Integralls and Accidents Hence I answer 1. That it is utterly à non sequitur and inconsequent to say because this Scripture and other like speak of the Church as of one in mysterie in nature and in essence that therefore it s one in Number or one Visible single body that because the Church is somevvay one therefore Integrally and by way of single Corporation Visible Now the Apostle speaks of the Church as one in Mysterie and Nature not Visibly and in Number appears from Verse 13. Where he saith Ye are all baptized into one body and been made to drink into one Spirit Now compare this with its parallel Eph. 4. 4. 5. Where the Apostle saith There is but one baptisme one faith and so makes the onenesse of the body to consist in these uniting the members to one Christ by one spirit to one God In which place two things are observable First That as he saith the Church is one so he saith Baptisme is one and Faith is one Shall we therefore say that there is but one single Baptisme or one single Faith visibly and integrally one in the VVorld Surely any man would answer that the former are said to be one mystically invisibly and in respect of their kinde and Nature because all true faith is of the same kinde and so all true Baptisme but are as many several faiths in Number and Baptismes as there are several beleevers and baptised persons Secondly That the onenesse of the Church essentially consists in the onenesse for kinde of Faith Hope Baptisme as also in the onenesse of its head its spirit and its God which doth indeed make it one mystical body but it doth not conclude them to be one Visibly Outwardly and Externally because some of these things wherein they are one are invisible others not on earth as the faith the hope spirit are invisible God and Christ are not on earth visibly and therefore the onenesse here mentioned makes not one visible corporation on earth and as one to be considered and to act VVe willingly grant that this union Mystical doth imply an union Visible also as much as may stand with the Institution of Christ and the edification of the Church But neither Christs institution nor the edification of the Church implies but opposes such an Vniversal Visible Vnited Corporation as we saw before But of this more in our Answer to his second Argument Now to return As we say of the body and of Baptisme Faith Hope c. So in the like sence we grant that the Church is one hath but one VVorship and but one Government viz. For Nature and kinde in the substantialls of it or that general platforme of it Matth. 18. and what else is to be gathered from the precepts and practise of the Apostles but as the Church is not one visible policie or corporation in number so neither in the outward Government of it For this as other accidents follows the nature of its subject So then when the Apostle saith God hath set in the Church some Apostles c. the Church must be taken for one not in regard of the outward or accidentall state of it but indefinitely and in regard of its inward nature and essence that is neither as visible nor invisible nor as universal or particular for all these are outward or accidental to the Church Object 1. But he mentioneth Baptisme various gifts and members divers Ministries as Apostles c. all which are visible therefore he meaneth the Visible Church Object 2. And whereunto belong both Jewes and Gentiles yea all that are baptised to which also the Apostles Evangelists and various gifts are given therefore it is the Vniversall Church Therefore I give a second answer I grant that hee speakes of the Church whether Visible or Invisible Vniversal or particular but not of it in these respects but mystically and totally as comprehending those in heaven also and this sence I will stick unto And it appears from the scope of the place the * not attending whereof hath occasioned saith Bucer great calamities in all Ages to the Church whilest men catch at words that make for their purpose not weighing the drift of the Author in such passages The Apostles intent there is plainly this viz. to perswade the Corinthians to concord among themselves and with the beleeving Jews as seems to be implyed verse 2. and 13. and contentednesse in their gifts and to the right use of them Now for the fastening of this he laies for ground that all Christians whether Tryumphant or Militant are but one mystical body of Christ vers. 12. and then teaches them that gifts they are all from one Spirit for mutual edification and for the distinguishing of the members of one and the same body and that there might be no Schisme or rent in the body about these gifts which are bestowed for the better uniting of it that all members cannot be in the same office nor have the same gifts but yet may be of the same body whereof the Church of Corinth was a part This is all the Apostle aimes at here And so also in that other parallel place Eph. 4. 3 4 5. c. His scope is the same to exhort to unity among themselves and with the beleeving Jews whom they stood at a distance from as they from them as appears in Peters withdrawing from the Gentiles when the Jews came Gal. 2. and this is implyed Ephes. 3. 6. The Gentiles fellow-heirs and of the same body and verse 15. he extends it to those in heaven also The whole Family in Heaven and Earth and having named the Church vers. 10. and verse 21. he saith in this Church should be glory to God vvorld vvithout end but then he must take the Church for the whole mystical body in heaven and earth And so when afterward chap. 4. he saith there is one body and he gave some Apostles c. for the perfecting of the body he must mean the whole and not that on earth onely for the body of Christ is not one part onely but the whole which must be perfected by union of Jews and Gentiles those on earth to be added to those in heaven He takes the body entirely not for the Visible part onely Now in this Body or in this Church as chap. 3. 6. or in this Family in heaven and earth as verse 15. He hath set some Apostles some Pastors Though these have exercise of their functions onely in that part which is one earth and in that part of it on earth which is visible yet they are placed in the whole Answ. 3. Should I grant which I doe not that the Apostle is to be understood of the Church on earth yet hee speaks as well of a particular Church when he saith God hath set some in the Church as of the Generall It s evident 1. If the word Apostle which alone grounds the objection be
taken properly in that he applies his speech particularly though not exclusively to the Corinthians ye are the body of Christ to wit yee are a particular body and members in particular and so chap. 3. 21. 22. All are yours whether Paul or Apollos let Apolonius note or Paul or Cephas or life or death all are YOVRS and ye Corinthians Christs c. where all are the whole Churches and each Churches in particular as their occasions require each in their order some Vniversal Officers which shall have power in Corinth or any other Church some particular to each Church So that the sence iâ— He hath given or set in the Church i. e. in this Church of Corinth and so in that of Ephesus c. Some Apostles c. as their need shall require yet not therefore making them one externall societie among themselves As some generall Officers make not England and Scotland one Kingdome 2. If we take the word Apostle as it is taken in some other places * and so may be taken here for such Officers as were sent out with commission from any Church upon speciall occasion which is the literall signification of the word and is so taken 2 Cor. 8. 23. Barnabas and the rest are called The Apostles of the Churches and Phil. 2. 25. Epaphroditus the Apostle of the Philippians according to which the sence would bee God hath set some of Corinth in the office of Apostles some Prophets as chap. 14. c. and so the argument hence were voided But 4. Were it granted that the Apostle in these places meanes by the Church the Church visible Catholicke yet this opinion gaines nothing thereby for it doth not follow that because it was so then and in respect of the Apostles that therefore it was to be so to the end of the world and in it selfe Christ who is the King of his Church hath the same liberty in his Kingdome speciall that God hath over the world which is his Kingdome general Now at one time the Lord would have the whole world almost one Kingdome or Monarchy under Nebuchadnezar Jer. 27. 8. and threatneth with heavy plagues that nation that should refuse to serve him giving this reason that himselfe is King of all Nations vers. 5. which is also repeated again Dan. 4. 