Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

CHAP. XI. Of that Holy Discipline which is appointed of God for the Christian Church.

SECT. I.

BY Discipline we mean the due Execution of those Laws or Rules which are ordained by God, and recommended by us in his Word, for the Correction or Prevention of the Offences incident to his People, while sojourning in this World. There is no man that liveth and sinneth not, saith the Prophet, 1 King. 8. Not as if I were already perfect, saith the Apostle, Colos. 3. 12. In many things we of∣fend all, saith James 3. 2. If we say we have no sin, we deceive our selves, and the truth is not in us, saith the Apostle John, 1 Ep. 1. 8. And Elias was a Man subject to like Passions as we are: There must there∣fore needs be some Holy Discipline for the Mortification of those Cor∣ruptions even in the better Part of the Church. And sith it is fore∣told that grievous Impieties will be found in many professing the way of Righteousness in the latter days, so as to be Lovers of Plea∣sures more than Lovers of God, heady, disobedient, &c. As also of cor∣rupt

minds, reprobate concerning the Faith. It is of necessity that the Church of God have power, and an Holy way allowed of God to purge her self from such evil Workers. And for the opening this Case, we shall do these four things.

1. Shew the Duty of Fasting and Prayer, a Discipline very holy and needful for the best Christians, and profitable for the Churches in general.

2. The Way ordained of God for the healing of private Offences among Christians.

3. The way to proceed in correcting those who sin against the Lord to the scandal of Religion.

4. How the Church is to proceed with men in cases of Heresie.

SECT. II. Of the Christian Duty of Fasting and Prayer, &c.

Prayer with Fasting upon the account of our Imperfection, is a Religious Duty, and hath been piously observed by Holy Men, Psal: 69. 10. and 109. 24. Jer. 36. 6. 2 Cor. 11. 27. Thus David chastned his Soul until his Knees were weak through Fasting. And Paul was ex∣ercised in fastings often, Hence Marlorat doth truly define Fasting with respect to the Duty on our part to be a measurable castigation or chastising of the Body, and a certain Discipline: always used of the Saints of God to this end, that the Substance of Heavenly things might be the more amiable, and the desires of the Body the more quenched. But Basil defines it of the Spiritual Part (according to that in the Prophet Isa. 58.) True fasting, saith he, standeth in a departure from Vices, in the right government of the Tongue, in suppressing Wrath, in cutting off Con∣cupiscence, Backbiting, Malice, and Perjuries. Thus both from the Holy Scripture, and other judicious Writers, we have the true definition of this Duty, to be a beating-down the Body, that it may fly from sin, and more feelingly tast the Heavenly Doctrine of Godliness. Hence Paul is said to serve the Lord with Fasting; and exhorts o∣thers to attend the same course as occasion requires, 1 Cor. 7. 5.

But sith we are to treat of this Duty as it is more publick, we would extend it to the utmost bounds; and then all Mankind is concerned in it, as we gather from the case of the Ninivites, Jonah 3. 7, 8, 9. Here a Fast is proclaimed even by those who were not a People in Co∣venant with God, but what is common to Mankind; and this Duty grounded upon the mercifulness of God, who therefore accepts their Humiliation, and diverts the Judgment impending: Here we see the Love of God to Sinners, and how unwilling he is that they should perish in their Iniquity.

Howbeit the Church of God is in a more especial manner to attend this Service, as having a greater sence both of the Goodness and seve∣rity of God than others, and whose provocations therefore are of an

higher nature, by how much they are against greater Favours. Hence Israel kept a Fast on the 5th and 7th months for about 70 years toge∣ther, for the Sin which had caused them to go into captivity, Zech. 7.

But as in all religious performances men are apt to err, and so to lose the Blessing which usually attends the due observation of them; so it fell out in this long service of Fasting. For First, they did not fast to the Lord, ver. 5. Speak unto all the People of the Land, and to the Priests; when ye fasted and mourned in the Fifth and Seventh Month, even those 70 years, did ye at all fast unto me, even unto me? 2. The Mercies which they received, they did not faithfully improve, ver. 6. And when ye did eat, and when ye did drink, did ye not eat for your selves and drink for your selves? 3. The whole charge is proved because they did not hearken to the Word which God sent by his Spi∣rit in the former Prophets, but pulled away their Shoulder from o∣bedience, ver. 7. 11.

