An Apology for the Discipline of the Ancient Church, Part 3 · Section 2
SECT 2. The Britiſh King the Ʋiolent Head.Mr. Matthews.
2. SEcondly, hath not Chriſt hid his face from, and bent his brow againſt the National Church, as being that very next naughtineſſe. Whereof the Britiſh King was (although not an invincible) yet a violent Head; which was therefore leſſe victorious and more vincible, partly becauſe the head, not only of a very uncanonical, but alſo of a very unſpiritual corporation: and partly becauſe of the ſaid national-corporations inconſiſtency with the Scripture precepts, Matth. 18.17. & 1 Cor. 14.23. which doth require its ordinary congregating in one place; ſeconded and aggravated by its notorious inconformity to the Scripture patterns, Eph. 2.19.22. Philip. 2.15. Revel. 5.9. where the Scripture Combinational Church is call'd not a whole nation, but a holy City, a growing Temple, a Spiritual houſe, or a ſin-enlightning, and a ſoul-enlivening Church; gathered, built, framed, cull'd and call'd out, of, and from a carnal and crooked nation, which was both dark, and darkneſſe it ſelf; witneſſe what is written, Epheſ. 5.8.
The Reply.
That Chriſt hath hid his face from, and bent his face againſt this National Church, you have reaſon to lament and grieve, and not to ſtand by and clap your hands at it; Rather take up the Lamentation of David for Saul and Jonathan. The beauty of Iſrael is ſlain upon the high places; how are the mighty fallen! 2 Sam. 1.19.20Tell it not in Gath, publiſh it not in the streets of Aſhkelon, leaſt the daughters of the Philiſtims rejoyce, leaſt the daughters of the uncircumciſed Triumph, &c. Poſterity will have cauſe to mourn, when you and they ſhall be invaded and ſet upon by thoſe uncircumciſed Philiſtims of Rome, who will ſmile at the armour wherein you truſt; and the ſpeares you brandiſh againſt them as a dart of a bulruſh. 'Tis not your Sophiſms that will prevail with them, nor your popular arguments that they will regard; and they as ſmoke being vaniſhed, ſet upon you they will with armour of proof, and ſo inviron you, that you will wiſh again for thoſe worthies of the National Church to fight your battles. Theſe were the men that ſtood up in the gap, theſe have bore the burden and heat of the day, theſe have beaten theſe Philiſtims at their own weapons; from the blood of the ſlain, from the fat of the mighty, the bow of Jonathan turned not back, and the Sword of Saul returned not empty. Verſe 22.Rejoyce not therefore at their fall, ſince after ages may have occaſion to ſay, if we had been in the dayes of our fathers, we would not have been partakers with them in the blood of the Prophets.Matth. 23.31.
2. Yea, but you ſay Chriſt hath bent his brow againſt this National Church, as being next in naughtineſſe.] Next? to what? to the Romane Church. That's to be proved. And 'tis more than ever you ſhall be able to make good, that quâ National, or quâ a Church in her conſtitution ſhe was naught. It was the acknowledgment of that great and learned Caſaubons then whom there was none more skilful in all the Records of antiquity, that there was not any Church in the Chriſtian world, that came nearer in her Doctrine and Diſcipline to the Primitive, than this of England. His words in his Epiſtle Dedicatory to King James are theſe, before his exercitations to the Annals of Baronius. Caſaub. Ep. de die. ad Annales.Tuum eſt, proprie tuum pro veteris Eccleſiae diſciplina pugnantes regii clypei, quem pro ſincere pietatis defenſione gestas, umbone propugnare. Qui Eccleſiam habeas in tuis regnis, partim jam olim ita inſtitutam, partim magnis tuis laboribus ita inſtauratum, ut ad florentis quondam Eccleſiae formam nulla hodiè propiùs accedat, quam tua, inter vel exceſſu, vel defectu peccantes mediam viam ſequita. This man lived in and was brought up in the Reformed Church in France, and might be therefore thought to encline to a Presbyterial Diſcipline, and yet after he came into England, and took notice of the conſtitution, you hear what he atteſts, that was no queſtion able to judge, that had ſeen and read ſo much. And in this point he ſtands not ſingle, nor alone, for from Alexandria we have like approbation, from Cyril the Patriarch, there in his Letter ſent to my ſometimes Lord George Abbot ArchBiſhop of Canterbury. Cyril. Litt. ab Aegypto miſſae. 1616.Fix not then this naughty terme upon the Church of England, becauſe National. The naughtineſſe that was in her I have confeſſed, and for which we juſtly ſuffer under the hand of a juſt God, and for which when you come to be as naught as we, think not you ſhall eſcape. 'Tis not your Combination ſhall priviledge you from the Cup of Gods wrath. Think you that thoſe Galileans on whom the Tower of Siloam fell, were greater ſinners then all that dwelt in Jeruſalem? I tell you nay, but except ye repent, ye ſhall all likewiſe periſh.
3. You go on to the Britiſh King. Placida compoſtus pace quieſcat. Soyle not his aſhes. Invincible he was not, nor any man ever thought him ſo. For thine, O Lord is the greatneſſe, and the power, and the glory, and the victory, … Chr. 29.11.and the Majeſty, for all that is in the heaven and earth is thine; thine is the Kingdom O Lord, and thou art exalted as head above all. But whereas you ſay that he was a violent head, & was therefore leſs victorious, and more vincible, you are a little too quick with your ergo. More can never be in the concluſion, than is in the premiſes, and ſay he had been a violent head, which I ſhall by and by prove he was not, yet it will never neceſſarily follow, that thence he ſhould be leſſe victorious. For how many violent heads in your ſenſe, meaning National Churches, have their bene, who yet have obtained victories? Sometimes God puniſheth a people for the tranſgreſſion of a King, ſometimes a King for the tranſgreſſion of his people. Iſrael is ſmitten with the peſtilence for Davids ſinne, and Eli is caſt off, and the Ark taken for the ſinne of his ſons. Where therefore there may be divers cauſes of a diſcomfiture, is overmuch raſhneſſe to fix upon one, nay, to imagine that to be the cauſe, which was not, viz. becauſe he was.
