An Answer to Two Treatises of John Can, Chapter 3
CHAP. III.
SECT. I.
IF the publique Aſſemblies of England have not the power of the cenſures, Can. Neceſ. of Separat. p. 149, 150.and excommunication, but ſtand under a government which came wholly and every part from the Devill, and Antichrist, then is their condition naught, then are they falſe and Antichriſtian Churches. The reaſon is, becauſe this power is of abſolute neceſſitie for the Churches of Chriſt, an eſſentiall propertie thereof, and ſerve not onelyonly for their well-being, but the being it ſelfe, for without this, there can be no coupling of the parts and members together. And ſo much tDe conſc. lib. 4. cap. 24. pag. 214.Dr Ames teſtifieth. Now the Aſſemblies of England were not gathered by any ſuch power, but in their firſt conſtitution wanted the ſame, and had this falſe power which is exerciſed at this day, as the Nonconformiſts doe acknowledge. Our arguments which we have uſed in this point, have been to this effect: Every true viſible Church hath a power immediately under Chriſt, to execute Church-government. But the publique Congregations of England, have not any ſuch power under Christ to execute Church-government. Therefore they are not true viſible Churches. What they will ſay to this I know not, but hitherto they have been ſilent, or anſwered to no purpoſe in the world. For it is uſually their manner to tell us, how the Churches in Corinth, Pergamus, Thyatira, &c. neglected to execute diſcipline, as though there were no difference betwixt omitting to adminiſter the ordinance, and the want wholly of it; yea, and to have an Antichriſtian and deviliſh in the roome of it.
ANSVVER.
YOu undertooke to prove the neceſſitie of Separation from the Nonconformiſts Principles: But here you reject their Principles with diſdaine, and build your reſponſive concluſions, as you call them, upon your own foundation, which you know doth not accord with their Principles.
The Nonconformiſts hold diſcipline neceſſary to the wellbeing of a Church, the ſafety of Religion, the preſervation of Gods ordinances from contempt. They compare it to the uBilſon. perpet. ch. gov. ca. 1. Since the Church of Chriſt is the houſe of God, the Citie of the living GOD, and the kingdome of his welbeloved Sonne: Shall we thinke that God is carefull for others, & careleſſe for his own? or that confuſion ought to be leſſe doubted and feared in heavenly than in earthly things.wall of a Citie, hedge of a Vineyard, fence of a Garden, and bounds of an Orchard: but never ſaid it to be of abſolute wJewel. Serm. on Ioſh. 6.1, 2, 3. Diſcipline is ſo needfull, that neither without it ſhall ye be able thoroughly to diſcomfort thoſe that ſeeke to build up Jericho, &c.neceſſitie, that there could be no Citie, Vineyard, Garden, or Orchard without it. But this in your judgement is broken-ſtuffe, not worthy any anſwer. For where doe they read, ſay xCan. Neceſ. of Separat. pag. 151.you, in Scripture, that this power which Chriſt hath given to his Church, is compared to a wall, or hedge, &c. But rather it may be likened to the power of the body, which receiveth food, and thereby excrements are purged, and avoided, the want whereof were in nature prodigious, neither could the body poſſibly ſubſiſt and live. In the ſame page you take up Dr Laiton roundly after your manner, for ſaying, that the yCypr. lib. 1. ep. 10. Concil. Carthag. 3. ca. 35. Gratian. decr. p. 3. diſt. 2. cap. 95, 96. Bilſ. Chriſt. ſubject. part. 2. pa. 335. I do not miſlike that malefactors of all kinds, not only drūkards, railers, perjurers, adulterers, uſurers, and ſuch like, but alſo theeves, robbers, raviſhers, murderers, plagiaries, incendiaries, traytors and all other hainous offenders, when their lives be ſpared by Princes, ſhould be driven to earneſt and open repentance before they be received into the Church, or admitted to the divine myſteries: yea, rather I thinke it very needfull in a Chriſtian Common-wealth, that God be pleaſed, and the Church preſerved from all communion with theſe monſtrous impieties, &c.want of an integrall part of the whole is no ſufficient ground of Separation. He ſpeakes, you ſay, as a man moſt ignorant of the nature of Church-power; for were he able truly to define it, he ſhould ſee that it is of ſuch neceſſitie as a people cannot conſtitute themſelves in the right order of the Goſpell without it, as we have before expreſſed. Expreſſed it may be, but not proved by Scripture or reaſon, drawne from Scripture. How palpably you abuſe Dr Ames teſtimony is ſhewed before, and it makes as plainly againſt your reaſon as a thing can be ſpoken. But that is broken-ſtuffe which pleaſeth you not, and he is ignorant that applauds not your dictates. To be taunted and reviled, is anſwer ſufficient to be given to us ſimple poore ignorants, who know not truely to define what Church-power is. But whether this ſtuffe be broken, or the Nonconformiſts ignorant what Church-power is or no: this is evident, your inferences in this point are not correſpondent to their Principles, nor can be deduced from them, as in the beginning you promiſed: And then upon what bottome doth this reaſon ſtand, or by what prop is it underſet, but your own bare affirmation, which is much too weake to beare ſo great a weight. Whoſoever meanes ( zCan. Neceſ. of Separat. pag. 210.you ſay) to ſettle well the conſcience, eſpecially in a maine point of faith and Religion, ought neceſſarily to bring good proofes from Scripture, for the things whereof he ſpeaketh. For otherwiſe men muſt give no truſt unto his words, or if they doe, it muſt be unadviſedly. And what thinke you then, if men upon your bare word, give credit unto this argument, is it not unadviſed? You bid aBilſon difference, part. 1. pag. 20. What we ſay without proofe, reject you without anſwer. If that rule may ſtand we need no further confutation of the reſt of your Apologie, for there (beſides taunts & termes) I ſee nothing.prove the contrary, if any man be able. But that is not to ground the conſcience upon Gods truth. If your aſſertion be not taught in holy Scripture, it is an unwritten tradition, an humane invention, a dreame of your owne, in your conceit, falſe worſhip, and flat Idolatry, though your oppoſites be able to ſay nothing againſt it but this, that it is not taught of God.