22. so that the whole world was one Kingdome upon the matter yet it was not the will of God it should alwaies bee so In the like manner in Moses the Church and Common wealth affaires were chiefly under the Magistrate but afterward they were distinct unlesse under those Kings that were Prophets also So the twelve Tribes were under Saul David and Salomon one Kingdome yet it was of the Lord that afterwards they were two and afterward one againe after the captivity So likewise Christ taketh the same power over his Church when hee saw it for the advantage of it hee set over it one Company of Officers who ruled it in common viz. the Apostles in relation to whom the Churches were one though not in themselves but that doth not argue that hee meant it should alwaies so continue after their decease It is a Generall rule in all proceedings that things at their first plantation and beginning need some things that afterward would be inconvenient as a Stick by a Twigge a Bladder to him that swimmeth a Standing-stole to a childe So at the first constitution of the Jewish Church God made Moses an extraordinary Officer so that hee had no Successor so absolute till Christs time So at the first erection of the Christian Church Apostles and Evangelists which now are generally apprehended to be ceased Yea also in Scotland as we heard above at the beginning of their Reformation they had certaine Officers in the nature of Bishops whom they called Visitors which the Authour informes us were then necessary but the Church being setled not now any longer needfull 2. Nor were the Churches one in themselves as we said before but one in the Apostles and that by accident also as England and Scotland are one in the King because he governs both but they are not therefore one Kingdome in themselves considered But 3. Though wee grant this that whiles the Apostles were living there was one body of Officers over the whole Church and so in respect of them the Church might bee said to bee one GOVERNED body yet I say it was never one GOVERNING body for whiles the Apostles lived the Vniversall Governing power was committed to the Apostles onely and not with them to any other Officers or Churches no and not to all the Churches together but they with their officers were all in subjection to them and when the Apostles deceased the scripture speaks nothing of instating any other collected and vnited body to succeed them in that Vniversall Government no nor can it be gathered by consequence but the contrary namely that because the use of that Vniversall power ceased therefore the Office Officers and subject of it Object But Church government did not cease Answ. That Kinde or Way of Church government did that is an Vniversall one but there continued the Government still though administered in another way viz. by way of Distribution Each Church as a Church i. e. as having the Essentiall notes of a Church in it viz. The true Doctrine or faith of Christ received that power for it self though not in so eminent a degree yet as immediately from Christ that all the Apostles had for all Churches 6. But I may deny the former supposition and rightly affirme that the Apostles were not one joynt Ministery for besides that each had entire power some had one part committed to them and some another as Paul expressly affirmeth Gal. 2. 8. The uncircumcision was committed to me the circumcision to Peter Hence chap. 1. he saith He went not up to Hierusalem to those that were Apostles before him which he ought to have done if the government had beene committed to the Apostles joyntly and not severally whence also his going up thither Act. 15. about the question of Circumcision was not on this ground but to satisfie the Christians of Antioch about his Doctrine as consonant to that of the other Apostles On the former principle he professeth 2 Cor. 10. 13. c. he had not intruded into another mans line alluding as it seems to the shareing out of inheritances by line as Psal. 16. 6. for this reason the Epistles of Peter Iames and Iohn are called Catholicke because written to the dispersed Iewes throughout the severall nations as is the expression in the entrance of those Epistles Hence also Paul is sent from Ierusalem as not his place Act. 22. 18. And though sometimes he disputed with the Jews yet it was but as making way to the Gentiles neither did hee greatly prevaile with them as appears Act. 13. 40. 41. chap. 28. 16. 7. To conclude therefore our reply to
this Argument If it follow not when we say God hath set in the World some Emperours some Kings some Princes some inferiour officers and Magistrates therefore the whole world is but one Governing Kingdome and all particular Kingdomes do but governe in the right of the Kingdome of the world in Common the Officers whereof are the Kings of the severall Kingdomes who being gathered together or a part of them have the povver of giving Lavves to other Kingdomes according to the Lavv of God and nature which are the rules of all just Government and this also to bee done by the Kings and Princes themselves vvithout any authority from or any dependency on the people unlesse for quietnes sake and as far as they see cause If as was said this follow not neither doth it follow that because the scripture saith God hath set some in the Church Apostles c. Therefore the Church throughout the world is but one Congregation to whose Officers first as the generall Officers of the whole Church not by way of distribution but as a Notionally at least collected body of Officers the power of Government is committed by Authoritie whereof and dependence upon which common officers and body the officers of every particular Church do act and those without any dependency upon the concurrence of the people as co-operating and acting with them unlesse for peace sake By which means let it be observed by all sorts The power being given not to any one Church but to the whole Church as one body and not to the members with the Officers but to the Officers onely there is derived a very Transcendent power and Authoritie upon every particular Minister more then any Parliament-man hath yea more then a King who is limited to his dominion It makes every Minister one of the standing Officers of the Christian world to whom with his Collegues not severally and by distribution but joyntly and as one body is committed the Government of the whole Christian world and managing of the Affaires of the Son of God throughout the face of the earth And so hee is one of Christs Vicars Generall and not particular onely which I acknowledge every Minister to be in his place magnum surely et memorabile nomen But if this bee so great reason is it that the Church of the whole world should choose these Vniversall Officers and so the Church of a nation the Nationall Officers c. by whom they are to be Governed in that which is of Dearest and highest moment viz. the precious soule or else their condition is most sad If every one that can get a little learning and desires to live upon the Sweat and cost of others and to become a minister though I professe that calling to be most difficult on earth and also that the Lord hath appointed that those that preach the Gospel should live of the Gospel and so being willing to submit to such conditions as is required shall have a friend patron or a purse to make one and come into the ministery and a living which is the Kings Road in some Churches and is the way whereby many of those who now are to be Presbyters came in he shall become a Parliament man and joynt Governour of the whole Church on earth by whose one vote all the liberties and truth of Religion in them may be destroyed A glympe whereof we have seen in the Convocations or Synods in our owne Nation This I say is sad yea more sad then the condition of men in their Civil Liberties In our owne Kingdom where none attains the honour of being an universal Officer a Parliament man but by the consent formal or virtual of all or the major part of them there having been a precedent act by joynt consent of the whole Nation that persons chosen by the free Vote of the major part of Corporations c. should if loyal be Officers pro tempore to their owne Corporations and to the whole But such agreement hath not been made no not tacitely by the Catholick Church nor no such institution of Christ hath appeared yet And these answers also are applyable to what the same Author hath else where from the word CHVRCH as when he denieth a Particular Church to be the proper subject of the covenant of grace and priviledges of it because saith he the CHVRCH to which these promises are made is perpetual Jer. 31. 