A Trial of Church-Forsakers, Section 12
SECT. 12. Browniſts laſt exception againſt our Church, about the governement of it, for Power.
FRom the Browniſts meaning, by a true Church, and their entrance into, head and members of a true church, we are at laſt come to the governement of a true church: and becauſe they finde ours not to bee governed according to their fanſies, therefore they except againſt it, as Antichriſtian, and therefore, not a true Church.
It is true that governement is an excellent bleſſing, it is as the bridle to the horſe, the rudder to the ſhip, yea, the lawes and judgement ſeate of a kingdome. A right to this cannot be ſeparated from a true church. For if it bee a church, it hath right to Christs lawes, judgements, and executions to governe it as his kingdome upon earth. Yea, the uſe of this right cannot bee taken away, without the great ſinne of them that doe it, and injury to the church from whom it is taken; yea, the Church that is robbed of it, ought not to reſt in this wrong, when they are ſo oppreſſed: but ought of dutie to pray to God for it, and humbly to ſupplicate unto men in authority, who are able, as Chriſts prime officers for the welfare of the Church, to helpe them at ſuch a lift. But no Church ought to call for ſuch a governement as Chriſt never commanded; yea, no church ought when they have a governement ſutable to the Apoſtles, and primitive times of the Church, and not contrary to any law of Chriſt, but ſutable to his generall rules in the ſcriptures, for ſome pretended, or true defects in governement, to make a ſchiſm and ſeparation from publick communion.
Yes (ſay the Browniſts) where government is ſo baſe, that foule corruptions rule,Object. from ſuch a Church wee muſt ſeparate. But who laid this (muſt) upon you?Sol. I am ſure not Chriſt, who taught us otherwiſe in his bleſſed life. There were fearefull corruptions in the Church of the Jewes, both in the prieſts, in the people, and in the worſhip of God. In the prieſts, there was ignorance;Mat. 23.16 Mat. 24.3. for they were blinde guides. There was ungodlines, for they ſaid, and did not There was corrupt entrance into their calling; for Caiphas was high-prieſt for that yeare:Ioh. 11.49 hee was Annuary (be like) though by Gods law the high-prieſt ſhould continue during life. In the people there was obſtinate wickedneſſe. They would have broke Chriſts necke downe a ſteepe hill.Luk. 4 28, 29. Lu. 23.18 Mat. 11.20 21.22. &c Mat. 27.25 They rejected him, and choſe Barabbas. They were in worſe ſtate then Tyrus, Sidon, and Sodome. They drew, and wiſht the guilt of Chriſts bloud to bee upon them and their children. In the worſhippe of God they uſed many ſuperſtitions preciſely;Mar 7.9. Matth. 21.12▪ 13. Ioh. 9.22. Matth. 5. the temple was made a denne of theeves: the Cenſures were abuſed for the caſting out of innocents: the doctrine of God was corrupted by gloſſes: and the bleſſed ſacraments were abuſed: for they obſerved not the Paſſeover on the time appointed, and therefore Chriſts was before theirs. Ioh. 19.14Notwithſtanding all theſe corruptions, by ſlack governement, yet did Chriſt hold publicke cōmunion with them. Hee was circumciſed the eight day:Luk. 2 21 Luk. 2.22. Luk. 2.46 Luk. 3.21 Ioh. 2.13. Matth▪ 23 1, 2, 3▪ he was preſented to the Lord as well as others: he heard, & was baptized: he eat the Paſſeover with them, and allowed his diſciples to heare the very Phariſees. Can they therfore juſtly ſay, that they muſt ſeparate from a Church corrupted for want of I governement?
Object.Yes (ſay they) that they muſt: when governement is naught, practiſe is anſwerable, and better of either cannot be had. I wonder what they would have done,Sol. if they had lived in the times of the Judges,Iudg. 18. when every man did what hee liſted? or in our bleſſed Saviours time, when ſo many ſchiſmaticks, and ſectaries had rule and governement? or in the Apoſtles time,3 Ioh▪ ….9 when Diotrephes uſed ſuch tyrannical pride, and uſurped ſuch authority, that hee would not receive the very Apoſtles ▪ would they have ſeparated? I am ſure, that neither Iſrael, nor Chriſt, nor his Apoſtles did ſo? Iohn did onelyonly write to the Church about it: And are theſe wiſer then they?