Wherefore that we may miss the Rocks against which these dashed themselves even in their Solemn Devotions, we shall consider, 1. The true Cause of Fasting. 2. The Time for publick Fasting, 3. The Man∣ner how. And 4. The End for which.

For the First, There be many causes assigned by some, but we shall insist upon that which gives Being to all the rest, and that is the Sin or Condition whereinto sin bringeth the Children of Men; for when these shall be wholly taken away, there shall be no cause of fasting. And though it be very true that God's People sometimes fasted, &c. for deliverance of Enemies, &c. Ezra 8. yet the Original Cause of that Danger was Sin, and so the true cause of the Fast, which was there proclaimed. Indeed we find the Judgments of God either im∣pending or inflicted, proving the immediate Cause of Fasting. But there was a previous cause why these Judgments came, and that was Sin. Holy Men have fasted sometimes for their own Sin, Psal. 109. 24. sometimes for the Sin of others, Psal. 35. 13, 14. and sometimes for Mercies, Blessings, or Favours to be communicated, Act. 14. 23. Humiliation being the Way to fit them for the Mercies desired.

2. Of the Time for publick Fasting, it ought to be as occasion re∣quires, God having prescribed no set time for it; Quibus oportet jeju∣nare, &c. saith Augustine. * 1.1 Upon what days we must fast I find not ap∣pointed by any Commandment either of our Lord or of his Apostles. Nor is this the only Service which hath no time affixed to it; the Table of the Lord is of the same consideration in that respect, though the Du∣ty be strictly commanded. The same may be said of Alms deeds, or relieving the Poor, When ye will, ye may do them good, saith our Lord.

But if the Question be, Who hath power to assign the Time for Publick Fasting and Prayer? The Answer is;

1. That the Judgments of God either impending or inflicted upon a Nation, the King or Chief Magistrate thereof may call all his Sub∣jects to Humiliation; by the good Example of the Ninevites, as well

as by the Principles of general Piety; seeing there is no King, but hath equal Authority with the King of Nineveh in that Case.

2. If any of the Churches of Christ find cause to humble them∣selves for any Judgment which Sin hath brought upon them, or for any Blessing they come short off, or danger which attends them: Then the Pastors, or Leading-Men in such Churches, with the Ad∣vice of the Brotherhood which shall be in these days, may do it war∣rantably, by the Example of Mordecai, Ezra, and Nehemiah. * 1.2 The first having no Authority from the King, but rather acted herein a∣gainst the Authority of Ahasuerus. The Church at Antioch kept a Fast unto the Lord, Act. 14. without the intervening Power of the Magistrate: and there is no reason why other Churches may not do the like, sith every Church is the most capable to judge of the neces∣sity which they have to wait upon God in such Services. When our Lord foretells the days wherein his Disciples should fast; * 1.3 He gives clear intimation of a time of suffering Tribulation, and therefore not like to have any Call from publick Authority to devote themselves to God by Prayer and Fasting, and therefore may warrantably do it with∣out such Authority; especially sith our Saviour's Prediction hath also the force of a Direction to that Duty in such Cases.

