Title - Preface - Sec. 1 - Sec. 2 - Sec. 3 - Sec. 4 - Sec. 5 - Sec. 6 - Sec. 7 - Sec. 8 - Conclusion
SECTION Sixth.
How far this Government doth extend in Matters Spiritual, and purely conscientious
Thus far I have considered the Order and Government of the Church, as it respects outward things, and its Authority in condemning or moving such things which in themselves are Evil, as being those which none will readily justifie, the necessity of which is such, that few but will acknowledge the Care and Order in these Cases, to be commendable and expedient.
Now I come to consider things of another kind, which either verily are, or are supposed to be Matters of Conscience, or at least wherein People may lay claim to Conscience in the acting or forbearing of them, in which the great Question is, How far in such Cases the Church may give positive Orders, or {Page 48} Rules? How far her Authority reacheth, or maybe supposed to be binding, and ought to be submitted to? For the better clearing and Examination of which, it will be fit to consider,
First, Whether the Church of Christ have power in any Cases that are Matters of Conscience, to give a positive Sentence and Decision, which may be obligatory upon Believers?
Secondly, If so, in what Cases and Respects she may do so?
Thirdly, Wherein consisteth that Freedom and Liberty of Conscience, which may be exercised by the Members of the true Church diversly without judging one another.
And Lastly, In whom the Power decisive is in Case of Controversie or Contention in such Matters, which will also lead us to observe the vast Difference betwixt us and the Papists, and other in this particular.
As to the First, Whether the Church of Christ have Power in any Cases that are Matters of Conscience, to give a positive Sentence and Decision, which may be obligatory upon Believers,
I answer affirmatively, she hath, and shall prove it from divers Instances, both from Scripture and Reason XR4941; for first, all Principles and Articles of Faith, which are held doctrinally are in Respect to these that believe them matters of Conscience: We know the Papists do out of Conscience, such as are zealous among them, adore, worship and pray to Angels, Saints and Images, yea, and do the Eucharist, as judging it to be really Christ Jesus, & so do others place Conscience in Things that are absolutely wrong: Now I say, we being gathered together into the Belief of certain Principles and Doctrines without any Constraint or worldly Respect, but by the meer Force of Truth upon our Understanding, and its Power and Influence upon our Hearts; these Principles, and Doctrines, and the Practices necessarily depending upon them, are as it were the Terms that have drawn us together, and the Bond by which we became centered into one Body and Fellowship, and distinguished from others.1 XR1170 Now {Page 49} if any one or more so engaged with us should arise to teach any other Doctrine or Doctrines contrary to these which were the Ground of our being one, who can deny but the Body hath Power in such a Case to declare, this is not according to the Truth we profess, and therefore we pronounce such and such Doctrines to be wrong with which we cannot have Unity, nor yet any more Spiritual Fellowship with those as hold them, and so such cut themselves off from being Members, by dissolving the very Bond by which they were linked to the Body: Now this cannot be accounted Tyranny and Oppression no more then in a Civil Society if one of the Society shall contradict one or more of the fundamental Articles upon which the Society was contracted, it can be reckon’d a breach or iniquity in the whole Society, to declare that such Contradictors have done wrong and forfeited their Right in that Society; in case by the original constitution the Nature of the Contradiction imply such a Forfeiture as usually it is, and will no doubt hold in Religious Matters; as, if a Body be gathered into one Fellowship, by the Belief of certain Principles, he that comes to believe otherwayes, naturally scattereth himself, for that the Cause that gathered him is taken away; and to those that abide constant, in declaring the thing to be so as it is, and in looking upon him and witnessing of him to others (if need be) to be such as he has made himself, do him no Injury: I shall make the Supposition in the general, and let every People make the Application to themselves, abstracting from us, and then let Conscience and Reason in every Impartial Reader declare, whether or not it doth not hold: Suppose a People really gathered unto the Belief of the true and certain Principles of the Gospel, if any of these people shall arise and contradict any of those fundamental Truths, whether has not such as stand good right to cast such a one out from among them, & to pronounce {Page 50} prositively, this is contrary to the Truth we profess and own, and therefore ought to be rejected, and not recieved, nor yet he that asserts it as one of us: And is not this obligatory upon all the Members, seeing all are concerned in the like Care, as to them selves, to hold the right, and shut out the wrong? I cannot tell if any man of Reason can well deny this, however I shall prove it next from the Testimony of the Scripture, Gal. 1.8. But though we, or and Angel from Heaven, preach any other Gospel unto you, then that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other Gospel unto you, then that ye have recieved, let him be accursed.