4. A violent head.] For what I pray? is it a ſinne for a Prince to be the head, that is, the governour of a National Church? ſo you ſeem to affirme. Beware, look about you, and conſider with whom at unawares you joyne, for the Jeſuite will make you a low Congee, and thank you that you ſhall aſſert their rebellious poſition, that Princes and ſupreme Magiſtrates have nothing to do in the Church; in temporal things ſupreme, and Lords they are, but in ſpiritual matters they may not meddle. The difference lies onelyonly in this, that they would draw the Supremacy to one, even, that man of ſinne, and advance him to the head-ſhip. You draw the Supremacy to the Paſtours and Elders in every Combinational Congregation, and ſo there ſhould be as many ſupremacies and heads, as there be of theſe Churches.
For which his Highneſſe the Lord Protectour hath little reaſon to thank you; for of what Church will you make him a governour? Not of the National, that was the Kings ſinne; a violent head he was, and God forbid that according to your tenet any ſhould come into that place again. His headſhip and government can extend no farther than the Combinational, that very Combinational, of which he is a member, & in which he muſt act not as Protectour, or the Supreme in the Nation, but as an Elder only. In all other Combinationals he hath nothing at all to do, for they have a ſupremacy among themſelves. He may not then order National Faſts, nor dayes of Thankſgiving; he may not make Ordinances to eject ſcandalous and ignorant Miniſters; he may not ſet up Approvers of Miniſters for the whole Nation; he may not puniſh Papiſts, impriſon Blaſphemers, ask any man out of his Combination, why he doth ſo or ſo, if your poſition be true. 'Tis violence, 'tis uſurpation, 'tis tyranny. Supreme he is now in the Nation, and by the power of the ſupremacy all theſe things are done, and you and I, or any body elſe would be ſmiled at, if not frowned upon, that for this ſhould call him a violent head. And what did the Britiſh King more than this?
It may be thought, that I have put in this plea in favour of the Britiſh King; he needs it not, for he hath long ago anſwered for his violence, if there were any. I tell you plainly I plead for his Highneſſe, and for as many, who are ſupreme in any Nation, be they Potentates, Princes or governours over any Chriſtian Church. For the cauſe is alike in all, and they have external government of the Church in charge; and to ſay the contrary, is to open a ſluce to the over-flowings of impiety. I ſhall put you a caſe. Suppoſe the Jew ſhould be admitted into a Nation, and ſhall fall to their old work of crucifying children to the ſcorn and diſgrace of our Saviour; ſay that a Heathen ſhould be enfranchized, and worſhip the Sunne and the Moon, and all the hoſt of heaven, yea, and make their children paſſe through the fire to Moloch; Be it that one ſhould ſay he were God, another the Devil; a third acknowledge not God nor Devil; ſay there ariſe falſe Chriſts and falſe Prophets, one who will blaſpheme and ſay he is the Meſſias, and rejoyceth to hear Hoſanna cryed before him; If there be no ſupreme over a National Church, I wonder what order could be taken with any of theſe? ſuffered they muſt be to go on, and blaſpheme ſtill, for any power you have to reſtrain them. Convent them before your Congregation, they appear not. Caſt them out, if they be of your Combination, they regard it not. The gangrene goes on, the blaſphemy increaſeth, and will increaſe, except you admit of one ſupreme head in a Nation, who may have ſo much power over the body, that he may cut off that part from the body, which is like to infect and poyſon the whole. The miſchief that may enſue upon a Church by the admiſſion of this your paradox is unconceivable. I can never enough admire the wiſdome both of God and man, who hath appointed a ſupreme power in all Nations, for the ſuppreſſion of all inconveniences. With their Civil power I am not at this time to meddle; I ſhall only inſiſt upon that which is Eccleſiaſtical; and that you may the better go along with me, I ſhall reduce what is to be ſaid to certain heads.
1. The firſt work of the ſupremacy is to call Aſſemblies. For, for men to aſſemble together, without leave of the ſupreme power, and conſult of Religion, is to make a Rout. In Iſrael God commands Moſes to make two Trumpets, Numb. 10.12.and to keep them for that end to call the Congregation. Moſes had no other right but that of the chief Magiſtrate. In that right he received his Trumpets, and in that right he had the property of both. Aaron, verſe 10. had the uſe, but the uſe only, never the right. May be if we call fleſh and blood to counſel, it will be thought more convenient, that God delivered one Trumpet to one, and the other to the other, and ſo have power to call; but God ſaith peremptorily to Moſes, erunt tibi, they ſhall be and remain in thy hands: and ſo, no man hath power to remove the Camp, to aſſemble the Congregation, to found to the Celebration of the ſolemn Feaſts, but Moſes and his Succeſſours.