What the Nonconformiſts will ſay to this argument you know not, but hitherto they have ſaid nothing, or as good as nothing. It is well you ſay not both Propoſitions are theirs, as you doe in the former with as little truth, as if you had ſaid it here. But if you had peruſed their writings againſt Separation, as you have obſerved what ſharp words they let fall againſt the corruptions in our Church and Liturgie, you might have knowne, that they ſay ſomewhat, and ſomewhat to the purpoſe, not worthy your anſwer, but what can never be truly anſwered: Firſt, Diſcipline, they ſay, is taken two wayes. Firſt, Largely, for the whole order pertaining to the gathering and governing of a Church, the ordering of divine worſhip, and manner of men. And in this ſenſe, bBilſon, perpet. Ch. govern. cap. 1. pag. 3. Order and Diſcipline the very nurſe and mother of all peace and quietneſſe, as well in divine as in humane Societies, & aſſemblies, though it be not the life or ſpirit that quickneth the Church: yet doth it faſten and knit the members thereof, as joynts and ſinewes do the parts of our bodies. Id. ca. 9. The Goſpell muſt be preached, the Sacramēts muſt be frequented, for which purpoſe ſome muſt be taken to the publique ſervice, and miniſtery of the Church, &c. Neither onelyonly the lack of the Word and Sacraments, but the prophanation and abuſe of either, how greatly doth it endanger the ſtate and welfare of the whole Church of Chriſt? yea, the caſting of holy things to dogs, and of pearles before ſwine, how dreadfull a judgement doth it procure, as well to the conſenters as preſumers? A little Leaven ſowreth the whole maſſe: So that power to ſend Labourers into Gods harveſt, and to ſeparate prophane perſons for defiling the myſteries and aſſemblies of the faithfull, muſt be retained and uſed in the Church of Chriſt, unleſſe we will turne the houſe of God into a den of theeves, &c. Act. 2.41, 42.44, 45, 46, 47. & 11.20, 21.26. & 13.43.48. & 14.1.21, 22, 23.Diſcipline is neither the matter nor forme of the Church, but an inſeparable propertie, and ſo there can be no Church without ſome Diſcripline. Secondly, It is taken ſtrictly, for the adminiſtration of the cenſures. in which ſenſe, it is not abſolutely neceſſary to the being, but to the well-being and ſafetie of the Church. Secondly, They anſwer that by divine right the power of the keyes is given to every compleat, Apoſtolicall Church, but the execution of this power may be wanting, either through their negligence, or becauſe they are hindred; as in Sardis, Thyatira, Epheſus, &c. And this is to the purpoſe, for the Queſtion is of the power to execute the Diſcipline of Chriſt, and not of the ſimple right to execute it. And in your opinion the execution of Diſcipline is abſolutely neceſſary to the being of the Church, without which it can neither be gathered, nor ſubſiſt. Take your owne compariſon, unleſſe the body doe both receive food, and purge out excrements, it is not poſſible it ſhould ſubſiſt and live. If therefore Sardis, Pergamus, Thyatira, &c. continued the true Churches of Chriſt, when the greater ſort would not, and the better could not purge out excrements, or all were groſſely negligent, it followeth that the execution of diſcipline or power to execute diſcipline, is not abſolutely neceſſary to the being of the Church. Thirdly, The Church of England wanteth not the diſcipline of Chriſt for ſubſtance either in reſpect of right or execution, though it be not adminiſtred as it ought. Theſe are the Anſwers which they give, and they are too heavie to be ſpurned away with ſcorne, when ever you ſhall try their weight.
Thus I might diſmiſſe your firſt band, as being put to flight already. But I will ſpend a little time to examine both propoſitions. And for the firſt it is to be noted, that the word Church (to let paſſe other ſignifications) is taken: Firſt, For the communitie of the faithfull few or many, two, three, or more, men or women, without guides or officers; for beleevers diſperſed and ſcattered by perſecution, ſpoyled of their guides, or ſuch as being newly called never had guides ſet over them, are yet the true Church of Chriſt. Secondly, The ſocietie of the faithfull, joyning together in the ordinances of worſhip under a lawfull Paſtour is a true Church, though defective in many officers and ordinances required to the perfection of the Church. Thirdly, A cBilſon. ibid. ca. 1. The internall regiment that God hath by his Spirit and truth in the hearts of the faithfull, is the true kingdom of chriſt, cannot be varied, is not queſtioned in the Church of England. But there is a neceſſitie alſo of externall goverment, which reſpecteth the appointing of meete men, and repelling of unmeete, to be truſted with the heavenly treaſures of the Word and Sacraments. As alſo the good uſing and right dividing of ſo precious Iewells committed to their charge.competent number of faithfull people joyned in ſocietie under lawfull Paſtours, Teachers, and Elders, to watch over, rule, feed and guide them in the waies of God, are a true and compleat conſtituted Church of Jeſus Chriſt.
The word Diſcipline alſo is uſed two wayes, as hath been ſaid; Firſt, In a larger ſenſe, as comprehending all order and behaviour concerning a Church in outward duties, and ſo (among the reſt) the daily planting and building by the calling and offering of the Word by the Miniſters, and the hearing, receiving, and obeying by the people. As military diſcipline is put for the whole art or manner of ordering Souldiers. Secondly, In a more ſtrict ſignification it is the politicall guiding of the Church, and is exerciſed principally, if not onelyonly in the dHenry Ainſw. firſt anſwer, &c. pag. 30. Whereupon Chriſt pronounced a bleſſing, and annexed promiſes, not for himſelfe, but (as you grant for his ſucceſſours alſo, as I defend) for the other Apoſtles alſo. Ibid. Set you down by the ſcriptures, what is meāt by keyes, and I will ſhew you by Scriptures alſo, that the 12 Apoſtles had equall power in uſing them.adminiſtration of Church cenſures; and this is that diſcipline which generally, all Eccleſiaſticall Writers ſpeake of. And this power likewiſe muſt be conſidered either in reſpect of right or the firſt act, as they call it, or in reſpect of execution and the ſecond act.
