A Trial of Church-Forsakers, Section 13
SECT. 13. Browniſts exceptions against the perſons governing in our Church, and againſt the exerciſe of their governement.
PVt caſe that the power of governement were not in every particular congregation, yet our governours are not to bee allowed, yea to be baniſhed the church, ſay they. They are farre from the ſweete moderate ſpirit of Melancthon, one of the bleſſed reformers, who, ſo the Pope of Rome himſelfe would have admitted of the Goſpel of Chriſt in truth, would have permitted his ſuperiority over Biſhops, by humane right, for the peace and common tranquility of christians under him. But nothing will ſerve theſe people but the damnation of the Pope, and the ſhame and confuſion of all Biſhops, one, and the other.
And there are three things principally in them, at which they except, and againſt which they ſtumble:
1 Their name.1 Their name. Object.
2 Their degree.
3 Their jurisdiction.
Why (ſay they) ſhould they appropriate to themſelvs this name of Biſhops, which belongs to all other Paſtours as well as to them? There is good cauſe;Sol. for there are two ſorts of Biſhops: firſt ordinary Biſhops, Act. 20.28ſuch as were all the Elders of Epheſus. Eſ. 56.10.Theſe muſt not bee blinde watch-men: for if they ſee not, they cannot overſee. They muſt not ſleepe and bee ſecure:Matth. 13. they muſt have a great care to keepe ſafe thoſe that are committed to them, that the enemy come not and ſowe tares. Secondly, there are extraordinary Biſhops, ſuch as have precedence, & jurisdiction, not onelyonly over the flock, but over the elders and presbyters, which are called Angels; ſuch were Timothy, Apoc▪ 2▪ & …and Titus the firſt ordained Biſhops of the churches of Epheſus and Creta, as appeares in the poſtſcript of thoſe epiſtles.2 Tim. & Tit. poſt ſc. Which though haply they are no part of the canonicall ſcriptures, yet are they authenticall records of matters of fact to help our underſtandings in the needfull ſtories of th…ſe times, without which we may think amiſſe. From theſe, they juſtly aſſume thoſe names which have beene given to men of their order, ever ſince the Apoſtles dayes.
But put caſe they could not make ſuch aclaime,Aernis. if there be the office, ſhall we quarrell about the names? The firſt man that ever found fault with the name, would fame have been a Biſhop himſelfe; but when he found himſelfe croſſed, he comforted himſelf with this, that yet, as he was a Presbyter, he was equall with them. But let no good Chriſtians be unquiet for names, if there may bee an agreement in things named.1 Cor. 6.4. Ro 15.8. Matth. 20.28. 1 Pet. 2.25. Heb. 3.1. 1 Pet. 5.1. 3 Ioh. 1. 2 Cor. 8.23. Phil. 2.25 Apoc. 1. & 2. & 3. Object. The Apoſtles were called Deacons in Gods language, yea, and Chriſt himſelfe, who came to that end. Chriſt is called the Arch-biſhop, and the Apoſtle of our ſoules. The Apoſtles are called Elders, and Elders were called Apoſtles, and Biſhops are called Angels. What matters it then for names, if wee can agree in other things?
But (ſay they) wee doe not agree in other things: for theſe Biſhops are in a degree above Presbyters, and ſo there is an unequall miniſtery in the Church of Chriſt which ſhould not bee.2 Their degree. Now ſurely they have had this from the Apoſtles dayes:Sol. yea the ſcripture mentioneth a ſuperiority in the miniſtery of the Church▪ firſt Apoſtles, 1 Cor▪ 12.2….ſecondarily prophets, thirdly teachers. And this is a ſure rule, that ſuch a miniſtery as is moſt like the miniſterie ordained by Chriſt (it not being denyed unto us expreſſely, or by conſequent, and another commanded) may be lawfully maintained by us as Chriſts miniſtery. But ſuch is an unequall miniſtery in degree, as Prophets, Epheſ▪ …Apoſtles, Evangeliſts, Paſtours, and Doctours, one above another in larger authority, & gifts: for thoſe that were called immediately did excell thoſe that were called by men. And among thoſe that were called by men, where might bee a riſing to an higher degree according as they profited in faith and godlineſſe. Therefore Paul ſaith, that they that uſe the office of a Deacon well purchaſe to themſelves a good degree. 1 Tim 3.1….Therefore may wee lawfully maintaine a ſuperiority in the miniſtery of Chriſt now.