By vertue of this power, Joſhua aſſembles all the Tribes, Levi and all to Sichem. Joſhua 24. 1 Chr. 15.4. & 23.2, 3, 6. 2 Chr. 15. & 20.3. & 24.5 & 34.29.David calls together the Prieſts and other Eccleſiaſtical perſons; and for what matters? for ſecular? nay, meer Church-work; firſt, when the Ark was to be removed; again, when the offices of the Temple were to be ſet in order: things meerly pertaining to Religion. Aſa, Jehoſaphat, Joas, Joſias, gave a ſolemn call in matters of Religion. But the fact of Hezekiah is of all moſt memorable. He gave forth a precept for the Priests, and all their brethren to aſſemble; 2 Chr. 29. Verſe 12, &c. Verſe 15.and to what end? ad res Jehovae. There be fourteen men, chief men of the Prieſts ſet down there by name, that by vertue of that Writ came together, they and their brethren all ex praecepto regis ad res Jehovae, for matters meerly of the Church.
Thus it was while there was a King in Iſrael. But after, when the Scepter was departed, how was it then? how, when the fulneſſe of the Gentiles was come in? who then called the Aſſemblies? A time there was after Chriſt, when Kings were Infidels, and the Church under perſecution. As the Jews at Babylon, being under preſſures, they muſt meet, and did, as they could; and yet divers ſuch meetings in Synods we finde recorded, as I have inſtanced before, which for the preſent were called by their Patriarchs.
But no ſooner did God raiſe up Conſtantine to be a nurſing father to the Church, but he reſumed the right of Moſes; and his Succeſſours lay claim to them at this day; the four general Councils, the great Nicene againſt Arrius; the ſecond of Conſtantinople againſt Macedonius; the third of Epheſus againſt Neſtorius; the fourth of Calchedon againſt Eutichus, were all called by ſeveral Emperours. And by the ſame power all other National and Provincial Synods have been accuſtomed to be aſſembled till this our age.
2. And the Church being aſſembled by this Warrant, had power to eſtabliſh Laws for the Diſcipline of the Church, ſo they be conſonant to the Word of God, tend to edification, decency and order; So that if there be no errour of man concerning their determination, the determining of them is to be accompted as if it were divine. Though then he who is the chief in any State, hath not power to determine judicio definitivo, what is ſound and to be received in the worſhip of God; yet judicio executivo, Synod at Cambridge in New Engl. cap. 2.he may and ought when the Church hath determined, command the profeſſion thereof in his Territories; and from this I do not ſee that your Synod held at Cambridge doth much diſſent. Cap. 17. Sect. 7, 8, 9.
I have hitherto opened unto you what the ſupreme power may do. I ſhall now ſhew you by what right he may do it, which is indeed by all right, jure naturae, jure divino, & poſitivo.
Firſt, they deceive and are deceived, who go about to perſwade that the ſupremacy in Church matters is derived unto any ſuperiour by municipal Laws; for this is a right with which he is inveſted by God himſelf. Declared it may be, and made known to the world, written more at large, and expreſſed more clearly in Acts and Statute Laws;Cook de jure. reg. & Eccleſiae. pag. 8. but this juriſdiction was from above, whence the Fathers of the Law have thus delivered this truth to us, that the Act paſt concerning Eccleſiaſtical juriſdiction, non novam legem introduxit, ſed antiquam declaravit.
Ask the Fathers and they ſhall tell you, the grey haires and they ſhall declare unto you. In the Law of nature, it can be no queſtion but cauſes Civil and Eccleſiaſtical belonged to one man, ſince the King and Prieſt was united in one man; The eldeſt ordinarily of the Family being chief Magiſtrate and Prieſt; And after the partition was made, yet the chief power remained in the Superiour. Such Religion as the Heathen had, was yet ordered by the Princes directions, which gave Ariſtotle reaſon to ſay, Quae ad Deorum cultum pertinent, Aris. Pol. lib. 3. cap. 10.11.commiſſa ſunt regibus; and again, Imperator eſt Rex & Judex rerum que divinarum ei cura commiſſa eſt.
A Law there was made by Solon, that all Aſſemblies foreign,Plutarch in Solone. were unlawful, that the higheſt authority did not cauſe to meet. Among the Heathen Nebuchadnezzar makes a Law, Darius a Decree, the King of Nineveh ſends forth a Proclamation for a Faſt, for a Religious ſervice, which certainly they had never done, had it not been received, that they were empowred. And among the Romans there was no ſooner an Emperour, but he took upon him poteſtatem pontificiam. In the Acts we read that the City of the Epheſians was foreign, which Mr. Selden teacheth us, was an Office to take care of the whole worſhip and Temple of Diana. Seld. not. in Marmor. Arundel.Now this could not be done by any warrant from Scripture, evident therefore it is, that even by the light of nature ſeen it was, that the ſupreme power is inveſted with anthority in Religious duties. Care they ought to take, that God be ſerved, as well as the people governed, ſince they have been hitherto taken to be Cuſtodes utriuſ que Tabulae.
2. Thus it was, while reaſon bare the ſway. But now let us look into the Scripture. How is it written in the Law, how read you? There it was ordained, that the King ſhould have a book of the Law, written by the Prieſts, and the end was,Deut. 17.18, 19, 20. that he might fear the Lord, and keep it. And in this Law there be many precepts that concern him as a man, many as a Prince; for as Auſtin Rex ſervit Deo, aliter qua homo, aliter qua Rex, as a man by a holy Converſation, as a Prince by making and executing holy conſtitutions.Auſtin Ep. 50. As he is the Superiour, he is there made the Guardian of Gods Law, and the whole Law is committed to his charge. By vertue of which Commiſſion, when the Kingdome and Prieſthood were divided, Moſes the Civil Magiſtrate made uſe of his power over Aaron, and reproved him for the golden Calf. Joſhua a Prince, no Prieſt, by the ſame authority circumciſed the ſonnes of Iſrael, erected an Altar of ſtone, cauſed the people to put away their ſtrange gods, and renewed the Covenant betwixt God and the people. And what other Kings did, you have heard before. Theſe Acts of theſe famous Kings performed in Eccleſiaſtical cauſes, ſhews clearly what power Kings had under Moſes Law. And one thing more let me put you in mind of, that when there was no King in Iſrael, that was a ſupreme power, for it was no more, every man did that which was good in his own eyes, and that good was extream bad, as the ſtory ſhews.
