and by consequence the onenesse also to consist in onenesse of Faith and doctrine But he hath a little before pag. 206. a considerable passage at this time about the call of our first reformers and saith that any enlightened by the spirit of God and members of the Catholick Church should teach informe and help their fellow members being seduced and led by blinde guides is agreeable to the law of nature Also that In extraordinary times men may go beyond the ordinary path so the thing done be materially good But this by the way Lastly the Professors of Leyden cited for this opinion by Apollon. which is much to be wondered at doe distinguish betwixt the Church Catholick and particular and say that The former is one in doctrine and faith but the latter one in discipline and government also Evidently implying the universall Church not to be one in Gouernment or not to be one Corporation And thus of the third and fourth inconveniences of this opinion and so much also for the first generall head of exceptions against it viz. the just prejudices and suspicious appearances of it as being Novell dangerous Papall and Anti-Protestant CHAP. IIII. Demonstrations against an Vniversall Visible Governing Church HItherto have been handled the lesse Artillery and as 't is hoped not without successe The main Batterie now follows by Arguments demonstrative and such as necessarily conclude against this opinion and that this may be done I premise as granted these principles 1. That the Author of all Ecclesiastick power in the Churches is Iesus Christ for unto him all of it was committed and from him derived 2. That he expressed plainly enough whatsoever was of great consequence for the well ordering of his house as for all other things concerning the salvation of his people 3. That the Apostles were appointed by him to perfect by themselves or Deputies whilest themselves were living either by precept or practise whatsoever concerned the Churches in such particulars 4. That they accordingly did faithfully discharge this trust 5. That Christ and his Apostles in those their precepts and practise are a rule to all Churches to the end of the World I am with you viz. in observing these things which I have commanded you unto the end of the World 6. That they are our rule both negatively and positively i. e. what they did not in such and such cases when they had opportunity we may not in the like and what they did we must do so also as occasion requires and opportunity serves The former particulars are plain enough the last not difficult if these places following and the like be considered Act. 15. 24. The Apostles charge the urgers of Circumcision upon the Gentiles not onely because they taught such Doctrine but also because they taught it having received no such Commandment unlesse we understand those words as having reference to what those Teachers it may be boasted viz. That they had Commission from the Apostles for that Doctrine Again The Apostle in the Epistle to the Hebrews insinuates it to be sufficient proof that the Priesthood did not at all belong to the Tribe of Iuda but of Levi because the Scripture speakes nothing saith he concerning the former in that respect The speech of Balaam implies as much and that other of the Prophet if the Lord have not spoken who can prophesie We know how the Lord thundereth against those who prophesyed and the Lord had not spoken to them which yet we would have understood as was said before with this caution viz. not spoken neither expresly nor by neer consequence in things of special concernment to the Church 7. That the Government of the Church of Christ it being his house and the knowledge of the first subject or chief trustee to whom the keys of that house is committed is of very great concernment and therefore to be laid down in Scripture at least by such evidence as with moderate opening to godly knowing and impartial men may comfortably be perceived These things premised we come to the Arguments The first whereof is taken negatively from the Author and Founders of the Church viz. The silence of Christ and his Apostles touching one Catholick Visible Governing Church This I conceive is not to be found in Scripture unlesse by such strayning of reason as we saw before Austin saith is dangerous in the things of God What is brought on the contrary out of Scripture shall be examined in another place to wit in the fifth chapter when the Arguments for this opinion if God permit shall severally be discussed onely for methods sake this being the joint for this Argument naturally to fall into 't is here mentioned The second Argument is from the same persons positively to wit the contrary Institution of Christ and his Apostles gathered plainly from their Teaching and Practise 1. If the keyes of Government were given first and fully with entire power immediately to a particular Church then there is no universal visible Governing Church because that is therefore contended for as the first subject of Government but the first is true therefore the latter The former is thus proved All Church power was given first and fully to the Church of the Jews But the Church of the Jews was a particular Church not the universal unlesse by accident because so it was that there was no other Church state in the world at that time unlesse we shall hold as * some do that there were other societies of Beleevers that were not united to the Jewish Church as Iob and his family c. but this is doubtful I therefore omit it The Church of the Jews was a particular one 1. It is every where called One congregation 2. All the Church in the chiefest Sex of it met together to solemn worship at one place in the Temple three times a year constantly and oftner as occasion served in Fasts War Thanksgiving Consultations c. neither had they any thing to do with those that joyned not themselves to their body as Cornelius Act. 10. A beleever and yet one that Peter might not go to And though it be granted to have been a Type of the Church of the New Testament yet not as Catholick but as Congregational as it self was or else as mystical for even our Brethren denie that order of Governours to bind under the Gospel though the Papists contend for it 2. The first Institution of the Church under the new Testament by Christ does give entire power of Government immediately to a particular Church Matth. 18. If thy Brother offend thee c. Tell the Church if he hear not the Church let him be as a Heathen c. Now this was a particular Church for it was such an one as one might complain to and it was endued with entire power even to excommunication 2. If the power and presence of Christ be so with a particular Society