36. The strength of which reasoning lies on this that the word Church and not Churches is used in these places and so it is represented as one Answ. As if it were not common to call that perpetual which is so by succession of those of the like Nature and Kinde because the Lord saith Day and Night shall not cease to the Worlds end doth it therefore follow that all the essential properties of day or night do not agree to this or that particular day Is it not a rule in Nature and Reason that all the essential properties of general and common beings are really existent in the individual and partilars Man is to continue on earth to the end of the World does not therefore the essential properties of man agree to Peter or Paul because they were not to continue His second and third Argument there is That a particular Church cannot be the subject of the covenant of Grace and consequently of Church power for the reason is the same because the Church which hath these is sanctified is the spouse of Christ hath the Law written in the heart of it c. but a particular Church as it is particular cannot be said to be such Answ. But 1. It was never said that one particular Church is so the subject of these as that another is not Secondly To speak properly The Church not as visible nor as particular nor as invisible nor as universal is the subject of these things but as a Church i. e. A society of Beleevers and under that nation a particular Church considered as a Church hath right to all and is the subject of all these All are yours saith the Apostle to the Corinthians whether Paul or Christ c. So that this Author by adding this clause as particular hath praevaricated and altered the state of the Question His last Argument in that place is from the Testimony of the Professors of Leyden and Amesius To which I answer That the former say nothing but that the covenant and promises and priviledges belong to true beleevers and the invisible Church whether in a particular Church or dispersed through the world So that this Testimony seems rather to make against him The other is expresly against him and speaks our very sense yea and terms almost insomuch that I wonder this Author is brought in as a witnesse His words are even as they are cited by Apollonius himself These things agree not to the whole multitude that professe Christ but onely to those that are truly
Scripture he brings to signifie the whole company of the * Elect are the same in sense with those which he brings to signifie one * Visible Vniversal body and so are they expounded as I have done by the best interpreters even those he makes use of His first place is Eph. 5. 26. Christ loved the Church and gave himself for it c. This saith he is to be understood of the Elect. So also saith Beza but Beza parallels and make the same in sense with it 1 Cor. 12. 12. 27. Eph. 1. 22. and Eph. 4. 15. 16. as is to be seen in his larger notes on M. Hudsons second place cited for this Church of the Elect viz. Coloss. 1. 18. which place * Calvin understands of the Church as it is governed by Christ So that these places if they be to be understood of the mystical body of Christ and not of a Visible Vniversal Body then so are the other in the judgement of those Interpreters Besides * Calvin on that place whereon M. Hudson and the rest build their greatest strength 1 Cor. 12. 12. 27. doth evidently make the Body and Corporation whereof beleevers are members to be a spiritual and mystical one and doth so distinguish it from the society and corporation they have as a politick or a civil body of a Towne or City 2. This Authors definition doth not reach the subject of his question but contains what is of all hands confessed it is this The Vniversal Visible Church is the whole company of Visible Beleevers throughout the World Thirdly He brings the description of the Church visible out of several Authors none of which not Austins nor Calvins nor Bullingers nor Kekermans nor Zuinglius his nor Gerards nor Byfields who all take Vniversal in the sense now described and not as M. Hudson but one or two speak to the question viz. Apollonius and perhaps P. Ramus the former of which was pre-ingaged and touching the latter I referre the Reader to M. Beza's judgement of him and that as it seems with reference to this opinion Predixi quod in caeteris disciplinis-ausus esset mox etiam in Theologia tentaturum Quid non ille ante mortem molitus est ut in dogmatibus quibusdam in tota Ecclesiastica Disciplinâ Gallicas Ecclesias inter se COMMITTERET Vtinam ipsius scripta periissent quandoquidem haec est mundi INSANIA Bezae Epist. ad Vrsinum in Organ Aristot 4. He acknowledges among other Authors * Ames to be against him and yet in the very * next page cites him as for him 5. Yet those words of this Author which he cites speak nothing for him if compared with the Authors meaning they are We acknowledge a Catholick Visible Church in respect of its external and accidental forme in its parts or members both severally and joyntly Which is no more but this that Christians as they are single men and as they are combined into particular Churches are visible But M. Hudson might have known or remembred that M. Ames doth expresly and in terminis reject an universal Visible Church in M. Hudsons sense his words elsewhere are The Church since Christs coming is not one CATHOLIQVE so as that all the faithfull dispersed throughout the whole world should be united in one and the same bond for outward relation and depend upon one and the same Visible Pastor or Assembly of Pastors or Presbyterie marke it but there are so many Churches as there are particular Congregations For although the Church mystical as it is in its members is distinguished into its subject and adjuncts as the English Church the French the Belgick as we use to call the sea by the name of the coast it beats upon as the Brittish the Belgick the Baltick sea although it be one and the same sea yet notwithstanding instituted Churches are several distinct species or kindes or single bodies partaking of the same common Nature as severall springs several schools several families although perhaps many of them or all may be called one Church in respect of some affection which they all have in commune Like as many Families of one and the same noble and eminent Family are called by one name as the house of Nassau or the house of Austria which comprehends the Emperour and King of Spain who yet have no dependence in point of Government one on another Now wee know who taxes some-body for this fault of citeing Authors for them who are known to be in the main against them 6. His explication of his question both confutes his opinion and also contradicteth plainly what he speaks of it For he saith That the Church Catholicke visible is one whole body all whose parts or particular Churches are alike and of the same Nature And avouches for this purpose the authority of Ames who indeed saith so Now in a body all whose parts are of like nature and quality as so many drops of water or stones in a heap each part hath the same vertue and power that the whole and all the parts together the whole Sea or whole heape of Stones have no other kinde of Vertue or power then one drop or one stone Or to make it cleer by another similitude severall Kingdomes in the world and severall Corporations in a Kingdom and severall families in Corporation if they bee all but members alike of the same Kingdome and not of a higher body whereof when they are met they may be members as Kingdomes of an Empire Corporations of a Parliament Families of a Corporation They should have no more nor greater power when met then when assunder As a multitude of single men that are not of a Corporation though they bee met yet have they not the more power then each one simply for their meeting their meeting addes no power unlesse they meet as members of a body superiour to them when severall 2. This explication contradicteth expresly what he adds in the same place pag. 21. and which is his opinion that hee would establish viz. That the Church Visible Catholique is an Organicall Ministeriall Governing body that is not such a body as is the element of water or ayre every part whereof is of the same nature vertue and power in it selfe considered but such a body as a man hath which is distinguished by severall members some principall some lesse principall some governing as head eyes some acting as hands fee◠some governed as the body by the head eyes c. And such a body as all Corporations are Now this contradicts plainly the former both opinion and expression for if the Church be a similar body and all Congregations alike and the whole nothing differing in nature or constitution or power from the parts then the Catholick Vniversall visible Church is no more the Governing Church then a particular As the whole sea is no more Water then one drop nor all men if they be