Theſe diſtinctions thus plainly propounded, the anſwer to the Propoſition is diſtinctly this; Firſt, If the word Diſcipline be taken in the largeſt acceptation, it is neceſſary to the Church, becauſe no Societie can be held or gathered without ſome order. Secondly, If it be taken in the ſtricteſt ſignification, it belongeth not to the Communitie of the faithfull few or many. For the power of governing the Church belongeth to them primarily and in reſpect of uſe and execution, to eBilſ: Chriſt, Subject. part. 2. p. 361. The Prieſt hath his Commiſſion as a ſervant to call for ſubjection and obedience, not unto himſelfe, but unto his Lord and Maſter that ſent him, &c. who muſt preach himſelf, the ſervant of meaner men than Princes, and make himſelfe the ſervant of all men, if he note wel the words of his Commiſſion, &c.whom Chriſt hath communicated it. But Chriſt hath not given this power to the faithfull, few or more, but to his officers, whom he hath appointed to feed and governe his folke. Thirdly, If a ſocietie enjoy but one Paſtour or Teacher for the time, the power of government doth not belong unto him. For Chriſt hath not committed this power unto one but unto many. The power of fA diſpute part. 3. c. 8. p. 188. We muſt diſtinguiſh a twofold power of the keyes; the one Concionalis, the other Judicialis. The former is proper for Paſtours alone, whoſe vocation it is by the preaching and publiſhing of Gods Word, to ſhut and open the Kingdome of heaven. The keyes of externall diſcipline belongeth to the whole Conſiſtory. Trelcat. inſtit. Theol. lib. 2. pag. 287.preaching and adminiſtration of the Sacraments is given to one, and may be executed by him alone: But the power of guiding or governing is given to the Colledge Eccleſiaſticall, or company of Governours, and muſt not be executed by any others. And if one alone may not challenge that which is committed unto a ſocietie, it is not for one Paſtour to excommunicate his people. And hence it followes neceſſarily, that diſcipline or power of governing or diſpencing the keyes, is not abſolutely neceſſary to the being of the Church. For if there may be a true Chriſtian Church without Paſtours or Teachers, but not gPareus in 1 Cor. 5. de Excom. Eorum quae conveniunt Presbyteris, vi ordinis ſui Presbyterialis, duo ſunt genera: Alia enim immediatè conveniunt ſingulis perſonaliter: alia vero immediatè conveniunt, non quidem ſingulis perſonaliter, ſed conjunctis collegialiter ſive Presbyterio. Forb. Irenis. lib. 2. cap. 10. prop. 13. pag. 191. de prohibitis ordinantibus.power of the keyes or Eccleſiaſticall government, then the power of government is not abſolutely neceſſary to the being of a Church. And if the Presbytery be the onelyonly executioners of the cenſuring diſcipline, then if the Church may be without a Presbytery, it may want the diſcipline in reſpect of execution. For where the Officer is wanting, there the office alſo is wanting as touching the execution thereof. If all the Officers of diſcipline ſhould dye at once, or the Church ſhould want her officers; the faithfull have not power of diſcipline either originally or actually, either to conveigh it virtually or formally to her Miniſters, whom ſhee might chuſe, or to execute it her ſelfe. But the faithfull doe remaine a Church, when her officers are hBilſon. perp. gover. cap. 10. It is not to be doubted, that in the Apoſtles times every citie where the Goſpell was received, had many Prophets Paſtours and Teachers, not only travelling to and fro, to exhort and confirme the brethren, but abiding & perſiſting in the ſame, all laboring to encreaſe the number of the Church, &c.diſperſed by perſecution, taken away by death, be wanting through her negligence, or ſome other way. In your own way and conſtitution, the Church may be without both Paſtour and Teacher, and that for a long time, till fit men may be choſen unto that office; in all which time it muſt want the adminiſtration of the Sacraments, and execution of diſcipline.
We have not learned, that every Chriſtian is a King and a Prince, to rule with iBilſon. perpet. gover. cap. 3. Externall Regiment is no part of Chriſts Kingdome, which is proper to his perſon, and by many degrees excelleth all other governments, for the divine force and grace, that are eminent in the ſpirituall fruits and effects of his Kingdome.Chriſt by open rebuke, if no other doe rebuke in ſeaſon, or by debarring them from communion and fellowſhip of the Church, whom he judgeth or cenſureth worthy to be caſt out, as men out of covenant. For if all that are made of Chriſt by communion with him Kings & Prieſts unto God, ſhould be made Kings and Prieſts unto God in order politicall to rule and governe his Church, then power to governe ſhould be given to every ſingular perſon,, not to the communitie alone, to women and children no leſſe than unto men. The life and being of a Church ſtandeth in the very knitting of the faithfull unto Chriſt: for it is Chriſt that giveth ſalvation to the body: And if union give it the forme of a Church, it muſt neceſſarily be a Church before it practice this diſcipline, becauſe it hath no place but in an united body or Congregation. Thoſe three thouſand ſoules that were gained at one proſperous kAct. 2.38.41, 42, 44, 45, 46, 47.Sermon of Peter, were the Church of God, when they received the Word with gladneſſe, and were baptized, before any power of Government was given unto or eſtabliſhed among them. The like is of the lAct. 8.5, 6.11. & 9.31.Church, or Congregation of Samaria.