1 Tim. 1.19,20. Holding Faith and a Good Consience, which some having put away, concerning Faith have made shipwrack.
Of whom is Hymaneus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme,
2 John 10. If there come any unto you, and bring not this Doctrine, receive him not into your House, neither bid him Rejoyce; for so the Greek hath it.
These Scriptures are so plain and clear in themselves, as to this Purpose, that they need no great Exposition to the Unbyassed and Unprejudicate Reader, fore-seeing it is so that in the true Church there many men arise, and speak perverse things, contrary to the Doctrine and Gospel already received, what is to be the place of those that hold the pure and ancient Truth? Must they look upon these perverse men still as their Brethren? Must they cherish them as Fellow-Members, or must they judge, condemn and deny them? We must not think the Apostle wanted Charity, who will have them Accursed, and that gave Hymeneus and Alexander over to Satan after they had departed from the true Faith, that they might learn not to Blaspheme. In short, If we must (as our Opposers herein acknowledge) preserve and keep those that are come to own the Truth, by the same means they were gathered and brought into it, we must not cease to be plain with them, and tell them when they are wrong, and by sound Doctrine both {Page 51} exhort and convince Gainsayers: If the Apostles of Christ of old, and the Preachers of the Everlasting Gospel in this day, had told all people, however wrong they found them in their Faith and Principles, our Charity and love is such, We dare not judg you, nor separate from you, but let us all live in Love together, & every one injoy his own Opinion, & all will be well, XR3481 how should the Nations have been, or what way now can they be brought to Truth and Righteousness? Would not the Devil love this Doctrine well, by which Darkness and Ignorance, Error and Confusion might still continue in the Earth unreproved and unconcerned? If it was needful then for the Apostles of Christ, in the dayes of old, to reprove, without sparing to tell the High Priests and great Professors among the Jews, That they were stubborn and stiff-necked, and always resisted the Holy Ghost, without being guilty of Imposition and Oppression, or want of true Love, and Charity: And also, for those Messengers the Lord raised up in this day to reprove and cry out against the Hireling Priests, and to tell the World openly both Professors and Prophane, that they were in Darkness and Ignorance, out of the truth, Strangers and Aliens from the Common wealth of Israel: if God has gathered a People by this means into the Belief of one and the same Truth, must not they that turn and depart from it be admonished, reproved and condemned? yea rather then those that are not yet come to the Truth, because they crucifie afresh unto themselves the Lord of Glory, and put him to open Shame: It seems the Apostle judged it very needful they should be so dealt with, Tit. 1.10. when he sayes, There are many unruly and vain Talkers and Deceivers, especially they of the Circumcision, WHOSE MOUTHS MUST BE STOPPED, &c. Were such a Principle to be received or believed, That in the Church of Christ no man should be separated from, no man condemned or excluded the Fellowship and Communion of the Body, for his Judgment or Opinion in Matter of Faith, then what Blasphemies so horrid, what Heresies so damnable, what Doctrines Of Devils, but might harbour it self in the Church of Christ? What need then of sound Doctrine, if no {Page 52} Doctrine make unsound, what need of convincing and Exhorting Gainsayers? If to Gainsay be no Crime, where should the Unity of the Faith be? XR3066 Were not this an Inlet to all manner of Abominations, and make void the whole tendency of Christ and his Apostles Doctrine, and render the Gospel of none effect, and give a Liberty to the inconstant and giddy Will of Man, to innovate, alter and overturn it at his Pleasure so that from all that is above-mentioned, we do safely conclude, that where a People are gathered together into the Belief of the Principles and Doctrine of the Gospel of Christ, if any of that People shall go from their Principles, and assert things false and contrary to what the have already received, such as stand and abide firm in the Faith have power by the Spirit of God, after they have used Christian Endeavours to convince and reclaim them, upon their obstinacy to separate from such, and to exclude them from their spiritual Fellowship and Communion; for otherwayes, if this be denyed, farewell to all Christianity, or to the maintaining of any sound Doctrine in the Church of Christ. XR1001
But secondly, Taking it for granted, that the Church of Christ or Assembly of Believers, may in some Cases, that are Matter of Conscience, pronounce a positive Sentence and Judgment without hazard of Imposition upon the Members, it come to be inquired; In what Cases and how far this Power reached?