No (ſay they) wee doe it not out of an opinion of our owne wiſedome,Obiect. but out of conſcience, and for the glory of God, and for Sions ſake. But take they heed:Eſ▪ 62 … Sol. every one that pretends to make the word of Chriſt his rule, hath not theſe ends before him as he ought. Gentilis, that impious blaſphemer of the Trinity, when he was called to anſwer, ſaid,Se ſti… lis conſcientiae adactum, … feciſſe Se pro gloria altiſſimi de… pati▪ Act 23, 1… Object. Sol. that hee was drawne to maintaine his cauſe from touch of conſcience: and when hee was to dye, that hee did ſuffer for the glory of the most high God. And Paul when he was yet a Phariſee, lived in all good conſcience, when naturall wiſedome was his interpreter of Gods word. Even ſo, may it be with them.
O no: they are ſure of their hand: they are taught of God, and they muſt ſeparate from ſuch a wicked governmēt as ours is for conſcience ſake. Why, what is the matter? let us (in the feare of God) heare the worſt, that wee may mend, or bee obſtinate. I never heard but three things pleaded againſt our governement by them.
1 The power of true government.
2 The perſons of our governours.
3 And their exerciſe of our government.
We wil heare them in all, to the laſt word, and our good God give us underſtanding in all things for peace and ſalvation.
Object.The power of true Church government (ſay the Browniſts) is in the whole Church and in every particular member in body, and not onelyonly in the prime members onelyonly. In this they doe not onelyonly fight againſt us,Sol. but againſt al the Presbyteries in the world: and ſo they pull more adverſaries upon them, then they will be able to withſtand: In this they beate downe at one blow that which hath exerciſed the wits of thouſands, without ſatisfaction to millions of conſciences. Yea in this they joyne hands with Corah, Nu. 16.3.Dathan, and Abiram, who loved not the governement of the beſt, becauſe all the congregation is holy, every one of them.
Object.But againſt whomſoever they fight, and with whomſoever they joyne, ſurely (ſay they) true Church government is in the whole congregation.Sol. It is true, that if wee conſider the Church as a compleat body under Chriſt the head, Eph. 1.then the power of Church government is in the whole Church: As the animal body is ſaid to ſee, to goe, to worke, to ſpeake originally, though ſubjectively and formally, it is the eye ſees, the foot goes, the hand works, and the tongue ſpeaks.1 Cor. 12▪ But that the whole body of Chriſt (the Church catholike, or particular for her part) ſhould have this power, ſo as to have power to exerciſe it formally, cannot bee made good from the word of Chriſt. Before the Law, Church government lay upon Adam, Noah, Abraham, and the reſt of the Patriarchs. VnderUnder the Law, it lay upon Moſes and Aaron (though to Moſes was added by Iethroes adviſe ſeventy Elders, Ex. 1.…8.not by Gods immediate direction, though after they were approved by him.) VnderUnder the Goſpel the gifts of power and government was beſtowed upon ſome, not upon all:Ro. 12.6, 8. 1 Tim. 4.14. & 5 … and the people never attempted any thing without the Apoſtles leave, aſſiſtance, and direction. The Apoſtles ordained Elders, and not the people without them.Act▪ 14.23 The Apoſtles called for the Elders and conferred with them without the people.Act. 20.17. The Elders did conſult with Iames and Paul, Act. 21▪ …8 23.without aſking the votes of the people, and did a matter of weight for the peace of the Church from their owne judgements:Act. 15.2…, 23. Yea and when the whole Church was with the Apoſtles and Elders in counſell theſe are preferred before them as their ſuperiours, who had their conſent of love and charity, but not of authority. Therefore the people were not reproved for the diſorders of the Church and Common-wealth,Ne. 13.11 Apoc. 2▪ 1. & 12.18▪ Apoc. 3.1. but the Princes and the Prieſts: according to which generall courſe we muſt underſtand thoſe few particulars wherein blame ſeemes to bee layed upon the body of the people alſo. For the people are ſtill commanded ſubjection and ſubmiſsion to governours eccleſiaſticall and temporall:Ro. 13, 21. Tit. 3.1. Act. 20 28 Heb. 13▪ 17 and are ſtill called by the names of ſheepe, brethren, ſaints, houſhold, ſpouſe, children, and the like; whereas their governours are called Biſhops, Overſeers, Elders, Presbyters, Angels, Fathers, as termes of ſuperiority.1 Pet. 2. Apoc. 1.6. It is true, they are alſo called a royall Prieſthood, and Kings: but not in regard of externall power of government in the Church, but of internall power of ſaving grace to rule over their own corruptions,Ro. 6.12. that ſin may not raigne in their mortall bodies; which if they would exerciſe as they ought theſe quarrels might ſoone ceaſe.