Fourthly, Of right the communicated power of government belongeth to every compleat Societie, or rather to every Eccleſiaſticall colledge or aſſembly, ſet apart by Chriſt for the guidance of his people: but the execution of that power may be hindred through mZanc. de oper. redempt. in 4. praecep. de diſcipl. Eccleſ. If it be a ſmall Church, and not conſiſting of many learned and skilful men, excommunication ought not to be done, except the neighbour churches be asked counſell of.ignorance, negligence, unjuſt uſurpation, or the like. The right of government in Chriſts name belongeth unto them, becauſe it flowes from the ordinance and conſtitution of Chriſt, as a proper adjunct which cannot be ſeparated from the ſubject. But the action it ſelfe of government may be nA diſput. part. 3. c. 8. p. 189. When we teach that the Paſtour or Paſtours of every particular Church or congregation, with the Elders of the ſame, being met together have power to bind and looſe: we underſtand this onelyonly of ſuch places, wherein a competent number of underſtanding and qualified men, may be had to make up an Elderſhip.hindred divers wayes, when the being of the Church is not deſtroyed. The Paſtours and Teachers may be ignorant of their priviledges, and ſo give away that which of right belongeth unto them; or they may be negligent in the execution of their office, and not heedfully attend to the Miniſtery committed unto them. The greater part may prevaile againſt the better, or ſome few may uſurpe into their owne hands the power which belongeth unto the Societie, which being once gained cannot eaſily be regained or redeemed, in which caſes the lawfull action of government is hindred, when yet the Church remaineth the true Church of Chriſt. Thus it hath been with the oAmbroſ. in 1 Cor. cap. 5. The Apoſtle decreed that by the conſent and in the preſence of all men, hee ſhould be caſt out of the Church, &c.Church of God in all ages, ever ſince there was a Church upon the face of the earth. And from this fountaine have ſprung the errors, abuſes and corruptions, which have prevailed in the Church of God. For if pHieron. ad He…iodor. in Id. ad Reparium adverſ. Vigilantium.diſorders get head, of neceſſitie the action of government is ſome way hindred or neglected.
Now to your Aſſumption. Firſt, Every particular qAuguſt. contr. e…. Parm. lib. 3. c. 2.Societie of beleevers in the Church of England, or ſingular Paſtour of this or that Congregation hath not the power of government, neither doth it of right or by divine gift belong unto the communitie of the faithfull, or one ſingular Paſtour. Secondly, The power of Government as it conſiſteth in diſcerning betwixt the precious and the vile, admoniſhing the inordinate, and excommunicating the obſtinate, is conſidered either in reſpect of the ſubſtance, parts and duties thereof, or in reſpect of the ordering and adminiſtration by ſuch perſons, and in ſuch a courſe. This diſtinction muſt be granted or elſe all the Churches which adminiſter diſcipline amiſſe in any circumſtance at any time, muſt be charged to have no diſcipline at all; and they that commit the adminiſtration of diſcipline to perſons in mens opinion not deſigned by Chriſt, not to have the diſcipline of Chriſt for ſubſtance: For example, they that commit the execution of diſcipline to the Presbytery or Claſſis, have not the diſcipline of Chriſt, in the judgement of the Separation, becauſe Chriſt (as they ſay) hath committed it to the communitie or body of the Societie. And they that commit the power of government to the rChryſoſt. in Math. Hom. 83. No ſmall vengeance hangeth over your heads, if you ſuffer any hainous offender to be partaker of this Table.people or communitie joyntly with the Elders, in the judgement of reformed Churches, have not the diſcipline of Chriſt, becauſe he hath committed it to the Presbytery. And every act of government may be excepted againſt as a nullity, becauſe in ſome circumſtance or other the order preſcribed by Chriſt is not fully obſerved. This then conſidered, the Church of England is not without the sIf any Prince would be baptized or approach to the Lords Table, with manifeſt ſhew of unbeliefe or irrepentance, the Miniſter is boūd freely to ſpeak, and rather to lay downe his life at the Princes feet, then to let the King of Kings be provoked, the myſteries defiled, his own ſoule and the Princes endangered, for lacke of often and earneſt admonition.diſcipline of Chriſt for ſubſtance, whether the word be taken largely or ſtrictly, whether we reſpect right or execution; but the outward forme and ordering of the diſcipline is not in all things according to the Word of God. I… by divine right the power of government belongeth, either to the ſocietie of Church-governours, or the communitie of the faithfull, it belongeth alſo to the Paſtours, Teachers, Elders, Aſſemblies among us. As for the execution of diſcipline largely taken, all men know the Word is truely preached, and the Sacraments are duely and rightly tBilſon Chriſtian ſubj. part 2. p. 302. If you meane they may not miniſter the Sacraments unto Princes, without faith & repentance which God requireth of men that ſhall be baptized, or have acceſſe to his Table, we grant they muſt rather hazzard their lives than baptize Princes which beleeve not, or diſtribute the Lords myſteries to them that repent not Bilſon Chriſt. ſubj. part 3 p. 2. & part. 3. p. 248. If the Prince will not ſubmit himſelfe to the rules and precepts of Chriſt, but wilfully maintaine hereſie & open impurity, the Biſhops are without flattery to reprove and admoniſh the Prince of the danger that is imminent from God, and if he perſiſt, they muſt ceaſe to communicate with him in divine prayer and myſteries. Bilſ. Ch. ſub. part. 3. pag. 63, 64. 74.adminiſtred: and in what ſocietie ſoever God is truely worſhipped, of neceſſitie the diſcipline of Chriſt is in ſome ſort obſerved. If we ſpeake of diſcipline more ſtrictly, all men know the Church of England by doctrine profeſſeth, by Law hath eſtabliſhed, and daily practiſeth for ſubſtance, the execution of the very diſcipline of Chriſt. The ordering and adminiſtration of the cenſures as it is in the Church of England, is faultie and corrupt, and how the godly have laboured, according to their places, the redreſſe of that evill, is not unknowne to the world in part. But the want of due execution of diſcipline or diſordered adminiſtration thereof, doth not argue the Church to want diſcipline, but the due ordering of diſcipline, nor to be no Church, but to be defective and much out of order.