at once first stop the inundation that will drowne all though the enemie in the mean time prevail the more The CONTENTS 1. THe Occasion and first Authors of the opinion of one Catholick Visible GOVERNING Church Together with the intent and scope of this Treatise as also the Authors call to this service Chap. 1. Page 1. 2. The State of the Question Chap. 2. page 4. 3. The just prejudices and strong probabilities against the former Notion Chap. 3. page 10. 4. Demonstrations against it from the efficient cause of Church Government from the material from the formal and final Chap. 4. page 19. 5. Answers to the Arguments produced for it Chap. 5. 1. By Apollonius page 33. 2. By M. Hudson page 51. 3. The Reverend Assembly page 60. 4. M. Noyes page 70. 5. The London Ministers page 78. 6. The Conclusion Chap. 6. page 83. 1. Illatory or by way of Corrollary 2. Hortatory to the Brethren of this opinion To the Reader Whereas I have reckoned chap. 1. Mr Randal in his treatise of the Church among mine Adversaries in the Argument I handle upon better search I finde him not to be so but to hold the Catholicke Church as others did and my selfe doe as by a marginall quotation I have made appear CHAP. I. The occasion and first Authors of the Question Together with the intent and scope of this Treatise As also the Authors call unto this service SECT. I. GOD having put it into the heart and hand of the Parliament of England to set upon Reformation of the Church as well as of the Common-wealth they for that end conveened an Assembly of such Learned and Godly men as they adjudged meet for their direction in that work and those of known different Judgements Episcopal Presbyterial and Congregational that they might by their opposition the better discern what way of Church Government and Reformation they should countenance and strengthen with their Authority Now the Episcopal way â—aving rendered it self odious by its imperiousnesse and otherwise the contest remained betwixt the other two whereof the Presbyterian being practised in some things in certain Reformed States and Churches who were partly constrained thereunto there being some hints of Scripture also that might be apprehended to look that way Some other things withal concurring got place either in the interests or affections of a great part of the Assembly Parliament City and Ministers in the Country Hereby also they were eyed the more by the Churches abroad that were of that way and had the opportunity to improve their endeavours for their assistance The Congregational way in the mean time though it wanted not Assertors very learned and godly and of great name in the Church and had the advantage of an amiable pattern of it in the new-English Plantations and withall the daily accesse and addition of the most knowing and conscencious sort of Professors Yet by reason of the former disadvantages it was not rendered so considerable among the Churches abroad as to depart from received Principles or neglect to appear in the defence of the former for consideration of it Hereupon the Walachrian Classis in Holland among others being sollicited by the Presbyterian partie here for their assistance they appoint G. Apollonius Pastor of the Church at Middelburgh to take on him this province and having according to his principles acquitted himself of that service in a Tractate intituled A consideration of certain controversies which concern the Government of the Church of God agitated in England the approbate of the Classis is added to the book and published 1644. both in Latin and English This Author observing as it seems that the assault on the way of the Presbyterian Government was like to be strong and fearing that the former basis and foundations of it viz. That the Government of the Church was to be by the Elders and they in equal povver 2. That it is alvvaies convenient if attainable and sometimes necessarie that Churches be associated and act in combination vvith joynt consent 3. That as Princes and States have an Independent povver within their owne limits so Churches under the Government of one Prince or State have no absolute or necessary dependance on other Churches in point of Ecclesiastick Power and Government c. These grounds as was said being doubted whether defensible the Author in the third Chapter of his discourse which treates of the Visible Instituted Church betakes himself to a larger medium and of all men that I know of the Presbyterian and almost of the Protestant judgement he first layes down this conclusion That there is a certain universal outward Church dispersed through the whole World described in the Scriptures which in a certain visible Government doth make one onely Corporation Ministerial Church-body or Political society under which all particular Churches Classical Provincial and National as it were parts of the vvhole are conteyned Apollonius is followed herein by M. Hudson in his Book written on this Subject Intituled the Essence and Vnitie of the Church Catholick visible also by the Reverend Assembly of Divines as we shall see afterward Again by M. Noyes a Minister of New-England in his book intituled the Temple measured and lastly by certain London Ministers in their Tract of the Divine Right of the Presbyterian Government by which it seems the Notion is so amiable that there is as it were a kind of Ambition who should appear first in being the Authors or Owners of it Though the truth is this conceit for substance hath been before all these the Tenet of some others whom it is not any great honour to be followers of in this as first the Papists generally also a few Episcopal men as Crakanthorpe M. Randall and perhaps some others And it may be by some absolute Royalists for that spirit must needs work in Church affairs to some such opinion I remember one of them being in conference about Church-government acknowledged indeed the Church of Rome to have abused its power that way but conceived that it was necessary for the Catholick Church to have some one standing Court and place of residence whereunto to have recourse on all occasions and which might have authority over and influence upon the vvhole to this effect was his discourse which opinion cannot be avoyded if the notion of one Catholick visible Church be granted as shall appear hereafter Now the scope of this Treatrse is not to unfasten the ground of all Church combinations and to lay a foundation for absolute Independencie The conveniencie and somtime the necessity of Classes and Synods for direction and determination and that by Divine Authority is freely acknowledged though not with power properly juridical yea I add that Episcopacie it self was and might be maintained as also Presbyterie if confined to a particular Church and not subjected to superior Ecclesiastical power which was the most ancient way of it without the notion
