaning that agrees most with the â—nalogy of Faith should be taken this is that which Paul calls the forme of wholsom words So there is a place controverted he laid on him the iniquitâ— of us all Says the Antinomians all our sins were laid on Christ and so do what we will we are not bound to seek pardon or mourn for tâ—em for our sins are laid on him and so we have none Now this gloss is contrary to the whole current of Scripture which holds out that believers have sin in them a body of Death 1 John 1 8. If we say we have no sin we deceive our selves and the Truth is not in us It holdeth out believers at their best condition as Mourning for sin and praying for the pardon of sin Rom. 7. Psalm 25. 11. So that this Antinomian sense cannot be right because it is contrar to the whole current of Scripture and therefore the laying of our iniquities on him must be the guilt and punishment of our iniquity and not the being of sin it self which was bound upon Christ So another place the promoters of Tolleration pleads from is that in Phil. 3 15. that Counsel that Paul gives 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 say they there is Tolleration whatever be Peoples differences let them walk according to their Light we say again that what Paul sayes of mutual forbearance must not be extended to all Errors but it must only be applyed to these that were Errors of infirmitie As Rom 15. 1. we then that are strong ought to bear the infirmities of the weak and not to please our selves And that the opposite meaning cannot be right because it is contrair to the current of many other Scriptures which command Hereticks to be Excommunicat An Heretick after the first and second admonition reject and not so much as bid them God speed So this is another way to know the meaning of the Scripture And this much now for directions to help you in the study of Gods word that you may attain to know Gods mind in it and so to know whether a Doctrine be of God or not We thought to have spoken of these other marks which do not infer necessarly a Doctrine to be of God but for the most part do follow on such a Doctrine but the time being now ended I shall only name them First That Doctrine which is of God will have Holiness following upon it And so that Doctrine of the
Antinomians that tends to prophanity of life cannot be of God Secondly that Doctrine that is of God tends to exalt Christ. John 16. 15. Speaking of the Spirit of Truth he sayeth he shall take of mine and shall shew it unto you And so that Doctrine of the Papists I mean their Doctrine of Merit is not of God Thirdly That Doctrine which is of God humbles men as Error doth fill men with pride Thus those Sectaries that are spoken of in Jude are called Lofty and so the Doctrine of Separation is not of God because whatever be the pretence of strickness that it caries along with it there is an over-weaning conceit of the Man's self and undervaluing of others that cleaves to this Error And Secondly it maketh People orderly in standing for it So is it said of Christ His voice is not heard in the streets Now these marks as we have said do but usually follow for because of the corruptions of men even the Doctrines that are of God may want these properties and the Doctrines that are not of God may have a shew of them and therefore the first mark to wit the word is the adequate Rule So that all Doctrines ought to be brought to it Whatever be the shew any Doctrine hath whether of Holiness exalting Christ and free Grace whatever shew it have of Humility and orderly carriage in those who profess it in their avowing of it Yet if it be not according to this Rule viz. the word of God it is not of God Doct XI We come now to our main design to wit the Refutation of some of the most dangerous Errors of the Times The ground of what we are to speak to this purpose is taken from the following Doctrine which is evidently imported in the words to wit That there are many Doctrines pretending to the Spirit which yet being brought to the Touchstone will be found not to be of God For while he bids us try the Spirits whither they be of God He evidently insinuates that there are some Spirits which being brought to the tryal will be sound faulty and not to be of God I shall God willing give instances of this and accordingly make it out upon the most taking dangerous and most Erronious Doctrines of the Times particularly upon those following First the Doctrine of Tolleration Secondly the Doctrine of Erastianism Thirdly the Doctrine of Independency Fourthly the Doctrine of Separation Fifthly the Doctrine of the ordinary Preaching by unsent men Sixthly the Doctrine of Antinomianism And Lastly the Doctrine of Anabaptism In all which we shall with the Lords assistance make it appear here that however they pretend to be Doctrines warranted by the Spirit of God in his word yet they are not so warranted in a word we shall show they are not of God SECT II. A BRIEF REFUTATION OF THE ERROR OF Tolleration WE shall begin with the Error of Tolleration of all Opinions in the matter of Religion a Doctrine that is much cryed up among Sectaries and a Doctrine that is very taking what thinks People if they get leave to serve God according to their own Conscience they need not trouble themselves what others do Our purpose is to show that this Doctrine though it pretend to the Spirit is not of God and for this end we have read these places of Scripture whereupon we are to ground the most of what is to be said against this Error I begin to refute this Error of Tolleration First because it is the Sectaries main refuge it is their Holy of Holys wherein they shelter themselves in their grossest Errors what say they it is our Conscience and who dare meddle with Conscience but the God of Conscience Secondly we think it needfull to begin with it First because of all other Errors it is the most dangerous and damnable in so far as other Errors do only evert these particular Truths of Scripture to which they are contrary but by this one Error this Monster of Tolleration way is made to evert all the Truths contained in Scripture and to the setting up all Errors contrary to every Jote of Truth and in the mean time there shall be no power on earth to hinder it or take order with it In prosecuting of this we shall follow this Method First we shall clear the state of the question Secondly we shall bring our Arguments for confirming the Truth and vindicate them from the Adversaries exceptions Thirdly We shall bring forth their Arguments and shall refute them from Scripture and Reason And Fourthly We shall apply the whole to some practical use First For the state of the question what a thing this Tolleration is that we Labour to refute There is a two-fold Tolleration of Error There is a Church Tolleration and a State Tolleration A Church Tolleration is That whereby it is pleaded that Error and Heresy should have liberty to be vented and go free even from Church Censure such as suspension from the Sacraments or Excommunication There are but few Sectaries of any note that plead for Tolleration in this Latitude and that because the Scripture is so plain against it Paul sayes An Heretick after the first and second Admonition reject Therefore they are content that Church-censures such as Excommunication be inflicted on Hereticks providing First that they be free from Civil censure Secondly That Excommunication be inflicted for no Error but for these that are contrary to fundamental points of Truth or as some say contrary to the very light of Nature Upon these and no other will they have Excommunication to strike Though this be not the main question which we are to insist upon Yet we shall lay