In the Church of the Jewes in the old uJer. 20.1.2, 3. & 29.26, 27, Mat. 10.17. Iude v. 4.7.8.10.Teſtament there was many times great neglect of diſcipline and abuſe thereof. In the Churches of the New Teſtament, as in Corinth, Galatia, the Churches to which James and Jude wrote, and Rome, the execution of diſcipline could not take place, or was much neglected. Diotrephes uſurped over the Church, and corrupted the diſcipline, when the Church continued the true Church of Chriſt, and the faithfull abode in that ſocietie; This inſtance Dr Ames truely alledged, to ſhew that the reprovers of abuſes doe not lay the foundation of ſchiſme or ſeparation from the Church, which xCan. Neceſ. of Separat. pag. 163.you doe well to ſpurne at, becauſe you know not how to remove it. For what if you doe not reade that Diotrephes was an unlawfull and Antichriſtian Miniſter? you reade that he uſurped over the faithfull, hindred the due execution of Church-cenſures, abuſed excommunication, prated againſt the Brethren, and practiſed a falſe government. And if the want of diſcipline or neglect of due execution, prove a Church to be no Church, the faithfull in that ſocietie were bound to ſeparate. If the Church had not the power of government at this time, (if we may beleeve you or receive your poſition) they were no church: if they had power in their hands, and ſuffered it to be abuſed, their ſinne was the greater. And if you take a view of your dealings in this or other particulars, vilifying what you are not able to confute, and wreſting mens words contrary to their plaine meaning, if your paper bluſh not, I can hardly thinke but your conſcience will ſmite.
SECT. II.
IF the Church of England hath not Chriſts keyes, Can. Neceſ. of Separat. pag. 154.ſhee is not his, ſaith Mr D. But the Church of England hath not Chriſts keyes, ſaith Mr Brightman and ySyons plea. 111.others. Therefore ſhee is not his houſe, and conſequently to be ſeparated from.
ANSVVER.
YOur former reaſons out of Mr D. I paſſe over, becauſe they have been anſwered already, and are here thruſt in to no purpoſe, but onelyonly to cover the inſufficiency of your reply. His anſwer was, the want of diſcipline, though an integrall part, is no ſufficient ground of ſeparation. This zCan. Neceſ. of Separat. p. 152, 153.you offer not to diſprove by any ſubſtantiall reaſon, but with railing and reproach to diſgrace, wherein whether you more wound your own conſcience, or hurt your adverſary, be judge your ſelfe. aCan. Neceſ. of Separat. pag. 212. 1 Pet. 3.9. Rom. 13.21.You ſay truely, It is a Christian part not to render rebuke for rebuke, and a thouſand times better were it, to ſuſtaine even a legion of reproaches, than for a man by turning (though but one) to give cauſe of ſuſpition, that evill hath got ſome part of conqueſt over him. But if you looke into your own writings, you ſhall finde them ſtuffed with inſolent boaſting, ſcornfull taunts and reproaches, unbeſeeming your place, perſon, and a good cauſe. I dare ſay, all the Nonconformiſts that ever wrote in the cauſe of diſcipline, never went in practiſe ſo much againſt their Principles, as you in this one particular, goe againſt your profeſſion in the foreſaid paſſage, and a good conſcience.
The matter in hand betwixt you and Mr D. is the abſolute neceſſitie of Church-diſcipline to the being of a Church; To what end then doe you bring, That the Book of common-prayer uſed in the Aſſemblies of England, is an infectious Liturgie, Romiſh-ſtuffe, a deviſed ſervice, raked out of three Romiſh Channells? That the Miniſtery of the Church of England is unlawfull and Antichristian! That the Miniſtery, worſhip, and government of of England are corruptions! Doth this make ought to confirme your poſition, or weaken the anſwer which was truely given? But ſome thing muſt be ſaid, whether to or beſides the purpoſe, it matters not.
Another ſtratageme bCan. Neceſ. of Separat. pag. 153.you put in practice in the ſame place, not very commendable. You would ſeeme to confute the D. out of himſelfe. What ſay you, if it appeare that Mr D. arguments, doe lead rather to ſeparation, and that he ſpeaketh one thing, and practiſeth another; would not this be a ſtrange ſight, eſpecially, to himſelfe? Now whether this be ſo, we will here try by ſome reaſons in his owne moode and figure. But though the moode and figure be his, the reaſons be your owne, and not his, and the concluſions unjuſtly drawne from the Premiſes, as the D. anſwered, and we have ſhewed before. Perhaps in warre ſtratagems may be of uſe, but in the cauſe of God ſuch cunning devices are dangerous ſymptoms. This I note, to entreat your ſerious reexamination of what you have done: and now I come to the argument here propounded, whereunto I make anſwer as you relate it, for I have not the D. Booke to ſearch out what he hath written.