3. Of the Manner how to perform the Duty of Fasting, and of the duration of the particular times of that Devotion, we shall speak briefly. Although the Kingdom of God standeth not in Meat and Drink, but in Righteousness, &c. yet God is well▪pleased that his Servants deny themselves in that respect: And the Faithful have ac∣cordingly abstained from Food, from Pleasure, and from Labour, that they might the more effectually humble themselves before the Lord. Thus did Israel order their Fast, Judg. 20. and prevailed with God: They fasted until Evening, ver. 26. And the like again, 1 Sam. 7. 6. They fasted that day, and they also put away their Idols, and their God was intreated of them. David and his Men hearing that Saul and Jonathan were slain, fasted until Evening. The Ninevites fasted three days, and God approved it. Cornelius was fasting till the 9th hour, and God accepted his Devotion. So that duration of solemn Fasts is various. Nevertheless to abstain from Food for a day, is the most fre∣quent Order which we meet with in the Sacred Scriptures. It is also to be observed that this Abstinence is not from some kind of Food only, when solemnly performed by a Nation, or by the Church of God, but a total forbearance of all Nutriment, (except necessity require an in∣dulgence, 1 Sam. 14. 27, 29. For God will have Mercy rather than Sa∣crifice). * 1.4 To this Purpose Jerom ad Nepot. Tom. 1. Lay upon thee such manner of Fasting as thou canst bear, that thou have pure, chast, and mo∣derate Fastings, not superstitious. * 1.5 See also Origen to the same effect, Hom. 10. in Levit. c. 16.

4. The true end and use of this Service is the Mortification of our Corruptions, and consequently the Reformation of our Lives, and therewithal the obtaining a Relaxation from the Judgments due for our Prevarications, which through the Mercy of God we may ob∣tain,

when we sincerely humble our selves before the Lord, by keep∣ing such Fasts as he hath chosen, Isa. 58. 3, 4, 5, 6, 7. Which stand∣eth not so much in the outward castigation of the Body, (though that also is necessary, 1 Cor. 9. 27. I keep under my Body, I bring it in sub∣jection, &c.) but in the powerful Reformation of those disorders which by carelesness have been contracted, even to loose the Bands of Wickedness, to undo the heavy Burthens, and to let the oppressed go free, to break every unlawful Yoke, to deal our Bread to the Hun∣gry, to harbour the Poor, and to cloath the Naked; otherwise the Carnal or Worldly-minded Man may seem to reap some outward pro∣fit by his Servants abstinence from their daily Provision, if Fasting should not be accompanied ordinarily with Alms-deeds. But in a special manner our Fasts are to be attended with the Reformation of our Souls in things pertaining to the Service of God, 1 Sam. 7. 3, 6. — If ye return unto the Lord with all your Hearts, then put away the strange Gods, and Ashtaroth from among you, and prepare your Hearts unto the Lord and serve him only, and he will deliver you, &c. Yea, saith God, Then shall thy Light break forth as the Morning, and thine Health shall spring forth speedily, and thy Righteousness shall go before thee, and the Glory of the Lord shall be thy Reward. Then shalt thou call, and the Lord shall answer; thou shalt cry, he shall say, Here am I. Isa. 58. 8, 9. To conclude, as this Duty is publick, and to be performed by the Church of God in special, and by Mankind in general; so there is a private Use of it also in respect of Individuals, or particular Persons or Fa∣milies; concerning which our Saviour hath given special direction, That in such Humiliations men carefully avoid all Hypocrisie in de∣siring to be seen or known of men to use such devotion, Mat. 6. 16, 17. And the Apostle shews the Duty to be necessary in Christian Fa∣milies, especially in the Leaders or Governors thereof; and that such Services are so Sacred, as that there ought to be an abstinence from that Society between Man and Wife, which at other times is both Lawful and Necessary, 1 Cor. 7. 5. Defraud ye not one another, ex∣cept it be with consent for a time, that you may give your selves to Fasting and Prayer, and come together again, that Satan tempt you not for your incontinency. Hence we learn the great Purity and Solemnity of this Holy Discipline, as it concerns the Servants of God in private Humi∣liations; and the same (in a more general Consideration) is set down by the Prophet, Joel 2. 16, 17. Gather the People, sanctifie the Con∣gregation, assemble the Elders, gather the Children and those that suck the Breasts: Let the Bridegroom go forth of his Chamber, and the Bride out of her Closet: Let the Priests, the Ministers of the Lord weep, &c. Let them say, Spare thy People, O Lord! &c.

SECT. III. Of the great Abuse of this Part of God's Service, both in former and later times.

