Justification of Separation from the Church of England, Treatise · Section 4 – Section 9
That which Mr B. calls next into quaestion, is, whether the recusant Mr B.Ministers may not for the free preaching of the gospel, yeeld so far to the evill disposition of the Prelates as to subscribe, and conforme vntounto their ceremonies though they cannot approve of them, nor judge them lawfull. For this is the thing M. B. aymes at, though he carry the matter something covertly, because he would offend neyther party. And to perswade vntounto this he brings in Paul, checking himselfe for reviling the high Preist, and observing the legall ceremonyes after abolishment, to procure free liberty to preach the gospell, and after Moses graunting a bill of divorcement (countrary to the law of mariage) for the very hardnes of the peoples harts.
To this I answer sundry things, as, first to preach the gospellAns. vponupon condition of obedience in that wherein a man eyther judgeth or suspecteth himself to sinne, is nothing lesse then to preach the gospell freely: though this be in truth that free preaching of the gospell in the Church of England whereof we heare so many lowd boasts. And to perswade a mā vntounto this, is, to perswade him to do evill that good may come thereof, as though the Lord stood▪ need of mans sinne, for the publishing of his truth, or saving of his elect.
The preaching of the gospel is a most excellent thing, and the fruits of it far better then those of Eden (and oh how happy were we, if with exchaunge of halfe the dayes of our lives we might freely publish it to our own nation, for the converting of sinners) yet must no mā be so far possessed with the excellēcy of the obiect, (as were our first parents with the goodnes, bewty, and supposed benefit of the forbidden fruit) as to presse vntounto it by vnlawfull wayes: and for a man to go about to perswade to the practise of a thing by the casuall fruits and effects of it, & not in the meane whyle to cleare the way of feare and scruple of sinne in the meanes of attayning the proposed good, is to go about to deceive him whom he perswadeth, and by a bayt (as it were) to til his cō science, as a byrd into a snare, into most fearful intanglements.
And for Paul, as it is a very vngodly suspition cast vponupon him, that he should do any thing which he doubted to be syn, or which he did not most assuredly know was pleasing vntounto God, so is it very vntruly affirmed that he did that he did, eyther as yeelding to the evil disposition of men, or to procure free liberty to preach the gospel. He did all things most freely and without any respect to humane authority, fulfilling the royall law of love in tendering the weaknes of the brethren newly converted from Iudaism, observing with them the legall rytes, & those also made a part of Gods worship by them, and that without all probability of sinning, whereof you impeach him.
Now for Moses he did not graunt, that is, approve of the bill of divorcement, but onelyonly permitted it for the avoyding of a greater evil, which civil Magistrates may do in some cases, which notwithstanding no man vsed without sinne. And what doth this better your popish ceremonies?
The last thing in quaestion is the case of offence, touching which you make many doubts, where the holy ghost makes none; forgetting your owne good admonition, that men should take heed of g…ing distinctions, and other evasion through pollicy or fear of trouble to loose sincerity, where the word is playn.
There is not a case in the whole Bible more cleare, then that the things called indifferent▪ may and ought to be forborne, for the weak conscience of a brother. Rom. 14 15. 20. 21. 1 Cor. 9. 19. 20. 21. 22. & 10. 23. 24▪ 28. 29. And yet this clear truth you labour to darken by the mist of mans authority, pretence of good effects, surmises of partiality, humour, and folly in the partyes offended, raysed out of your owne hart. But let vsus heare your advise.
Quaere, Whether it be an offence iustly given by thee, or taken without Mr B.iust reason of others: thou not offending and they displeased, the fault is their own and thou not chargeable therewith.
But you must vnderstand Mr B. that in the vnseasonable vse ofAnswer. things in themselves indifferent, there is an offence both given & taken, and so a double sinn cōmitted: he that gives the offence sinns through want of charity, and he that takes it through want or weaknes of fayth. And so where actions simply good, do onelyonly hurt him that takes offence; and actions simply evill, him that gives it; the vse of things indifferent agaynst expediency, hurts & harmes and destroyes both. Rom. 14. 15.
Now the parts of your secōd enquiry, viz. whether men be offended Mr B.in respect of what themselves know, or butled by affection, disliking of other mens dislike, are insufficient. For men do oft tymes take offence at things done, and yet neyther in respect of their own knowledgeAns. nor of other mens dislike, but merely through want of knowledg and vponupon ignorance of their christian liberty. And such were the weak brethren spoken of, Rom. 14. 1 Cor. 8. and 9. which how they were to be tendered in their weaknes, let the places iudge.
And for persōs partially affectionate, or foolishly froward, which is the mayn point in the 3. Quaere, they are no way to be regarded as weak, but on the contrary to be reproved as wayward & contentious, that folly and sinne may not rest vponupon them. OnelyOnly let men take heed they iudge not vncharitably of their brethren, because they would practise vncharitably towards them, as†1 Sam. 2…. Nabal reviled David and his men as runnagates, because he would deal churlishly with them, and would shew them no mercy.
In the forth place it is demaunded.
What authority may do in things externall for outward rule in the Mr B.circumstances of things.
How colourably you cary all the abominations in your ChurchAns. vnderunder the shadow of circumstances, and of how great moment even circumstances are in the case of religion I have formerly spoken: let me onelyonly ad thus much.