The power of the keyes is twofold, Concioualis & Judicialis, as it is uſually called. The firſt conſiſts in the preaching of the Goſpell, wherein the kingdome of heaven is opened to the penitent, ſinnes remitted, life promiſed, and heaven ſhut to the obſtinate: which is the ſword and the ſcepter of Chriſt, whereby he ſaveth his people, 2 Cor. 1.21. 2 Cor. 10.4. Iſa. 11.4. Rom. 1.16.and conquereth his enemies, beateth downe every ſtrong hold, p…ireeth to the diviſion of foule and ſpirit, and of the joynts and marrow, and judgeth the very cogitations and thoughts of the heart. Theſe effects Chriſt executeth by his Word, even when it is not aſſiſted by the cTo excommunicate is to remove the wicked & irrepentant from participation of the Lords Supper: leaſt by ſacrilegious preſuming to violate that Table, the ungodly ſhould condemne themſelves, and defile others. Bilſon perpet. gov. cap. 9.diſcipline ſpoken of. Now if it be rightly underſtood, the Church of God cannot be without this key. For the Church is gathered by the Word, and is a company or ſocietie which hath received the Word in profeſſion at leaſt, and doth poſſeſſe it, and amongſt whom it dwelleth. The Judiciall power of the dExcommunication is a meere ſpirituall puniſhment, & reacheth no further by Gods word than to take from offenders the remiſſion of their ſinnes, by wanting the Word and Sacraments, untill they repent. Bilſon. Christian. part 3. pag. 52.keyes is the power of government, which conſiſteth principally in the right ordering and diſpenſation of Church cenſures, and ſo of the manners and neceſſities of all men: which agreeth not to any one member, nor to the communitie of the faithfull, nor to any one ſingular governour, but to the Eccleſiaſticall Senate, yet with due reſpect had to the communitie of the faithfull. In the firſt ſenſe, the Church of England hath the power of the keyes, eCyp. lib. 1. epiſt. 3. I hardly perſwade the people, yea, I am forced to wreſt it from them, before they will ſuffer ſuch to be admitted. Bilſon. perpet. gov. c. 9. Great reaſon had thoſe godly Fathers to ſee the whole Church ſatisfied, before they releaſed the ſentence of excommunication, &c. and ſo doing they ſhewed not what right the multitude had to ſit Iudges with the Biſhop, but what …e themſelves had to remove from the people all occaſions of ſtumbling. Id. pag. 113. If you take Excommunication for removing the unruly from the civill ſocietie of the faithfull, untill they conforme themſelves unto a more Chriſtian courſe of life, I am not altogether averſe, that the whole Church ſhould concurre in that action, &c. See Auguſt. contr. Par, Ep. 1, l. 2. ca. 1. Can. Stay, Sect. 12. pag. 123.not ſo much as is to be deſired, but in an eminent ſort; and that with Gods bleſſing upon the labour of his ſervants, if any other Church under Heaven. In the ſecond ſignification, the power of the keyes for ſubſtance is in our Church, but the manner of ordering and adminiſtration of them is corrupt and faultie. But this power of the keyes is not of abſolute neceſſitie to the being of the Church, but to the well-being onelyonly. Here is a fit place to anſwer your Queſtion: Whether to hide from the people the knowledge of all the maine truths, which concerne the outward regiment of Chriſts viſible church, make a falſe Prophet.
It would be knowne what you call maine truths, which concerne the outward regiment of Chriſts viſible Church. The power of government is proper and communicated: Proper, that which Chriſt hath reſerved peculiar to himſelfe, and is executed according to his infinite wiſdome, by the ſecret hand of his divine power, and the effectuall worke of his holy Spirit, making the word of exhortation and reproofe, comfort and inſtruction, to ſome the ſavour of life unto life; whence followeth effectuall anſwering to their calling, rejoycing, comfort, and growing up to perfection. Not to mention further, how he ſuccoureth the godly, beſtoweth ſome gifts, (though not ſuch as accompany Salvation) upon the wicked; bridleth, curbeth and confoundeth his enemies. His communicated Government is that which being limited within the compaſſe of certaine Lawes and Canons of his holy Word; he hath committed to be exerciſed and executed in and by Societies, according to his appointment. The chiefe and principall meanes Chriſt uſeth here, is the preaching of his Word, whereby he ſaveth his people, and conquereth his enemies. The diſcipline is as a Chariot for the Word to ride upon, and to keepe other ordinances from contempt; but it is not the moſt ordinary or mighty meanes of Chriſts government or adminiſtration of his Kingdome.
Theſe things being thus, The Miniſters of the Goſpell are to teach the people the maine grounds and chiefe heads of Chriſtian Religion, even all things neceſſary to ſalvation in reſpect of faith and manners, otherwiſe they ſtand guilty of the bloud of ſoules. They are to teach them alſo what the Lord hath inſtituted for the well-ordering of his houſe, but in ſeaſon, order, and as they are able to beare it. It is not for men to ſet up the roofe, before they have laid the foundation. Experience for many yeares hath taught us, that divers who have much buſied themſelves in the doctrine of Church-government, have been unable to make fSome deny the uſe of excōmunication among the Jewes. Bilſ. perpet. Ch. gov. c. 4. The Scribes and Phariſes (you will ſay) did in Chriſts time excommunicate, and thruſt out ſuch as they thought offenders, out of their Synagogues: But the Phariſes never learned that out of Moſes. A ſeparation of the Leaper from the company of men, and of uncleane for comming neere holy places or things, Moſes preſcribeth, but not excommunication, that I remember, &c. Aliens were not admitted to be of the number of the Lords people; and any uncleanneſſe of the fleſh did ſeparate for a ſeaſon, the Jewes themſelves from approaching neere to the Congregation or Tabernacle of God: but neither of theſe is excommunication, &c. So in the uſe of excommunication in the Chriſtian Church, &c. and many ſuch like.uſe of that which they have duplicate page duplicate page learned from others. If I ſhould bring your ſelfe for inſtance, who have received many good truths from the writings of the Nonconformiſts, but miſerably pervert them to your owne hurt, the diſturbance of Gods Church; ſcandall of the Goſpel, and the ſtrengthning of ſuch as are turned aſide into dangerous errours; I ſhould not much miſſe the marke, and you have more cauſe to take heed than to be offended. Alſo godly men, who follow the truth in love, may be of different minds in theſe things, and for men to hide that from the people, whereof they are not perſwaded that it is the truth of God, is not the note of a falſe Prophet.
Moreover, Thoſe things which you call maine truths, concerning the externall government of Chriſts viſible Church, may juſtly be queſtioned, whether they be truths at all. If I may conjecture by your writings, the maine truths you intend are ſuch as theſe; That power of Church-government is abſolutely neceſſary to the being of a Church; That all ſtinted or ſet-formes of prayer or Liturgie, are forged or deviſed worſhip; That there is no lawfull Miniſter, who is not choſen, called, or ordained by that particular Congregation, where he is to adminiſter; That the Miniſter of one congregation may performe no miniſteriall act in another; That the power of Government is in the communitie of the faithfull, and from them derived unto the Paſtours, Teachers, or Elders, &c. Theſe and the like are the maine truths in your eſteeme, which I conceive have no bottoming in the holy Scripture. And if the Nonconformiſts, or ſome other, ſhould aske of you this Queſtion, whether to teach ſuch points as maine truths neceſſary to ſalvation, and to condemne all Churches who conforme not to your platforme, as falſe and Antichriſtian, and their worſhip as falſe and idolatrous; and whether to wreſt and abuſe Scriptures, and pervert Authors to that purpoſe, make you not a falſe Prophet, conſider adviſedly what ound and ſatisfying anſwer you could returne.