The First abuse of this Holy Duty lieth in mens prideing up them∣selves in performance of it, as if they had thereby merited some great thing at the hands of the Lord. Thus the Jews in Isaiah's time were ready to challenge God himself: * 1.6 Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our Souls, and thou takest no knowledge. And after the same manner did the Pharisees deceive themselves as our Saviour declareth by a Parable, Luke 18. 11, 12. The Pharisee stood and prayed thus with himself: God I thank thee that I am not as other men are — I fast twice in the week, &c. So hard is it to be found in any vertuous Action, and to give the whole Glory there∣of to God only. The Second Abuse is, when men do this Service by the half part, and for evil ends and purposes, as God knows that is a common Case, being too able to plead its Antiquity, and I fear its Universality also. The Prophet tells us how the Jews in the day of their Fast found Pleasure, and did exact all their Labour; and not only so, but that they did fast for strife and debate also. It's not Chri∣stian-like to wish or seek the hurt of any man, much less in their De∣votions to desire it. Here David is a good President, Psal. 35. 13. But as for me, when they were sick, my cloathing was Sack▪cloath, and hum∣bled my Soul with Fasting. Or if this Passage have relation to Christ, (as it is not improbable, Psal. 69. 9. to ver. 22.) then it is still of the greater force to Christian Men.

Thirdly, Those who prescribe Laws for fasting, with respect to certain times Yearly, and with respect to some kind of Meats only, so as to bind the Consciences of God's People to their Prescriptions, is certainly injurious to this Sacred Duty, for example, To enjoyn a forty days Fast before the time called Easter; to prohibit the eating of Flesh on Wednesdays and Fridays (so called), cannot be warrant∣able by good authority: as one well saith. In firmness beholding it, I do see Fasting commanded; but I do not find it to be defined by God's Command∣ment or the Apostle's, in what time, or day we must fast or not fast. And in∣deed the variety of the usages of Antient Christians touching the Lent Fast, shews it to be an Innovation, and not of Divine Authority: No, the Observation of Easter it self is acknowledged by Socrates Scholasti∣cus to have crept into the Churches. The drift of the Apostles (saith he) * 1.7 was not to lay down Canons and Decrees concerning Feasts and Holy Days, but to become unto us Patterns of Piety and Good Life, and Godly Conver∣sation. I am of opinion that as many other things crept in of custom in sun∣dry places, so the Feast of Easter to have prevailed of a certain private Cu∣stom and Observation; insomuch (as I said before) not one of the Apostles hath any-where prescribed to any man as much as one rule of it. And much to

the same purpose he speaks of the Lent Fast (which is pretended a Preparative to the Feast of Easter); shewing the great Diversity be∣tween the Romans, Grecians, and Alexandrians, and those of Illiri∣cum; some fasting three weeks, some six, and some seven, or rather but fifteen days; yet that they all call it Forty days Fasting, or Lent: Othersome have derived the Etymology of this Word as it pleased them best, and according to the Invention of their own Brain. Neither is this diversi∣ty only about the Number of Days, but likewise about the Kinds of Meat; some do abstain from every living Creature; so others of all living Creatures feed only upon Fish; others together with Fish feed upon the Fouls of the Air — Others eat neither Nuts, Apples, neither any other kind of Fruit, nor Egs. Some feed only upon dry Bread, some other receive no not that. There are some that when they have fasted until nine of the Clock, refresh Nature with diverse sorts of Meats; other Nations have other Customs; the Manners and Causes are infinite. But insomuch there is no man able to shew a President or Record thereof in writing: It is plain that the Apo∣stles left free choice and liberty unto every man — to addict himself to that which seemed good and commendable. Thus far Socrates. * 1.8 Now what ground Pope Gregory the 7th had to command the Lent-Fast upon pain of deadly sin, and therein to be rather a Follower of Montanus than of the Apostles, is easily cast.