Object.Noe (ſay the Browniſts) theſe quarrels muſt not ceaſe, ſo long as we find in Scriptures, the peoples power of government in the Church, maintained. For they inſtance in two high parts of government, excommunication and abſolution, and they find the peoples power in both.Math. 18.15, 16, 17, 18, 19. For Chriſt ſaith, If thy brother treſpaſſe againſt thee, and he will not heare thee, or more with thee, Goe tell the church, that is ſay they, the whole congregation, and as hee doth heare or neglect that, let him be to thee either bound or looſed by excommunication or abſolution. Hence they argue thus: Church is taken for every particular congregation where Chriſtians live: before this in body, the delinquent that is obſtinate muſt bee convented, bee it leſſe or greater: and it hath a power in governement, even in theſe things of higheſt nature: therefore the power of government is in the people, as well, as deeply, as in others. Heere is their impregnable hold (as they thinke) and therefore they come upon us thus roundly: Chriſt hath charged his Apoſtles,Mat. 28.20. and their true ſucceſſours: that they ſhould teach all nations to obſerve all things whatſoever hee hath commanded them: but you that are the miniſters of the Church of England, doe not teach us to obſerve all things: for Chriſt hath commanded a forme of governement,Matth. 18. wherein all members ſhould have publicke cognizance of offences for the advancement of the kingdome of Chriſt, and you ſuffer him to be diſhonoured, and us to bee robbed of our rights; and therfore ye are not the miniſters of Chriſt, neither is your Church a true Church of Chriſt.
Thus (ſo farre as I can gather from them,Sol. and conceive) I have given them the full advantage of their plea. But if all this were true, it doth not follow that wee are not the true miniſters of Chriſt, nor that our Church is not his true Church. Not the firſt, becauſe that expoſition of Chriſts words is their owne, and not Chriſts. If Chriſt had ſaid unto us, that hee would have ſuch a governement erected in every pariſh, then wee ſhould diſhonour our maſter, and rob Gods people, not to preach it. Others have with prayer, care, and conſcience looked upon thoſe words of Chriſt, as well as they: and yet ſome finde in that Church mentioned by Chriſt, onelyonly the Iewiſh Sanhedrim: ſome the Pope and his conclave: ſome the presbytery of mixt elders: ſome the conſiſtory of preaching elders: and ſome Biſhops and ſuperintendents, who have the higheſt overſight to puniſh Church ſcandals under the Magiſtrates, under whom they live. But theſe men (as if they would exclude other mens diſcourſes, and binde up their conſciences to their interpretations) will have their meaning to be the true ſence, and no other.
Neither doth it follow, that our Church is not the true Church of Chriſt. What though-ſomething that Chriſt hath commanded to be obſerved be not taught, nor obſerved, doth it therefore follow that ſuch a Church is not his? What Chriſtian is there that hath all Chriſts obſervations taught in every congregation where hee comes, or, if hee have them all, doth obſerve and doe them as he ought? And yet, I hope, he may be a true Chriſtian, and ſaved in the day of Chriſt. As in a Chriſtian, wee muſt obſerve what gives him ſaving fellowſhip with Chriſt, to wit, Repentance from dead workes,Heb. 6 1. 1 Tim, 1.5. and Faith unfained:Eph. 4.1. and how he walketh worthy of this fellowſhip in the way of life, to wit, by deniall of himſelfe, taking up of the croſſe, Mat. 16.24and following Christ, ſo farre, that no wilfull nor deliberate ſinne raigne in him:Rom. 6.12 and then though he do not obſerve every outward forme and rule, yet (I hope) Chriſt may be his Chriſt, and he Chriſts member to life. So in a church muſt we obſerve what gives it true eccleſiaſticall fellowſhip with Chriſt, to wit, the Apoſtles doctrine, and fellowſhip, breaking of bread, Act. 2.42.and praier: and then, if it profeſſe to know theſe, and to continue in them, ſo far as it is come, Phil. 3.though it obſerve not every thing that other men thinke it ſhould, yet I hope it is a true church of Chriſt.