yet under the command of the Parliament and Lawes Martiall published by them So Christ from the Father by the Spirit is the governour of all Churches which Churches have no necessary dependence further then that of mutuall love spirit and law one on another His 5th and last Objection is The Catholicke Church may bee by persecutions c. reduced to one Congregation His answer is It may be so but that in that one Congregation there remaines all the Essence and Priviledges of the Catholicke Church Visible though it be but one single Congregation at present yea that it hath then more properly the notion of the Catholicke Church then of a particular one yea though but of one family as it was in Noah's family in the Arke But we see what straights this Large conceipt of the universall visible Church doth drive into for this implyes what was denyed before namely That the Church Catholick is a species or lower kinde and the particular Churches the severalls of it for else confounds Vniversall and particular together making an universall thing reducible to a particular and this extendible to an universal 2. How could it bee Vniversall but as containing the Essence seeing in respect of its visible and present being it is particular In which sence every Single man is a Catholique and Vniversal creature because he containes in him the same Essence and nature that is in all men and Adam should have been so in a special manner as being the first 3. A particular thing doth not therefore become an Vniversall one because it is first in its kinde and others that are produced from it particulars Vniversalitie is a notion though founded in Nature not an existing thing to which any order of actual being can be attributed 4. If the first in each kinde have all the priviledges of that kind whilest it remaines alone it shall bee a looser when it hath company if it then part with them unlesse it hath somewhat as good in Lieu which here appears not but the contrary 5. It no way followes that because from one many of the same kinde may spring that therefore either this first suppose a Family must have government over them all or they over it or over one another whether joyntly or severally unlesse they so agree or there be an institution of one superiour to them all Now how should it appeare there hath been or ought to bee any such grant here seeing there is no such record in scripture and besides hath beene the occasion of the rise of Papacy as Mr Noyes acknowledges And thus much of the things to bee noted before his Arguments 2. Now the Arguments themselves follow to bee answered they are of two sorts 1. Certain places of scripture 2. One argument from reason But seeing the former almost all runne upon the word CHVRCH set downe indefinitely they have been replyed to before His argument is If particular Churches be visible then there is an universall visible Church for every particular or part belongs to some generall and whole and such as the particulars are such the Generall if those be visible then this also Answ. More â—are should have beene taken then to use so lax à medium in so weighty an Argument as Mr. â— in the Licence acknowledgeth this to be But to the matter There is great difference betweene Natural and betweene Metaphysicall and â—ivill or Politicke bodies For in a Naturall body all whose parts and members are actually and naturally joyned and united together the whole is visible because the parts are visibleâ— but in a metaphysicall body or totum or whole that is in Generalls that are by the reason of man drawne from particulars the case is farre otherwise the particulars are visible the Generall or universall invisible Peter Iames and Iohn are visible but manhood or mans nature animal rationale which is the Vniversall agreeing to them all is not visible It is not to bee seene with the eye So also in Civil bodies or Corporations though the severall men may be seene yet the Corporation if great an Empire Kingdome and large Cittie cannot be seene in it selfe but in the parts unlesse by way of representation as in Parliament Common-Councell c. But 2 The whole is visible because the parts are so It is untrue even in the smallest bodies but where the parts are actually united and joyned together not where they are thousands of miles asunder such a body as a body cannot bee seene with the eye but it may be conceived to be one in the minde by vertue of some agreement or other betwixt the members of it or of its union in some Visible head but it is visible onely in respect of the severall parts of it Now in this sence none denies the universall Church to be visible that is that all Christians who are one in respect of their Religion they professe are visible in the severall places where they dwell But this is to prevaricate and to prove that which is not in question So that this reason is not so much as probable if it bee taken in the former sence much lesse any necessary concluding argument and least of all a demonstration which was promised by the Authour And in the other sence it is besides the Questioâ— And thus much for Mr Huâ—son's first Question viz. â—haâ— there is a Catholique visible Church His 2d is That this Church is the first subject of Ecclesiastique Power But because the proofs are much from the same places of Scripture which are answered above and the reasoning wholly on the same foundation viz. that â—ivers things are spoken of the Church which cannot agree to a particular Church as particular which also was replyed to before I shall not after too large a discourse already adde any more here nor shall I need for if I have acquitted my selfe in the former discourse in opposition to the notion of one universall visible Church or Corporation I neede not contend whether it be the first subject of Church power for it having no actuall being and existence at all it cannot be the subject of any power or act as non entis nulla sunt attributa so non existentis nullae sunt operationes onely the Reader may observe that the root of all the mistake in the former this authour and the rest about these questions is â—ither the not distinguishing the Nature and Essence of the Church in which respect it hath the names and things they urge given to it from the relations of Vniversall and particular which are notions and accidentall to it and confounding the Essence and existence the nature and the actuall being of the Church together applying that to the particular being as Particular which is spoken of them being particular but in respect of the common essence and nature not as particular Or 2. Not differencing betwixt the mysticalâ— and visible state of it
the good of the whole 2. As pride and independency are inseperable so also pride and usurpation pride and invasion of the rights of particulars under notion of a common society pride and Tyranny which hath its way paved in the Church by this notion as hath beene found by experience and 't is acknowledged by this Author in this chapter to have beene the occasion of the rising of the man of sinne viz. some of the Ancients their high doting on the unity of the visible Church 3. Some kinde of Independency may bee without pride such as was in the Apostles and is in the severall Kingdomes and free States in the world whereof New England the place of this Authours habitation is one and all kinde of it and an absolute independency is disavowed by persons of the greatest note in that way as the Apologists expresly call absolute independency as a proud and insolent title so the Elders of New-England and particularly M. * Cotton This Author therefore should either have explained himself touching Independency or else have used some other expression then that which he could not but know would be ad salviam indeed to the palate of some but ad contumeliam an addition to the pressure that others good and sober men are oppressed with But it may be the superstition of certain of the old * heathen takes at this day who in sowing some kinde of graine apprehended it would grow the better if it were done with reviling and reproaching each other I would willingly hope that example of Tertullian is so well known to Mr Noyes that no provocation from the Church should excite him to satisfie himself upon it Injuriae parentum ferendae sunt Argum. 9. The Covenant or profession of all Israel together was to walk before the Lord And converts in the Primitive Church promised to walk with all Saints in all the Ordinances The Church is one Citie having many gates or particular Churches by any gate or Church entrance is had into the whole Church c. Answ. 1. There must be difference made betwixt the state of the Jewish and Christian Church because they were joyntly One Common-wealth and one PARTICVLAR Congregation and not the universal Church unlesse by accident in as much as there was then no other visible Church except as we said before we follow those who hold that Iethro Iob c. lived in those times and were particular Churches 2. Whether the Covenant in the Primitive time ran in such a forme doth not appear to me but for the sense of it it may be admitted according to what hath been often said men are ingaged and may promise to do the duties of their relations to those to whom they have any tye and so in that respect are one with them and yet it followeth not that this body is a visible body or Corporation it may be a mystical one or it may be visible in some respect and not in point of Government or yet the government may be visible in several parts but not as one in the whole All the Apostles were engaged to assist one another yet did they not depend one on another in point of Government as after I had said this above I found M. Cotton to have taught it before whom then I had not read All men are bound to offices to all men Do good to all men saith the Apostle are therefore all men one visible corporation or body politick 3. By one Church we are let into all Churches in respect of their essential being Rights and common priviledges mystical union c. not in respect of particular jurisdiction A man that is borne of one Parent is let into the whole society of men and all common Prerogatives but not into the Rights of each Citie