3. Yea, but it may be ſaid, that thus it was, while the Judicials of Moſes were in force; but why ſo now? Now the Superiours authority is confined to Civil Lawes: Now the Kingdome is Chriſts, and he muſt rule. Indeed could we finde in the Goſpel any reſtriction, or rather revocation of what power had formerly belonged to Superiours, this plea were conſiderable, but ſince the rule is true, that Evangelium non tollit precepta naturae & legis, ſed perficit. The Commiſſion once granted to the Superiour, by nature, and the Moral Law muſt be good.
And be it that the Kingdome is Chriſts, and all power in his hands; yet this will be no impediment to what I contend for neither. That Chriſt wants no Vicar on earth, but as head of his Church doth govern it, is a truth beyond exception. But this is to be underſtood of the ſpiritual internal government; not of that which is external; becauſe he muſt be ſerv'd with the body, as well as with the Spirit, in an outward forme of worſhip, as well as an inward; therefore he hath left ſuperiours to look to that. Their power extends not, their accompt ſhall not be given for what is done within; for they cannot ſee, nor cannot judge what is done in that dark cell; they have nothing to do with the ſecret affections of the heart, with the ſacred gifts of the Spirit, with the ſtedfaſt truſt of future things. They are only to moderate and direct the outward actions of godlineſſe and honeſty, and what may externally advance Chriſts Kingdome. So that the queſtion is not here of the internal, and properly Spiritual; but of the external government, order, and diſcipline of the Church; which when the ſupreme power adminiſters as it ought, it ſets up, and no way pulls down the Kingdome of Chriſt. Theſe two are then well enough compatible, that the Kingdome is Chriſts, and yet the Superiour way make uſe of his power in Chriſts Kingdome.
A Propheſie there was, that under the Goſpel Kings ſhould be nurſing fathers, and Queens nurſing mothers to the Church. Iſa. 49.23.Nouriſhment then they muſt give; that ordain'd for babes; that for men, the Word and Sacraments they cannot give; no more then Uzziah could burn incenſe, or Saul burn Sacrifice; no, nor yet ordain any to do it: The ſuſtenance then which Chriſtians are to receive from them, muſt be that of external diſcipline and government. Thoſe that gave ſuch food were call'd nurſing fathers; thoſe that denyed it, tyrants and perſecutors; without the favour and execution of this duty, Chriſtian Religion had never been ſo highly advanc'd; and therefore the Apoſtle ordains, that Chriſtians pray for thoſe in authority, that we may live a quiet and a peaceable life in all godlineſſe, 1 Tim. 2.and honeſty. Godlineſſe comprehends all duties of the firſt Table; Honeſty all duties of the ſecond; and where thoſe who are in authority are careful, both will be obſerved, both ſhall be preſerved, becauſe they know they have a charge of both. Thus you ſee reaſon, Law and Goſpel have given a ſupremacy to thoſe in power, non ſolum in ijs quae pertinent ad humanam ſocietatem, verum etiam in ijs quae attinent ad religionem divinam.
I have enlarg'd my ſelf on this ſubject beyond my intention, leaſt you ſhould ſplit upon that dangerous rock of Jeſuitiſme, while out of a diſlike of the Britiſh King, you make him a violent head of the National Church; for what you ſay of him, is as true of all others; and what is denyed of him, is denyed of all others, in that their claim and right is all alike; and in caſe it be not juſt, their violence and uſurpation is all alike, which to affirm is perfect Jeſuitiſme; And whereſoever this doctrin is turn'd into practice, it ſets up regnum in regno: and if it ſhould be brought into this Commonwealth, would reduce again what Henry the eight caſt out, though under another notion; for every Elderſhip of a Combinational Church would be perfect Papacy, abſolute, independent, anſwerable to none, to be guided by none in Church matters, puniſhable by none but themſelves; to which if you will give a right name, it is meere Popiſh power.
This is it which Superiours have wiſely diſclaimed, and not admitted themſelves like children to be cheated out of their native rights and inheritantes, as they muſt if you deny a National Church; for that power is in vain which hath no ſubject to work upon; on the Church National it cannot, becauſe in your opinion it is not; on the Combinational it may nor, becauſe that is abſolute, and to be order'd and diſciplin'd by its own Elders; non datur tertium; and ſo the ſupremacy which all Superiours challenge is fruſtrated.
To this the Britiſh King did never yield nor would; and I beleeve his Highneſſe will be as little perſwaded by you. For this you make him leſſe victorious and more vincible; but you caſt up your accompt too ſoon; for had you ſaid, for the male adminiſtration of his ſupreme power this had fallen upon him, that might have carried ſome colour of ſenſe with it, (which will alſo happen to any that ſhall not uſe it as they ought) but to affirme, that the claim to the power, and exerciſe of that power was the cauſe of his fall, is raſh, falſe, inconſiderate, dangerous. But you go on, and endeavour to make it good by two reaſons.
Mr. Matthews. The Admonitory Letter.1. Partly becauſe the head, not only of a very Uncanonical, but alſo of a very unſpiritual corporation.