I answer, First, As that which is most clear and undenyable in the fundamental Principles and Doctrine of Faith in Case any should offer to teach otherwayes, as is above declared and proved; but some may perhaps acknowledge that indeed, if any should contradict the known and owned Principles of Truth, and teach otherwayes, it were fit to cast out and exclude such. But what judges thou as to lesser matters, as in Principles of less Consequence, or in outward Ceremonies or Gestures, whether it be fit to press Uniformity in these things? XR2164 For Answer to this, it is fit to consider,
First, The Nature of things themselves.
Secondly, The Spirit and Ground they proceed from.
And Thirdly, The Consequences and Tendency of them.
But before I proceed upon these, I affirm, and that according to the Truth, That as the Church and Assembly of God’s People, may and hath Power to decide by the Spirit of God in Matters fundamental and weighty (without which no Decision nor Decree in whatever Matters is available) so the same Church and Assembly also in other Matters of less Moment as to themselves, yet being needful and expedient with Respect to the Circumstance of Time, Place, and other things that may fall in, may and hath Power, by the same Spirit, and no otherwayes, being acted, moved and assisted, and led by it thereto, to pronounce a positive Judgment, which no doubt will be found obligatory upon all such who have a Sense and Feeling of the Mind of the Spirit, though rejected by such as are not watchful, and so are out of the Feeling and Unity of the Life; and this is that which none that own immediate Revelation, or a being inwardly led by the Spirit, to be now a thing expected or dispensed to the Saints can without contradicting their own Principle deny, far less such with whom I have to do in this Matter, who claiming this Privilege to particulars, saying, They being moved to so such and such things, though contrary to the Mind and Sense of their Brethren, are not to be judged for it; adding Why may it not be so, that God hath moved them to it. now, if this be a sufficient Reason to them to suppose as to one or two, - I may without absurdity suppose it as well to the whole Body; and therefore as to the first, to wit, The Nature of the things themselves. XR5470
If it be such a thing, the doing or not doing whereof, that is either any Act or Forbearance of any may bring a real Reproach or Ground of Accusation against the Truth professed and owned, and in & through which there may a visible Schism and Dissension arise in the Church, by which Truth’s Enemies may be gratified, and it self brought into disesteem, then it is fit for such whose Care is to keep all right, to take Inspection in the Matter, to meeting together in the Fear of God, to wait for his Counsel, and to speak forth his Mind according as he shall manifest himself in and among them XR2617; and this was the Practice of the primitive Church, in the Matter of Circumcision; {Page 54} for here lay the Debate, some thought it not needful to circumcise the Gentiles, others thought it a thing not to be dispensed with, and no doubt of these (for we must remember these were not the Rebellious Jews, but such as had already believed in CHRIST) there were that did it out of Conscience, as judging Circumcision to be still obligatory; for they said thus, Except ye be Circumcised after the manner of Moses, ye cannot be saved: Now what Course took the Church of Antioch in these Cases? Acts 15.2. - They determined that Paul and Barnabas and certain other of them, should go unto Jerusalem unto the Apostles and Elders about this Question. We must not suppose they wanted the Spirit of God at Antioch to have decided the Matter, neither that these Apostles neglected or went from their inward Guide in undertaking this Journey; yet we see they judged it meet in this Matter to have the Advice and Concurrence of the Apostles and Elders that were at Jerusalem, that they might be all of one mind in the matter; for there is no greater Property of the Church of Christ then pure Unity in the Spirit that is consenting and oneness in Judgment and Practices in Matters of Faith and Worship (which yet admits of different Measures of Growths and Motions, but never contrary and contradictory One, and in these Diversities of Operations, yet still by the same Spirit, the true Liberty is exercised as shall be declared hereafter) Therefore prayeth Christ, That they all may be one as he and the Father is one; to which Purpose also let these following Scriptures be examined:
Rom. 12.16. Be of the same Mind one towards another.