whereof and commission from which all particular Churches act and to the determinations of the major part whereof they are to yeeld obedience if not apparently contrary to the Word and the Catholick governing power whereof resides immediately as in its proper subject under Christ onely in the Ministers and Elders and they not taken severally but joyntly as one entire Colledge or Presbyterie to whose charge severally and joyntly the whole and every particular Church is committed c or more briefly Whether the whole be one Corporation whereof the Elders joyntly are Governors and the members gouerned CHAP. III. Just Prejudices and strong probabilities against an universal visible Governing Church IT is the custome of warre to skirmish first and to begin with the lighter armed Souldiers this method shall be here followed and first such things as render this opinion vehemently suspicious and questionable Whereof the first is The NOVELTY of it The saying of Tertullian is received Quod Antiquiss Veriss Truth is Ancient and error Novel but M. Noyes would avoid this prejudice where he saith that the Fathers so predicated the unity of an universal Church that they laid foundations for an universal Bishop I shall therefore endeavour to shew the Novelty of it and first absolutely considered in it self Secondly relatively and that first in respect of the Protestant and then of the Presbyterian party 1. Absolutely If we credit the * Centurists the particular Churches in the first hundred of years after the Apostles did exercise all Church-Gouernment within themselves * They did ordain and depose Ministers admonish and excommunicate obstinate offenders held Synods or meetings wherein they determined the affairs of their own body In doubtful cases they consulted with other Churches not by reason of their superiority but upon the ground of common charity But no hint of this Catholick Governing body among them Object But in occasions which concerned many Churches they held that they should be transacted in Synods and Councels and they did accordingly in such meetings exercise superior power in the particular Churches as excommunication ordination deposition of Ministers determining of controversies c. Besides several expressions of the Ancients imply as much To which I answer First To the Synods and Councells That what concerns many should be debated by many c. doth not conclude them a Corporation no more then the common Treaties of Nations in things of joynt concernment Secondly Their exercising the acts above mentioned in their particular Churches and their acting these things in Synods were it is certain at some distance of time and seeing the former way of Government is mentioned first it may well be that the latter came in as the discipline of Churches began to be corrupted and decline to WORLDLY POLICIE which happened in this first age also say the same * Authors 3. It might be by Decree and judgement onely not by actual execution of such things as 1 Cor. 5. I haue determined that when ye are gathered c. and John 4. 2. Christ baptized more Disciples then Iohn though Christ himself baptized not but his Disciples 4. Howsoever their practise in this if it were at the same time and not after Discipline declined must be expounded to be consistent with their other practise within themselves whereby they owned entire and of right Independent power from any other Church or Churches So that in such united Synods or Councells each Church might act its owne power though in union with other and all act as so many several and distinct Churches united not as one entyre universal body in the nature and notion of it different distinct and superior to the particular Churches So that being gathered they had a larger power but not a greater nor another power as a general Councel but as so many particular Churches or Elders congregated They acted not as a Parliament but as a Dyett of so many free-Free-States Or to take M. Hudsons owne similitude As a heap of stones have no more inward vertue because they are an heap then if they were each one by themselves they have a larger but not a more excellent one or of another kind neither doth the power of working what ever their vertue be agree to them first bebecause they are an heap but because they are stones of such and such a nature So here They might excommunicate then but it might be from their owne heap as we may so speak or Societies onely not as out of the Catholick Visible Church also unlesse per accidens in as much as he that is rightly excommunicated out of one Church is really excommunicated out of all because they are essentially and mystically one and to go by the same rule though formally he may not be so As he that is justly condemned for a Traytor in one of the Kings Dominions is really and vertually condemned in the rest because these Domions are politically one in their head yet may they be Independent one from another in their proper Governments and Rights as was said above concerning England and Scotland Fifthly It was but a voluntary association or by right of Fraternity only and not of onenesse of Corporation which appears by astringing and confining even in after times in some Councells the power of Bishops and Ministers to and within their owne Diocesses and Churches so as to pronounce all the acts they did elsewhere unlesse by call or permission void and of none effect Whether it were judgement ordination excommunication it shall be say they of no force As the Councels and Canon Law are cited by Crakanthorp himself one of our adversaries in this cause So Cyprian saith that Stephan Bishop of Rome put his sithe into other mens Harvest when he endeavoured by authority to restore two whom the Bishops of Spain had deposed Now if they had apprehended the whole Church to be but One Corporation or great Congregation and all the Bishops and Ministers to be over this one Church in common why then though in regard that each man was assigned by the Church to his particular place for the avoyding of confusion such acts out of their owne Churches might be disorderly and irregular yet could they not be formally void for that the whole Church being committed to each and to all they had been within their charge seeing they had an habitual and fundamental right thereunto as being Officers per se and properly of the whole Church and not of any particular Church but by accident onely And let it be remembred that these Constitutions were much later then the Churches we spake of before This for Churches and Councells We come now to particular and those the most eminent persons Let us hear themselves speak First CHRYSOSTOME The Sacrifice or Passeouer was to be eaten in one house and not to be conveied out that is the house is one that hath Christ and the