SECT. III.
BEfore …e proceed to another point, Can. Neceſ. of Separat. p. 159, 160.we may here frame this argument; If the profeſſors of the Goſpell in England, have not among them a true Church-government, but are under that which came from the great Antichrist, then are they bound to ſet up the ordinance of God, and practice it, no withſtanding the Magistrate doe forbid the ſaid practice. But the profeſſors of the Goſpell in England, have not among their a true Church-government, but are under, &c. Therefore they are bound to ſet up the ordinance of God and to practice it, notwithſtanding the Magiſtrate doth forbid the ſaid practice. Theſe are both their owne. poſitions, and ſo ſoundly proved; that no man living is able to confute theus.
ANSVVER.
IF your meaning be as the ordinary ſignification of the words import, it is not to the purpoſe, for it is one thing in our owne perſons to practice according to the ordinance of Chriſt, another, to ſeparate from that ſocietie, which doth not practice in all things according to the inſtitution of our Saviour. But you give cauſe to thinke, that by theſe words (erecting this power, and exerciſing the ſame among them) you meane, that they are to ſeparate and draw themſelves into ſuch a ſocietie, where they may exerciſe that power. For thus you write; I doe not meane, Can. Neceſ. of Separat. pag. 155.that any private perſon ſhould meddle with the affaires of the Realme, but that every one in his owne perſon, doe place himſelfe about the throne of God, leaving the abuſes of the publique State…, to be reformed by ſuch as have a calling thereto. And if this be your minde in that clauſe, you greatly wrong the Nonconformiſts, and reformed Churches, in charging them with this poſition. For it is their direct aſſertion to the contrary, that for want of orderly adminiſtration of diſcipline, Chriſtians are not to ſeparate from the true and ſound Churches of Jeſus Chriſt. Your phraſe likewiſe of placing themſelves about the throne of God, is in no ſort approved of them, or of the truth it ſelfe: As if none were placed about the throne of God, or God did not graciouſly vouchſafe his preſence unto, or reigne over any aſſembly, wherein diſcipline is not rightly and orderly in all points adminiſtred.
But here it muſt be noted, that the power of government muſt be conſidered, either in reſpect of the ſubſtance of it, or the orderly manner of adminiſtration, as was ſaid before. And a thing or office is called Antichriſtian in two reſpects. Firſt, as whatſoever is not of Chriſt is Antichriſtian; in which ſenſe, they of the Separation call all ſtinted Liturgies Antichriſtian. Secondly, as that which is derived from the authoritie and headſhip of the great Antichriſt of Rome, and dependeth upon him as his owne inſtitution, is Antichriſtian. And to apply theſe things to the purpoſe; if we take the word Antichriſtian, in the firſt ſignification, the true Church of God may be under Antichriſtian government, in reſpect of the manner of diſpenſation of the cenſures, that is, the diſpenſation of the cenſures may be committed to ſuch perſons as are not inſtituted, approved, and ſet apart of Chriſt for that purpoſe, and in ſuch manner. As if it be committed to an uſurped power over the Brethren, or to ſome few of many, or to ſuch as be ignorant, prophant, or the like.
It is true, the light hath no fellowſhip with darkneſſe, nor truth with falſhood: but in this life light in men is miked with darkneſſe, and the beſt Chriſtians infected with errours of Antichriſtianiſme. In many of the Martyrs of Jeſus Chriſt, both before & ſince the revelation of Antichriſt, their knowledge was mingled with more darkneſſe, and their Chriſtianitie with more antichriſtianiſme, if you will ſo call it, than can be found in our Church and Miniſtery. Joſ. 5.7.9. See Iun. annot.It is true, the faithfull muſt labour every one in his place to bring in the ordinances of God, and reforme abuſes; but if they cannot prevaile, they muſt not cut themſelves off from the body, and excommunicate the ſocietie. For if the Church may want, yea, neglect the uſe of the Sacraments for a time, and yet continue the true gHieron. in Tit. 1. Amb. in 1 Tim. 5. Bilſ. perpet. c. 11. Gratian. Decret. cap. 15. qu. 7. ca. 2.5, 6, 7. Concil. Turon. 2. c. 7. Nic. Abbas, Panor. in decret. Gregor. 9. de conſuetud. cap. 4. Olim presbyteri in communi regebant eccleſiā, & ordinabant Sacerdotes. Cypr. epiſt. 6. or lib. 3. epiſt. 10. & lib. 1. epiſt. 9. Concil. Carthag. 4. ca. 23. Tho. 1. … qu. 71. art. 5. ad tertium. Bonav. in 1 ſent. diſt. 48. art. 2. qu. 1. in reſol. Scor. in 3 ſent. diſt. 9. qu. unica n. 4.Church of God, then it may want the orderly uſe of diſcipline in reſpect of the officers, by whom, and the manner how it ſhould be duely exerciſed. For the politicall guiding of a Church by the cenſuring diſcipline, is not to be compared to the want & neglect of the Seales. If the Church ſhall thinke good to keepe in a member, which ſome private man judgeth worthy to be excommunicated, muſt he cut off himſelfe, or caſt out the offender contrary to the order. If the Power of government be exerciſed by the whole body of the Societie, which I conceive to belong onelyonly to the Colledge Eccleſiaſticall, muſt I needs ſeparate from them as no Church of Chriſt?