BY Corporation I conceive you mean the body of Profeſſors within this Land, or at leaſt the Clergy, upon whom you beſtow theſe two Epithites, that they were very uncanonical, very unſpiritual. How can you be ever able to make good this charge? Had you ſaid ſeemingly only ſuch, it might have been paſſed over, but that they were verè, truly ſuch, is a high part of preſumption in you; for peremptorily to prononounce ſuch a ſentence, belongs to a higher judicature. The judgement is Gods alone.
But to remit unto you that ſlip of your pen; Why I pray uncanonical? Thoſe are uncanonical, who reject and throw aſide the Canon, either in judgement or practice. Why unſpiritual? Thoſe are unſpiritual who have not received the Spirit; neither of which you can with a good conſcience more affirme of this corporation then of your own.
1. For what other Canon can you name for Chriſtians, then the books of Canonical Scriptures?Gal. 6.16. Phil. 3.16. 2 Cor. 10.13. which appellation was taken up after St. Paul, who thrice calls the Scripture the Canon. foreign, and again foreign; and yet more plainly he ſaith, we ſtretch not our ſelves beyond our meaſure, meaning the doctrin of the Goſpel, but foreign, according to the meaſure of the rule or Canon which God hath diſtributed to us. And Chemnitius hath obſerv'd, that the word is derived from the Hebrew word Chan, Chemnitius Exam. Concil. Trid. part. 1. de ſcript. Can.which ſignifies that perpendicular line which Maſons uſe in building, by which the exorbitancy or evenneſſe of their work is prov'd. And the Metaphor is very apt. For the Church is the houſe of the living God, the builder is God, the Miniſters of the Word the Architects; that then their work go evenly and conformably on, they had need of a Canon, or a rule by which the Architects examine their work, leſt the building, ſhould juſt too far outward, or lean too much inward, and ſo deviate from the juſt order and proportion. For the proof of this, the Maſter Builder hath left to his under workmen his line and level, which is the Canon of the Scriptures, the doctrin of the Prophets and Apoſtles; whatſoever agrees to this rule, is right and ſound, and Apoſtolick; what is not every way conformable to it, but either in exceſſe or defect ſwerves from it, that is, ſuppoſititious, adulterine, erroneous. And now I pray, hath not this Corporation you mention, profeſſed to the world that they receive the books of the Canonical Scriptures, and only thoſe books for their rule and Canon? do they not confeſſe that they fully comprehend all things that are needful for our help? that they are the ſure and infallible rule, whereby may be tryed whether the Church do ſwerve or erre; and whereunto all Eccleſiaſtical doctrin ought to be call'd to account; and that againſt theſe Scriptures, neither Law,The Engliſh Confeſſion art. 10. nor Ordinance, nor any cuſtome ought to be heard; no, though Paul himſelf, or an Angel from heaven ſhould teach the contrary. How unadviſed then and inconſiderate is this Epithite of yours, by which you brand us for an Uncanonical Corporation, who ſtick ſo cloſe to the Canon, and have and do maintain it againſt the Church of Rome, who would with it, as if it were imperfect, obtrude another Canon upon us? God give you repentance for this your uncharitable Cenſure, and make you as Canonical as we are. In doctrine I am ſure; as for the practice we have both too much to anſwer; The Lord have mercy upon us miſerable ſinners.
2. Now you thought it not enough to put us out of the Canon, except you deprived us of the Spirit alſo. We are in your judgement an unſpiritual corporation. What Sirs, have you ſuch a Monopoly of the Spirit, that none can partake of it, except he be a member of one of your corporation? Pray ſhew your Charter, produce your Grant, that the Spirit would not deſcend upon any, nor impart his gifts and graces to any, except he were within your Church Covenant; For if that be not the ſole impediment, I ſee no colour why you ſhould call us unſpiritual. The graces of the Spirit are by all Divines reduced to two heads; either they are foreign, or foreign; The one peculiarly call'd Graces, the other more properly ſtiled Gifts. The Graces are media ſalutis immediata, ſuch by which the good will of God ſhapes the heart within, freely juſtifies a ſinner by the imputation of Chriſts righteouſneſſe, wonderfully converts a heart of ſtone into a heart of fleſh, clears the conſcience towards God, and ſettles a welcome peace. Theſe are gratiae gratum facientes, are beſtow'd upon all Gods Saints. The Gifts are media mediorum, which it pleaſeth the wiſdome of God to uſe, as fit means to perfect in all his thoſe former gifts of grace, ſuch as are gifts of propheſie, eloquence, utterance, knowledge of tongues, depth of learning, wiſdome in government, functions, and ability to diſcharge theſe functions, &c. And now conſider which of theſe endowments, whether gifts or graces of the Spirit hath not been as eminent and evident in our National corporation as ever it was, or ever will be in your Combinational? I cannot therefore with any patience heare that you ſhould call us unſpiritual; and you, had you had any of the meekneſſe of the Dove in you, would not have done it; ſince you know, that thoſe who have not the Spirit of Chriſt, are none of his: and that you cut us off from Chriſt, can you think that we can take it patiently? There was leſſe charity in this word, then when you writ it I believe you were aware of; and therefore I hope when you write next, you will ſhew more Chriſtian love; To conclude the Corporation of which the Britiſh King was head, was as I have prov'd, both Canonical, as adhering to the Canon of the Scriptures; and Spiritual, as endow'd with the Gifts and Graces of the Spirit; and ſo your reaſon hath no reaſon at all in it. Well, if this will not do it, a ſecond ſhall, which is,
2. Partly becauſe of the ſaid National Corporations inconſiſtence with the Scripture precepts, Mat. 18.17. 1 Cor. 14.23. which doth require its ordinary congregating in one place.The words of the Letter.