c. His 10. and last Argument It is generally supposed that all Churches have power to act together and to expect power of Jurisdiction in a general councel Calvin is expresse Inst. l. 4. c. 8. and 9. therefore the Church is one visible body else it could not so act Operari sequitur esse Answ. 1. It hath been granted that a company in some sense may be a visible body or Corporation in respect of some more common and lesser acts but not properly so and in respect of the parts of Government and Jurisdiction properly so called 2. The acting of a general Councel yea though it were to the highest points of Jurisdiction as Ordination and excommunication may proceed on our grounds and not on the visible and integral onenesse of all Churches into a Corporation for it may proceed on the ground of Voluntary association and communion of Churches whereby all particular Churches are willing to unite freely and not of necessity their power and to act for the use of their particular bodies and in order to the whole but not as being one incorporated Reipublick nor as having any new or properly larger power being met as such a body but onely by accident as being aggregated and collected together After which manner was the first Presbyterian Church erected viz. at Geneva the several congregations uniting voluntarily as so many distinct bodies into one aggregated body And as the Kingdom of England and Scotland and some free Cities in Germany upper and lower act together which neither makes a new or greater power in the assembled or general body nor destroyes the entire power of the particular societies in which sense our opinion would admit of the power of a general Councel but I cannot owne it because it is partly groundlesse in Scripture partly impossible and partly dangerous in the thing it self as hath been observed above 3. Not all acting together nor all acts that in some sense may be said to be acts of power doth imply an onenesse of Corporation or jurisdiction properly so called I have shewed before that a Colledge of Physicians may meet to consult and give advice in point of health which they have power by their profession and by the Lawes to do and the patient is obliged by the lawes of Nature prudence and conscience unlesse there appear a sufficient impediment but this neither argueth that all these Physicians are of one Colledge yea or Kingdom nor that they have power to constrain the Patient to obey Calvin in the very chapters quoted by this Author he laies down ground for the overthrow of this opinion as where he teacheth That as the writings of men though godly so neither the authority either of particular Churches or of the whole Church in general is such as was the authority of the Apostles for they may not establish any new Article of Faith c. And also answers divers of the Arguments of this Author and the other by affirming that the promises of not leaving the Church of guiding it in all truth c. and so we might add all the other almost before mentioned are made NO LESSE
of one visible Catholick Church and might both consist together in a particular one So that as neither Episcopacie nor Presbyterie absolutely considered are engaged to owne the opposed Tenet so neither doth that Truth I plead for constrain me to oppose either if within the forementioned limits My aim is the plucking up of that root from whence sprang the exorbitancy of both and what was worse then either And as I am not obliged to oppose so I would not be interpreted to plead for the one or other My businesse is to deal with the subject of Church government and that onely in its exrent and limits Now for a call to this service though it challenge the most exercised abilities and that other more able hands have undertaken it which I heard not of till these papers were almost in the Presse yet one of the * Authors I reply unto having done me the favour to invite me to a disputation about the Argument and afterward farther obliging me by sending one of the printed books to me for which I am his debtor with desire that if I excepted against any thing in it I â—ould send my thoughts in wâ—iting to him privately I conceived my self particulaâ—ly engaged to deal in this argument and that not privately but publickly because what I was to speak to was published first CHAP. II. The State of the question THat we may know what we speake and vvhereof vve affirme as the Apostle phraseth it the true state of the controversie is to be expounded the mistake whereof is the rise of much of the dispute about this question For the clearer proceeding wherein four or five Termes are to bee explained First the word CHVRCH Secondly the Onenesse or unitie of it Thirdly The Vniversalitie Fourthly The Visibility Fifthly that which is included in the other the povver of it Concerning the first The word CHVRCH is taken as in other acceptations so 1. Mystically and Essentially for a company of thoâ—e that have owned the doctrine * of Christ 2. Politically as such a company are cast into one Society Corporation Republique or Body politique And this againe is considered either Totally as comprehending those in heaven also Ephes. 3. 15. the vvhole family in heaven and earth or partially for those on earth onely and this either generally for all as some would understand the word though we cannot give an instance of this signification in Scripture or particularly for those who live together in One place and are associated into one body called a Particular Church as the Church of Rome Jerusalem c. The next Terme is Onenesse or Vnitie which is 1. Essentiall and in Nature such as is that of all particular things in their generall heads all men as they partake of the common nature and essence of man rationalitie which is one are in that respect called one Nation or Manâ—inde in the singular 2. There in an accidentall unitie when the agreement is in that which is not of the essence and nature but adventitious to the things as time place appurtunances c. as some Spanjards some French some English may be one company as by occasion they are met in one place or as kingdomes and States at generall diets or by mutuall leagues become one accidentally by such unions 3. An Integrall or Bodily onenesse as I may so speake when many particulars are joyned together as one whole and this is 1. of a similer or Homogeneall body whereof all the parts are of the same nature with the whole and one with another such as is the onenesse of drops of water in the Sea and sands on the Shore or â— of a dissimilar and hetrogeneall one when the parts differ from the whole and among themselves and this is double 1. Physicall and Naturall as â—hen all the parts and members make but one individuall substance as the head feet trunke c. are all one naturall body 2. Politicall or by way of morall corporation and Republique when many single ones are bound up in one sociall relation as divers persons into one family severall families into one corporation many corporations into one Common wealth and this union againe is twofold 1. Misticall when things are one in some hidden relation that is not visible to the sence as all families descending from some First house such are all the sonnes of Adam and of Abraham all professours of the same faculty be they never so farre asunder 2. Visible and outward when the union of all parts is obvious and evident to the eye and sence as the union of the members in the bodie of man or members of a society when they are met and act visibly together as the City of London in Common Councell the Kingdome of England in Parliament 4. There is a Collective or aggregative onenesse which differs from the former in that this is only by collection or gathering as an heap of stones is one by being gathered together into one place but in a body whether naturall or politique there is required moreover a mutuall incorporation and inward dependance on one another c. Thus of the second terme The third is Vniversall or Catholick It is taken 1. Properly for that common nature in which particular things agree as common to them all Rationall creature in the general is the universall nature in respect of all particular men And in this sence universality is only a notion framed in the minde of man and collected from observation of severall particulars but hath no reall actuall being in time and place 2. Improperly for that which though it be a single thing either naturall or by way of relation is yet in regard of the wide spreading of its parts called universall catholicke and Generall as we say the Kingdome of England in generall or universall doth this or that though it be but one single Kingdome c. and in this sence that which is called universall may have an actual being and existence The Fourth Terme is visibilitie It is an accident or addition to the nature of things as they are perceiveable to the eye or in a large acceptation by any other sence the subject whereof is alwaies a corporal or bodily thing representing it selfe as one unto the sence The last Terme included though not expressed is Church power It is first Doctrinall vix Teaching Discussive Determinative and concluding in points of controversie by the Word 2. Active and this is either General and common and answers to that power that all men by vertue of the onenesse of Nature and onenesse of the Law of nature have in order each to other As 1. to take care of and do good to one another to protect each other from violence c. 2. Properly Rective and Iuridical and this is either 1. Extraordinary in some unusuall cases as every man hath power of life and death in