down some assertions contrary to their Doctrine even in this point And First we do not see what reason can be brought to exeem Hereticks from civil Censure but the same may be brought to exeem them from Church Censures also If Conscience as they say be free from the one what reason but it should be free from the other also And if fear of civil Censure against those who Err do as they say enforce the Conscience and make People Hypocrites we see not but the fear of Church Censures may do the same Or if notwithstanding of Church Censures the Conscience is not forced the Service not constrained which they grant then notwithstanding of Civil Censure it is not forced or the Service constrained either And so from their own grounds this vast Tolleration of Error falls to the ground Secondly We cannot assent to that which they affirm that Excommunication is not to be inflicted for any Error but these which are contrary to fundamental points of Religion and that because Christ gives us a rule upon what faults Excommunication should strick to wit on every scandalous Fault done against a Brother or the Church wherein the Offender persists obstinate and will not be reclaimed So Matth. 18. 17. And if he shall neglect to hear them tell it unto the
Church but if he neglect to hear the Church let him be unto thee as an heathen man and a Pubican That is Excommunicate him Now for what faults he is to be Excommunicate they are set down v. 15. Moreover if thy brother shall trespass against thee c. So it is a scandalous Trespass wherein the offender does persist and remain obstinate on which according to Christ's Rule Excommunication should strick Now sure it is there are many Errors not contrary to fundamental Truths such as many points of Arminianism Antinomianism c. which yet persisted in are Scandalous both to particular Christians and the Church and therefore according to Christs Rule Excommunication should strick upon other Errors than those contrary to the fundamental Points of Religion which is contrary to their assertion Thirdly Neither can we assent that Excommunication should strick on no other Errors but those contrary to the light of Nature and that not only because of what is presently said that Excommunication should strick against every scandalous Sin done against a Brother or the Church wherein the offender does persist and remain obstinate but also according to that Rule whereby they maintain that Excommunication should strick on no other Error but these that are contrary to the very Light of Nature it would follow that the publisher of these Errors following or the like against fundamental Truths should not be censured to wit That the Scriptures are not the word of God That Jesus Christ was an Impostor a Deceiver That we are not justified by free Grace say according to that rule such Hereticks should not be censured no not Ecclesiastically because these Errors are not against Natures Light but Scripture Light only for Natures Light teacheth not the Truths which are contrary to these Errors This much for Church Tolleration but as said is concerning this is not the present Contraversy The main question then is concerning State Tolleration Concerning which some do affirm That whatever the Church may do in Inflicting Church Censures on Hereticks Maintainers of Heterodox Opinions Yet say they no civil Punishment such as Death Imprisonment Mulcts or Fines should be inflicted on any Error or Blasphem whatsoever providing the Maintainers of them carry themselves peaceably do not trouble the State or do evil against the Commonwealth in civil Things We again on the contrary do hold That it is the Duty of the Civil Magistrate to suppress Error Heresie and every sin against the First Table as well as it is his Duty to suppress Adultery Fornication Sedition and other sins against the second Table And that he is not only bound to suppress Errors and Blasphemies that are contrary to fundamental Truths or the Light of Nature but all Error contrary to other points of Truth Now for clearing the State of this Question and freeing it from some odious Imputations that may be cast upon it Before we come to Arguments we shall lay down these Assertions First We do not say that the Magistrate is bound to punish Hereticks at the first step Pains should first be taken to inform them the Judgement of the Church is Antecedent and their Labour is to convince Gainsayers So this must go before the Magistrates Duty they must be found Obstinate before the Magistrate medle with them or punish them Civilly Especially if their Errors be not horrid Blasphemies against God and Natures Light in such the Magistrate is not bound to give so much Forbearance Secondly We do not say that all Errors and Heresies are to get alike punishment but according to the degrees of the guilt that is in them even as it is in sins committed against the Second Table Murder is a more hainous Fault than Fornication and therefore the Magistrate is bound to punish it more highly Even so is it in Sins done against the First Table Blasphemies done against God or a denying of the true God is a higher Sin than Worshiping of the true God after a false manner and therefore the Magistrate is bound to punish it more severely Thirdly As we do not say that every Error and Heresie is to receive the like punishment so neither do we say that every one that maintains the same Error is to be alike punished for there are some that are Seducers or Drawers on of others to Error Disturbers of the Peace of the Church Ring-leaders there are others again that are only seduced and drawn away to Error and these last although they should not be Tollerate yet the power of the Magistrate is to be exercised more sparingly towards them So Secondly There are some rooted in Error confirmed in it who will not hear Instruction There are others that are but weak and are seeking Light whose way evidenceth them to be Conscientious only for the time they are Ignorant and in Humility seeking after Light and these last the Magistrate as all other Christians is to bear much with according to Rom. 15. 1. We then that are strong ought to bear the Infirmities of the weak c. Now this being said to clear the question we come to Arguments to make out this Truth to wit That the Magistrate is bound to suppress and punish Error Heresie and other sins against the First Table as well as he is bound to punish Adultery Theft and other sins against the Second Table The First Argument we bring is from the approven practice of Kings and Magistrates under the Old Testament from which we form an Argument thus If it was the approven practice of Kings and and Magistrates under the Old Testament to suppress Error Heresie and Blasphemy then Magistrates under the New Testament are bound to do the like But so it is that it was the approven practice of Kings and Magistrates under the Old Testament to suppress Error Heresie and Blasphemy and other sins against the first Table Therefore Magistrates under the New Testament are bound to do the like For confirming of this Argument there are two things to be made out First That it was the practice of the Magistrate under the Old Testament to suppress Error and Heresie Secondly As it was their practice so their practice herein is approven of God otherwise it were not binding unto others for Kings and Magistrates did several things wherein they were not approven and so not binding unto us now The first thing then we are to clear is that this was the practice of Magistrates under the Old Testament And we shall begin First with Abraham's practice Genes 18. 19. For I know him that he will command his Children and his Houshold after him and they shall keep the way of the Lord to do Iustice and Iudgement c. Secondly with Jacob who was a Magistrate in his own Family And we shall see him employing his Power to suppress false Religion In the 35 of Gen. vers 2. Then Jacob said unto his Houshold and to all that were with him put away the strange Gods that are among you