1 Cor. 1.10. Now I beseech you, Brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you; but that ye be perfectly joyned together in the same Mind, and in the same judgment.
Ephes. 5.21. Submitting your selves one to another in the Fear of God.
Phil. 2.2 Fulfil ye my Joy, That ye be like-mined, have the same Love, being of one accord of one Mind.
And yet more remarkable is that of the Apostle Paul to {Page 55} the Philippians, Cha. 3. Vers. 15. Let us therefore, as many as be perfect, be thus minded; and if in any thing ye be otherwayes minded, God shall reveal even this unto you.
Nevertheless, whereto we have already attained, let us walk by the same Rule, let us mind the same thing.
Brethren, be Followers together of me, and mark them which walk so, as ye have us for an Example.
So here, though the Apostle grants Forbearance in things wherein they have not yet attained, yet he concluded they must walk so, as they have him for an Example, and so consequently not contrary or otherwayes, and therefore we conclude, that whereas any in the Church of God pretending Conscience or Revelation, shall arise to teach and practice, however insignificant or small in themselves, whether Principles or Practices, yet if they be contrary to such as are already received as true, and confirmed by God’s Spirit in the Hearts of the Saints, and that the introducing of these things tend to bring Reproach upon the Truth, as such as are not edifying in themselves, and so stumble the Weak; those who have a true and right Discerning, may in and by the Power of God authorizing them (and no otherwayes) condemn and judge such things, and they so doing it, it will be obligatory upon all the Members that have a true Sense, because they will feel it to be so, and therefore submit to it. XR1244
And thus far as to the Nature of the things themselves.
Secondly, As to the Spirit and Ground they proceed from, Whatsoever Innovation, Difference, or diverse Appearance, whether in, Doctrine or Practice, proceedeth not from the pure Moving of the Spirit of God, or is not done out of pure Tenderness of Conscience, but either from that which being puft up affecteth singularity, and there-through would be observed, commended and exalted, or from the which is the Malignity of some Humours and natural Tempers, which will be contradicting without Cause, and secretly begetting of Divisions, Animosities and Emulations, by which the Unity and unfeigned Love of the Brethren {Page 56} is lessened or rent; I say, all things proceeding from this Root and Spirit, however little they may be supposed to be of themselves, are to be guarded against, withstood and denyed, as hurtful to the true Church’s Peace, and a Hinderance to the Prosperity of Truth.
If it be said, How know ye that these things proceeed from that Ground?
For Answer, I make not here any Application as to particular Persons or Things, but if it be granted (as it cannot be denied) that there may arise Persons in the true Church, that may do such Things from such a Spirit, though pretending Conscience and Tenderness, then it must also be acknowledged, that such to whom God hath given a true Discerning by his Spirit, may and ought to judge such Practices, and the Spirit they come from, and have no Unity with them, which it is be owned in the General proves the Case, to wit, that some pretending Conscience in Things seeming indifferent, but yet it proceeding in them from a Spirit of Singularity, Emulation, or Strife, those that have received a Discerning thereof from the Lord, may and ought to judge the Transgressors, without being accounted Imposers, Oppressors of Conscience, or Inforcers of Uniformity contrary to the Mind of Christ, against which the Apostle also guarded the Churches of old.
Phil. 2.3,4. Let nothing be done through Strife and Vain-Glory, but in Lowliness of mind let each esteem other BETTER THEN THEMSELVES.
Look not every Man on his own Things, but every Man also on the Things of others.