one particular visible Church so all particular Churches by this association make but one Catholick visible Church Ministerial and Governing of right all the rest Answ God and Christ have disposed and ordered the Government of the World and the Church according to the severall conditions whereinto the providence of the one and the other hath determined to bring them When wee are Children God hath appointed one kinde of government for us viz. to be under tutors and governours until the time of age and then we are not so when afterward a man is disposed in marriage though he have a relation to his Parent yet not a necessary dependence on him in point of government So whilst a Family is but one it is gouerned as one body by one or more Parents of Officers who in point of government are one single body but as was said if this Family multiply beyond the bounds of that first house they are not now still to be fancyed to be but one Catholick Family to be governed in common Take for instance the Family of Adam or Noah The whole world was but then one Family and governed by one man c. shall we need to repeat the absurdity of the consequence if therefore we should conclude that the severall Kingdoms and Nations are not therefore to act as Independent Corporations but as parts of the body Politick of the World which is Gods kingdom general And yet there is a relation betwixt all societies of men as men by vertue whereof they are all to regard the common good of mankinde c. In like manner doth Christ in his Church when beleevers are babes he would have them the more absolutely to subject themselves to their spiritual Parents when growne up they have a greater freedom and are to be otherwise governed the Apostle bids Timothy not to rebuke an Elder but to intreat them as Fathers c. So when the whole Church was but one company they were governed as such and by one company of Officers that had charge over them all and every one particularly according to their several offices As the Pastors to teach every one the Rulers to watch over every one the Deacons to provide for every one c. But this Family of the second Adam and second Noah as Peter implies him to be spreading into many particular Families and Nations the Scripture never I say never represents them as one visible body in respect of their outward Association and Government but still speaks of them as many the Churches of Judea which yet under the Legal government was but one the Church Act. 7. pray why this difference of speech but to confute this onenesse visible of all Churches When they are called the Church it reflects upon them as one in Faith Spirit kind of worship and Government as the place alledged Eph. 4. 1. plainly expresses And yet I denie not that these particular Churches are to have a regard to the common good of all Churches and not to act as if they were in relation to none but themselves and for this end also it is convenient and sometimes necessary if it may be done to associate with other Churches for mutual assistance and to meet in Synods and Councels together as did the Church of Antioch and Jerusalem and the Churches in the Primitive times The kingdom of England and so other Nations are bound in some cases to associate with other Kingdoms and are actually associated with them as also was Solomon with the king of Aegypt and Hiram king of Tyre but is England not to act as an Independent Kingdom from France Spain Scotland or the Kingdom of Israel or Independent saving the Articles of Association for all * that They add in the same place as a prevention of an objection That as the mutual consent of particular men and families orderly into Churches gives them Power and Authority Ecclesiasticall one over another without destroying the liberty of such persons and families but helping of it so also in this association of Churches their mutuall consent orderly regulated gives them a sufficient call for their Elders to exercise their power of Elders over the Congregations in common without impeaching the liberties c. But 1. This similitude doth not truely represent these Brethrens opinion who hold that the Catholicke visible Church is before any particular Church and is the first subject of all Church Power and the mother out of which particular Churches spring whereas this similitude makes the particular Churches to exist First as mothers to the universall this being according to their expression now nothing else but a collection or aggregation of them Secondly This seems inconsistent with the former reasoning for if by Divine Right all particular Churches are but one universall and generall Church or Corporation and all particular men and families by Gods appointment are to associate with some particular Church then have the Churches right to this common government not from any consent but from Gods institution whether the members or persons consent or consent not yea and hence is it that Churches and Presbyteries may by our brethrens principles bee excommunicated for we may suppose some Churches will not consent to such associations Objection If it bee said This consent grounds the relation to this or that particular Church with which they shall associate I reply that this removes not the objection for in generall they are ingaged unto subjection to the universall Church and the particular Church to which they joyne is but a necessary condition that they may the better bee under the universall discipline 3. The case is not the same betwixt particular persons and Families joyning into some particular Congregation and the association of several Churches into one body much lesse of all into one generall Common-wealth For the former instance plainly confutes it A man or family is ordinarily bound to be of some Kingdom Common-wealth or State but it doth not therefore follow that all States or Kingdoms must needs be associated together into one general Common-wealth neither is the reason the same For a whole Kingdom State or Society is better able to defend it self against injuries and to accomodate it self with necessaries than a particular person or Familie and what is wanting may be sufficiently supplyed by meer Voluntary Arbitrary and Temporary Association in a Common-wealth which in a Family or Person is not so 4. It must not be said by rational men that 1. All men are bound to associate and so all Churches 2. They being associated are to be governed by others which are more then themselves and yet their liberty is not diminished but strengthned if the Reverend Assembly shall say that their security and safety may possibly bee thereby strengthened it might in some cases be admitted But surely as the liberty of a particular man or family is not the same before he is bound to others and afterward though his
Whilest they held it a ex usu Ecclesiae by custome of the Church as of old or b gratia Regis by the favour of the c Prince as of later dayes they stood even in great stormes as we know but when they would settle it on a new bottom intitle God to it immediately it was not long after the returne of light but corvuit funditus it came tumbling downe Withall Let bitternesse and calumny in word and writing such as a late reproachful and ingrateful book unto our d Nation hath but especially injurious dealing with orthodox godly peaceable and publikely useful Dissentients be removed For besides that experience hath hitherto lessoned us that the wrath of man worketh not the righteousnesse of God and hence all endeavour of the same will not do as yet what is desired let it be remembred that the Top-weeds that God will strike at till he hath struck off are superstition and oppression These ruined those who were in the chair before ye Kill not the man because he wears his clothes ill-favouredly or perhaps will go naked Starve not the children though froward or wanton if they will take in but some wholesome food Tithe not mint and cummine and neglect in the mean time justice and judgement to the soules of the Gospellesse people Devour not widdows houses by depriving their husbands and children of means of livelyhood for very disputable matters under pretence of prayer government c. To close There are who rejoyce in such sparks as these which themselves have kindled and in the curious but combustible Fabricks which they have raised on the foundation yet when they shall see the fire seise upon their work and that they must suffer the losse of it though themselves be saved and in that respect they depart in peace yet reflecting on their former damage have this from the hand of God that they lie down in sorrow But I hope better things of many of them and such as not onely accompany salvation but as do precede a full reward The END General Councells cap. 5. §. 