not absurd for in our Parliament Commissioners from Shires are Judges to the whole Kingdom But how It is as they are joyned in Parliament not by themselves alone It is in matters common to the Shire not in other petty particular Affairs And so it is here They are Elders to all the Congregations indeed as they are joyned together in the Presbytery But not by themselves alone In things of common concernment to the whole particular Congregation not in these Duties belonging to every Congregation in particular Object 4. If this Subordination and Judicatory above Judicatory were of Divine Institution It s like Scripture would have spoken more plainly of it not leaving it to be drawn out by so many far fetch'd Consequences Answer We have already given sufficient Warrand for this Government by clear Consequences from Scripture And Consequences from Scripture are Scripture else we must cast at many points of Divine Truth which have no other ground but Scripture Consequence As the Trinity and Change of the Sabbath yea we see Christ himself grounding a material point to wit The Resurrection upon Scripture Consequence Mark 12. 26. 2. We must not teach God how to set down his mind in Scripture We perchance think It had been a plainer way to have cast matters of Religion to so many Heads By which means many Controversies should have been shunned But He hath thought otherwise The Lord in Wisdom hath scattered the parcels of every Truth through his Book intermixing it with other Subjects as the Gold is in the Mine and this to exercise his people in searching out his mind from Scripture IV. In the last place We come to make some Vse of what is said And the first Vse is this If it be so that this Government by Presbytery is grounded on the word of God Then ye would know it is not a thing of nought we are contesting for It 's a part of that Truth once delivered to the Saints and a Truth of no small concernment What would become think ye of Particular Congregations If they had none above them to call them to an account What Divisions Strifes Heresies Schisms would ensue if people were informed of these Contests that have fallen out among our Opposits themselves where this way of Independency was followed The one half renting from the other Excommunicating one another It might make moderate Men scar at it But we need seâ—k no other evidence of this than by looking on Scotland and England these years by past In the Church of England Presbytery could not be set up Independency was pleaded for and practised And what is become of it Sathan hath vomited out a floud of Errors that there were never more nor more gross in any time of the Christian World Yea all the rotten Graves of old Heresie are digged up and now avowed Socinianism In denying Christs Righteousness in the matter of Justification Anabaptism In denying the Baptizing of Infants Arianism In denying the Trinity And many other such like Yea there are some Errors there that were never before heard of Some affirming There is no Church they can joyn with And therefore They turn Seekers Some are above all Preaching Prayer and all Ordinances And all these are the Fruits of Independency Again look on the Fruits of the Presbyterial Government in Scotland where it hath been in Vigour God hath made it an Hammer for battering down the beginnings of Error So that these twelve years bypast not any one Error hath come to any Strength And this all under God from Presbyterial Government being His Institution Our Judicatories were indeed terrible as an Army with Banners though indeed we are now like to turn contemptible God himself heal our Breaches Secondly Guard against the Errors that would draw you from this Truth If ye cannot carry the grounds we have been speaking of with you yet ye may remember ye once heard this Truth confirmed from Scripture and Reason That so when ye meet with temptations to quite it ye may advise well before ye yeild I would press this so much the more As that this Doctrine of Presbyterial Government is the Butt of Sathan's Envy the thing he would have most gladly overthrown As that which stands most in his way For so long as it stood in its integrity We might in the Lords strength have defied the Devil to have brought Error into Scotland And indeed it is the thing he sets himself to brangle To get the hedge once plukt up that so the wild Boar of the wilderness may come in And believe me there is nothing makes me more affraid than that through Gods permission the Devil shall get a deludge of Error brought in on Scotland Because those who have been intrusted with this Government have weakned the power of it by Divisions among our selves A copy is casten How that Erronious Spirits need not stand much on the Authority of Assemblies when they would cross their Designs We are affraid yea we may be past â—ear and conclude That Presbyteries Synods c. have lost much of the weight They had lately in mens consciences Only let me intreat you in the bowels of Christ That ye would put a difference betwixt the Government it self and the Persons who are intrusted with it Doe not charge the faults of the one upon the other The best things that are may be abused And it is Peoples Tryal to put difference between the good of a thing and the Abuse of it The Government is good and of God and the abuse of it is evil and of men What is of God cleave to it and stick fast by it what is from mens corruptions mourn for it Pray themselves may get a sight of it And thus ye shall walk in an eaven way Ye had need to deal with God to ground you in the knowledge of these things For we know not how soon we may be put to it to quite them Only remember They are Truths ye have sworn to maintain with your hands lifted up on high SECT V. A SHORT REFUTATION OF THE ERROR OF Separation Head I. Shewing what is required for making one a Member of the Visible Church WE have gone through these Controversies which are about the Government of the Church We are now to refute some dangerous Errors of Doctrine And first We shall begin with the Error of Separation The Errors of Separatists are many but we shall only engage with two Heads of them which are the main The first is That which they teach concerning the Constitution of the Visible Church Or who it is that should be received Members of Christs visible Body The second is That which they hold to be the duty of every sincere Christian viz. That when they spy any corruption in a Church wherein they are Members as if Persons Scandalous be admitted to the Lords Supper seeing they ought all to be Gracious who come there Then say they It is their duty to keep back from