But (it may be) they would not ſtand ſo much upon this,3. Their juriſdiction Ob▪ becauſe (for ought I can finde) there is ſome inequality betwixt their pretended Paſtors and Doctors); but that there is a Iurisdiction in our Biſhops, not onelyonly over the flock, but over the compresbyters their brethren. It is true, there is ſo,Sol. and that juſtly; without which, wee ſhould have as many religions as pariſhes: and for that I ſay this. Such jurisdiction as is patterned or preſcribed in the epiſtles to Timothy, and Titus, is worthily exerciſed in our church of Chriſt. If it bee ſaid, that that jurisdiction was perſonal in them; this takes away the comfort of doctrine in all the othe… epiſtles: for it may be as well ſaid, that the rules of faith and doctrine in them are perſonall, and belong to that age. But as this cannot be ſaid,1 Tim. 3.15. 1 Tim. 6.14. ſo nor that: for thoſe rules tended to the government of the houſe of God, and were to be kept to the appearing of our Lord Ieſus Chriſt. Now that, that jurisdiction patterned or preſcribed in thoſe epiſtles was epiſcopal, appeareth thus. Set aſide matters matrimonial, and teſtamentary, which are the wiſe donation of princes for the conſcionable ordering of ſuch affaires, and the juriſdiction of Biſhops doth ſtand in two things principally,
1. Ordination. Tit 1.5. 1 Tim. 5.22Firſt in ordination, for the ordaining of miniſters. Titus was left in Crete to ordeine elders: and the Apoſtle would have Timothy lay hands raſhly on none, that is, ordaine. But (ſay they) theſe ordeined not as Biſhops, but as Evangeliſts.Object. Sol. But this they muſt prove that they were Evangeliſts ſtrictly ſo called. Evangeliſts were immediately called, ſo wa… not Timothy:Act. 16.2.3. 1 Tim. 4.14. Object. 2 Tim 4.5. Sol. 1 Cor. 16.10. for according to his good report, and the propheſies, that went of him for his great uſe of the church, hee was ordained by the laying on of the hands of the Presbytery. Yea, but (ſay they) that Paul bids him doe the worke of an Evangeliſt. True: but may they not as well prove Timothy to be an Apoſtle, becauſe hee did the worke of the Lord as Paul did? know therefore that Evangeliſt may be taken three wayes: for a penner of the Goſpel by divine inſtinct; ſo the Apoſtles were Evangeliſts. For a preacher of the Goſpel by divine inſtinct; ſo they are accounted ſo properly. And for a preacher of the Goſpell by ordinary diligence and aſſiſtance: and thus Timothy an Evangeliſt may be a Biſhop to ordaine, though not properly as a preacher, yet as made a great overſeer for that uſe. But (ſay the Browniſts) Biſhops claime ordination to themſelves alone:Object. ſo did not Timothy and Titus who did it with the elderſhip.Sol. Whether theſe did it alwaies with the aſſiſtant presbyters is not yet proved, there being no ſet law knowne to us then, nor I doubt ever will. Indeed, for our Biſhops, they ordaine Deacons alone, and ſo they may according to ancient cuſtome, and neither I, nor they, know any thing againſt it. But for the ordination of Presbyters, as it was in the primitive Church, ſo our Lawes require that the Biſhop ſhould have his aſſiſtants, the power of ordaining being in him, and the liberty of approbation in theſe.
Secondly, the juriſdiction of Biſhops ſtands in redreſſing things amiſſe.2. Redreſſing things amiſſe▪ Tit. 1.5. Titus was left in Creta to redreſſe things amiſſe, not onelyonly in the people, but Presbyters. Over Presbyters I ſay, they had a power to command, as Paul ſaith to Timothy, 1 Tim. 1.3I left thee at Epheſus that thou mightſt charge ſome that they preach no other doctrine: to judge, therefore he ſaith,1 Tim. 5.19. againſt an Elder receive not an accuſation under two or three witneſſes, which was a juridicall proceeding: and to ſilence, as occaſion is offered; for whoſe mouthes muſt be ſtopped, Tit. 1.11.ſaith Paul to Titus. Which power, if it be onelyonly by verball conviction, as every Miniſter of the New Teſtament is bound to doe as he is able, and not by reall ſuſpenſion, as hee is over Presbyters, the precept is altogether in vaine and idle. For words doe but breed words, and contentious ſpirits will never have an end.