Now if it be an Evil to do any Thing out of Strife, thus such Things that are seen to be done, are they not to be avoided & forsaken? So that we are confident our Judgment herein cannot be denied, or reputed Erroneous, except it be said that none will or can arise in the Church of Christ, pretending such things from such a Spirit, which I know not any that will, it being contrary to the express Prophecies of the Scriptures, & the Experience of the Church in all Ages, as may appear from, Mat. 24.24. Acts {Page 57} 15.24. 1 Tim. 4.5. 2Tim. 3.8. Mark 13.21,22. 2 Pet. 2.19. Or on the other Hand, that those that abide faithful, and have a Discerning of those Evils ought to be silent, and never ought to reprove and gainstand them, nor yet warn and guard others against them, and that it is a part of the commendable Unity of the Church of Christ, to suffer all such Things without taking Notice of them. I know none will say so, but if there be any so foolish, as to affirm it, let them consider these Scriptures, Gal. 2.4., 1 Tim. 1.20., 2 Tim. 1.24,25., Tit. 1.9,10,11.
Now if none of these hold true, but on the contrary such Evils have been and may be found to creep in among the People of God, and that such as see them may and ought to reproved them, then necessarily the doing so, is neither Imposition, Force nor Oppression.
As to the third, concerning the Consequence and tendency of them, it is mostly included in the two former, for whatsoever tendeth not to edification, but on the contrary to Destruction, and to get Discord among Brethren, is to be avoided, according to that of the Apostle, Rom, 16.17. Now I beseech you Brethren, mark them which cause Divisions and Offences, contrary to the Doctrine which ye have learned, and avoid them.
And since there is no greater Mark of the People of God then to be at Peace among themselves, whatsoever tendeth to break the Bond of Love and Peace, must be testified against; let it be observed I speak always of the Church of Christ indeed, and deal with such as are of another Mind, not as reckoning only false Churches not to have this Power, but denying it even to the true Church of Christ, as judging it not fit for her so to act, as in relation to her Members; for though Christ be the prince of Peace, and doth most of all commend Love and Unity to his Disciples, yet I also know he came not to send Peace, but a Sword, that is, in dividing Man from the Lusts and Sins he hath been united to; and also it is the Work of his Disciples and Messengers to break the Bonds and Unity of the Wicked, wherein they are banded against God & his Truth, & the {Page 58} Confederation of such as stand in Unrighteousness, by inviting and bringing as many as will obey, unto Righteousness, whereby they become disunited and separated from their Companions, with whom they were centered & at Peace in the contrary and cursed Nature; and indeed blessed are they that are sent forth of the Lord to scatter here, that they may gather into the unity of the Life; and they are blessed that in this Respect, even for Righteousness Sake are scattered and separated from their Brethren, that they may come to know the Brotherhood and Fellowship which is in the Light, from which none ought to scatter nor to be scattered, but be more and more gathered thereunto, & this leads me to what I proposed in the third Place under the Head of the true Church’s Power in Matters Spiritual, or purely Conscientious, which may be thus objected.
If thou plead so much for an Oneness in the smallest Matters, wherein consisteth the Freedom and Liberty of the Conscience which may be exercised by the Members of the true Church diversely without judging one another?
In answer to this Proposition, I affirm, first in general, That whatsoever Things may be supposed to proceed from the same Spirit though divers in its Appearance, tending to the same End of Edification, and which in the tendency of it, layeth not a real Ground for Division or Dissension of Spirit, Fellow Members ought not only bear one another, but strengthen one another in them.
Now the Respects wherein this may be, I can describe no better then the Apostle Paul doth principally in two Places, which therefore will be fit to consider — at length for the opening of this Matter, this being one of the weightiest Points pertaining to this Subject, because as on the one Hand due forbearance ought to be exercised in its right Place, so on the other, the many Devices and false Pretences of the Enemy creeping in here ought to be guarded against.
The first is, 1 Cor. 12. from 4. To 31. thus:
4 Now there are Diversities of Gifts, but the same Spirit.
5 And there are Difference of Administrations, but the same Lord.
6 {Page 59} And there are diversities of Operations, but it is the same god which worketh all in all.