There is an Union in Judgement when there is no considerable Difference among the Members of the Church in the matter of Opinion When all Think the same thing And this is here pressed Be prefectly joined in one Judgement 2. There is an Union in Heart and Affections spoken of Act. 4. 32. The multitude of them that believed were of one Heart and of one Soul And this Union is also here pressed Be perfectly join'd together in the same Mind or in Love and Affection as we shew'd in the opening up of the Words 3. There is an Union in Practice and that is when whatever Difference there is in Judgement yet it 's not openly proclaim'd Publick Contradictions and Eristick Debates are eschewed and an unanimous joint practice in these things wherein there is Agreement is followed And this Union is also pressed in the Text I beseech you that ye all speak the same thing So it 's clear the Text means all these three sorts of Union the Doctrine intends them All and as might be made evident other Scriptures press them All. Only this we would know the Order wherein they are pressed to wit So as every Breach in the Former is not to make a Breach in the Latter Every Difference in Judgement is not to make a Rent in Heart or Affection Nor tho a Rent be in both doth it infer necessarly a Divided Practice at least in these things wherein there is Agreement And for that the Scripture is clear especially Philipp 3. 15 16 where v. 15 the Apostle supposeth difference of Judgement among the Philippians as to the point he is there speaking of and subjoineth for matter of Practice v. 16. Nevertheless whereunto we have already attained let us walk by the same Rule That is to say Tho we cannot agree in all things yet let us eschew the prolaiming of Our Differences by Our contrary Practices This much for the first thing to wit What Union the Doctrine presseth It is an Union necessary to the Well-being of the Visible Church particularly an Union in Judgement an Union in Affection an Union in Practice An Union all these wayes is to be sought for and laboured after yet so as if we cannot attain to Union in the Former we are yet still to endeavour it in the Latter For Confirmation of this Truth we might cite several Scriptures 1. These wherein this Union is promised to the Church and that as a rich Covenant Blessing such as Jer. 32. 39. I will give them one Heart and one way that they may fear Me for ever The like is in Ezek. 37. 22. 2. These Scriptures wherein this Vnion is highly commended Especially Ps. 133. 1. Behold how good and how pleasant it is for Brethren to dwell together in Vnity and so through the whole 3. These Scriptures which hold out the Mediator's Prayer to the Father for this Union Joh. 17. 21. That they all may be one as Thou Father art in Me and I in Thee that they also may be one in Vs and so v. 23. 4. Those Scriptures where this Union is expresly enjoyned and pressed whereof there are many Such as Philipp 2. 1 2 3. If there be any consolation in Christ if any comfort of Love if any fellowship of the Spirit if any Bowels and Mercies Fulfil ye My Joy that ye be like minded having the same Love being of one accord of one mind And 2 Cor. 13. 11. Finally Brethren farewel be of one mind live in peace And lastly these Scriptures where Division contrary to Unity is condemned as Rom. 16. 17. I beseech you Brethren mark them which cause Divisions and Offences and avoid them But for further Confirmation of this Truth we shall in the next place bring foreward some Reasons concluding the equity and necessity of seeking after and entertaining of Unity in the Church which shall also serve as motives to the Duty Reason 1. Union furthers Edification So Eph. 4. 3. Union is pressed And One Fruit among many to be reaped hereby is v. 12. the edifying of the Body of Christ. And as Unity furthers Edification so Division marreth it Divisions in a Church tho about small things yet if stiffly mantain'd prove a great stumbling Block to the Weak they are put to doubt all Truths because Men gracious and learned doubt of some So Division not only marreth progress in the building but striketh at the very foundation of what is already built Reas. 2. Divisions in a Church make the Ministers contemptible Of all Men Ministers suffer most this way because usually they are most active in beginning and upholding the Division and usually even these who have Truth for them suffer much if not most this way Paul tho an Apostle and a Man for Truth yet he lost much of the former esteem he had amongst the Corinthians though once they would have pluck'd out their Eyes for him yet through the Division their Distemper grew to such an hight that he was look'd on as Contemptible rude in speech yea A Fool and what not as appears from 2 Cor 10. 10. Ch. 11. 6 16. Reas. 3. The Essential Unity of the Church and the many things wherein a Church agreeth that way should enforce this Union The Apostle Paul Eph. 4. draweth a strong Argument for Unity and Peace in the Church from this Ground The Duty is propounded v. 3. Endeavouring to keep the Vnity of the Spirit in the Bond of Peace And v. 4 5 6. it is pressed by this Argument There is on Body and one Spirit One Lord one Faith one Baptism One God and Father of all Here are many Ones together in two or three lines as if he had said What a shame is it for you who are so many wayes One to rent in pieces for a thing of so small moment Reas. 4. Divisions in a Church turn away every Man's Eye from his main Task I mean from the joint opposing of Satan's main Design to be wrangling one with another It 's Satans Policy when he intends to bear down Truth in a Church to set those who should oppose him most by the Ears about smaller things that so he may carry his point with less difficulty herein making use of Matchiavils or rather his own Principle divide impera Divide and Carry It 's often seen that the nearer those who differ come to one another they drive on their point against others with the greater Animosity and Eagerness the Jews and Samaritans were at greater variance than Jews and Heathens And the Reason is this The less the Difference is they have the more hopes to bring others to their mind hence their mutual On-setts are more furious and their Disappointments the more bitter the higher they were in their hopes and in the mean time while they mind nothing so much as to bear down one another Satan cometh good speed in bearing down of Truth and Them and All. Reas. 5. Union when once lost in a Church is hardly ever
cast themselves head-long upon the Errors of the time I do not love that any thing should be done of purpose to make People as we say kyth or appear in their colours I mean to bring out these Practices the Seed whereof thou conceives to be already within which at the best is to cast a stumbling Block before the Blind I might reckon several Practices which are not only Irritating but also in themselves Sinful such as Promiscuous admissions of Clean and Unclean to the Lord's Table Little pains taking by Ministers to Instruct People with Knowledge Shewing much of Passion but little of Reason against Errors There be many whose Zeal is honestly fervent against Error and Confusion who yet by these and such as these are not a little indirectly instrumental to the furtherance of it Our Second Direction how to manage our Differences so as not to further Satan's main design is That all especially Ministers would beware of such things as of their own Nature do prove and by constant observation have proven Fore-runners of Error and Confusion Of which I shall reckon Three The First thing to be eschewed is Unscriptural Expressions while speaking of things Religious as Cases of Conscience Exercises of Mind and Scripture Truths An affected way of bringing forth old Truths in new and uncouth Phrases high soaring Notions serving more to astonish than inform the Hearers Paul 2 Tim. 1. 13. bids Hold fast the form of sound words and not only of sound Doctrine It was Calvin's Observation in his time and severalls since that those who coin new Words and strange Expressions tending only to amuse the Hearers are in hazard to be carried away themselves and to carry others with them unto some New and Dangerous Opinions 2. Ye must beware lest a disgust of old Truths spread amongst the People together with an itching after new Things new Opinions new Cases new Fellowships new Teachers Ye'll find 2 Tim. 4. 