3. Eraâ—m in praef. ad Hilarium Summa Religionis nostri pax est unanimitas ea vix constare poterit nisi de quam potest paucissimis definiamus in multis literum relinquamus suum cuique judicium propterea quod nigens sit rerum plurimarum obscuritas c. Ep. 57. ad Dardan Regulum fidâ—i pusillis magnisque commâ—nem in Ecclesiam teâ—â—nt â— Vshers answer to the Iesuite page 418. Rom. 4. c. 15 1 Cor. 8. c. 10. Phil. 3. 15. Gratian Considerat quarundam controvers ad Regimen Ecclesia Dei spectant quae in Anglia agitantur Edit. 1644. Conclus 3. 2. The first Authors of this opinion Apollonius Hudson The Assembly of Divines M Noyes Ministers of London M. VV. sometimes of this Parliament 3. Prov. 15. 22 4. * M. Hudson Termes expl 1. Church * So Tilenus Syntag. Thes. de Eccles. Calvine and other add Sacraments and some Discipline but these as notes not as formal causes of it 2. Onenesse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Acts 17. 26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 3. Vniversality Vniversalium fundamentum in rebus forma in mente 4. Visibility 5. Church power State of the quest Baynes Dioces pag. 21. Declar. H. Com. about the disposal of the Kings person Defensio Eccles. Ang. cap. 28. Cotton Keyes Kingd H. cap. 6. page 18. Ecles. 4. 1â— Act. 15. 2. State of the Quest in respect of the Patr. of this opinion 2 State of the Quest positively Apol. ubi supra Lond. Min. Div. Right Presb. cap. 11. pag. 163. Levis armaturae militibus velitare * See their praises apud Montag Apparat Sacr. praefat and D. VVheare de Meth. leg. Hist. * Cent. Magd. Cent. 2. cap. de Regim. Eccl. Tit. de privat Syn. de tit. de consoc Eccles. Object Crakanthorp ubi supra Answ * Cent Magd. ubi supra in principio cap. de Reg. Eccles. Conc. Gen. 2. c. 2. Conc. Antioch Temp. Iul. c. 13. Conc. sardic. can. 19. Caus. 9. q. 2. c. null lib. 1 ep. 4. Serm. 1. de Pasch {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} lib. 7. Strom. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Instit. l. 4. c 1. * De unitate Eccles sive de simplicitate praelator Iames corrupt Fath. Perk. praepaer prob Scultet medull Patr. in loc. Insolidum Robur unum Vnum Altare dicitur quod una fides unum Baptismâ— una Ecclesia Hieronaâ— Is 10 2â— Tract. in Ioh. 124. De duodec Abus. Grad. 1. lib. 3. Reg. cit. cent 5. cap. 4 Tit de Eccles. Dilatata per orbem Ecclesia in una eademque fide veritatis Catholica societate consistit tum innumera sit multitude fidelium unnm tamen Cor unam habere animam pro fidei delectionis societate merito dicantur 2. Preiudice Dangerous * There are but four Generall Câ—â—â—cels received The first of which was three hundred years after Christ the last above a thousand years ago * Preface to M. Cotton of the keys of the Kingdome of heaven and Cyprian lib 1. Epist. 3. Page 10. 11. Bellarmines definition of the Catholick Visible Church compared with the definition of these Authors Instit. l. 4. c. 1. 5. De Oecum Pont. l. 1. c. 8. Harding Vnum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Loc. citat Hardings proof the same with these Brethrens {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} M. â—utherford for preaching without speciall Ordination in some cases Synops Thâ—s. de Eâ—cles N. 33. The Apost. useth the Metaphor Eph. 6. 1 Some undeniable suppositions premised Matth. 28. Chap. 7. 14. Numb. 23. Lam. 3. 37. Ier. 23. 21. Ezek. 13. 2 Arguments 1. Acausa efficiente 1. Negativa seu deficiente if we may so speakâ—â—ection 1. 2. Positiva sive contra dicente * Ball tryall of separat grounds and others Exod. 28. â—â— Object Ansvv. * Cartwright in loâ— 1 Cor. 5. Calvin Historâ— motuum 〈◊〉 Pag. 8. Videantur Geograph 2. A materia Sect. 2. p. 22. 1 Ab ejus non existentia * As M. Râ—ndall speaks otherwise an Episcopal man Of the Ch. pag. 76. pag. 24. Object Answ Object 2. Pag. â—ad Answ Vid. Eusâ—â— Euseb. de vit. Const. l. 2. c. â—6 Scult. medul. in Anal. H. Conc. 2. Ab impossibilitate existendi 3. A foâ—ma * 3. Sacramentum Object Answ My kingdome is not of this world Iohn 18. 36. with Rom. 12. 2. Apollon. c. 3. p. 41. Hudson a pag. 25. quest 2. Declar. Parl. ex Floâ—a All Object Ansvv. 4 A fine 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 4. * Apollog Narrat pag. 14 Cottons way of Churches chap. 6 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman}
Vindiciae Catholicae OR The Rights of PARTICULAR CHURCHES Rescued AND Asserted against that MEER but DANGEROUS NOTION OF ONE CATHOLICK VISIBLE GOVERNING CHVRCH The foundation of the now endeavoured Presbyterie Wherein by Scripture reason antiquity and later writers First The Novelty Peril Scandal and untruth of this Tenet are cleerly demonstrated Secondly All the Arguments for it produced by the Rev. Apollonius M. Hudson M. Noyes the London Ministers and OTHERS are examined and Dissolved To the Parliament of ENGLAND and Assembly of DIVINES By JOHN ELLIS Jun. Gal. 5. 1. Stand fast in the liberty wherewith Christ hath made you free Si primatâ—m aliquâ—m unius â—â—â—is agnesceret Nonne iâ— medium afferre debuit unum caput ministeriale membris omnibus praefectum cujus auspicijs in unitatem colligamur certe aut Pauli oblivic excusari nequit qui imprudenter quod maxime appositum erat adeoque praecipuum in causa pratermiserit aut satendum est rem esse a Christi Institutione alienam imo APERTE FICTITIAM Calv. in Ephes. 4. 11 LONDON Printed for Henry Overton and are to be sold at his Shop in Popes-head-Alley MDCXLVII To the High Court of PARLIAMENT of ENGLAND To the Assembly of DIVINES To the Christian Magistrates and Reformed Churches abroad Honourable and Reverend ALL that shall be prefaced unto you is an humble sute for your prudent consideration of the sequele For if I have rightly collected the opinion contended with represents you all guilty of Schisme against the Catholicke Church yea and of a higher crime so many of you as have with hands lift up to Heaven of which number my selfe am one ingaged your selves in materiall points of Reformation not onely without the Authority or endeavouring to have the minde of the Catholicke Church but have also concluded and established contrary to what it hath determined in all those Assemblies which our Brethren stile the Representatives of it From which transgression the truth here pleaded doth in that respect absolve you in the comfort whereof I would here also leave you But seeing there are those who would not onely have the opposed Tenet embraced for a fundamental truth