A Wonderful demonſtration' The Church muſt be gather'd together in one place to the ſervice of God; as that place of the Corinths proves, and muſt be aſſembled to exerciſe diſcipline, as in that of Matthew; therefore there may be no national Church, therefore no head or governour in that Church. Baculus in angulo; 'Tis as if you ſhould argue thus; ſuch or ſuch a County muſt meet together to elect a Burgeſſe to the Parliament, or to ſee juſtice done at a Quarter Seſſions, or at an Aſſize; therefore it is inconſiſtent that there ſhould be a head over the Nation, whereof they are parts. Who ſees not the abſurdity of ſuch an argument?
But now in particular to theſe places. The firſt is Matth. 18. verſ. 17. And if he ſhall neglect to hear thee, tell it to the Church, which is ſo difficult, that St. Auſtin ſaith of it, dicant qui poſſunt, ſi tamen probare poſſunt quae dicunt, ego me ignorare profiteor. And the reaſon is, becauſe the word Eccleſia is foreign, a term of divers acceptions; and from terms aequivocal nothing can be concluded till diſtinction be made. But this I muſt tell you by the way, that no man by Eccleſia underſtood the Combinational Church, til you aroſe; and therefore you can never conclude out of this place, that a head of a National Church is inconſiſtent with Chriſts precept. For the Pope, Presbyter, Praelate, all acknowledge a National Church, and a head of a National Church, and yet never thought that they did tranſgreſſe Chriſts precept. Your proof therefore cannot ſtand ſecure til you have everted the claim of every one of theſe, no more then til he who pretends a right to a piece of Land, which is in other mens poſſeſſions, hath ſhew'd his own title to be only good, and all the reſt of no force. Be not ſo haſty then with your inference; for there's not one of theſe who will not ſay you are an intruder.
It would fill a book to tell you what is written, and what I have read upon this place. Whether by the Church you are to underſtand a civil or an Eccleſiaſtical conſiſtory, or whether a mixt, becauſe our Saviour alludes out of queſtion to the Jewiſh Sanedrim.Beza Annot. in locum. Rutherf. cap. 8. Then whether by the Church again you are to underſtand the whole Congregation, or the chief in that Congregation; the Elders ſay the Presbyters only; you, as by Rutherfords diſputes againſt you, I gueſſe the whole body of believers; or as the Prelates contend, thoſe to whom Chriſt gave the Keys, meaning the Apoſtles and their ſucceſſours. Yet farther, whether the wrong to be here tryed by the Church be only that which is private; becauſe of thoſe words, If thy brother treſpaſſe against thee. Laſtly, whether our Saviour ſpeaks here of any Church cenſure at all, becauſe our Saviour ſaith not, let him be excommunicate, but ſit tibi, Let him be unto thee as a Heathen and a Publican.
Among many interpretations of theſe words, I ſhall propoſe one, which I preferre above the reſt, as that which to me carrieth the faireſt evidence with it. The Jews were at this time conquered by the Romans, under their power and judicatory; yet they left unto the Jews ſo much power as to judge betwixt man and man, according to the Law of Moſes: reſerving ſtrangers and Publicans to be tryed in the Romane Court. This being the ſtate of the Jews, when our Saviour ſpoke theſe words, in private quarrels and actions Chriſt propoſeth three degrees of proceeding. The firſt by the Rule of charity. If thy brother treſpaſſe againſt thee, tell him privately of the wrong offered thee, betwixt thee and him alone: and if this prevail not, in charity go one ſtep further, call two or three Witneſſes and rebuke him before them, manifeſt the wrong; if he hear thee, thou haſt wonne thy brother; there ought to be an end of the debate. This is the firſt direction. 2. But ſay he be yet refractory; then thou mayſt proceed further, even by the order of Moſes Law, then convent him before the Moſaical Magiſtrate, the Triumvirate, the 23. or the great Sanedrim, the 71. Dic Eccleſiae. 3. But if he will not hear them, to which he is bound by Moſes Law, then take help from the Romane Soveraignty. Let him be unto thee as a Heathen or Publican; eſteeme him for a brother Jew no longer, but proceed againſt him in that Court where Heathens and Publicans were to take their trial. This is the natural and genuine Expoſition of theſe words; the precept belongs to the ſtate of the Jews at that time, and cannot be applyed to the Chriſtian Church, except by the way of Accommadation. For it is clear that the caſe Saint Peter put was of private wrong, Maſter, how often ſhall my brother ſinne againſt me, and I forgive him? and the caſe is put of a private wrong, if thy brother ſhall treſpaſſe againſt thee, &c. Whereas thoſe caſes in which the Church ought to proceed muſt be notorious and ſcandalous, in which it is not neceſſary that the two admonitions precede, either that private, or the other under Witneſſes, neither after ſentence paſt by the Church, is the man to be accompted in the ſtate of a Heathen or Publican; for Chriſt and his Church did never refuſe to converſe with either. So that it as not proper to underſtand theſe words of the Chriſtian Church, which then was not.