3 4. That itching Ears in People go before the turning the Ear from the Truth For preventing whereof Ministers should be much in the inculcating of old Soul-saving and Soul-humbling Truths And for keeping these still fresh and savory much of the need of Christ should be pressed to a Soul-hungring for Christ every bitter thing is sweet but a Soul full of Conceit loatheth the Hony-comb A Third Thing predisposing to Error and so to be guarded against is The undervaluing of the Ministry It hath been Satan's method in drawing on People towards Error at all times and in no time more than these of late First To make them despise their Faithful Ministers that once getting the Ear stopped by prejudice against thesâ— he might get the more ready access for his Emissaries to infect them with Damnable Errors It is the Observation of a Reverend Writer of late speaking to the same purpose That the Galatians were easily seduced so soon as they were made to disgust Paul their Faithful Teacher This much for the Second Direction for managing of our Differences so as not to come short in defence of these Truths which Satan is labouring most to deface Our Third Direction is To be watchful over the first Buddings of Error That way There are some lesser Errors whereby Satan scoureth the Field and maketh way for these great Ones which he mainly intends Whereof as to the present case I shall mention some Concerning which whatever we might speak from our own knowledge of the propensity of severals towards some of them yet I shall rather choise to speak of them in the abstract as such That if People should be taken with them will make way for that Confusion which Satan mainly aimeth at Error 1. The first whereof is That no Man truly Godly ought to be Censured for Opinion or Practice which we conceive he owneth or practiseth from grounds of Conscience tho his Opinion or Practice tend never so evidently to the Renting of the Church Error 2. Secondly That the presence of Scandalous Persons at the Lords Table defileth the Ordinance unto all who Communicate knowing such to be there Error 3. Thirdly That a Minister Scandalous tho not Judicially proved such ceaseth to be a Minister so that it is unlawful to receive either Word or Sacrament at his hand or to join in Discipline with him Error 4. Fourthly That there is no special tye upon People to countenance the Ordinance in that Congregation whereof they are Members But a liberty left to go constantly where they may be most edified tho with the discouragement of those whose hands they are bound to strengthen I have only mentioned these Tenets without Refutation being confident that none of Christs Ministers to whom herein I mainly speak will own them Only I shall point at three things Ministers should make conscience of as their Duty in relation to these or such like First As it is our Duty to watch against prophanity and Scandal upon the one hand so to be learning where any thing of this kind vents it self either in Practice or Contentious Reasoning Secondly We should not think lightly of such when they do appear and that Because 1. They do evidently make way for Satans great design in these times which is to cover the Church of Christ with Confusion 2. Because that however possibly such do not reflect so much upon our own Ministry as upon others who we may conceive have justly procured their own grief yet a year or two may lay them down at the door of him who thinks himself for the time at greatest distance from them and that with so much the more weight as that he did not resent these evils sooner 3. Such would not be thought of lightly Because Experience sheweth That the simple overseeing of such is not the way to root them out but rather to make them take strength And therefore the Third thing that Ministers should make Conscience of in relation to such is To set about the Curing of them wherein ye are to eye two Caveats 1. As ye would thrive so set about the Cure of One evil as not to neglect Another They are not to be approven if any such be who in their Reproofs bend themselves wholly against Error but little against Prophanity and Vice neither are they to be approven if there be any such who pass over the reproof of Error wholly because the Person to be reproved will hardly take with it or that prophane men will take occasion to mock at Piety because of it These things require indeed that the Duty be wisely and tenderly done but not that it be left altogether undone A second Caveat to be eyed is your Cure should be more in Convincing Arguments than in Bitter Reproofs Else it will be taken but for the venting of Passion and that ye have nothing to say in Reason which will make the Disease worse This much for the second branch of our last Use. The Third shall be some Considerations to the People especially for
it self is expressed by the Word Truth Behold thou desirest Truth in the inward parts c. Whereby is not meaned Truth in the Judgement opposed to Error nor Truth in People's Words opposed to the Sin of Lying and speaking Untruth But it is Truth in the Heart and Affections called here Truth in the inward parts In a word it is the Grace of Sincerity and Singleness of Heart For so is this Grace often expressed in Scripture Isai. 38. 3. I have walked before thee in Truth saith Hezekiah and with a perfect upright or sincere Heart And Ephes. 6. 14 Having their loins girt about with Truth c. That is with Sincerity and Single-heartedness This then is That Truth which God requires as a necessary seasoning Ingredient in all Duties and especially in all Religious Performances And which David here holds out with a Behold as the thing which above any other thing he had aimed at and yet would aim more at in his Penitential Address unto God We have then in the Words 1. A Note of Attention Behold which David prefixeth to that which he is to say I call it a Note of Attention for that is the use it serveth for in this place as I shall clear afterwards 2. There is That which he subjoineth to this Behold The Lords Complacency and Delight in the Grace of Sincerity and the Exercise of it as that without which his Present Address could not be savory or acceptable to God Thou desirest Truth in the inward parts I shall observe Two things in General before I come to the Particulars of the Text. 1. From this David holds out the Rule he had walked by and was to walk by for making his Present Address to God In confessing of Sin and pleading hard for Pardon acceptable Hence take this Doctrine That it is not enough that we do somewhat of Commanded Duties but we must labour to do what we do in some measure acceptably David not only confesseth Sin and pleads for Pardon but he aims to do it in Truth that so he may do it Acceptably For while he saith God did desire Truth in the inward parts it is evidently implyed that He aimed to have it There is reason for this Because If the thing we do be not done Acceptably and in the Right Manner though the thing done be never so good in it self the doing of it is but lost labour unto us Thus though it was a piece of Commanded Duty under the Old Testament to offer up Sacrifices to God yet when People made not Conscience to discharge this Duty in the Right Manner all they did was to as little purpose as if they had done nothing at all Hence Isai. 1. 