If a subject should vsurp the crown, and exercise regall authority, the difference were but in the circumstance of person, which notwithstanding made the action high treason. Or if a Preist comming to say his evensong should fall a sleep on his desk, it were but a matter of circumstance in respect of tyme and place, it might lawfully be done in another place, and at another tyme, yet there & then it were a great prophaning of the service book. What sway authority hath in the Church of England, appeareth in the lawes of the land, which make the goverment of the Church alterable at the Magistrates pleasure: and so the Clergy in their submission to K. Henry 8. do derive, as they pretend, their ecclesiasticall jurisdiction from him, and so exercise it. Indeed many of the late Bishops and their Procters, seeing how monstrous the ministration is of divine things, by an humane authority and calling; and growing bould vponupon the present disposition of the Magistrate, have disclaimed that former title, and do professedly hold their eclesiasticall power and jurisdiction de jure divino, & so consequent…y by Gods word vnalterable. Of whom I would demaund this one quaestion.
What if the King should discharge and expell the present ecclesiasticall goverment, & plant in stead of it the Presbytery or Eldership, would they submit vntounto the government of the Elders, yea or no? if yea, then were they traytors to the Lord Iesus submitting to a goverment, overthrowing his goverment, as doth the Praesbyterian goverment, that which is Episcopall; if no, then how could they free themselves from such imputations of disloyalty to Princes, and disturbance of States, as wherewith they load vsus & others opposing them. But to the quaestion it self.
As the†Ioh. 18. 36 kingdom of Christ is not of this world, but spirituall, & he a spiritual King: so must the goverment of this spirituall kingdom vnderunder this spirituall King needs be spiritual, & all the lawes of it And as Christ Iesus hath by the merits of his Preisthood*1 Cor. 6: 20. redemed as well the body as the soule; so is he also by the scepter of his Kingdom to rule & reign over both: vntounto which Christian Magistrates as well as meaner persons, ought to submit themselves, & the more Christian they are, the more meekly to take the yoke of Christ vponupon them, and the greater authority they have, the more effectually to advance his scepter over themselves, & their people by all good meanes. Neyther can there be any reason given, why the merits of saynts, may not as wel be mingled with the merits of Christ for the saving of his Church, as the lawes of men with his lawes, for the ruling and guiding of it. He is as absolute and as intire a King as he is a Preist, and his people must be as carefull to praeserve the dignity of the one, as to enjoy the benefit of the other.
The next Quaere, is. Whether authority commaunding doth not Mr B.take away the offence which might otherwise be given in a voluntary act.
This question is answered affirmatively, by the Bishops & theirAns. adhaerents, and so with one voice they affirme in their books, pulpits and other publik determinations: but herein as palpably flattering the Magistrate, as ever Canonist did the Pope. What more was ever given to the Pope, then that he might dispence with the morall law. And what lesse is given to the King when by his authority I vse things indifferent with offence to my weak brother? Is not love †Rom. 13. 2.the fulfilling of the law? And is it not *Rom. 14. 13.against the law of love to vse things indifferent with offence? which must the more carefully be avoyded, cōsidering the effects it drawes with it, which are not onelyonly the grief (vvhichwhich were too much) but even the destruction of him for whom Christ dyed, ver. 5. 20. 1 Cor. 8. 11.
OnelyOnly he which can strengthen the weak faith (which is the cause of the offence) can take away the offence, and stablish him that is weak, Rom. 14. 4. Men may and must vse meanes for that purpose, and not nourish the weak in their weaknes, but beare them they must in love, and much love will have much patience.
Lastly, (for I passe over the 5. Quaere as comprehended in those which go before) where you advise mē to studie, & agayn to study to be quiet, and to follow those things which concerne peace: it is needfull counsel and againe needfull, considering what vnquiet spirits are to be found in all places. OnelyOnly let men in their counsayls (which you leave out) ioyne with peace “Rom. 14. 19. Heb. 12 14.aedification, and holynes as the scriptures teach, and so *Ier. 15. 19 Pro. 12. 20. Mat. 5. 9.separating the pretious from the vile, they shalbe to vsus as Gods mouth: and let their peace be in the word of righteousnes, & the ioy of the counselers of peace shalbe vponupon them, and the blessing of peace-makers vponupon their heads.
Of Mr B. disswasive probabilities.
THe next thing that comes into consideration, is, certayn probabilities & likelyhoods, as the authour calls them, consisting for the most part of personal imputations, & di graceful calumniations, whereby he labours to withdraw the harts of the simple frō the truth of God, unto disobedience, as Absalom did the people into rebellion against the K. by slandering his goverment. 2 Sā. 15.
But if Mr Bern. followed his sound judgement in this boo…, as he professeth in the Preface, and so laboured to lead others, he would neyther go himself, nor send them by vnstable guesses and likelyhoods, as he doth.
The truth of God goes not by peradventures, neyther needs it any such paper-shot as likelyhoods are to assault the adversary withall. The word of God which is *2 Ti…. 3. 16. 17.profitabl… to teach, to reprov…, to correct, and to instruct in righteousnes, is sufficient to furnish the man of God with weapons spirituall, and those “2 Cor. 10. … ….mighty through God to cast downe strong holds, and whatsoever high thing is exalted against the knowledge of God. And if M. B. speak according to the Law and Prophets, his words are solid arguments, if not, there is neyther light in him, nor truth in them: and so where truth is wanting must some like-truthes, or images of truth be layed in the place, like the image in Davids bed to deceive them that sought after him, when he himself was wanting. 1 Sa…. 19. 13.
The first probabilitie that our way is not good, is.