But (ſay they) we have not the Apoſtles doctrine and fellowſhip for want of this popular governement. Let them prove once,Obiect. Sol.that this is any part of the Apoſtles doctrine and fellowſhip. Indeed they tell us (as before) that Chriſt ſaid, goe tell the Church, Matth. 18.and ſo forth: but how this Laſt ſerves their feet, comes next to bee diſcuſſed. If this church were every congregation, and if one man may bind, and looſe, it is certaine the whole congregation may doe ſo alſo, and ſo have the greateſt power of church governement in their owne hand: but whether the text will conclude for ſuch power is the thing in queſtion.
Learned men of moſt ages have much looked upon that text,Matth. 18 expoūded. and have applied it either by way of alluſion, or properly to church diſcipline, ſome way or other. Some churches in this laſt age have looked upon it fully, and (as they thinke) have ſquared an exact diſcipline according to it; though I cannot finde that they cut their courſe fully according to their owne ſence. Some particular perſons finding this to bee the ſtrongeſt hold for that new diſcipline, have ſought to overthrow it ſo, as utterly to roote out excommunication from the church; and others (finding the good uſe of that cenſure for the well being of the church) have beene as eagar to maintaine this hold. But diſcipline, and that cenſure, hath hold ſtrong enough from other texts, though that of Chriſt bee ſet in its proper ſence. For when wee looke to that promiſe of Chriſt to his diſciples in the name of Peter, Mat. 16.19 Ioh. 20.23 1 Cor. 5. 1 Tim. 2 Tim.and how he made it good to his Apoſtles, & lay together the rules & practiſes of the apoſtles, eſpecially in the epiſtles to the Corinthians, and to Timothy (which laſt are ſpent in rules, for the well ordering of the governing, and the governed) we ſhall find ground ſufficient for church governement, either in patterne, or precept, generall or ſpeciall, though we ſuffer this text to appear in its own colors.
Col. 3.13.Let me tell them then, that as Paul ſaith: Forbeare one another, and forgive one another, if any man have a quarrel, or complaint against any: ſo Chriſt in that chapter gives a remedy againſt private contentions. This is plaine to everie eye,Mat. 18.7. that is not wilfully blinded, that Chriſt in that chapter tells of the danger of ſcandals; and thereupon he gives a double direction: firſt to live ſo,Ma. 18. av. 8 ad v. 15. Mat. 18.15 ad finem. as not to give ſcandal to others, and ſecondly, to carry themſelves aright to others that give ſcandal to them; and that all this is to bee referred to private offences, the unbroken courſe of the chapter ſhewes, as Saint Baſil hath obſerved many hundred yeares agoe. That which moved Chriſt to this diſcourſe, was the preſent ſtate of the Iewiſh diſciples under the Romane Empire. Luk. 19.2. Mat. 9 9.The Romanes had no governement over them, and the authority of their edlers was much diminiſhed. For many of the Iewes became ſervants to the Romanes, as their Publicanes, to gather in their tribute: ſuch were Zacheus, yea, and Matthew. Theſe were freed from the authority of the Iewes; as all other Iewes were that were freemen of Rome, which made Paul when hee ſaw oppreſſion before him, to appeale to Caeſar, Act. 25.11 Act. 22 28and to plead that he was free borne. This was a great vexation to the Iew in recovering of right, and defending himſelfe from wrong. Therefore Chriſt to moderate the Iewes paſſions ariſing one againſt another, directs them what courſe to take; you muſt not deale (ſaith hee) one with another preſently, as with Publicanes, & Heathens, who are out of Iewiſh power, and cannot bee impleaded any where, but before a Romane barre: but to cut off al differences betwixt you and your brethren, yee muſt proceed in a gentle way.