Affirmative precepts binde perpetually, but not to all times; to diſpoſition and readineſſe alwayes, but to practice, onelyonly, when time, place, and opportunitie occurreth. For example, a man is ever obliged to thinke the truth, if he know it, but not either to profeſſe or ſpeake the truth at all times. Of affirmative duties, ſome are abſolutely neceſſary in men of age and diſcretion, without which there can be no ſalvation, as beliefe in Chriſt, and repentance from dead works. Others are neceſſary when God giveth hNeither doe I know what warrant any ordinary Miniſter hath by Gods word in ſuch a caſe, ſo to draw any ſuch Church or people to his private miniſtry, that therby they ſhould hazzard their outward ſtate & quiet in the Commonwealth where they live, when in ſome cōpetent meaſure, they may publikely with the grace and the favour of the Magiſtrate, injoy the ordinarie means of their ſalvation. Vnreaſona. &c. pag. 61. Aug. epiſt. contr. Parm. lib. 3. cap. 2. Bezacontr. Eraſ. de Excom. Feild of the Ch…. lib. 1. cap. 17. Eccl. Lugdun. lib. de tenenda verit. ſcript: poſt medium in Biblioth. patr. tom. 4. par. 2. edit. 4.opportunitie, and calleth a man forth thereunto; as profeſſion of the faith, by joyning our ſelves to the Church of God, and partaking of the Sacraments. Others oblige in a time free, which doe not oblige in a time not free, as when urgent neceſſitie, the circumſtance of time and place, the ſtate and condition of things doe reſtraine and keepe backe. As the exerciſe of Eccleſiaſticall diſcipline againſt open obſtinâte offenders, is an affirmative dutie, impoſed by divine law upon the Governours of the Church, or (as you ſay) upon the whole Societie. But it lyeth not upon this or that particular member to doe it, or ſeparate, when others be remiſſe, and either be not perſwaded of, or doe neglect their dutie, and will not be drawne unto it. They be not of the loweſt ranke who thinke it may and ought to be forborne, when it cannot be uſed without open and unavoidable ſchiſme. When a doctrinall errour of leſſe importance and ſmall evill conſequence prevaileth in a Church, by publique authoritie, it is not the dutie of a private Teacher publiquely to ſtrive againſt it, to manifeſt & apparent ſchiſmes, but rather in a milde and peaceable manner to cure them, and peaceably to tolerate ſome things, when the good of Gods Church doth call for and require it. Who doth not calmely and peaceably moderate that which he thinketh, but is readie incontinent to contentions, diſſentions, and ſcandals, although he have not an hereticall ſenſe, moſt certainly he hath an hereticall minde. And though the iThe Apoſtleanever erected & planted publike Churches and Miniſters in the face of the Magiſtrate, whether they would or no, or in deſpite of them. But ſuch in reſpect of the eye of the Magiſtrate, were as private as might be. Vnreaſonableneſſe of Separat. pag. 59.Government of the Church dependeth upon the ordinance of God, yet it is not for every particular and private man to ſet up that order in ſocieties, profeſſing the faith publiquely and eſtabliſhed by Law, againſt the mind and pleaſure of the Chriſtian Magiſtrate. And this the Nor… formiſts doe both teach and practice, and therefore they have humbly ſued for reformation, but never either practiſed or approved your ſeparation. That which you cite out of the Harmony of confeſſions, as if the reformed Churches did allow or teach what you practice, I will ſet downe, and leave it to every man to judge of your fidelitie. The Church kGallic. confeſt. art. 26. None but Princes can give freedome and protectiō to theſe ſpirituall functions and actions. Bilſon. Chriſtian part 2. pag. 309.Gallican ſaith thus; Credimus igitur nemi… licer…, ſeſe catibus ſubducer…, & in ſeipſo aequieſcere, ſed patius … ſ…il tuendam & conſervandam eſſe Eccleſiae unitatem, ſeſe communi inſtitutioni & jugo Christi ſubijciendo, ubjcun que Deus ver…n illam diſaiplinam Eccleſiaſtio…n constiſtuerit, etiamſi Magiſtratuum edicta reclament, à quo oxdi… quicubque ſeipſos ſei…gunt) ordinationi Dei reſiſtant. Pſal. 5. & 42. Epheſ. 4.11. Act. 4.19. & 5.29. Heb. 10.25. And the lBelgic. confeſſart. 28. Without the helpe of Princes, though the faith and Canons of Chriſts Church may bee privately profeſſed and obſerved of ſuch as be willing, yet can they not be generally planted, or ſetled in any kingdome, nor urged by publique Lawes & externall puniſhments on ſuch as refuſe, but by their cōſents that beare the ſword. Bilſ. ibid. pag. 327. Id. part 3. pag. 296. If you will have the aſſiſtance of the Magiſtrates ſword to ſettle the truth and prohibites errour, and by wholeſome puniſhments to prevent the diſorder of all degrees, that authoritie lieth onelyonly in the Prince.Belgick thus; Credimus qued cum ſacer hic caetus & congregatio, ſit corum qui ſervari debent, & ſalus nulla ſit extra eam: neminem (cujuſcun que dignitatis aut nomini… is fuerit) ſeſe ab ea-ſubducere aut ſegregari debere, ut ſua tantu… conſu…tudine contentus ſolus, ac ſeparatim vivat. Sed con…a … …es as ſingulos teneri huic caetui ſe adjungere, & Eccleſiae unitatem ſollicitè conſervare, ſe que illius tum doctrinae tum diſciplinae ſubjicere, collum deni que Chriſti jugo ſponte ſubmittere, & tanquan… communia ejuſdem corporis membra adificationi fratrum inſervire, prout Deus unicui que ſua dona fuerit largitus. Porro ut haee melius obſerventur, omnium fidelium partes ſunt, ſeſe juxta Dei verbum ab eis omnibus disjungere, qui ſunt extra eccleſiam conſtituti: huic que fidelium caetui ac congregationi; ſeſe adjungere, ubicun que illam Deus conſtituerit: et ſi id contraria principum vel Magiſtratuum edicta prohibeant, indicta etiam in eos capitis & mortis corporcae poenâ, qui id fecerint. Quicun que igitur à vera illa Eccleſia recedunt, aut ſeſe illi aggregare recuſant, apertè Dei mandato repugnant. Thus the Concluſion.