Obiect. Act. 4.17.18, 19, 20.But (ſay they) the Apoſtles would not ſuffer themſelves to be ſilenced, no more ſhould wee. If we cannot doe our office in publike, we ſhould doe it private.
Sol.This is true of the Apoſtles, and they did well in it, but there are two ſorts of Preachers: ſuch as were immediately called, who had their gifts, and matter, and calling, immediately from Chriſt; theſe none but Chriſt can ſilence, they are his elect veſſels as Paul, Act 9.to carry his Name: And ſuch as are immediately called, who have their matter and gifts by reading and induſtry, and their calling by, and from the teſtimony of man. Now, becauſe ſome mens ſinnes goe before, and ſome mens follow after, 1 Tim. 5.24.they that gave power, and teſtimony according to appearance, may, according to after appearance, take teſtimony away from the unworthy, except they could prove themſelves Apoſtles.
But yet (ſay they) grant all this true, yet are there divers exceptions againſt our Biſhops? what? ſuch as may juſtifie a ſeparation? Let us heare them.Object. Put caſe Timothy and Titus were Biſhops, yet were they not ſuch as ours, that is Dioceſan Biſhops,Sol. what then? were they pariſh Biſhops? I wiſh them read in Church ſtories of the beſt times, without which they can never underſtand ſome paſſages of ſcriptures of the practiſe of the Church. I am ſure this they ſhould finde, that Timothy and Titus had ſome compaſſe of jurisdiction allotted,Tit. 1.5. wherein there were Churches at leaſt according to cities, wherein there were many preſbyters to be overſeene, and ordered: and what was this but a Dioceſſe, which as the Church increaſed, increaſed with it.
But theſe (ſay they) for all that, Objecthad no princely authority, and Lordly command over their brethren. That is true: neither is this abſolutely neceſſary to the calling,Sol. or of the eſſence of it; yet doth it not overthrow it, but adorne and ſtrengthen it when it is well uſed. If a Biſhop were called a beggar, it doth not overthrow his calling; ſo neither, if he be called a pallace, who knowes not, that that proceeded from the favour of our Princes, that they might be Barons of the parliament to direct the conſcience in deepe matters of ſtate?
But (ſay they) this is againſt the word of God. Be not Lords over Gods heritage, Object. 1 Pet. 5. … ▪ſaith Peter, and ſaith Chriſt, the Lords of the Gentiles exerciſe dominion over them, Mat. 20.25, 26, 27.and they that are great exerciſe authority over them: but it ſhall not be ſo among you: but whoſoever wil be great among you, let him be your miniſter, and whoſoever would be chiefe among you, let him bee your ſervant: therefore neither the Apoſtles, nor their ſucceſſors, muſt as Lords rule over the flocke of Chriſt, or over one another.Sol. Stay heere: Chriſt affoords no ſuch concluſion. Hee is pleaſed to oppoſe, not Kings and Biſhops which are in excellent ſubordination either to other, but Gentiles and Chriſtians: and he doth not aboliſh magiſtracy from Chriſtianity; for then his Apoſtles were ill ſchollars, who taught that higher powers are ordained of God, Ro. 13.1. &c. 1 Pet 2.13 14, 17, &c.and that they muſt be obeyed by all under them: neither would he aboliſh an inequality of miniſtery in the Church; for hee himſelfe (I hope) had ſuperiority over his diſciples; ye cal me maſter, Ioh. 13.13and Lord, and ye ſay well; for ſo I am: yea, and hee himſelfe made firſt Apoſtles, 1 Cor 12.28.ſecondly Prophets, thirdly teachers, which implies an order, degree, and ſubordination either to other: neither doth hee heere forbid that his diſciples ſhould bee utterly excluded from dealing in any matter of right in the Common wealth; for then they could eaſily have replied, Lord wee deſire not to meddle in ſecular affaires, but to have ſuperiority over one another in the Church. But hee labours to prevent the wicked cuſtomes of heathen kings in Chriſtian Common-wealthes and Churches, that is, their ruling by their owne luſts and wills, and their ruling for their owne ends without reſpect to the peoples goods. This is to play the Lords, to domineere over the people, as if they were their vaſſals, and themſelves had all Lordſhip paramount that could bee imagined. Now, can any man not ſoaked in malice or prejudice ſay,Ezek. 34.4. that our Biſhops rule thus like heathens with force and crueltie. when they governe according to the lawes, and Canons of Church and Common-wealth? Is not this to rule with the conſent of the people in the lawes of the Common-wealth, and with the conſent of the presbyterie in the Canons of the Church?