7 But the Manifestation of the Spirit is given to every man to profit withall;
8 For to one is given by the Spirit the Word of Wisdom, to another the Word of Knowledge by the same Spirit,
9 To another Faith by the same Spirit, to another the Gifts of Healing by the same Spirit,
10 To another the Workings of Miracles, to another Prophecy, to another discerning of Spirits, to another divers kinds of tongues, to another the Interpretation of Tongues;
11 But all these worketh that one and the self same Spirit, dividing to every Man severally as he will;
12 For as the body is one, and hath many Members, and all the members of that one body being many are one Body, so also is Christ;
13 For by one spirit are we all baptized into one Body, whether we be Jew or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit;
14 For the Body is not one Member, but many.
15 If the Foot shall say, because I am not the Hand, I am not of the Body, is it not therefore of the Body?
16 And if the Ear shall say, because I am not the Eye, I am not the of the Body, is it not therefore of the Body
17 If the whole body were an Eye, where were the Hearing? If the whole were Hearing, where were the Smelling?
18 But now hath God set the Members every one of them in the body as it hath pleased him,
19 And if they were all one Member, where were the body?
20 But now are they many Members, yet one Body.
21 And the Eye cannot say unto the Hand, I have no need of thee, nor again, the Head to the Feet, I have no need of you;
22 Nay, much more those Members of the Body which seem to be more feeble are necessary,
23 And those members of the Body which we think to be less honourable, upon these we bestow abundant Honour, and our uncomely Parts have more Comliness.
24 {Page 60} For our comely Parts have no Need, but God hath tempered the Body together, having given more abundant Honour to that Part which lacked.
25 That there should be no Schism in the Body, but that the Members should have the same Care one of another:
26 And whether one Member suffer, all the Members suffer with it? or one one Member be Honoured, all the Members rejoyce with it?
26 Now ye are the Body of Christ, and members in particular;
27 And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers, after that Miracles, then Gifts of Healing, Helps, Governments, DIversities For Tongues.
28 Are all Apostles? Are all Prophets? Are all Teachers? Are all workers of Miracles?
29 Have all the Gifts of Healing? Do all speak with Tongue? Do all interpret?*
Which I would not have set down at large, but that there be some so careless (especially in Matters they like not) that they will scarce be at the pains seriously to read over a Citations only named; and that also this being pretended before the reader in the current of the Discourse, will fix the Nature of my Application the more in his Understanding; for the Apostle shews here the Variety of the operations of the divers Members of the Body of Christ, working to one and the same End, as the divers Members of a Man’s body towards the Maintaining and upholding of the whole.
Now these are not placed in contrary Workings; for so they would destroy one another, and so the Apostle in the ordering of them in three several kinds proves the First, Diversties of Gifts. Secondly, Differences of Administrations. Thirdly, Diversities of Operations, and that which is the Bond that keeps oneness, here he also mentions, to wit, The same Spirit, the same Lord, the same God; the Apostle names nothing of Contrariety or Opposition; but let any should be so critical, as to bring in here the School-Distinction of contrarium oppositum, and contradicterium, I shall not deny but {Page 61} Contrariety or Opposition in the Sense it is sometimes taken, may be found in the Body without Schism, as the comely Parts may be said to be opposite, or contrary to the uncomely, or the left Hand contrary to the right, or the Foot opposite to the Head, as the uppermost part to the undermost, or the Doing a Thing contrary to the Forbearing of it; but as for that which is acknowledged to be Propositiones, or Termini contradictorii, that is, contradictory Propositions, which are in themselves irreconcilable, whereof one must be still wrong, and that still destroy one another, and work contrary Effects, they are not at all admitted, nor supposed to be in the body of Christ, as I shall give in one Instance, ver 8. To one is given by the Spirit, the Word of Wisdom, to another the Word of Knowledge by the same Spirit, First, here are two different gifts, but not contrary. Secondly, There may something like Contrariety in the Sense afore-mentioned, be here supposed , as, some may want this gift of wisdom and Knowledge, and so to have is contrary to want (though as to these two, none may be absolutely said to want them, yet all have them not in the same Degree, as a special Gift, though as to some Gifts there may be an absolute want, as that of Miracles, an Interpretation fo Tongues) but should I suppose such a Contrariety, or more properly a Contradiction, as to Wisdom to oppose Folly, and to Knowledge utter Ignorance; this were an Opposition not to be admitted of in the Body, because it were false to suppose that to proceed from the same spirit, and such Contrarieties or Diversities, as cannot justly be supposed to proceed from the same Spirit of God, which is