never for there never was yet any universal meeting of the Catholick Church nor its officers though some Councells have been called Generall because of the number of Bishops unitie of places from whence they have come and the Emperours latitude of Dominion that called them 3. From hence would follow that very many particular Churches would be in peril to be greatly damaged seeing in appeals they must be adjudged by those that are many thousand miles distant from them and could not have perfect * cognizance of the cause nor in case they wanted information for their guidance in judgement could by reason of distance have it in time 4. Great would be the vexation charges travel c. that would arise from such a Court as whereunto Appeals were to come and yet such there must be if the whole Church be but one Corporation 3. A third and fourth prejudice and probable exception against this opinion is T is Papal and Anti-Protestant 1. Papal not indeed in regard of the height of it as it refers the root and head of this universallity unto Rome onely but in regard of the opinion it self An universal visible Church a mayne ground of the former M. Hudson and so M. Noyes indeed would avoid this prejudice also but with Labour in Vain He saith he stateth not the question as the Papists do because they take Visible for Glorious Catholick for Romane and subject it to the Pope For 1. whatsoever the Papists add to the question yet the substance and substratum of it is the same In vain should they fix the seat of it at Rome and subject it to the Pope if it might not be in it self one Corporation and Republique 2. Again they do not take visible for glorious but for that which is obvious to the sense though they make Glorious an adjunct thereunto 3. They so fix the seat of the Church at Rome and subject it to the Pope severall of the most eminent of them as that it is onely in the absence of a general Councel which they make above the Pope as being the Church Catholick Representative as is shewed else-where But to return Bellarmine de Eccles. lib. 3. cap. 11. haveing related the opinion of the Protestants and propounded the Romish in opposition thereunto viz. There is a visible Catholick Church He proves it by the same places that the Authors of this opinion do to wit Mat. 16. Vpon this Rock I will build my Church and Chap. 18. Tell the Church which though in that place he bring to prove it Visible yet it implies to make it universal also for both these joyntly Catholick Visible he was to prove in opposition to the Protestants for as they say this could not be meant of a particular Church So hee that it cannot be meant of an invisible And he defines it to be one visible Church or Congregation of men bound together by the profession of the same faith and participation of the same sacraments under the government of lawfull Pastors and especially of that onely Vicar of Christ on earth the Pontiffe or Bishop of Rome In the definition it is to be noted that hee makes all beleevers but one single Corporation or Congregation though divided in places under one single Governent under one visible head the Pope of Rome In all but the last clause which is not Essential to the thing though it be to those persons the definition agrees to the minde of the authours of the opinion here impugned And 2. It is Anti-Protestant being opposed generally by them Calvine disputing against the Papists about the unitie and visibilitie of the Church saith as was noted before The onenesse of the Church consisteth in the onenesse of faith And for the visibilitie he saith It is not necessary for the preserving of this unitie that we should see the Church with our eyes Chamier in his Answer to Hardings Argument against Jewell Art 4. Sect. 17. urging that Every multitude in it selfe one did stand in need of one Governour by whom it might be managed but the Church visible is in it self one saith The Church as it is Catholicke or Vniversall is not one in it selfe because it is one generall or universall gathered and aggregated of many particular Churches as if one should say the kingdome or a Kingdome not this or that Kingdome but Kingdome in generall the parts whereof are all particular Kingdomes the French Spanish English For SO the word CHVRCH being taken it is compounded mark not constituted of infinite particular Churches the Romane Constantinopolitane c. Now that which is one in that sence it is manifest that it needs no one governour for not as to every Kingdom there is a King so to all Kingdomes there is one King that that which is called Kingdome in Generall may have a being and therefore not in the Church neither as it is understood to be one collected of many particular Churches Is it necessary that one should be president He evidently both denyeth and excellently refuteth this Catholick union by this very thing because the Church is Catholicke therefore not really one but notionally only as all the Kingdomes in the world are one in the nature and notion of Kingdomes but not one corporation or one Government And so before him Bishop Jewell in answer to the same Papist proving the minor or second part of the former argument viz. That the Church is one visible Congregation or societie because as our brethren do there is one faith and Baptisme one calling so one Church as Saint Paul saith ye all are one body and members one of another and in our Creede wee all professe to beleeve one holy Catholick and Apostolick Church saith that whereas Mr Harding had proved the major also out of Aristotles 12. booke of his Metaphysicks out of Homer Never did Aristotle or Homer dreame of this NEW FANCY that one King should rule over the whole world And by consequence or that the whole world was but one Kingdome and so he implyeth it to be as ridiculous that all Churches should bee but one governing Church and hee addeth what is considerable in this Argument wherein reason is followed rather then scripture His reason were better if either Peter or Paul or any Catholick Father had used it and then citeth Austin de Doct. Christ l. 3. c. 28. who saith To attribute much to discourse of reason in understanding scripture haec consuetudo periculosa est this custome is dangerous per scripturas enim divinas multo tutius ambulatur It is far safer following of the Scripture So that Bishop Jewell conceiveth this against both scripture and Antiquitie Mr Rutherford also due right of Presbytery pag. 231. titleing the page thus How our Church hath been visible makes it out only by this That in all Ages there have been some who have held the same points with us in the main Implying the visibility
is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} depends upon and is referred to the Pope I answer 1. Besides what is said above The Popes themselves in some actions insinuate that they are not supreme in their owne personall relation but as the head president or chair-man of the Vniversall representative Presbyterie which are the Colledge of Cardinalls representing the Colledge of Apostles said to be the Generall Presbyterie representative of the Catholicke Visible Church Hence the forme of some Instruments in the Popes name is By the advice of the most Reverend the Cardinalls His Holinesse decrees such or such a thing In Imitation of Kingdomes which Christ forbiddeth his Church as being of an other nature where the Parliament represents the Kingdome and in their absence the King and Councel represent them both hence perhaps it is that in Proclaimations the forme often is Wee saith the King by the Advice of our Privie councell c. 2. Papists of chiefest note * yea Popish Vniversities yea Popish Councells does assert a Generall Councell which is nothing else but an Vniversall Presbytery to be above the Pope So that it may be really Popish though all do not depend on or bee referred to the Pope firstly and primarily Now that this Catholique Visible Church as our Brethren have represented it may degenerate or rather advance thereunto let it be considered that Papall Government it self had the like originall It is granted even by Bishops themselves That the Bishop at first was but the PRESIDENT or Chaire-man of the Presbyterie or assembly of Ministers Afterwards partly by the Ambition of those who were chosen to that place partly by the sloth flattery and slavishnesse of the rest of the Ministers and people all came under him So also at first each Church did all things among themselves as ordaine excommunicate c. Afterwards they associated with the great Churches in time what was of voluntary consent became a necessity