Yea, but now for the exerciſe of this governement of the Church,Object. it is (ſay the Browniſts) fearefully abuſed by the Biſhops in three particulars:
1 In ſhouldering out ſuch officers in the Church as Chriſt hath ordained.
2 In impoſing oathes upon good men to accuſe themſelves.
3 And in baſe uſage of the high cenſure of excommunication.
Put caſe all theſe were true:Sol. were this a ſufficient cauſe of ſeparation? was Chriſt no maſter when his purſe-bearer betrayed him, and the reſt of his ſervants runne away from him? Is his …eameleſſe coate to bee rent in ſunder becauſe ſome of thoſe about him have caſt ſome ſpots upon it? Becauſe they may (if they will) accuſe themſelves, will they therefore accuſe Chriſt as if his bounty in our Church were not worth the injoyment? Becauſe one thing is not well uſed in the puniſhment of vice, ſhall all things be neglected, and ſpu…ned at that are amongſt us for the maintenance of vertue? yea ſhall the holy ſpirit of God aſſiſtant in the meanes of ſalvation amongſt us, be belyed, as if all the grace they have gotten amongſt us, were no grace till they had diſcarded us, as ſome of them doe?
But let us take a viewe of the particulars, and ſee whether it be ſo or no, and how far? Firſt (they ſay) that Biſhops juſtle out Chriſts officers out of the Church.Object. And who are theſe? They tell us firſt of Elders, lay governing Elders who ſhould have power in the cenſures of the church and all matters of order. Indeed they had wont to tell us of theſe much.Sol. 1 Tim. 5.17. But ſince Maſter Smith (once of their Church) hath pulled downe that tottering wall, by proving that there can bee but one ſort of Elders proved from the ſcripture, that is, Paſtours, whoſe governing duty is to feede the flocke of God:Tit. 1.9 and that the Apoſtle to Timothy, doth not import a distribution of officers, but commendation of ſeverall workes in one office;1 Theſ. 5.11, 13. 1 Tim. 3.1 4. teaching that Elders are to be honoured for two workes, well-ruling, and laborious teaching, as he proves by ſeverall texts compared. And ſince they weigh that a true Church may ſtand without them; becauſe otherwiſe the firſt Church of Chriſtians from the death of Chriſt till theſe ſuppoſed Elders are ordained,Act▪ 14 were not a true Church. And eſpecially ſince they have brought in their new pariſh diſcipline, whereby all power of governement is in the whole congregation; they are not backeward to confeſſe that a true Church may be without them, and that they doe not much ſtand upon that exception againſt us (as once a Paſtour of that Church confeſſed to mee). Therefore neede not I uſe more words about that.
But yet they claime their Doctours,Object. and Deacons, which (they ſay) the Biſhops have baniſhed out of the Church. Indeed wee reade of Doctors to teach the word of God:Sol. Eph. ….11. and if in every congregation (if maintenance were anſwerable) there were one in whom were the word of knowledge, 1 Cor. 12.…and another in whom were the word of wiſdome (if theſe gifts meete not in one man) wee would not miſlike it. But that this muſt be ſo, as a diſtinct office and officer in the church, this we deny. For teaching and preaching may meete in the ſame officer (whether Paſtour of charge, or Doctour of the chaire). Chriſt went about teaching, and preaching the Goſpel. Paul and Barnabas continued teaching, Mat 9 … Act 1….… 1 Tim. 6 …and preaching; Timothy muſt teach, and preach. And theſe the Apoſtle doth not duplicate page duplicate page make ſeverall offices:Eph. 4.11. he disjoines them not, but couples them together, Paſtors and teachers; to ſignifie, that though they bee divers gifts, yet they may be, and are often coupled in one man.
2 Cor. 6.4 Ro. 15.8. Act. 6.And for Deacons (which is a name given to miniſters, and to Chriſt himſelfe) wee reade indeed of certaine men (not called Deacons there) whoſe worke was to miniſter to the neceſsity of the ſaints, that the Apoſtles be not driven to leave the word of God, and ſerve tables: but have not we ſuch, who take care for the poore, that the worke of the Lord by us be not hindred? Are not our Church-wardens, and overſeers the ſame for ſubſtance of office, if they would be alſo alwaies the ſame for conſcience?