the bond that links together cannot be mutually entertained in the Body XR7264, So the Differences and Diversities which the Apostle admits of while he speaks largely in this matter, is that none ought to be offended at his Brother, that he hath not the same Work and Office in the Body that he hath but that every one keep in his own place, as God hath appointed them, that neither them that are set in a higher Place despise them that are set in a lower, nor them that are set in a lower grudge and repine as such as are set higher, but all work in their proper Place towards (Page 62} the edification of the whole, and that the Apostle intends this, is manifest where he draws to Conclusion, ver 27. Now ye are the Body of Christ and members in particular, and God hath set some in the Church, first, Apostles, secondarily, Prophets, &c. and then he subsumes, Are all Apostles? &c. which the same Paul again confirms Ephes. 4.8.11 to the 17th. which was the second Place I intended, and shall only mention for Brevity sake, leaving the Reader to consider of it at his Leisure. This is also held forth by the Beloved Disciple John in his Threefold Distinction, 1 John 2.12,13. Of Fathers, Young Men, and little Children, and by Peter, 1 Pet. 5.1,8. In that of Elders and Younger. The true Liberty then in the Church of Christ is exercised, whenas one judgeth not another in these different Places, but live in love together, all minding the Unity and general good of the Body, and to work their own Work in their own Place; also the Forbearance of the Saints is exercised, whenas they judge not one another for being found in the different appearance, either of Doing or Forbearing, which may be peculiar to their several Places and Stations in the Body; for that there is & may be Diversities of Works, there is excellently well expressed by the Apostle XR4420.
Rom. 12.3. For I say through the Grace given unto me, to every man that is among you, not to think himself more highly then he ought to think, but to think soberly, according as God hath dealt to every man the Measure of Faith;
V4. For as we have many Members in one Body, and all Members have not the same Office:
V5. So we being many are one Body in Christ, and every one Members one of another.
V6. Having then Gifts differing, according to the Grace that is given to us, whether Prophecy, let us prophesie according to the Proportion of Faith,
V7. Or Ministry, let us wait on our Ministring, or he that teacheth on Teaching;
V8. Or he that exhorteth on exhortation: He that giveth, let him do it with Simplicity, he that ruleth, with Diligence, he that sheweth mercy, with Cheerfulness.
{Page 63} If any then should quarrel his brother for exercising that which belongeth to the Office of the Body, Christ hath called him to, and would force him to exercise the same Office he doth, though he be not called to it, here is a Breach of Christian Liberty, and an Imposing upon it. Now all Schisms and Jars fall out in this twofold Respect, either when any Person or Persons assume another or an higher Place in the body then God will them to be in and so exercise an office, or go about to perform that which they ought not to do; or whenas any truly exercising in their Place, which God hath given them, others rise up and judge them and would draw them from it, both of which Cases have been, and may be supposed to fall out in the Church of Christ XR3695, as 1 Cor. 4.3,4. where some judged Paul wrongously. 3 John 9. where one exalting himself above his Place, judged whom he ought not. We see then what Diversities be most usually in the Church of God, consisting in the difference of the gift proceeding from the same Spirit, and in the divers Places that the several Members have in the same body for the Edification of it, and every one being here in his own Station, in standing, therein is his Strength & Perfection, and to be in another, though higher and more eminent, would but weaken and hurt him; and so in this there ought to be a mutual Forbearance, that there may neither be a coveting nor aspiring on the one hand, nor yet a despising or condemnation of the other. But besides the forbearance of this Nature which is most ordinary & universal, and for the exercise whereof there is and will still be a need so long as there is any Gathering or Church of Christ upon the Earth, there is a certain Liberty and Forbearance also that is more particular, and has a relation to the Circumstance of times and Places, which will not hold universally, whereof we have the Example of the primitive Church, testified by the Scriptures in two or three Particulars; the first was, in suffering Circumcision to the Jews for a time, and not only so, but also divers others of the legal and ceremonial Purification and custom, as may appear Acts 21, 22,23,24, &c. The second was, in the Observation {Page 64} of certain Dayes, Rom. 14.5 And the third, in the Abstaining from Meats, 1 Cor. 8. throughout; here the Apostle perswaded to and recommends a Forbearance because of the weakness of some; for he sayes not any where, nor can it be found in all the Scriptures of the Gospel, that these things, such weak ones were exercised in, were Things indispensably necessary, or that it had been better for them they had not been under such Scruples, providing it had been from a Principle of true Clearness, and so of Faith.