That yet they may be referred thither, I gain-ſay not; but then that which will be collected from hence, can be no more but this, that in the Church of Chriſt there muſt be a Court erected; And ſo there alwayes hath been; that it be Combinational onelyonly, there is not any man, who looks upon this place with an unpartial eye, can ever ſay that in this place there is a precept for it. He may with more reaſon conclude the contrary, becauſe the Church concerning whom the precept was given, Dic Eccleſiae, was the Jewiſh Church, which is confeſſed at that time to have been National, not Combinational. In this place then you miſſed your mark. As for the other,
That to 1 Cor. 14.23. I wonder what you can pick out of it for a Combinational Church, much leſſe a precept for it. The words are, If therefore the whole Church be gathred together in one place, &c. or as it is in the Original, foreign, and that may be about the ſame thing. It puts me to ſtand what you can collect from hence that may ſerve your turn. Gather you may that the whole Church at that time was ſmall, or ſo many as could conveniently meet together in one place, or that they met about one and the ſame ſervice; but that there was a precept here given, that thoſe which met together muſt be combined in a Church Covenant, is a collection out of your own brain. Before your Combination was heard of, the Church met together in Synods Provincial, National, Oecumenical; men met together in one place to ſerve God; and therefore the meeting together in one place will never be inconſiſtent with Scripture precepts. But in caſe theſe two places ſhould prove infirme, you have thought upon your Optiones, your ſeconds to undertake the Combate.
3. Seconded and aggravated by its notorious inconformity to the Scripture patterns.
SEconds commonly are men more skilful at their weapons, then the prime Combatants, and ſo then ſhould theſe Scriptures be of more evidence to prove what you intend, that the National corporation is inconſiſtent with theſe Scripture, and no way conformable to the Scripture patterns, which are as you alledge.
Epheſ. 2.19, 22. Philip. 2.15. Revel. 5.9. Where the Combinational Church is called not a whole Nation, but a holy City, a growing Temple, ſpiritual Houſe, or a ſinne-enlightning and ſoul-ſaving Church, gathered, built, framed, culled, and called out of and from a carnal and crooked Nation, which was both dark, and darkneſſe it ſelf; witneſſe what is written, Epheſ. 5.8.
Theſe places of Scripture I have reviewed, and I do not finde one ſyllable of the Combinational Church in any of them. Alchymiſts who profeſſe themſelves skilful to extract gold out of a pibble, may perhaps light upon ſome ſuch thing, but this paſſeth my art. There was a man, who was wont to ſtand upon a Key at Athens, and every ſhip that approached the Harbour, he judged to be his own. The like you do by Scripture, and every Text where you can but meet with the name of Chriſts Church, preſently you conceit it makes for your Combinational; had not your head runne this way, you would never have alledged theſe.
In that Chapter to the Epheſians, 'tis the Apoſtles purpoſe to ſhew that the partition betwixt Jew and Gentile was by Chriſt taken down, He was laid in the foundation for the cornerſtone, and both Nations built and united in him unto one Church, ſo that both by him in one Spirit had acceſſe to the Father. The Gentiles were no more ſtrangers and Forreiners, but fellow Citizens with the Saints, and of the Houſhold of God, built upon the foundation, Jeſus Chriſt being the corner ſtone, in whom the whole building fitly framed together, growes into a holy Temple. The end was, as you cite, Philip. 2.15. That they ſhould be blameleſſe and harmleſſe, and the ſonnes of God, without rebuke in the midſt of a crooked and perverſe Nation, among whom ye ſhine as lights in the world. And theſe were they, Rev. 5.9. who were redeemed by Christs blood out of every kindred, and tongue, and people, and Nation.
But what could not all this be effected but within your Combination? No fellow-Citizens of the Saints? none blameleſſe and harmleſſe, and ſons of God? none redeemed by Chriſts blood, but thoſe within your Church Covenant? What Arrogance is this? what Papiſme? what Do…iſme? all other are notorious Inconformiſts, without the liſts of Chriſts Church, by your rule, a carnal, a crooked Nation, darkneſſe it ſelf; and how then can they ever hope for ſalvation? Fye, fye, give over this peeviſh ſingularity, and ſince Chriſt hath redeemed by his blood ſome out of every kindred, tongue, people, Nation; let thoſe whom he hath ſo freely and dearly bought be fellow Citizens with the Saints, whether they be of your Combinational Church or not. The conſequence is very ſad, which may be drawn out of your own words; and if I have forced them beyond your intention, I am not altogether too blame in it, ſince it may move you hereafter to look, that words which may be conſtrued to an uncharitable ſenſe fall not from you.
But yet that I may be more particular in my anſwer, The Apoſtle here deſcribes to us the Catholick Church, and not any particular in the judgment of all interpreters, under the ſimilitudes of a City, a Temple, a Houſe, a City which is governed by the ſame Laws under one King, a Temple conſecrated to the ſame God, and ſanctified by the ſame Spirit; a houſe in which the domeſticks are all under one and the ſame father of the family; The Citizens of this City, the Worſhippers in this Temple, the children, ſervants and attendants in this houſe and family are both Jews and Gentiles. The time was when it was not ſo, for the Gentiles were foreign aliens and ſtrangers, no free denizons of this City, but now they are enfranchized, and made fellow-Citizens of the Saints; they were not a people, but now are admitted for his people, but now admitted into his Temple with his people, to offer praiſe and prayers unto him; nay, which is yet more, are themſelves living ſtones of this Temple; they were afar off, but now are come ſo near, that he acknowledges them for ſonnes and houſhold ſervants. This City is ſo ample, this Temple ſo ſpatious, this houſe ſo great, that it takes in both the Saints triumphing in heaven, and that part alſo of this Corporation yet Militant on Earth, of what Nation ſoever.
This being the full ſcope of the Apoſtle here, I wonder that you ſhould put ſuch a reſtraint upon his words, as to limit them to your Combinations; 'tis overmuch boldneſſe in any part to uſurp and appropriate that to it ſelf, which belongs to the whole.