Object.But (ſay they) wee have not the Deacons of Chriſt. I am ſure we have Deacons for the aſſiſtance of the worke of the miniſtery,1 Tim. 3.13 who ſerve it for a better degree if they perofrme it wiſely. But that Deacons ſhould be ſuch brethren, who doe alwaies attend the buſineſſe of the poore, and not belong to miniſteriall order, is without ground: mark their qualification, which needed not for ſuch a worke,Act. 6.3. men full of the holy Ghoſt: mark their ordination, Act. 6.6. Act. 7. Act. 8.35, 38.which was with impoſition of hands, a ceremony miniſterial: marke their practiſe, Stephen preached, and Philip preached, and baptized too: marke their deſcription, they muſt be proved, and found fit, and if they performe their office well, they ſhall purchaſe to themſelves a good degree, 1 Tim. 3.13to aſcend higher to be Presbyters, yea and to be Biſhops alſo. And are not our Deacons ſuch? were they not, yet can wee not bee denied to be a true Church, ſeeing after the aſcenſion, Chriſt had a true Church before Deacons were thought of.
Put caſe Biſhops did no hurt this way,Object. yet they impoſe oathes upon good men to accuſe themſelves, (ſay they) which is againſt the law of nature, juſtice, and religion.Sol. Certainely nature is for the preſervation of the whole body, and head, and ſo is juſtice, and religion too. If therefore ſuch oathes are for the maintenance of the head, and body in publicke peace and tranquility, why they may not ſtand with nature, juſtice, and religion, I cannot ſee.Ex. 22.10.11, 12. If one man bee intruſted with another mans goods which periſh, and he pretend that it be dead or ſtolne, then ſaith the law, an oath of the Lord ſhall bee betweene them, and the loſer ſhal accept it, or the wronger ſhal make reſtitution. What is heere but an impoſing an oath upon a man to accuſe, or excuſe himſelfe? If a man treſpaſſed againſt his neighbour,1 King. 8.31. an oath was to be layed upon him to cauſe him to ſweare before the altar, in Gods houſe: yea, and if any perſon were concealed from the King,1 King. …8.10. he tooke an oath of the kingdome and nation that they found him not as Obadiah ſaith to Elijah: what is heere againe but an oath impoſed to excuſe, or to accuſe a mans ſelfe? And what doe our Biſhops more then thus?Gen. 25.33. If Iacob bound Eſau by an oath to ſecure that which he had bought of him.1 Kin. 2.8.43, 44. If Salomon bound Shime… by an oath to his confinement in Ieruſalem, becauſe hee knew hee had a wicked heart againſt governement, from his grievous curſe againſt David, to ſecure his peace, why may not our Biſhops (having law in their hand) ſecure the rights of the Church, and peace of the ſtate, by the like oath alſo? How is it poſſible that the Church and ſtate can ever live ſecurely, when falſe brethren come in privily to bring us into bondage;Gal. 2.4. when they creep into houſes and lead captive ſimple women;2 T…m▪ 3.6 Iude 4. … Tim. 2.1…. when certaine men creep in unawares, whoſe words eate as doth a canker, being cloſely conveyed, and having ſecret operations upon weake ſpirits, I ſay, how is it poſſible to bee ſafe from th…ſe, but by the oath of God to make them manifeſt? A… when treaſon is detected, ſuſpected, preſumed, or fained, I hope no man thinke it unfit that the king, who is worth tenne thouſand of us, ſhould be ſecured by an oath, though it bee to the loſſe of thouſands of lives: ſo (nor I thinke) can they judge it unfit that the Church, the ſpouſe of Chriſt ſhould be ſecured of her rights, and peace, by an oath▪ though thouſands doe ſuffer in goods, and liberty by it.
But (ſay they) if Biſhops may be excuſed in former things, yet can they not in the baſe uſage of the cenſure of excommunication, I am yet glad that they doe ſo highly account of it: for it is a fearefull cenſure indeed, when men by it are ſeparated from publike Communion, and fellowſhip with Chriſt in his ordinances of ſalvation, and ſo bound and held under the guilt of ſinne. Too many doe too highly eſteeme it; and becauſe ſome zealous men in former times have called the Excommunication of the Pope and his clergy (when it was whetted againſt grace and the true worſhip of God) a woodden dagger; therefore they think that they may doe the like againſt ours.