in Church Government and propound it as a ground thereof but that it should also be constituted and established an ARTICLE of FAITH and Confession thereof I crave leave to adde a supplication and with all submission doe beseech you that the expedient of a great man about these affaires in his advice for the restoring of peace in the Church may be diligently weighed The summe saith he of our Religion is peace and unanimitie of which there is little hope unlesse those things that shall be injoyned as matters of faith bee as few as may bee and that wee leave mens judgements free in many things by reason that the obscurity in a number of them is exceeding great c. How much lesse then such opinions as are not onely New in the sence now propounded and controverted but moreover appugned constantly also by the most eminent of our owne party and is as inconsistent with your Liberties as Episcopacy which you have condemned Withall I presume you will not disdaine the wisedome and practise of the most ancient Churches after the Apostles times we see all their confession of faith in that briefe called the APOSTLES CREED and afterward the Nicene Creed made by the first Generall Councell and for the explication of the former in how few words is it comprehended yea and the confessions of the Reformed Churches and our owne 39. Articles are but briefe and for the most part cleere Austin saies The Rule of Faith is common to the weak and to the wise Which Vsshers in the explication of one almost as great upon it inferring that therefore The Rule of Faith must containe such truthes ONELY as are GENERALLY agreed upon by the consent of all true Christians and without controversie Many things should not be rendered of the substance of Faith for the denyall of which the crime of Heresy and Schisme and for the doubt whereof the penalty of rejection from the family and worke of the Lord must be inflicted The great Apostle every where exhorts with all those who hold in the maine the forme of sound words and yet are in other things diversly minded to preserve the vnitie of the spirit in the bond of peace The Lord restore the Churches to their just freedomes and keepe them from using their liberty as an occasion to the flesh but by love to serve one another And the same God raise and uphold the spirit of all States and Magistrates to be Nuâ—sing Fathers to them and continue to returne this your work of Faith and labour of love seven fold into your bosome So prayes An unworthy Minister of Christ Son of the Church and servant of this State JOHN ELLIS Jun. To the Pious and Ingenuous Reader TOuching my Call to this undertaking I shall give account in the following Tractate But the occasion of my falling on it was my defence against Mr Edwards or rather the Authour of the Letters which hee hath published in the first part of his Sanious Gangrena where I being charged to have said in publique That Popery would come in again under Presbytery as well as under Episcopacy if the Magistrate did not intervene I distinguished of Popery Doctrinall and Rective or in point of Government which latter I shewed was very probable for the substance though not the formalitie of it to follow upon the Presbyterie on the ground that it is now endeavoured viz. A Catholique Visible Governing Church whereunto when I had written it seemed convenient to publish that argument alone and because one of the Authours of this opinion had invited mee to deal in the point I was obliged to reply to him but seeing others also had written on the subject it had beene an imperfect opposition if I had not taken in the rest also For I knew no prohibition from replying to any neither are the hands of any tyed from answering unto me if they shall see cause at least mediately And let no man be offended that so ordinary an instrument as my self deales with so many and so considerable Persons The contest of one Paphnutius and he a lay person with the whole first and best Councell of Nice is vulgar As also that of the Canon Law one Laique if he speak scripture his testimony is to be prefered before the decrees of a Councell What ever distances there may be in other respects as years learning name pietie c. yet in Point of truth hee is on the highest ground that hath the advantage of that as the example of the young man Elihu in Job instructeth us Now this I first publish rather then the former Answer delayed not for want of innocency but of opportunity somewhat else impedeing also as men assayled by an adversary and a Breach of sea
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
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
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
faithful or they agree to the Church militant in respect of its ESSENTIAL Nature which is proper to the truly faithful So then not to a Church as Vniversal or particular as Visible or invisible but as essentially a Church which a particular Church may be And the former replies also will serve unto what the other Authors urge from such like Scriptures and places as 1. M. Hudson from Act. 8. 3. Saul made havock of the Church Gal. 1. 13. I persecuted the Church 1 Cor. 10. 32. Give none offence to the Church of God 1 Cor. 12. 28. God hath set some in the Church 1 Tim. 3. 15. That thou mayest know how to behave thy self in the Church of God Also when it is called the Kingdom of God a Barne a Draw-net a Marriage and because 1. Cor. 12. the Church is said to be one Body and one Woman Apoc. 12. one sheepfold John 10. one Dove Cant. 2. 2. All which and other places wherein the word Church is used are to be understood as hath been evidenced either of the Church in respect of the nature and essence of it as all beleevers and Churches have the same kind of Faith Doctrine c. or else as one mystical and invisible body of Christ but doth not at all insinuate much lesse prove that they are all one external and visible Corporation 3. M. Noyes who useth the same places of Scripture as the other as also Apoc. 11. 1 2 3. the Church is described as one City one new Jerusalem c. Answ. That place is taken by great Expositors to signifie such a state as is not yet in being what it will be when that shall exist is uncertain Secondly We grant it to be one City and Kingdome as a mysticall body 1. In respect of Christ the head 2. In regard that all Churches in their severall places walke by the same Laws c. i. e. as essentially agreeing together but not visibly governing as one body 4. The London Ministers part 1. pag. 3. who urge the forenamed place 1 Cor. 12. and that the Apostle maketh the whole Church but one Organical body a contradiction to their assertion Praefat. p. 11. That the Church is a similar body which overthrows their present Tenent for in a similar body all the parts together have no more internal power then single as in drops of water single Corporations as single though united in place So part 2. p. 66. where also they say that Eph. 4. 