Next again, these Acts of Forbearance were done in a Condescension to the Weakness of such upon whom the Antient (and truly deserved in its season) Veneration of the Law had such a deep impression, that they could not yet dispense with all its Cermonies and Customs; and to such the Apostle holds forth a two-fold Forbearance.
First, A certain Compliance by such Believers as were gathered out from the Jews, though they saw over these things, yet it was fit they should condescend somewhat to their Country-men and brethren, who were weak.
2dly, The like Forbearance in the Gentiles, not to judge them in these things; but we see that it was not allowed for such weak ones to propagate these Scruples, or draw others into them; and that whenas any of the Churches of the Gentiles, who wanted this Occasion, would have been exercising this Liberty, or pleading for it, the Apostle doth down-rightly condemn it, as I shall make appear in all the three Instances above-mentioned. XR6656
First, in that of Circumscision, Gal. 5. 2,4.
Behold, I Paul say unto you, that if ye be Circumcised Christ shall profit you nothing, Christ is become of none effect unto you: Whosoever of you are justified by the Law, ye are fallen from Grace.
Can there be any thing more positive? Might not some here have pretended Tenderness of Conscience, and have said, Though the Decress of the Apostles do dispense with Circumcision in me, yet if I find a Scruple in my self, and a Desire to it out {Page 65} of Tenderness, why should it be an Evil in me to do it, more then in the Jews that believe? We see there is no room left here for such reasoning.
Secondly, As to Observations, Gal, 4.9,10,11. Might not they have answered, What if we Regard a Day to the Lord, must we not then? is not this thy own words? We see that did not hold here, because in them it was a returning to the Beggarly Elements.
Thirdly. As to Meats. 1 Tim. 4.3. Here we see that is accounted a Doctrine of Devils, which in another respect was Christian Forbearance, and therefore now, and that in the general respect, he gives this Reason, Vers. 4. For every Creature of God is good, and nothing to be refused if it be received with Thanksgiving of them that believe and know the Truth. So we see that in these particular things there is great need of Wariness in the Church of Christ, for that sometimes Forbearance under a Pretence of Liberty may be more hurtful then down-right judging. I suppose if any now should arise, and pretend Conscience, and claim a Liberty for Circumcision and the purification of the Law, whether all Christians would not with one Voice condemn it; and so as the Dayes and Meats, how do the generality of Protestants judge it, though I deny not but there may and ought to be a mutual Forbearance in the Church of Christ in certain Cases, which may fall in, and a liberty there is in the Lord which breaks not the Peace of the true Church, but in such Matters (as I observed at large before) both the Nature of the things, the Spirit they come from, and the Occasion from whence, their Consequence and tendency is to be carefully observed.
Yet this not so the Bond, but that we have also a more inward and invisible, to wit, the Life of Righteousness, where by we also have Unity with the upright Seed in all, even in those whose Understandings, are not yet so enlightened, but those who are once enlightened this is at an outward Bond; and if they suffer themselves to be darkened through Disobedience, which as it does in the outward Bond so it doth in the inward.↩
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