Why not (ſay the Browniſts?Object.) ſeeing the Biſhops doe ingroſſe it to themſelves, when it is a common power to the whole Church.Sol. They doe uſe it no otherwiſe than Paul, who while hee kept that key in his owne hands,1 Cor. 5. by his owne ſpirit and authority, caſt out the inceſtuous perſon, as I have ſaid before. Nay, they doe not ingroſſe it to themſelves; for they doe denounce it according to Canons and rules which are made in Synods and convocations of Biſhops and Presbyters, gathered by the authority of their Princes.
But (ſay they) they are decreed by Chancellors,Object. Commiſſaries, and Officials.Sol. By them indeed as ſervants to the Lawes and Canons of the Church under their juriſdiction, for execution. For the cenſures are not referred to them, or any, but according to Lawes and Conſtitutions, which they are ſworn to execute juſtly and impartially. I thinke that they cannot blame this ſervice of theirs, if they conſider the originall. Firſt Biſhops judged eccleſiaſticall cauſes in perſon, under which burthen they groaned, and the Church was deprived of other comforts. Then, when cauſes increaſed by the increaſe of the Church, and all ordinary caſes were ruled by the canons of Counſels, there was leſſe need of Biſhops preſence. And when matters of Tythes, Teſtamentary, and Matrimoniall (by the favour of Princes) were referred to Eccleſiaſticall cogniſance, then ſuch aſſiſtants were ordained, as by ſuch ſtudy and induſtry were uſefull to ſerve the Church under Biſhops: and what hurt is here?
Object.Sweet ſervants indeed (ſay they) who having this ſpirituall Sword in their hands doe thus abuſe it. Doe we not ſee indulgences, and pardons, by their abſolutions, and ſuſpenſions of proceſſes, flye abroad for money in their commutations, and purſe penances?Sol. Indulgences. As for Indulgences, they are of two ſorts, Papall, and Evangelicall; the Pope grants them out of Papall authority, by way of mitigation of theſe ſatisfactions we owe to God: theſe we abhorre and diſclaime as impious. But in our Church they are granted, upon repentance and promiſe of amendment, by way of mitigation of that ſatisfaction wee owe to men offended by us. Of theſe Paul doth ſpeake, ſufficient to ſuch a man is this puniſhment: yee ought to▪ 2 Cor. 2.6, 7, 8, 10forgive him, leſt he be ſwallowed up with too much ſorrow. And if this be not regulated aright, the fault is in perſons,Object. not in this good order. It is true that this is granted when offenders doe but ſay to them,Sol. I am ſorry, I repent, I will doe it no more: which though it be not enough to take off the merit of ſinne before God, yet is it enough to take off the cenſure of excommunication. For this is a ſure rule, that that which is enough to conſtitute an outward member of the viſible Church, is enough to admit a wounded member into the outward priviledges of it.Purſe penances. And for purſe penances and commutations, of which you ſpeake, let it be conſidered that it hath ſome ground in the Word of God.Ex. 21▪ 29, 30. For if there may bee a commutation by the purſe for murther (as ye may ſee in the law of the owners Oxe killing a man, as I have ſaid) why not for leſſe matters when it is well regulated?
Yea but (ſay they) doe we not ſee more abominations yet? Is not power,Obiect. by their diſpenſing of Excommunications, taken from Churches, to remove ſcandals, and purge out wicked livers, to the annoyance of the Kingdome of Chriſt? Put caſe wee had not power to remove ſcandals,Sol. muſt they therefore ſeparate? If they abſtained from the approbation of ſinne, and labored to ſupply the defect of this power by holineſſe of life, might they not thus judge the world, 1 Cor. 6.2.and continue in our fellowſhip with glorious comfort? Put caſe we had no power to purge wicked livers, muſt they preſently ſay, Depart from me, I am holier than thou?Gal. 6. They ſhould beare onelyonly their owne burthens in ſinne, and one anothers burthen by compaſſion, toleration, charity, and meekneſſe. By raſh ſeparation the correction of the wicked is not furthered, but hindred: for when they ſee themſelves contemned, they are put further from the Kingdome of Heaven, and made ſevenfold the child of Hell more, to the hazzard of all. But the truth is we have excellent power for both theſe workes. Though not in all the members of every particular congregation, as they meane; for then no man could periſh in the gaine-ſaying of Core, Jude.whoſe mutiny was becauſe he could not be equall to Aaron, Nu. 16.10.whom God appointed his ſuperiour: yet have wee it in every Dioceſſe, where lawes are made not by one but many, for the ruling of all under them. And if perſons were not ſometimes in fault more then offices (who yet ſeeme worſe through the impetuous carriages of thoſe that ſpeake evill of governement, 2 Pet. 2.and thinke it as eaſie to rule multitudes, as a few in a Parlour) wee might be eaſily as happy in our power as all the Churches under Heaven.