4. Christ is considered mystically not personally and if mystically not visibly Answ. First The Apostles scope and then the supposition he goes on are to be eyed The scope is to exhort to humility in great gifts to contentednesse in mean gifts and to love and edification by all gifts The supposition he grounds his Argument on is the relation wherein believers stand viz. of members of one and the same body sâ—il of Christ mystically considered as the Ministers speak but he neither expresseth nor implyeth the visibility of this body or the outward onenesse of it if he mean the Catholick and not the particular Church of Corinth 5. Lastly The Reverend Assembly who in the places above mentioned quote Eph. 4. 3. c. To which Answer hath been given above and may again when we come particulary to reply unto them And thus much in answer to the first Argument of Apollonius and others drawn from expressions that speake of the Church as one one body house Kingdome family sheepfold which is indeed the Achileum or Fort Royall in this Garison and which if I be not greatly overseene hath been by the former weapons out of Christs Armory absolutely taken and demolished The second Argument followes which is There is certaine Societie and Ecclesiasticall communion by divine institution and therefore a certain universall body for there is a certain internall fellowship and obligation to mutuall offices Eph. 4. 3 4 5 6. which doth require an externall and outward Society and Commuion Ecclesiasticall in exhorting reproving comforting edifying one another and that fellowship which the members of a particular Church retain among themselves in a due proportion Churches Provinciall and Nationall ought to keep by which communion Ecclesiasticall all Nationall Churches do grow up to one Vniversall Ecclesiasticall body Ans. This reason no way concludes the intended proposition I willingly grant there is a mutuall fellowship and spirituall communion which also requires an outward communion in many respects and particularly in those named by this Author viz. exhortation reproof c. And indeed this was all the combination that was in the most Primitive Churches and such inward and outward communion there is to bee betwixt all good men friends brethren nations c. But this argues not that therefore they must be one body in point of Government Neighbour Nations are to retain this inward communion and outward so farre as may make for mutuall good and there may bee a society or league betwixt them as betwixt Solomon and the King of Aegypt betwixt Solomon and Hiram King of Tyre So men of the same trade and profession in regard of the same art have an internall communion together and this requires some outward communion also as occasion serves but it no way concludes that therefore they must needs be one body or Corporation Suppose some dwell at London some at Yorke some in England and some in France 2. It is also granted that the same Vnion that the members of a Church have one with another the same have the severall Churches among themselves IN A DVE PROPORTION which are the words of the Author but this proportion is not IDENTITIE or samenesse of Relation that is it is not so neer a relation nor gives that power that the former relation doth As the same relation that the members of a Family have one unto another the same in a due proportion have particular families one to another but no man will say that what the members of a family especially some of them may doe one to another the same may a Corpoporation of Families do among themselves there is some neernesse but not altogether the same And this also is sufficient for the second Argument I shall meet with it again anon in the first Argument of the Reverend Assembly The Third There were certaine meetings in the New Testament which did represent the whole Church and wherein the businesse of the whole Church was transacted to wit the calling of an Apostle which was a part of Ecclesiasticall Discipline and there were the Pastors of the universal Church for they were sent unto all the world Matth. 21. 19. and therewere the brethren out of Galilee and Jerusalem Answ. 1. I deny with the Protestant Divines against the Papists that there is any Representative Church properly so called or that this was one it was onely at present a Particular Congregation whereof the Apostles were members though principall ones but not
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
safety may be the more so here 5. How are we slidden from one Integral entire body flowing from one Church at Jerusalem c. to a body made up of voluntary Associations The Kingdom of England is one entyre Common-wealth or body corporate of it selfe intrinsecally politically the Vnited Provinces are one by aggregations and voluntary Association But these two Reipublicks do greatly differ now the Church general is asserted by the Reverend Assembly to be one Common-wealth and Body corporate to whom as one yea and as first before all particular Churches The Officers Ordinances and Governement of the Church is concredited and committed Of like incompossibility is what is there added for illustration sake viz. That this joyneing is such as proceeds Ex charitate ex debito mutuae societatis colendae as is betweene Friends and Equalls Non ex debito inferioris conditionis ad praestandum obsequium As betwixt Masters and servants For what is this but Verba dare rem auferre The Honourable Houses of Parliament and Assembly of Divines Kingdome and Churches of England take their liberty now to reforme the State and Church as they judge agreeable to Law Reason and Religion This opinion by consequence makes this Kingdome but a Depending Member of the Vniversall Monarchy of the World and doth expresly affirme the Church or Churches in this Nation to act but as such in respect of the Vniversal Church Whence it inevitably and evidently follows that they ought to be in actuall association with all the rest of the Nations and Churches of the World these being an hundred times more in number have power at pleasure to over-vote them and to governe them and yet must the Parliament Assembly the Nation and Churches of this Kingdome even when actually so overborne perhaps against their minde and wills fancie and coneit themselves as free and enjoying as much liberty as now they do May wee not ascend by a predicamentall Ladder Classibus Vniversalium Kek. must it bee by a Transcendent even to Reason it self Another confirmation of this third Argument is taken from the Light of Nature which requires say these Reverend Gentlemen that the meanes for the edification of Particular Christians should be as applyable to whole companies of them unlesse Gods word hath some where forbidden it To which I return 1. That this Light of Nature should not be too much urged for it will plead hard for Episcopacie and a Pope {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} will bussle shrewdly here 2. That the method of the Light of Nature is to follow the Scriptures in matters of Christian Religion and not to move in them where the Scriptures stand still and are silent hence I note in the ranging of the Arguments of the Ministers of London in their divine right of the Presbyterie that they place the light of