Why? what muſt they doe? If thy brother (a Iew) ſhall treſpaſſe againſt thee (a Iew), right thy ſelfe by degrees. Firſt, deale with him fraternally, according to the rule of charity,Mat. 18.15. tel him his fault betweene thee and him alone. If that will doe no good to gaine him,ver. 16. then ſecondly, deale with him legally, take with the one or two more, that may heare the difference, convince him of errour, and perſwade him to peace: for this is Moſes law, that in the mouth of two or three witneſſes, every word bee eſtabliſhed. Deu. 19.…5 Heb. 10.28If that will not yet bring him home, then thirdly, deale with him Iewiſhly, tell it unto the Church, complaine to the Sanhedrim, Mat. 18.17.tell the ſeventy elders who ſit yet, by Gods approbation, to heare harder cauſes, and to decide greater doubts againſt peace, and charity. If yet hee bee ſo gracel…ſſe as to neglect thee, and them too, then laſtly, deale with him heatheniſhly by Romane ſoveraignety to which now you are ſubject, but thinke him to bee as an Heathen and Publican, & deale with him accordingly: The law is good if it bee uſed lawfully;1 Tim 1.8 Alluſive. 1 Cor. 6.1.6. let Caeſars juſtice end the difference betwixt you. It is true, the Apoſtle ſaith, that Brother muſt not dare to goe to law with brother, and that before unbelievers: yet I hope even then, when the Iewes,Ro. 9.13. Pauls brethren wronged him, and the ſaints could not right him, hee appealed unto Caeſar. Therefore ye muſt put a difference betwixt the chriſtian Corinthians, after the death of Chriſt, and the chriſtian Iewes before the death of Chriſt. Theſe had no Church government ſetled, but that of the Iewes, which by Romane authority was neglected and ſlighted: but the Corinthians had. For Chriſt never medled to ſettle any other Church government during life, but the Iewiſh, which was to bee of force til after his death: but then he ſent his Spirit to direct his Apoſtles in all neceſſaries.Ioh. 16. The Iewes were Chriſtians but in working: for the beſt of them (even the Apoſtles) were dreggiſh in faith and life: In faith about the death and reſurrection of Chriſt, and about a temporall Kingdome doted upon. In life, when they too full of revenge in drawing the ſword as Peter, or for calling down fire frō heaven upon the Samaritans. But the Corinthians were more perfectly inſtructed in the myſteries of faith and charity, and therefore their brawles would bee more ſcandalous,1 Cor. 6▪ 2. having ſuch wiſe Saints among them who ſhall judge the world. Laſtly, the Apoſtle findes not fault with the Corinthians for going to law abſolutely one with another before infidels; for even Heathen Kings, and all that are in authority are to be prayed for, 1 Tim. ….1, 2.that Chriſtians may lead a quiet and peaceable life in all godlineſſe and honeſty: And this they cannot doe except their Thrones miniſter juſtice in mine and thine. It is lawfull therefore when raking and politicke Chriſtians doe bite and devoure one another, doe ſerve their owne bellies, Gal. 5 15. Ro. 16.18.and by good words and faire speaches doe deceive the hearts of the ſimple, and defraud one another in bargaining, 1 Theſ. 4.to appeale to the miniſter of juſtice.Ro. 13.1, 4. For all power is of God, and the very Heathen Magiſtrate doth not beare the ſword in vaine. But he findes fault with them, that they ſet too great a price upon the things of this life; that they were too contentious about them; that they went to law before Heathens to the ſcandall of Chriſtianity; and that they appealed to forraigne judgement, when they might have remedy by wiſe Saints neerer hand, which the Jewes could not have, when their Elders by Romane liberty were contemned.
Why the former ſenſe is true.Now, if they doubt whether this ſenſe may bee admitted, I ſhall (by Gods helpe) cleare it from the Text, and maintaine it from exceptions that may ariſe thence. Firſt, therefore conſider that Peter underſtood this diſcourſe of private offences onelyonly: therefore when Chriſt hath done, hee ſaith,Mat. 18.21 Lord, how oft ſhall my brother ſin againſt me? Againſt me, ſaith Peter, intimating a private treſpaſſe. Secondly, conſider Chriſts anſwer to Peter in a Parable, where he concludes thus, So ſhall my heavenly Father doe to you, verſ. 35.if yee from your hearts forgive not every one his brother his treſpaſſes: where hee ſtill ſpeakes of private treſpaſſes. Thirdly, conſider the propriety of ſpeech in the words of Chriſt. If thy brother, ſaith Chriſt, that is, a Jew:verſ. 15. for no Jew nor Diſciple then called any other man brother but a Iew. If thy brother ſin againſt thee, therefore the offence is ſtill private and perſonall. Lastly, verſ. 17.conſider that Chriſt ſends the offender from the Church neglected to the plaintiffes cenſure and puniſhment to be ſought. He doth not ſay, let him be to the Church as an heathen and Publican, that is, excommunicate: (for Heathens were not excommunicated;1 Cor. 5.11. for what have we to doe to judge thoſe that are without? no nor Publicans neither; for we reade onelyonly that Chriſt wrought Zacheus to reſtore where he wronged,Luk. 19. but we read not that he left his office. And when the Publicans came to Iohn Baptiſt, Luk. 3.12.13.hee did not bid them leave their places, but exact no more than that which is appointed you:) but ſaith Chriſt, let him bee to thee: becauſe hee hath deſpiſed the Church, which is the higheſt tribunall under Caeſar, hee is in thy hand to take Caeſars courſe with him.