Whose Steps they tread in, forbidding diverse kinds of Meats, is ap∣parent also; at least it's evident they follow not Christ nor his Apo∣stles, but seem to be pointed at as departed from their Sacred Do∣ctrine, 1 Tim. 4. 1, 2, 3. True Fasting therefore (if for a day or short space of time, in respect of abstinence from the Creatures) must be a total forbearance (except in cases of necessity) and not to for∣bid Flesh, and allow all Dainties beside. Jerom severely checks such vain pretence to Fasting. What profit is it (saith he) * 1.9 not to eat of the Oil, and to seek certain Dainties and difficult kind of Meats? As Figs, Pears, Nuts, Fruits of Palms or Dates; the Flower of Wheat, of Ho∣ney, and such kind of Meats. There is no kind of Garden Fruit where∣with we do not torment our selves, to the end we eat not of Bread. And whilst we do follow pleasures, we are drawn from the King of Heaven. Further I have heard, that some who against the Rule of Nature drink no Water, and eat no Bread, but do eat of delicate Suppings and of Panned Leeks — What a shame is this? How are we not ashamed of such Follies? How are we not wearied of such Superstitions? Do we seek in Delicates the Renown of Abstinence? Wherefore avoiding the Vanities of the Pa∣pists or others, let us study the Simplicity of this Service, and the holy Ends thereof. Let us observe the occasions which call for hu∣miliation this way both National, Congregational, and Particular: Let those in Authority look to the First, and call their Subjects there∣unto. Let Christ's Ministers look to the Second, and stir up the Churches to this Religious Duty. Let every Christian look to the Third, especially Masters of Christian Families, and as occasion requires devote themselves to God in this Holy Exer∣cise.

And thus much touching that Holy Discipline ordained of God for the Good of Mankind, especially for his Church and every Member thereof. We now proceed.

SECT. IV. Of the Way ordained of God to heal Private Offences between one Christian and another.

Having spoken of the Way ordained by God as helpful to recover our selves, when fallen into any trespass against the Lord. It re∣mains that we take an account of that care which belongs to us in respect of each other, especially when we trespass one against ano∣ther. Wherein Christian Charity is wonderful, or the Law of Chri∣stianity shineth forth as a Law of Love beyond the pretence of any other Law whatsoever: Insomuch that if thy Brother trespass a∣gainst thee seventy-seven times or seven times in a day, and turn to the saying, He repenteth, thou must forgive him.

For whilst the Trespass is only against thy Brother, and not a Sin against the Lord, it is in the Power of one Christian to forgive ano∣ther, for so hath the Lord ordained. And it is his Pleasure to en∣trust them with such Authority, to try how they will follow him as dear Children in Acts of Mercy, Patience, and Forgiveness: and that he may enforce this heavenly Vertue, he tells them plainly; That if they do not from their heart forgive their Brethren, their Heavenly Father will not forgive them. Nevertheless, lest that the party offending (upon this Grace and Favour shewed) should presume to go on in his Trespasses against his Brother, God hath enjoyned him Repentance upon his Brothers Admonition: Mat. 18. 15. If thy Bro∣ther trespass against thee, go and tell him his Fault between thee and him alone. Here Christ confirms that old Command of Brotherly Love, Levit. 19. 17. Thou shalt not hate thy Brother in thy Heart; thou shalt in any wise rebuke thy Neighbour, and not suffer Sin upon him. It is to be lamented to see the great neglect of this Law of Charity among men professing Christianity; and surely this Error in the beginning of Controversies among Brethren brings great confusion into the Church, and alienateth the Heart of one Christian from another, which would be endeared to the offended Party by private and bro∣therly Admonition; it being hardly possible to engage a Man more by any thing, than by concealing his Infirmities, and to preserve his Reputation among men, wherein it may lawfully be preserved. Wherefore that Christians might be deeply engaged in the Affections of each other, our Lord hath given them power to remit each others Offences, in such things as concern themselves, and hath prescribed a Law or Rule to do it by, to the greatest advantage of the Trespas∣ser, and with as great comfort to the Party offended. If he hear thee, thou hast gained thy Brother. How great this Gain is appears, in that

this very Sin persisted in, will expose the Offender to the loss of his Priviledges in the Church, and in Heaven also, ver. 18. Hence the Apostle James tells us, If one convert his Brother from the evil of his way, he shall save a soul from death, and cover a multitude of Sins, Jam. 5.