11. To what purpose is the multitude of your Sacrifices unto me saith the Lord c. Yea the more excellent any Duty is in it self and the greater good is to be had by going about any Duty in a Right and Acceptable Manner the greater is the Hurt and Damnage which we incurr by it when we advert not how we do it And when without taking heed to our Feet we rush foreward to it and carry our selves but carelesly in the mean time that we are imployed about it What more excellent comfortable and Soul edifying Ordinance is there than this of a Communion which through God's Mercy ye have yet the liberty of approaching unto Is it not a Feast of Fat things of Wine on the Lees well refined wherein we Feast with Christ and upon Christ His broken Body is Meat indeed the most excellent that Heaven or Earth can afford And yet saith Paul If ye come not to this Ordinance in the Right Manner if ye set not your selves so to go about it as that ye may be accepted in your work if ye eat or drink unworthily without previous Examination of your selves Ye shall eat and drink Damnation and Judgement to your selves Not only shall your Table prove a snare but your meat be turned into poyson And therefore consider this in the entry and labour to have it imprinted on your Hearts That it is not enough to come rushing foreward to your Work not considering how ye come Your coming ought to be according to the Direction given Eccles. 5. 1. Keep thy foot when thou goest to the House of God c. As at all time so especially when ye approach unto such a dreadful Ordinance a this is whereof the advantage is so great if ye come Right and the hurt and hazard so unspeakably great if ye come Wrong But Secondly observe yet in General That in going about Commanded Duties in some measure Acceptably ye ought now and then to reflect upon the Manner and Way of your discharge of Duty even in the mean time when ye are about it For so doth David Here He casts an eye upon the Right Manner how He should have prayed to wit In Sincerity and Truth even in the very midst of his prayer while he saith unto God Behold thou desirest Truth in the inward parts And thus Christ in Luke 8. 18. saith unto His Disciples in the very mean time they were Hearing Take heed therefore how ye hear And surely our Hearts do oft turn formal vain wandering and lumpish or heavy in the Service of God because we do not seriously mind how sinful shameful and unseemly it is that it should be so A check of this kind in time and seasonably to a vain straying and wandering Heart would do much through God's Blessing to make it halt David doth this oft especially Psal. 43. 5. where he turns his speech from God and gives himself a rebuke and check for the present unsuitable frame of Heart wherein he then was Why art thoucast down O my Soul saith he And why art thou disquieted in me hope thou in God c. So that this reflecting upon the Manner and Way how ye discharge Duty even in the mean time when ye are about it is useful When ye find your Heart out of frame a serious timous check given unto it will prove an effectual mean to reclaim it Besides if upon your reflecting thus ye find matters tollerably Right and your Heart in such a frame for the Main as the Lord requireth it will furnish you with matter of boldness courage and confidence as here it doth David who having found somewhat of this Truth and this upright and sincere frame of Heart in his own Inward parts He takes ground of Confidence from That to expect that God who had given him This could also give him more In the hidden part saith he thou shalt make me to know Wisdom For Vse This doth shortly speak two things 1. The Service of God is a Work not of the Outward Man only but also and mainly of the Inward Man The Heart and Mind of a Man must be exercised in it if so be go rightly about it And that many wayes And this is One way The Heart must be exercised by reflecting now
immediatly after the Giving of the COMMUNION The Third SERMON LUKE 7. 23. And blessed is he whosoever shall not be offended in Me. Beloved in the Lord THAT place 1 Cor. 1. 23. We Preach Christ crucified unto the Jews a stumbling block hath had its accomplishment in all Ages and in no Age more than in this Jesus Christ and His way of working both with Churches and Particular Souls hath been a stone of stumbling and rock of offence to many yea moe and moe are stumbling still what through one occasion or other many who once did seem to run well in the way to Heaven in the way of Truth and in the way of Piety have either already taken up or are in hazard to take up such an halt as Christ may be conceived to say to those very few who seem resolv'd to follow him through Better and Worse as once he said Joh. 6. 67. Vnto the twelve when many of his Disciples went back and walked no more with him will ye also go away I have therefore chosen this Text to speak from now immediatly after having engaged your selves to walk in Christs Way that thereby ye may guard against that woeful common evil of Being offended in Christ or of stumbling and taking up an halt in his Way of Truth and Piety notwithstanding all the stumbling blocks and rocks of offence ye may meet with For Blessed is he saith Christ whosoever shall not be offended in me The Words are a Part of Christs Answer to that Question propounded to Him by Two of John's Disciples at John's desire verse 20. Art thou he that should come or look we for another Ye may wonder that John who knew Christ so well should have moved such a Question But the Answer is First Tho Souls know Christ never so well they 'l desire and have need to know him better and to get what knowledge they have of him confirmed to them especially in the day of Trial For John was now in Prison And 2dly They 'l desire that others may know him also For it appeareth from what goeth before that John propoundeth this Question for his Disciples satisfaction and to satisfy their Doubts more than his own Christ's Answer hath two Parts 1. He bids them shew John what they saw him doing Verse 22. Tell Iohn saith he what things ye have seen and heard how that the blind see the lame walk the lepers are cleansed the deaf hear the dead are raised to the poor the Gospel is preached If ye ask what makes this to the Answer of the Question I answer It maketh much for it shews he was doing that which Scripture foretold the Messias would do Isai. 35. 5 6. And therefore he behoved to be the Messias 2. In thir words he answereth a main Objection against this Truth taken from Christ's own low condition and the practice of his Followers which made many bear off him For they expected a Glorious Messias a Great earthly Monarch And because Christ was but obscure and mean therefore they stumbled and were offended in him To this Christ answereth Blessed is he whosoever shall not be offended or scandalized in me The word rendered here offended or scandaliz'd seems to be a Metaphor taken from Travellers who having dashed their Foot or Leg at some stone or block in the way do stumble or take up an halt so as they can go no further at least advance not so quickly in the way as they did And Secondly while he sayes Offended in me take this first Actively And so the meaning is They should not take occasion of stumbling from any thing in Christ or in His Way 2. It may be taken Passively so as to point out the Way that we should not stumble nor take up an halt in For there are some wayes to wit Every sinful course and way that it were good for People to stumble in and turn their backs upon But this Way wherein we should not stumble is Christ Himself and the Way of Truth and Piety prescrib'd by him Blessed is he saith Christ who shall not be offended in me As if he had said Happy is that Man who taketh not occasion from Me or any thing in My Way to stumble or turn his back upon Me and that course of Truth and Piety wherein I have commanded him to walk The Words are but One entire Proposition and Sentence I need not therefore spend time in dividing them But shall come to the Doctrines First The Lord applyeth the general Prophesies