But (ſay they then) how will you maintaine this ſenſe from juſt exceptiōs.Obiect. Sol. We had need indeed: for we are perſecuted from this Text by two ſorts of perſons. The Papiſts ſay that here Chriſt refers us to the Chriſtian Church (the Pope out of his chaire) to end all controverſies. But what have Chriſtians to doe here, if it was the comfort or a Iew againſt a Iew in private offences? The Browniſts ſay, that here is a Rule for every private Congregation like themſelves to claime a ſufficiſufficient power by, to advance Chriſts kingdome.Object. And it can be no other (ſay they) for the word (church) cannot bee taken for the Iewiſh Sanhedrim; it is a chriſtian word proper to congregations of ſaints.Sol. Nay, that word in Gods language is uſed for any aſſembly.Act▪ 19.32.39.41. The aſſembly was confuſed; it ſhall hee determined in a lawfull aſſembly; yee cannot give an account of this concourſe, therefore hee diſſolued the aſſembly, ſaith the holy Ghoſt of a wicked uproare; and in all three places the word church is uſed. Why then may not the grave aſſembly of the ſeventy elders be called a church?
Object.Yea but (they ſay) heere is mention made of binding and looſing, which are proper to church cenſures.Sol. It is true, that for their affinity in ſound, they have beene often applyed ſo, at leaſt by way of alluſion. But we read of a threefold binding in the new teſtament▪ Divine, Miniſteriall, and Fraternal, Divine▪ when God at laſt doth juſtly give over to everlaſting obduration, and reſtraint, thoſe that are caſt into hell:2 Pet. 2.4. Jude 6. Matth. 22. ſo the devils a…e reſerved in everlaſting chaines: and God ſaith of final contemners of grace, binde him hand and foot, caſt him into utter darkeneſſe. Miniſterial, when the preachers of the Goſpell binde over obſtinate ſinners to wrath, either morally, by way of denunciation only, or Eccleſiaſtically, by way of proceſſe. This Chriſt promiſed to the diſciples in the name of Peter, Mat. 16 19 Joh. 20.23and performed to all his diſciples: yea and this is moſt fearefull, when the bond is laid right, becauſe they doe it by commiſſion from God as Gods Ambaſſadours; yet is it ſoluble to true penitents. Fraternall and brotherly binding; when one man bindes another for private offences obſtinately ſtood in: and of that doth Chriſt ſpeake in this place. If ye have won him by a loving conviction, ye looſe him of his guilt to you: If hee will live in his uncharitableneſſe, ye binde him by your ſeeking peace: for hee that will not be reconciled from the heart,Matth. 5.25, 26. Obiect. Sol. Matth. …8.19. Quid hoc ſi… velit ſeries ipſa loci declarat. Siqui correptus eſt animo indoluerit & in idem propoſitum venerit cum eo … quo corripiaetur dabitur ei de clementiſſimo Deo ven…a &c. God will not be reconciled unto him, hee ſhall into the priſon till he hath paid the utmoſt farthing.
But (it may be ſaid) how ſhall I be aſſured that upon my brothers ſubmiſſion, and mine and my witneſſes acceptance, that his bond of guilt ſhall be looſed by God? From Chriſts promiſe, that if two ſhall agree on earth, as touching any thing that they ſhall aske, it ſhall b… done for them (to their brethren) of my Father which is in Heaven. Thus Saint Baſil of old: If two ſhall aske by conſent it ſhall be done: what this meaneth the proceſſe of the place ſhewes (ſaith he:) for immediately before Chriſt ſpeaketh of him that reproveth his brother, and him that is reproved; and If he that be reproved be grieved for his fault, and be joyned with the reprover in the ſame minde, the pardon which is asked ſhall be granted from our moſt gracious God. This I alledge (as I could in this cauſe many other) not becauſe they like it: but becauſe they may know that this ſenſe is not a new one of my owne. I know that they runne a new and uncharitable way, for when they reade that Chriſt promiſeth not doing for them that aske, except they agree on earth: they peremptorily conclude, that they ought not to pray with them that doe not conſent with them in their opinions. Therefore would they neither pray with me, nor ſuffer me to pray with them to our good God to lead us us into the way of truth: nor will they pray with their owne wives and children, though never ſo pious, if they doe not meet in the ſame center of conceits.