and due subjection So the Bishops of Rome at first for civilities sake because it was the Emperours Seat had the Precedency for a time at length claimed it as due So here if an universall coporation there must be universall Officers over these one President or super-intendent or Chaire-man hee perhaps may have it for his life if an able man and may obtaine to act with a Committee as the representative of a Generall councell in their absence and what hinders but if another Boniface and Phocas An ambitious President and wicked Emperour meet hee may be made Vniversall Bishop Men are more loose in their Ecclesiasticall then Civil Liberties And if this Government bee not of God he will leave it to corrupt it selfe even as the other did But Thirdly Necessarily and of it self it tends to the depriving of all particular Churches of their Libertie yea though they should be Nationall Churches 1. Because In them particular Churches are not left to their choise but are Bound by this opinion to associate and to send Elders to the Councells and Presbyteries so the Reverend Assembly * 2. Though they should not doe it yet are they neverthelesse under the Government of the Catholique Church which is the first subject of Church power and so are bound to act according to the Letter or Plaine sence of the determinations of the Catholicke Church without adding altering or detracting in any Materiall thing especially which might concern the whole Church * And then what will become of the Reformations of all the Reformed Churches 2. In particular in respect of the Protestant Churches of Europe 1. Because they are much fewer then the other Churches of the world that are in the maine Orthodox as some whiles since a * Presbyterian Writer hath given in the account 2. Who shall exclude the Popish and other Heterodox Churches from being members of the Catholicke Visible Church till by a Generall Councell they be heard and excommunicated or Non communioned And whether the major part of the Churches in the world will consent to such an Excommunication or Non-communion is uncertaine and then they must VOTE also and so the Orthodox Churches will be the more over-borne Object 1. But it may be it will be said the throat of the cause is yet safe because it seems sufficient that the major part of those that are of the same judgement ought to governe the lesse To which I reply that in all Corporations and Common-wealths as our Brethren say the Vniversall Visible Church is not the major part of a Part but the major part of the whole body are to rule the rest and that not divided in severall places at a distance but convened together at least in some neernesse of place Object 2. If it be said that by reason of distance of place and multitude of persons this cannot be done viz. the collection of the Catholicke Visible Church I answer and say 1. Therefore such an opinion is not to be asserted which unavoidably and necessarily enforceth such a gathering 2. That in respect of the Commissioners general some for many Churches which the Authours of this opinion doe or must allow it may be done for matter of companie or number 3. Princes from one end of the world to the other hold leagues and correspondencies together as doth the Kingdom of England with Russia in the North and Persia in the East 4. Rome governs in all parts of the world as a single corporation notwithstanding distance of place 5. Lastly The Churches of Europe at least might have met for the Reformations they have endeavoured as many of them did in the Synod of Dort about Arminius CHAP. V. The Arguments for an Vniversal Visible Governing Church with the answers to them HItherto we have as it were battered and taken the Assailants Worke it remains that we seise on their Ammunition and Weapons the opposite reasonings produced by them And first to the Arguments of Appollonius who by the way I observe to give the cause in all particulars but one or two to those of the Congregational way and well he could not avoid it seeing that the Churches of Holland go by the same principles except that of the authority of Synods and baptizing of all children which latter how it stands with their denying Church-fellowship to all ipsi viderint But to his Arguments The first is taken out of 1 Cor. 12. 28. God hath set in the Church some Apostles some Prophets some Evangelists some Pastors and Teachers which Church there is said to consist of divers and heterogeneal members but the Ministry the Apostles c. are not given to any particular Church and the Apostles c. were the Governours of the Catholick Church Ergo The Visible Catholick Church is one Governing body under which all particular Churches are subjected and conteyned Answ. At the stating of the Question I premised the distinction of onenesse in Essence and mysterie and onenesse in
nor were sent to so farre as is related and then it will fall out either that they did conclude and injoyne onely Doctrinally though with authority or else that a particular and ordinary Church or two or three Churches by ordinary power may prescribe and by authoritie injoyne Lawes to all Churches in the world by way of Jurisdiction It will not be easie to get safe from betwixt the hornes of this argument 5. But it will not prejudice me to yeeld it an ordinary Assembly for it is granted to any Assembly of one Church or more to do as much as is here expressed this councell to have done viz. 1. To meet for the discussion of any Doctrine that afflicts the Churches especially if they bee sent unto as these were 2. To conferre scriptures together which concerns those points 3. Light appearing by the spirit of God and Scripture they may represent their results as the will of God and minde of the Holy Ghost and so may 4. MINISTERIALLY IMPOSE and enjoyn to all other Churches what appears to be the clear mind of Christ as Paul did 1 Cor. 7. having no expresse command and as any of our Brethren do when they preach the Word Do they not injoyne obedience in the name of Christ but withall they disclaim having sole Jurisdiction so as to Excommunicate any alone by themselves if they obey not and yet they do the former by Authority because the Ministery of the Word is an Ordinance of God Object But it was an Assembly representing the Catholick Church because of the Apostles who were the Catholick Officers and the whole acted by the ordinary power of the Catholick Church Answ. 1. The Reason overthrowes the Argument For if it was therefore an Assembly of the Catholick Church because of the presence of the Apostles Then if the Apostles had been absent it had been but the Assembly of a particular Church And the Apostles when assembled alone had made an Assembly of the Catholick Church So the universality or Catholicisme of the Assembly depended wholely and solely on the Apostles Or else secondly The Apostles if alone out of this Assembly neither severally nor joyntly should have been able to determine and do what was here done Or else thirdly The Apostles in this Assembly did denude and strip themselves of their Apostolical power or at least suspend it it for that time and acted onely as ordinary Elders of the Catholick Church but then it would follow either that that particular Church of Jerusalem was the Catholick Church as Rome is said to be for there were messengers from few if from more then one other Churches Or that the Apostles though laying aside their being Elders of the universal Church for that was their Apostleship did yet act as Elders of the universal Church all which are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} crasse interferings I thinke this Church acted 1. As the mother Church 2. As having an accesse of Authority by the presence of the Apostles 3. As being the Church from which the scandal enquired about was conceived to arise Neither doth the joyning of the Elders and Brethren wholy take off the eminency and authority of the Apostles above the rest for their speeches onely are recorded no more then Paul's joyning others with him in his Epistles though it do argue that the Church of Antioch had not that esteem of them as infallible alone And thus much also for that other place brought for confirmation of the third Argument A Representative Catholick Church in Scripture The fourth and last Argument is from the Testimony of some Reformed Divines viz. Walaeus and the Professors of Leydon But the first speaks nothing for him but what all acknowledge and was granted above scil. The Church saith he may be considered two waies 1. Vniversally for the Church which by the preaching of the Gospel is called out of the world throughout the world which in a certain sense or in some respect may even be called Catholick or for a particular Flock tyed unto one place In which sense I know none denie a Catholick Church it being one of the Articles of the ordinary Creed that there is a Catholick Church that is that the Church is now no longer bound to any one place as under the Jewish Government But that the Church in respect of the several members and societies of it is dispersed over the face of the earth But this doth no more conclude that therefore they are one Visible Corporation then when we say Mankinde is spread over all the World that therefore all men are one company or body politick 2. The Professors of Leyden are against him for they distinguish betweene a Visible and particular Church and betweene the Invisible and universal and say That a Visible Church is considered two waies 1. As a company or Society of one Towne City or Province which are united not onely in the unity of Faith and Sacraments but also in the Forme of outward Government or else it is considered as a certain Oecumenical and Vniversal body dispersed in several places throughout the whole World Although THEY DIFFER IN THE EXTERNALL FORME IT SELFE OF CHVRCH-GOVERNEMENT and circumstantial Rites very much yet agreeing in the ESSENTIAL VNITY OF FAITH and of the Sacraments Whence that is common in Cyprian Episcopatus unus est cujus à singulis in solidum pars tenetur Wâ—ich words evidently destroy this opinion For first they make the Essentialunion or forme of the Society and onenesse of the Church to consist in the onenesse of Faith and Sacraments Secondly They imply That Government is one as it is in Christ but divers as it is in severall Churches and in the hands of severall Officers for so Calvine in Ephes. 