Concerning the Messias in the Old Testament to Himself in particular shewing they were verified in Him For the Words in me have in them a direct Answer to the Question propounded by John's Disciples and shews the Messias was come and that He is That Messias Whence we might mark That JESUS CHRIST the Son of Mary who was Born in Bethlehem brought up in Nazareth and Crucified in Jerusalem is that very same Messias who was to Come and promised to the Fathers We might observe 2ly That before He gave this Answer that He was the promised Messias whom they were to follow and not to stumble at He doth first prove by Scripture that it was so while he hids John's Disciples tell their Master he was doing such miraculous Works as the Scriptures did foreshew none but Christ should do Whence we might learn That all Questions and Debates about Religion should be determined from Scripture and according to the Rule set down in Scripture For here when a Question ariseth among John's Disciples If JESUS the Son of Mary was the promised Messias neither John the Baptist than whom there was not a Greater Prophet among these that are Born of Women yea nor Christ himself who was Greater than he do take it upon them to determine in it But John sends them to Christ and Christ sends them to the Scripture for a Solution Thus To the law and to the testimony saith the Lord Isai. 8. 20. if they do not speak according to this word it is because there is no light in them The neglect of this Rule hath been the In-let to Humane Traditions without and contrary to Scripture both in Worship and Government in the Antichristian Church And if this Rule once be laid aside there can be no end of Humane Ceremonies untill all that trash which is in the Roman Church be brought in upon the Church of God For if the Authority of a Man can make way for One it may also make way for all the rest But passing those The two following Doctrines are these that I intend most to insist upon And both of them are implyed 1. That there are many stumbling Blocks in Christ's way whereat People are apt to Offend take up an Halt and stumble And yet Secondly There is nothing of that kind which ought to make us stumble For if there were not some stumbling Blocks Christ needed not so much guard against them and by his guarding against them he
was One Athanasius And when Antichrist was to prevail it is shown Rev. 11. 3. That notwithstanding all the Tyranny of Antichrist and the torrent of Corruption in these times God should have His Two that is tho not many yet some few Witnesses 3. The Lord in His deep Wisdom doth measure out such a Dispensation for heightning His Churches Tryal And that these who keep their Garments clean may come forth as Gold It is but an inconsiderable Tryal and calls for little Resolution to stand it out When all the Lord's Ministers speak one thing lifting up their Voice as a Trumpet and denouncing the dreadful Judgements of God on all who turn their back on Truth and Piety But when the generality of Ministers at any time do blow the Trumpet of Defection from the Lord That speaks Loyalty indeed If then notwithstanding such Defection People stand to the Lords Banner and in nothing be moved from it And that because the Trumpet gives an uncertain sound speaking one thing one day and another thing the next So that to stumble at Christ's Way because of this when it falleth out is to stumble at the Wisdom of God 4. Therefore should no Man stumble at Christ nor His Way for this because the Lord in all times hath made it and no doubt will yet make it tend to the advantage of His Way in the close So as afterwards times growing more favourable the Church of God hath thereby been freed from a Fleece of Time-servers who would never otherwayes have discovered themselves Besides that others who through weakness had turned aside in some degreâ—â— with the torrent of the time somewhat against their Heart have been made to acknowledge their weakness to God's Glory And so make up by their Repentance the breach they had made on God's Way by their Fall And consequently for any to stumble at Christ's Way because of This is to break their neck on that which in God's method doth make His Way most lovely in the Close There are other Two Points yet which might be handled jointly as the former The one Expressed The other Implyed and both of them serve to confirm the last to wit That whatever we meet with in Christ's Way we should not love Christ nor His Way the less None of these things should make us take up an halt in His Way much less turn our back upon it For 1. It is an happy thing not to stumble at Christ or His Way This is expressed in the Text. 2. The Man who is offended in Christ who turneth his back upon Him because of Stumbling-blocks or Rocks of Offence in the Way That Man is an unhappy Man and cursed I might prosecute both these Points but for the time I shall forbear and only say something in Answer to a needful Question I think one may readily ask what I call Christ's Way whereat we should not stumble For there are Men and Parties of several wayes There are Papists and Protestants Sectaries Socinians Formalists Anabaptists Prelatists or Episcopâ—l-men Presbyterians Independents and Quakers every one whereof have their Own Way about Religion And no doubt all of them will call their Own Way Christ's Way And therefore it is needful to know which of these wayes are Christ's Way indeed that so we may not turn our backs upon it In Answer to which Question It cannot be expected if it were but for the time I can enter in a Debate concerning what is Right or Wrong what is Christs what is not Christs in All those Wayes I shall therefore only give you some general Directions for finding out what is Christ's Way amidst the tide and torrent of so many contrary Opinions And these such that upon the one hand I think there is no Man having his right Wits about him with the least Grain of Piety but he must give his Assent unto them And yet such as through God's Blessing being rightly improven shall not leave you without a Guide what to choose as God's Way and what not First then I doubt not it will be taken for granted by All. That the Way of Christ whereat we should not stumble are the Essentialls of Piety and Christianity I mean Faith in Jesus Christ Repentance unto Life Holiness and tenderness of Walk in eschewing all known Sin and coming up to the Practice of all known Duty This is it I intended mainly all alongs to wit That notwithstanding all the forementioned Rocks of Offence ye would not turn Profligate Profane Debauch'd and Irreligious Atheists but hold on in the Way of substantial Piety notwithstanding of all and over the belly of all 2. But this is not all It 's but a loose way of Religion and very near to no Religion at all for a Man to pretend to no more but adhere to the Practice of substantial Duties and the Faith of Fundamental Truths while in other things he sayes and unsays and rolls about with the times For hereby they may suffer the Devil to do with the most part of Scripture what he pleases For Truths absolutely necessary to Salvation are but few the Lord in Mercy having so provided that the meanest capacity may explicitly comprehend them and all of them seing they cannot be saved without them But tho there be some few Truths only of absolute necessity for Salvation yet there are others in their own kind also necessary to wit for Gods Glory and your own Comfort and the Lord will have you sticking closs by these Truths once knowing them to be Truths as well as by others and that because a great part of Christ's Way lyeth in a Mans adherence even to these Truths to wit God's Glory and the Man 's own Comfort And a Profane loose and indifferent Spirit as to these doth both in the nature of the thing and in God's just Judgement beget in progress of time Profane Indifferency and Atheism as to other more great and substantial Truths So doth the Apostle Paul inform the Galatians Ch. 5. 