Object.Yea but (ſay they) all the Text before muſt be underſtood of publike Church ſcandals becauſe of Chriſts promiſe,Mat.18 20 Where two or three be gathered together in my name, there am I in the midſt of them: which is ever applyed to publike meetings.
Sol.It is true: it is ſo applyed, and ſo may and muſt. For it holds ſtrongly, that i… Chriſt be preſent with private perſons, who agree in building up one another in charity much more is he preſent in publike conventions where faith climbes, hope rootes, charity flames, and zeale burnes up corruption, when they are well uſed. But yet this proves not, but that here Chriſt may treate of private ſcandals, as the whole context ſhewes, and may incourage brotherly prayers one for another in peace, becauſe Chriſt is preſent with them. But all this is but a flaſh to them yet:Object. for this text muſt needes bee a rule of their perfect diſcipline in the body of their members:1 Cor. 1.5 becauſe the Apoſtle blames the whole church of Corinth, for not caſting out of the inceſtuous perſon. Sol.That this is no perfect rule of diſcipline, may appeare to any man that will conſider, that heere is no direction to proceed againſt ſins againſt God, or others, but onelyonly againſt thee, & thee. Heere is no excommunication ordained: for it is not ſaid, put him out from among you, 1 Cor 5.but let him bee to thee for ſeeking further remedy. Laſtly, heere is no determining power given to the church; for the party offended is principall to admoniſh, tell, fine. The church is not to excommunicate, but to turne the offender over to the offended party, let him be to thee, not to us: yea the church is not to call him by ſummons, but to expect the plaintiffes comming: and moreover, if heere were a perfect rule, it might fall out that two or three men, yea women, pretending to bee gathered in Chriſts name, might caſt out whole congregations for not conſenting unto them.
And for that place to the Corinths, Object▪ 1 Cor. … ▪where Saint Paul is charged to countenance this their new pariſh diſcipline; becauſe hee blamed the Corinthians that the inceſtuous perſon was not caſt out: I anſwer, hee might have had juſt cauſe to blame them,Sol. if hee had committed any ſuch thing to their truſt, by devolving his authority to them: but that hee did not yet put over his authority to them in body, appeares divers waies. Firſt, though the power of governement, in reſpect of uſe, belong to the whole church for benefit, that where the fact is notorious, the law might be notorious too, ſo as the whole church may bee witneſſe of the doome,1 Cor. 5.4. when they are gathered together: yet in regard of the poſſeſſion for managing of it, it belongs onelyonly to the Paſtors, and chiefe Biſhops. For when Chriſt made that promiſe of binding and looſing to his diſciples, hee did not make it to them as Apoſtles properly: for it is no ſuch perſonall priviledge as not to deſcend: It is needefull for the church in all ages, therefore not tyed to any. Neither did he make it unto them as the body of chriſtians: for when hee made good his promiſe, hee tells us that hee ſent and inſpired them,Ioh. 20. and after both theſe, gave this commiſſion of binding and looſing: but hee ſent not all, nor inſpired all, as he ſignified by breathing upon the Apoſtles. But he did it to them, as paſtors, and chiefe Biſhops, and ſo to men of office for the uſe and comfort of the church for ever, And terrour of ungodly men. Secondly, the perſons to whom this authority of perpetuall governement of the church (in eccleſiaſticall way) was committed, were the chief Paſtours (as Biſhops were anciently called) therefore if Paul had fixed the blame in that particular upon any, it would have been upon the Angel, Apoc. 2▪ & 3.and chiefe overſeer of that church. For Paul and Chriſt are not of a ſeverall ſpirit and judgement in church-diſcipline. Thirdly, if therefore Paul blame any for this, it is under the whole church, thoſe that by office were to redreſſe theſe outrages, and to ſee to the holineſſe, charity, and comelineſſe of that church. But laſtly, if wee looke into the words more narrowly, wee ſhall finde the true fault that hee blamed the church of Corinth for.1 Cor. 5.1. They had a common fame of ſuch a wickedneſſe committed amongſt them, that the Gentiles by the light of nature did abhorre. Paul (having as yet ſupreame power eccleſiaſticall under Chriſt in his owne hand, and (for ought we know) not having ſetled a Biſhop in higheſt church governement, as in Epheſus, Creta, Aſia,) did expect from them woefull complaints of this diſorder, that hee might have directed thē accordingly, for the taking of it away from among them, with the author of it.Ver▪ 2. that he might be … away from them, no… caſt out … themſelv…. But they were ſo farre from this, that they were puffed up with their owne gifts, and lamented not that wickedneſſe that raigned among them, that by d…e courſe it might bee removed. This therefore is that, which the Apoſtle blameth in the Corinthians. Therefore that hee may ſhew them, that they are not ſo much to admire themſelves, as to take off their eyes from the great faults committed againſt them, and that they are to lament, and doe their beſt, that ſuch wicked perſons might be taken away from among them, and not thruſt out in a crowd: the Apoſtle doth three things by authority i… the face of the Church, verſ. 4.who of conſcience ought to conſent and beare witneſſe to the doome. Firſt, the act of an Apoſtle, Deliver ſuch an one unto Satan (it may be) that he might have power over his body to torment him, as appeares in the Stories of Ananias, Sapphira, Elimas, Alexander. Secondly, the act of a Biſhop,verſ▪ 13: put away from amongſt you that wicked perſon, that being ſuſpended from the preſervatives of his ſoule in the viſible communion of Saints, he might have a way to bring him to godly ſorrow. And thirdly, the act of every godly Paſtour, to mourne that if any be called a brother, and bee a fornicator, verſ. 11.or covetous, or an Idolater, or a rayler, or a drunkard, or an extortioner, with ſuch an one eate not: that is, be ſo farre from countenancing of him in his ſinne, that yee take him not into unneceſſary familiarity. Now, how from hence can be picked a popular government of the Church, God knoweth, I cannot yet reach.
Object.But yet (ſay the Browniſts) you may reach thus much to confound you, that if Paul would not have you eate with ſuch wicked brothers, much leſſe would he have you to receive the Sacrament with them: for he hath more care of his owne ſupper than of ours. This is certaine that God hath a greater care of his own Supper than of ours:Sol. and therefore though he be willing that all ſhould come both good and bad, yet if they come, and ſtay bad, and hee come to try them,Matth. 22. they ſhall bee bound hand and foot and caſt into hell. It is certaine alſo that wee muſt have a great care of the Supper of the Lord as we can in our places; private perſons, by private communion of Saints; Presbyters, by publike preaching by Word and Doctrine, and by private exhortations as they can; and Church-Officers by preſentments, and puniſhments fit. But it doth not therefore follow, becauſe wee may not eate with them (that is, converſe familiarly and unneceſſarily with them) that therefor we may not eate the Lords Supper with the Saints, becauſe wicked perſons are there. Their wickedneſſe we countenance, when we keepe company with them: our goodnes they countenance, when they come into publike communion with us: we have no need of their eating with us, they ſhew their need of their eating with us in the Sacrament, when we have no power to keepe them backe.
Yet (ſay they ſtill) wee have power to keepe them backe:Object. for Paul ſpeaking of the inceſtuous perſon ſaith,1 Cor▪ ….6. ſufficient to ſuch a man is this puniſhment which was inflicted of many; therefore the whole Church had power and uſed it againſt him. It is true, it was inflicted by many aſſeſſors and conſē ters to his doom, but not as prime executors of that doome. The Apoſtle ſaith, that the Saints ſhall judge the world, by way of life, witneſſe,1 Cor. 6.2. conſent, and approbation▪ yet is it not Chriſt that is the Judge of wicked and good? So though this puniſhment was inflicted upon him by many, by way of conſent, and approbation yet was it primely inflicted by Paul, 1 Cor. 5.3, 4.and his authority in thoſe that declared it. Thus have I ſatisfied my ſelfe (if not others) in this point concerning the power of governement, which lies not in all the congregation for execution and prime officiating, but in the chiefe governours who beare the place of Paul and the other Apoſtles.