Object.Then, I pray, tell me (ſay they) the reaſon of two things; why ungodly men are not caſt out? and why your excommunication is thundred againſt good men, meaning Solution. 1 themſelves? The reaſon of the firſt is becauſe good Canons are not obſerved. Were Biſhops never ſo good, and their officers never ſo carefull under them, yet if Church-wardens, that ſhould, upon the oath of God, preſent ſcandals, thinke thus; I ſhall be accounted a troubler of my neighbours, our preſentments come to nothing, but to make the court rich, to preſent the poore, brings but charge to the pariſh, meaning his owne purſe, no man can obſerve all the Canons, or it is better, to puniſh them before the civill magiſtrate out of prejudice to courts of ſpirituall judicature; then is it impoſſible, be the governement never ſo good that wicked men ſhould bee caſt out. But if Church-wardens be as the houſe of Cloe to Paul to give true information and to open the eyes of the not-ſeeing judge, they ſhall ſoone heere, as of that inceſtuous perſon, Cast them out. But the truth is, this queſtion neede not be moved by them, ſeeing they ſee more caſt out in our Churches, then in the Churches of Corinth, whereof choiſe of wicked members we heare onelyonly of excommunicating onelyonly one beaſt.
To the ſecond quaere I anſwere, becauſe it Solution. 2 may fall out ſo in all the ſocieties in the world, that a good man may not be a good citizen, nor a good member of a viſible Church. If then they are caſt out it is not for goodneſſe, but becauſe they are not good enough. There is a double goodneſſe, a certaine goodneſſe, and a controverſal goodneſſe, which is ſo judged of ſome good men, but not ſo of others as good as they. No good man is caſt out by us for certaine goodneſſe, but for controverſal, which ends in ſtirres and tumults, and then, I would they were cut off that trouble you ſaith Paul. Gal. 5.Againe there is a double goodneſſe, in the thing it ſelfe, and in the carriage of it: as Iobs cauſe was good, yet he carried it badly, and therefore before God received him to his favour, he was driven to abhorre himſelfe and repent in dust and aſhes. Iob. 42.No man by us is caſt out for any good thing, but for his undiſcreet and bad carriage of it. A man doth not onelyonly love the meate, but the dreſſing of it, ſo doth God the manner, as well as the matter, and ſo doth the Church. If therefore the carriage of goodneſſe end in faction, and turbulency, the actours, happly, may bee juſtly caſt out for a time to make them more humbly wiſe.
Object.Yea but (ſay they) ſuch good men as were perſecuted for our conſciences by the Biſhops and their inſtruments, with their curſes, and priſons, when wicked men are ſpared. It may fall out ſo juſtly in three caſes:Sol. when wicked men confeſſe their faults, and they deny them, when there is publicke cogniſance by a cleare and open law againſt their faults, and not againſt the other. And thirdly, when one diſturbs the publike peace of the church more then the other. For (as it is well ſaid) in a Common-wealth ſome ſmaller offence hath heavier puniſhment, as breaking open a poore Cottage where no goods are loſt, or perſon hurt, then the ſtealing of ſome cattell, which haply are more worth, becauſe the publike tranquility and peace of ſubjects is more hurt: ſo alſo is it juſtly in the Church when publike peace is in hazard.