As our Lord is long-suffering, so must his Children be: and as the man is blessed whose Sins are covered by the Lord, (who sees no Sin in Jacob, nor marks transgression in Israel) so would he have his Children to cover each others Infirmities, if it may be; where∣fore if the offender neglect or refuse to hear thee, take with thee one or two more, that in the mouth of two or three Witnesses every word may be established; according to that good Law formerly given, Deut. 19. 15. Thus are we to mix a little severity with mercy, and put the Offender to a little shame, if peradventure he will thereby be reformed. And here it is to be noted, That a Brother is bound to go to the offender, only these two times; and upon his refusal to hear this second Admonition, the matter is to be brought be∣fore the Church, who is yet invested with Authority to remit the offence committed, if the Sinner hearken to them; or otherwise to retain his Sin, or to hold him Excommunicate for his pertinacity in the trespass which he committed: for Rebellion and Stubbornness is compared to the sin of Witchcraft and Idolatry, 1 Sam. 15. 23. And now he is made a publick spectacle in the face of the whole Con∣gregation (not a Convention of the Ministers only, as Diodate, and some others would understand it) who may hereby take the better heed to avoid him, to have no company with him, no more than the Jews were to hold with an Heathen man or a Publican. And by the Law we know it was an unlawful thing to eat common food, or to keep company with such, see Act. 10. 28. compar'd with Math. 18. 17. For our Saviour speaks here according to the force of the Law which was then in being; and therefore though that Law was afterward abrogated, yet this direction concerning Excommu∣nicate Persons, is to be understood according to the force of that Law, when our Saviour gave this form of Discipline, as is further evident, from 1 Cor. 5. 11. But now I have written to you, if any that is called a Brother be a Fornicator, or Covetous, or an Idolater, or a Rai∣ler, or a Drunkard, or an Extortioner, with such a one [not to keep company] no not to eat. And again, 2 Thess. 3. 14. If any obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed: yet count him not as an enemy, but admonish him as a Brother.

It is a great question how long a person under Excommunication may be admonished as a Brother. It may be answered, so long as he is not debauched in Life, and there is any hope of his recovery: for sith this Ordinance is for the saving of the Soul, we are not to be impatient, but still as we may to call upon the Sinner to remember from whence he is fallen, and to repent, and to pray for his return. Indeed, such may the nature of the offence be of some persons ex∣communicate,

as the Church may not pray for it, but must leave him to the great God in the great day of account, 1 John 5. 16. There is a Sin which is unto death, I do not say that ye shall pray for it. This sin may very fitly be expounded of the sin against the holy Spi∣rit, sith excepting that, all Sins and Blasphemies are pardonable unto men, as our Saviour testifies. Wherefore, as God is gracious and long-suffering, and waits upon Sinners, the Church must shew forth the same disposition towards those that err from the Truth; and to tread the steps of the holy Apostle, who, as he travelled in birth for the recovery of the backsliding Galatians, so he was rea∣dy to bewail many that had sinned, and had not repented of their Unclean∣ness, Fornication, and Lasciviousness which they had committed in the Church at Corinth. 2 Cor. 13. 21.

SECT. V. Of the way of God to proceed against such as Sin openly in the Church of Christ.

Sins which are committed directly against the Lord, as Idolatry, Murther, Whoredome, Theft, Drunkenness, Covetousness, Swear∣ing, &c. these are not within the Compass of that Rule, Matt. 18. If thy Brother trespass against thee, &c. and therefore cannot law∣fully be remitted by any private person to whom the same may be acknowledged, as in the case of private offences between Brother and Brother. But crimes of this nature are to be punished with greater severity, and the Church ought speedily to censure such evil doers, as unfit for Christian society, till reformed of such impieties, 1 Cor. 5. 9, 10, 11, 12, 13. Here the Sin committed by one in the Church of Corinth was Fornication: the Church is reproved, for that they had not put him out of their Communion, who whiles he remained among them was as Leaven, to infect the whole lump; wherefore the Apostle commands them (and in them all other Churches) to put away the wicked from among them. This great power hath God given to every Church: In the name of our Lord Jesus Christ, when ye are gathered together, and my Spirit, with the power of our Lord Jesus Christ, to deliver such a one unto Satan for the de∣struction of the Flesh, that the Spirit may be saved in the day of our Lord Jesus.