A holy City this is called, you ſay, not a Nation; true 'tis ſo here; yet in Saint Peter, 1 Pet. 2.9.this holy City is a holy Nation; which ſhews there is no ſtrength in your foreign, in that the ſame Church, which is a City in one Apoſtle, is a Nation in the other; and then out of the one I ſhall as eaſily prove a National Church, as you out of the other ſhall prove a Combinational. A City it was, and who were the Citizens? Jews and Gentiles; that is evident in the chapter; now ſay if you can without bluſhing, that ſuch a multitude of all kindreds, languages, nations, people, could combine and meet together in one place; which is one of the ingredients of your Combination, if Ameſius ſays true. Farther yet, had it been only of the Epheſians, that St. Paul had ſpoken, this had been no convincing argument, that he ſpoke of a Combinational Church; For that the Epheſians were a people, and Epheſus the Metropolis of that people, which did impart her priviledges to all thoſe in Aſia the leſſe, who were under her juriſdiction; A City at that time being not taken, as it is now with us, ſtrictly for one determinate Town, as London, Briſtol, &c. but for a whole people which enjoyed the priviledges and immunities of that republick, as in A hens, Lacedaemon, Corinth, &c. and is now at Florence, Venice, and divers other places.
A holy Temple you ſay it is, and what of that? muſt it therefore be of neceſſity a Combinational Church? this would ſhrink your Combination to a ſmall number; nay to principium numeri, to one alone if you preſſe the Metaphor too far; for St. Paul asks every Chriſtian, Know you not that ye are the Temple of God, and that the Spirit of God dwelleth in you? If any man defile the Temple of God, 1 Cor. 3.16.17 2 Cor. 6, 16.him ſhall God deſtroy; for the Temple of God is holy, which Temple ye are. You ſee then out of this Metaphor you cannot conclude a Combination.
Yea, and much leſſe out of that which followeth, a ſpiritual houſe. For the houſe of God is taken for the whole Church; nay, a National Church Moſes was faithful in all his houſe, Heb. 3.2.5. and that I am ſure was a National Church. Again, judgement ſhall begin at the houſe of God, 1 Pet. 4.17. what ſhall judgement, the judgment of afflictions begin at the Combinational Church only? I have hitherto thought it the cup of which all that are of Chriſts houſhold muſt taſte; for datum eſt vobis pati, for our Saviours words muſt be verified;Philip. 1.23. Joh. 16.33. In the world you ſhall have tribulation. And to return to this very houſe of which the Apoſtle ſpeaks, that of the Epheſians, over which Timothy was appointed the Biſhop, St. Paul writes his Epiſtles to him, that in caſe he tarry long, he might know how to behave himſelf in the houſe of God, which is the Church of the living God, which is the ground and pillar of the Truth. St. Paul calls the Church indefinitely without addition,1 Tim. 3.15. either of National or Combinational, the houſe of God, and who can conceive that the Combinational, as put caſe that of Swanſea, Ilſton, &c. ſhould be the pillar to hold out, or the foundation to ſupport the Truth? This is ſomewhat worſe then thoſe of Rome, who plead theſe words for their Church with more colour, with more reaſon; and yet we believe them not, becauſe they are but a particular Church; and why then ſhould we believe you?
Obſerve farther the abſurdity that would follow upon your collection. The Church of God is a houſe, therefore it muſt be a Combinational Church. Poſſibly it may fall out, that a houſe may conſiſt of two perſons only; Tota domus duo ſunt, an old man, and an old woman; and thus much you confeſſe when you bring your proof for it, when two or three are gather'd together. Now ſay that one of theſe two treſpaſſe againſt his brother, what will become of Dic Eccleſiae, to whom ſhall the Plaintiff complain? where be the witneſſes he ſhall bring with him? who ſhall be judge? Do not then uſe to preſſe Metaphors too far, for they will bring you into inextricable difficulties.
I ſhall therefore put you in mind of an old rule,Kecker. 1. Syſt. log. part. 1. c. 4. Similitudo ſeu parobola adaequetur principali ſcopo, & intentioni declarantis, at que extra eam non extendatur. To which had you had a regard, you would never have brought theſe compariſons of a City, a Temple, a houſe to prove your Combinational Church. Similitudes do very well in a Pulpit; they are of excellent uſe to illuſtrate, to amplifie a doctrin, but they are of little uſe in the Schools, becauſe they prove nothing that is not true without them. The poſition muſt be true in proper and plain words, before it can have any truth at all in the improper and Tropical. As for example, it muſt be true, that the Miniſter was not to be debarr'd of his juſt allowance and maintenance, before St. Paul could prove it by that text out of Moſes, thou ſhalt not muzzle the mouth of the Oxe that treadeth out the Co n. And ſo you muſt prove there is a Combinational Church, before you produce theſe alluſions to prove it; Then indeed I ſhall give you leave to illuſtrate your poſition by them, and deſcant as you pleaſe by theſe excellent Metaphors upon them, but not till then. For nulla Theologia ſymbolica eſt argumentativa, and the reaſon is,Chryſ. in Mat. hom. 65. becauſe, omne ſimile eſt etiam diſſimile. Whence ſaith Chryſoſtome excellently, In parabolis non oportet miniâ in ſingulis verbis curá angi, ſed cum quid per parabolam Dominus intendat, dicimus inde utilitate ſumptâ, nihil ulterius anxiis cogitationibus inveſtigandum. And ſo as I have ſhew'd, out of your Metaphors is nothing prov'd.