9. A little leaven leaveneth the whole lump Thus then the great Question is to know which is Christ's Way in Truths of that sort that so we may not stumble at it For which in the first place take Paul's Rule Philipp 3. 16. Nevertheless whereto we have already attained let us walk by the same Rule And 2 John 8. Look to your selves that we lose not these things that we have wrought In a word whatever a Man is perswaded on good ground to be Christ's Way let him stick closly by That as his way and whatever he meet with beware of doing any thing wherein his own Heart will condemn him I say this because there are some Truths of an inferiour Nature which are as clearly revealed in Scriptures as other more substantial Truths And consequently a Man may as much be perswaded of the one as the other And tho another Man may think or say he is perswaded of the contrary Error that it is Truth and be deceived
had been converted and indued with saving Grace neither doth Grace here signify Gods Grace inherent in them but Gods Grace and free Favour which he saw in the effects of it in that it wrought so Powerfully in bringing a great many to embrace the Doctrine of the Gospel among whom there doubtless were many sincere and real Converts though all of them were not so However the thing he saw was The mighty progress and success of the Gospel and this occasioned by a strong and cruel Persecution mentioned verse 19 the Ministers are forced to flee from their Flocks wherever they go they Preach Gods Grace and mighty Hand accompanies their Labour to the Conversion of many thousand Souls this is the Grace which Barnabas saw Hence take this Doctrine That sadest Persecutions for Truth do frequently prove an occasion of the Gospels spreading Thus it was Act 8. 3. Saul made havock of the Church entring into every House and haling Men and Women committed them to Prison v. 4. Therefore they that were scattered abroad went every where Preaching the Word Even as far as Phâ—nice Cyprus and Antioch as it is ver 19 of this Chapter The making havock of the Church occasioned the enlargement of the Church which hath frequently fallen out since which gave ground to that true and ancient saying The Blood of Martyrs is the seed of the Church The Reasons why the Work and Grace of God thrives best at such times may be many As 1. Peoples Ears are then bored and readiest to drink in the Word with greediness because then they have little other comfort left them Affliction and Persecution is a Tasty Sawce to make the Word Relish Psal. 141. v. 6. When their Judges are overthrown in stony places they shall hear my words for they are sweet 2. At such times the Servants of Christ are more diligent in their Work as they can have access to it and more fervent in dealing with God by Prayer for a Blessing to their Work because the thriving of their Work is all the reward which they can then expect And 3. The Lord doth then usually countenance the Labours of his Servants most because they are most despised few do then care for them or takes any notice of them And therefore the Lord takes this way both to hearten them and to put respect upon them And 4. The Couragious Constant and Cheerful enduring of Hardships and Sufferings for Truth doth commend that Truth for which they suffer unto others even to indifferent Spectators and makes them enquire after it and desirous to know what so much worth there can be in it I shall not insist for Application hasting forward to the latter part of the Text Only if it be so Then People are not to lookupon Persecution and a suffering time for Truth whenever it comes as so sad so dismal and dreadful a thing For this at least may be expected to be lovely in it The same Truth which men labour to bear down shall spread the faster and the further And that this is so the following Doctrine will shew Another Doctrine ariseth from the first effect this sight did work on Barnabas It made him Glad for so saith the Text Who when he came and had seen the Grace of God was glad The Doctrine is this That the Gospel and Truth do spread and gain ground among People is matter of Joy and gladness to a Godly heart though the times were otherwise never so sad For there were many things to make Barnabas sad at this time If we consider 1. How they had stoned the first Martyr Stephen to death a man full of the Holy Ghost and used him so as if he had been the most notorious Malefactor that ever the Earth carried And 2. The prosperous state of the Churches Enemies the Scribes Pharisees High-Priests a company of degenerate corrupt Church-men who at that time did sit at Jerusalem guiding all things at their pleasure That if any did but mutter against their State and Dignity though in the furthest part of all the Realm their hand could easily reach them They needed no more but hound out a Saul with a Commission if it were to Damascâ—s to take them and bring them bound to Jerusalem As is clear from Acts 9. 1 2. And 3. if ye consider his own poor condition and that of others the Servants of Christ at that time who were hunted from corner to corner yea from Kingdom to Kingdom These and many such things as these were at that time to make Barnabas sad and yet this makes him take all in the better part and in a manner digest all That when he came he saw the Grace of God had accompanied the Labours of his despised Servants and a rich Income of Souls to the knowledge of Christ and the Gospel And when he saw this he was glad He is in some sort so transported with it That in a manner he forgets Stephen's death he envyeth not the prosperous state of the Churches Enemies noâ— doth much resent his Own hard lot or that of others who were Christs Faithful Saints and Servants All which cleareth the Doctrine That the spreading of Truth will make a Godly Heart Glad though the times otherwise were never so sad Thus was it with the Apostle Paul Philip 1. 12. The things which happened unto me saith he meaning his Bonds Imprisonment and other harsh usage have fallen out rather unto the furtherance of the Gospel Whereupon v. 18. he breaks out What then notwithstanding every way whether in pretence or in Truth Christ is Preached and I therein do rejoyce yea and will rejoyce For Vse 1. Try your selves by this What it is that makes you Glad Is it the thriving of Gods work in Souls The down-bearing of Sin The growth of Piety If so It speaks thee to be a man of Barnabas temper and upon the other hand If things of that kind do rather make the sad and if the back-going of Gods Work The destroying what he hath built The plucking up of what he hath planted The thriving of sin and Wickedness The general Loosness of the times If I say these things make thee Glad It speaks thee to be a man of a woful temper a very Godless Heart But 2. If this be a thing that will make a Godly Heart Glaâ— in the saddest of times then Pray to God for it that it may be so That the Work of God may thrive in Hearts That those woful Spiritual Plagues of Security Deadness and Hardness of Heart may be removed and the Gospel may take many by the Heart who never hitherto knew the Power of it It 's easie for God to bless his Truth in the Mouth of his despised and persecuted Servants and to make a gracious Change tho Wickedness were at the greatest hight And if he do it whatever may be the other sadness of the Times thou who art a Godly Heart shall have reason to be Glad yea and thou shall