That earnest charge to Timothy (and in him to all Pastors) 1 Tim. 4. 20, 21. is carefully to be observed for the preservation of all Chur∣ches from the Infection of Sin. Them that sin, rebuke before all, that others also may fear: I charge thee before God and the Lord Jesus Christ, and the Elect Angels, that thou observe those things without preferring one before another, doing nothing by partiality. For as in the great House, the Church, there are vessels of dishonour, as well as ves∣sels

of honour; so the way to preserve the vessels of honour is to purge away those dishonourable vessels, 2 Tim. 2. 20, 21.

Now whether persons sinning so notoriously ought to be cast out of the fellowship of the Faithful, albeit they do submit themselves to the Church (at least for a time) is I confess a difficult question; yet he that seriously considers the scope of the Apostle, 1 Cor. 5. will find cause to believe it ought to be so, when the sin commit∣ted is of such a crying nature as that was; to the end they may bear their shame who sin so against the Lord; and that the Truth may retain its credit. I find the antient Christians were very severe on that account, and censured by Dr. Field and others, * 1.10 as over strict in that case. But when the case of Miriam Numb. 12. 14, 15. is du∣ly weighed, who was put out of the Camp seven days; and compa∣red with Pauls words, Put away from among your selves that wicked person; It may rationally be conceived, that it's the will of God that in such cases of transgression, the offender ought to give some proof of his sincere humiliation, before his admission to the Communion of the Church of God. It's evident it was a considerable time be∣fore the Fornicator at Corinth could be admitted to his Priviledges in the Church, though his sorrow was very great. True it is, as Paul blames them for not hasting to put him out of the Church; so af∣terward he moderates their severity, and concludes, that the punish∣ment that had then been long upon him, was sufficient, and wills the Church to restore him, and to confirm their love to him least he should be swallowed up of over-much sorrow, 2 Cor. 1, 2, 3, 4, 5, 6, 7, 8.

The Novations indeed (if that be true which is storyed of them) were too severe, in not readmiting those that fainted in the time of perfection, though with Repentance they desired it. For without doubt there is mercy for those that sin after Baptism. And yet though this inordinate zeal was justly condemned by the Antients, 'tis said that some of themselves would not admit some offenders to Commu∣nion under seven years experience of their humiliation: * 1.11 which severe course, however it manifests their great hatred of Sin, yet can as little be justified as the Novatians. Surely extreams are always hurt∣ful, and some that find fault with the Fathers, are fallen into another extreme, even to indulge almost all manner of naughtiness; the most Prophane, as well as Hypocritical Time-servers are now countenanced, not in respect of Communion in general, but honoured with places of Trust, in the Parochial Churches of this and other Nations, to the scandal of Religion, and the inevitable prejudice of the Refor∣mation so zealously begun by our pious Predecessors.

Howbeit, through the grace of God the pristine and pure Dis∣cipline of the Gospel is asserted and executed in the Baptized Chur∣ches generally, insomuch that no known or notorious offender can possibly retain his Communion there, but is sure to meet with that censure which the Law of Christ awards him, nor can he be readmit∣ted, without such Reformation (at least in appearance) as the Gospel calls for in such cases.

Finally, to tell the World how this Ordinance of Christ concerning the Discipline of the Church hath been abused by Popish Pardons on the one hand, and Penance on the other; what abominable Mer∣chandize they have made of the Sins of Men: or to set down the present Mercenary proceedings of the Protestant Churches in their Ecclesiastical Consistories (where the simplicity of Christian Dis∣cipline cannot enter) is but to weary the Reader, who as he runs may read the black Characters of such unchristian proceedings from day to day, which every good man desires to see amended.

SECT. VI. Of the way of the Lord to deal with Hereticks according to the Gospel.