4. 11. expounds that of Cyprian The Episcopacie he gives to Christ alone in the administring whereof every one hath his part Thirdly And which chiefly assaulteth the heart of the cause for which it is brought by this Author They make the very difference betwixt the universal Church and a particular Church to be this That they disagree in the outward or visible forme of Church-Government therefore in the sense of the Professors of Leyden the Vniversal Church is not one Governing Body for then the Government must be one not only in Essence Nature and Kinde but one in Number Existence single and Indivual being And thus much for answer in particular to Apollonius who indeed hath the substance of what hath been said for this opinion others that follow having taken his grounds and dilated them a little but not much strengthened them thereby as will appear in the sequele 2. The next Defendant of this opinion is M. Hudson cited in the first chapter his sense is the same his words and expressions not so distinct as the former Before I come to his Arguments such as seem to differ from those before 1. note that the
The 5. and last are the Professors of Leyden who say that in the Synod is the top of Authoritie the unitie of the whole Church the establishment of order But they speake of particular Synods in particular Churches And do not subvert what was shewed out of them above In fine he acknowledgeth that the PAPISTS would build their Babell on THIS foundation which I thinke they well may or some-what like it and so I remit this Author to the Reverend Elders of New England who are much more able to deale with him and of some of whom hee will heare about this Argument I suppose very shortly The 5. and last that to my view have appeared in defence of this notion are the London Ministers Before I come to their arguments I shall after the example of a Reverend member of the Assembly do right to some of both sides Principal men there are in those waies and even of the Assembly it selfe whose judgements and practise have not beene truely represented by the Ministers in their Collation of the opinion of the Presbyterians and the Independents I will instance onely in one present question The Independents are said to hold no other Visible Church of Christ but only a single Congregation meeting together in one place to partake of all Ordinances But this is not their opinion That it is essentially required to the very being of a visible Church that it meet in one place they hold it de benè esse for conveniency not absolutely necessary now it is not ingenuous to fasten upon a way or man generally that which some such as wil be in any profession particular and perhaps weak or passionate men may hold 2. These brethren observe not that themselves are in the whole fault of that which the Independents owne in this charge scil. making no other a visible Church then a single Congregation for if the Brethrens opinion bee true the Catholique Visible Church is made but one single Congregation or Corporation though too bigge to meet together but in their Deputies For if it have the same visible Lawes under the same visible order of Officers and these Officers one visible societie or Colledge over each and over the whole then is it as much one particular and single Corporation as Stepny or Cripple-gate Now on the contrary for that opinion that is opposed to this and said to be the judgement of the Presbyterians viz. that there is one General visible Church of Christ on earth whereof all particular Churches and single Congregations are but as similar parts of the whole There is not onely no one Presbyterian could hitherto be shewed to be of that judgement till the sitting of this Assembly in favour of whom Apolonius wrote but also divers above evidenced to be against it and acknowledged so by the Authors of this opinion Plain dealing is the best policie But to their arguments 1. They urge the forenamed place 1 Cor. 12. and say the Apostle speaks of one Generall Church because he saith Church not Churches 2. Because he speaks of it in such a latitude as to comprehend all gifts of the spirit all members all officers ordinary and extraordinary which cannot agree to a particular Church Answ. 1. Wee have shewed that the Church taken essentially is one though Integrally and in respect of its existence and particular government it is as manifold as there are particular Churches Now to the Church in the former sence are those things given all men in essence and nature are one to man in this respects is given Governours and Government arts and gifts c. must all therefore be one Common wealth 2. Or else which I rather adhered to the Church is taken in that place mystically for the whole society or family in heaven and earth as was then evidenced 3. All these Officers and gifts were given to the Church of Corinth immediately though not solely and onely The light of the Sun is given immediately to that particular place on which it shines with all the brightnesse and influence of it but not solely 4. In this superintendency over the whole Church whether severally or joyntly the Scripture hath instituted no Successors to the Apostles 5. By Apostles might be meant the chief Officers of Corinth A second place and wherein they handle this subject more expresly is part 2. chap. 8. where their first Argument is drawne onely from those places that name the Church indefinitely as on this Rock will I build my Church He hath set some in the Church Apostles c. And their second taken from such places as compare all visible Professors to one Organical body which are some of the same places they used in the first Argument as 1 Cor. 12. We being many are one body so Rom. 12. 4. Ephes. 4. 11. Answ. 1. These have been replyed to above 2. They do not make the whole Visible Catholick Church one Organical but one Similar body in our Brethrens first assertion But Organical and Similar are opposite as was shewed in answer to M. Hudson whom in this inconsistencie opinion and expression they have either followed or he some of them 3. Next they endeavour to prove that the word Ministry Ordinances and particularly Baptisme are given to the generall visible Church the method Mr Hudson used Moses mother was his Nurse also whence it will follow that there is a Generall Visible or Catholique Church Therefore I shall take this for a third head of Arguments and Answer to it 1. The word Ministery Ordinances c. all of them are given immediately to every particular Church where they are and where there may be use of them though not solely and the first two places quoted speak immediately of the Church of Ephesus and the third immediately of the Church of Corinth the fourth of the Church at Rome 2. They are given to the Church as one Essentiall or Mysticall body But no way concludes they must bee one Visibly no more then the gifts of Reason Arts Speech the Government of Emperours Kings Princes the order of Inferior and superiour members given by God to mankinde doth prove that therefore all men are one Visible General Corporation or Common-wealth or Integral Organical Similar bodie consisting of parts as a similar body altogether alike and as an organical body of parts heterogene and nothing alike which even a plain Reader will perceive to be as uncouth Logick as Divinity CHAP. VI The Conclusion 1. Corrollaryes 2. A word to the Authors of this Opinion ANd thus by the assistance of God an answer hath been given though 't is like they will not so be answered to these Brethren And therein I hope I have spoken as the oracles of God both for truth and sobernesse Sure I am I have endeavoured though perhaps not without some failing to observe that of the Father Worthy saith one to be written on the chairs of all Divines and Disputants