But is the ſinne of ſeparation ſo great,Object. that it ſhould be puniſhed more then blaſphemy, perjury, whoring, drunkenneſſe, ſay they?Sol. All theſe and other ſinnes are deteſtable, and by all lawes fall under great cenſures,1 Cor. 4.…1. and finde not the ſpirit of meekneſſe but the rod, when the ſleepy conſciences of Officers will preſent them in due courſe of Law.The greatneſſe of the ſin of ſeparation Yet the ſinne of ſeparation is very great. It makes men throw durt in their mothers face, and defile their fathers and brethren. It ſtands and pleads it own juſtification in deſpight of government, whereas the other are ſelfe condemned wretches. It ſowreth many quickly under ſhew of holineſſe, whereas the other are abhorred by a naturall conſcience. It begets diviſions which breed thoughts of heart, Jud. 5.and proud contentions, whereas none will contend in defence of the other; yea, it ſhakes the hearts of men in Religion, making them to doubt whether any Religion be good. For while they ſee theſe that are reputed good men to be ſo divided, the adverſary triumphs, the ſcoffer mockes, but the ſerious Chriſtian, that knowes he muſt have a Religion to bring him to heaven, knowes not which way to take. His body is in one Church, his ſoule in another, his opinion in neither, but as the wind of affection, and the tide of well pleaſing perſons carry him▪ whereas the other move him not one foo… in Religion. For Religion gives holy and good principles. If they be not ſucked into make men better, it is not becauſe Religion is naught, but becauſe thoſe that profeſſe it are too bad, as they will know in the day of our Lord Ieſus. Weigh but this throughly, and you will not blame Biſhops for the puniſhment of the vaine ſinne of ſeparation.
Obiect.But put caſe (ſay they) that they did well in all their former uſe of excommunication, yet when they make it baſe and vile in excommunicating for triviall and unworthy cauſes, as fees, and ſmall portions of money to be paid by them that are not able to pay, in this they ſinne againſt the Kingdome of Chriſt. Indeed if it be ſo through Biſhops faults,Sol. now verily there is a fault. I know no Biſhop in our Church but would willingly redreſſe it. If there be a defect any where it is in Law, not in Biſhops Courts. If there were any common Law for the poore Miniſter to recover his Offerings, and other petty dues▪ for the officers of courts to procure their fees, whereof both muſt live or ſterve, would they ever run to the dreadfull ſentence of excommunication? It proceeds not from any order or ſentence of our Biſhops, but from a meere want of other law, for which I hope they will not ſeparate from the common-wealth; get ſome law to recover their rights other wayes, and then excommunication ſhall ſhine in its glory. Yet, in the meane time, thus much (I am ſure) may be ſaid, to quiet a tender conſcience. A man askes his dues, and it is denied: ſo hee that denies it, is an unrighteous perſon. He askes it againe, and it is denied in choller: ſo, he that denies, is a contentious perſon; hee askes it againe, and hee is reviled: ſo hee that doth ſo is a reviler. Now, the holy Ghoſt ſaith,Ro. 2.8, 9. that contentious perſons ſhall have indignation, and wrath, tribulation, and anguiſh: that unrighteous perſons, 1 Cor. 6.9, 10.theeves and revilers, ſhall not inherit the Kingdome of God. Therefore they are bound in heaven while they are ſo. Is not this reciprocall then, thoſe that are bound in heaven, ſhould upon due conviction, bee bound on earth, and thoſe that are ſo bound on earth, ſhall bee bound in heaven? But theſe that will not pay juſt fees, dues, if they bee able, upon conviction, and contumacy, are bound in heaven: therefore upon their contumacy th…y may lawfully bee excommunicate.
Ob.Yea but (ſay they) the Biſhops officers ſhould have no fees at all in ſpirituall caſes. Should they not live?Sol. ſo it may bee, ſome would, that would doe what they liſt. But when they ſpend their time and ſtrength in rectifying diſorders as they can by law, ſhall they have no reward? Indeed it were a gracious thing, if there were a common treaſury to maintaine them that they might heare no more of,Hoſ. 4. they eate up the ſinnes of the people: yet becauſe they muſt bee maintained one of theſe two wayes; either out of the common purſe of the innocent, or out of the purſes of the guilty. Iudge whether it be more equal that one man ſhould ſpend for another mans ſinne, or that a man that will ſinne ſhould be driven to ſpend for his owne; that if he feare not ſinne, yet at the leaſt he may feare the weakning of his purſe. And thus (at the laſt, by Gods bleſſing) have I done with the firſt general plea of the Browniſts againſt us, that we are no true Church. We have all their pleas, about the nature of a true Church, the enterance into a true Church, the head of a true Church, the members of a true Church, and the government of a true Church. In al which, thorough Chriſts aſſiſtance, I have ſo cleared our Church, and ſhewed the vaine ſingularity of theirs, that, if they will not come to us, yet wee ſhall keepe where we are, and not forſake the fellowſhip in our aſſemblies.