That place of the Apostle, Tit. 3. 10, 11. A man that is an Here∣tick after the first and second Admonition reject, knowing that he that is such, is subverted and sinneth, having damnation of himself; Made some think, that Hereticks being so Admonished, can never be received into the Communion of the Faithful. But then it must be only such an obstinate Heretick as these words do set forth: otherwise, the consequence would be dreadful, if all that are led astray by Here∣tical Doctrine, should be exposed to such a severe Censure.

This Opinion, with respect to contumacious Hereticks seems to be strengthened by 1 Cor. 16. 22. If any man love not our Lord Jesus Christ, let him be Anathema Maranatha. Where the Sentence seems irreversible in this World, as if Sinners of that kind were to be wholly left to the Judgment of Christ himself at his coming to judge the World, sith he alone knoweth both the Sins of Men, and all the aggravations thereof. But what shall we say? How few are there that love Christ? nay, how few so ever there where, his Gospel is in some measure received. But we are certain, the Jews do not love him, yet this Text hardly concerns them. For Paul speaks more hopefully of that wretched Nation, Rom. 11. 11. Have they stumbled that they should fall? God forbid: but rather through their fall, Salva∣tion is come unto the Gentiles, for to provoke them to Jealousie. More safely therefore may we understand the Sentence of the Apostle; to conclude only those, who after they have known Christ; or rather, have been known of him; do withdraw their love from him, despise and deny him, or at least, but lightly esteem of him. These doubt∣less are grosly injurious to Christ, and their own Souls, and are ra∣ther to be left to the judgment of the Judge himself, then to be re∣leased by the Church his Substitute in this World.

The Apostle was not more industrious to gain the Galatians who were fallen into Heretical Opinions, than sharp and severe against those that seduced them. Gal. 5. 12. I would they were cut off which trouble you! which seems to import the irrecoverable Estate of those false Apostles, and deceitful Workers, as he elsewhere calls them.

Whom Jude calls, Trees twice dead, plucked up by the Roots: and conse∣quently uncapable of bearing fruit in Gods Vineyard for ever.

Of the same force are these two places, Heb. 6. 4, 5, 6. Heb. 10. 26, 27, 28, 29, 30. For when Men have destroyed a state of Faith, (in respect of themselves) trodden under foot the Son of God; counted the blood of the Covenant wherewith they were Sanctified an un∣holy thing, and thus doing despite to the Spirit of Grace; These Men cannot, (as Chrysostom notes upon the place) be twice made Chri∣stians; and there being but one Sacrifice for Sin, there remains no more for such presumptuous Hereticks as have contemned the ver∣tue thereof. For look how there was no mercy for such as DESPISED Moses's Law under two or three Witnesses; the Punishment must needs be very great to such as despise the Lord Christ himself, after they have been admonished the first, and second times.

Whether Hereticks ought to be put to Death, seems now to be happily resolved in the Negative by His Majesty Charles the Second, and his Honourable Court of Parliament, Anno 1677. Whiles by a publick Act they have worthily Repealed the Sanginary Laws, which heretofore have been Enacted, to the great prejudice of Christianity; and particularly, that Fiery Law, De Heretico comburendo. May His Majesty and great Council still proceed in such vertuous Acts, to the Glory of God, and their Peace and true Honour, both here, and to Eternity. And blessed be the Lord, that we have not occasion to write upon this bloody Subject, which is so forreign to Christia∣nity, as scarce any thing can be more. For Fire and Sword is Popish Discipline; but no Discipline of the Church of Christ.

Notes

• * 1.1

  Aug. Ep. 8.
• * 1.2

  Hest.
• * 1.3

  Luke 5. 33.
• * 1.4

  Jerom.
• * 1.5

  Origen.
• * 1.6

  Isa. 58. 3.
• * 1.7

  Socrat. l. 5. c. 19. Or after the Greek, c. 20.
• * 1.8

  Platina. p. 171.
• * 1.9

  Tom. 1. ad Nepo.
• * 1.10

  D. Field of the Church.
• * 1.11

  Dr. Field of the Church.