Nature first which though they do as intending it for the lowest step yet it is not justifiable to make it any at all in the things of Christ but where it hath some precedent hint from Scripture 3. The light of Nature I have shown before doth make a difference betwixt the necessity of associating of particular persons and of Common-wealths such as the Church is said to be and differenceth also the associations of the one and the other making the former a necessary onenesse and singlenesse of Corporation and Government but the other meerly an arbitrary and temporary friendship 4. The Scripture hath more to forbid all Churches to associate into one body Vniversal Politick then it hath that particular Churches should be entire body Politicks or Corporations of themselves seeing there is often expresse mention of particular visible governing Churches but none expresly of an universal one 5. I retort the way of reasoning the light of Nature teaches there is not the same reason betwixt particular persons and Common-wealths in this particular and therefore not to bee made all one unlesse the Scripture had commanded it The last particular which may seem to be though not brought here by them for that end a confirmation of this Tenet is by occasion alledged in page 61. from the parallel of the Church of Christ with the Church of the Iews to whom the whole Tribe of Levi was given as their Ministry 1. As to one body together when in the Wildernesse 2. To them as one body fixed and dispersed in Canaan This is replyed to before I repeat now That these being and living together in one small Territory and meeting all the Males three times a yeer in one place Jerusalem at one meeting house the Temple doth not argue the Church scattered throughout the World to be therefore one no more then because one Kingdom may be one Common-wealth and have Officers in common therefore all Kingdoms must be one 2. Besides this instance engages all the Churches to meet at some one place to have one chief Governour besides the Elders in common with such other inconveniences as are usually urged against this parallel We have done with the Arguments one passage or two I shall animadvert upon and with due respect take my leave Whilest they endeavour to maintain That it is not left free but is a duty of every Congregation to associate with others They say All are enjoyned to be of some Congregation but when they joyn to this rather then to that the mutual consent between them and the Congregation with whom they joyn is that which immediately gives them that special relation one to another c. From which I note That here is implyed a liberty in particular Christians to joyn to such Churches as they shall see cause If this be so how is it that the violation of Parochial limits is so insisted on though oft-times manifestly prejudicial to edification c. and those who keep not unto their Parishes presented and persecuted and those ministers that admit Christians of other Parishes resented as the destroyers of particular Congregations and such who novo inaudito exemplo gather Churches out of Churches Now it will not salve to say 1. That at the first constitution of Parishes there was such voluntary consent seeing 1. Which Parishes did so doth not appear And secondly In many 't is evident they were cast into parishes by those who were lords of those Mannors 3. Neither is it rationally probable that the whole Nation to one man did voluntarily receive the Gospel it self seeing fraud and force neither of which are voluntary motives were the tooles of Popery under which the conversion National was made 4. And though at first the union of such might be convenient yet afterward it may become an hinderance Yet am not I for the drawing of any Godly Able and faithful ministers people from him who is for the substance of Reformation though with many defects in lesser things Nor 2. will it be sufficient to say that when they choose to dwell in such parishes that then they consent to be
of such a Congregation for we know men do that on civil and oft-times necessitated grounds as most convenient for lively-hood when yet they are altogether unsatisfied either in the Minister or Congregation A 2. passage is p. 62. the several Congregations chuse or accept their particular Officers and all the Congregation united choose or accept their common Presbyterie yet page 58. 't is said their office is conferred on them by the Church either then the common Presbyterie is the Church when they choose the Elders for the several Congregations for they do but accept of them on the matter or else it was not a plain declaration of their mindes when they said the Church chooses or else this is inconsistent with the other The 4th Assertor is Mr Noyes whose tenet is That the Church of Christ on earth is one integral body visible and hath power to act in Synods and Councels unto the end of the world His 1. Argument is The Apostle were members 2. Officers of the Catholicke not any particular Church These are replyed to above 3. They admitted members into the Catholicke Church as the Eunuch and Cornelius the Jaylor c. Answ. These persons were admitted into the Church or company of those who professe Christ and were made visible members of that societie and corporation which is invisible as the Sacraments are said to be visible signes of invisible Grace The Church Catholique is visible in respect of its severall members and societies or Churches but not in respect of its whole being as one Corporation Society and Corporation properly so called differ All men are one society but not one Corporation so in the Church Now according to nature of the society are the priviledges common society hath certain common rights proper societies have peculiar ones Now the Church in generall is a society to all the members of which there belong certain common rights and priviledges as Spirituall food the word Sacraments the right of government in the generall c. but this implies not that it should be properly one Corporation no more then it concludeth because mankinde is a society and every one that is born is already by his birth admitted a member of humane societie and so into all the rights of men as they are men as to have right to food clothes protection and government in the generall that therefore all the men in the world are one Corporation or Kingdome 2. They were admitted by baptisme immediately and directly into Christ and his mysticall body but into the visible company onely by accident If there had beene but one beleever on earth Baptisme had had its use and end Argum. 4. Christ is one visible head c. by vertue of his Lawes Ordinances Providences walking in the midst of the Church and of two or three gathered together as the King of Engl. is visibly King of Scoâ—l though residing at London in Engl. therefore the King being one the Church his Kingdom is one too Answ. Hee cites in the margent Beza saying that The Church is not a common wealth nor an Aristocracy but a Kingdome and if so surely Christ is the absolute monarch of it But that argues the Church to bee one in respect of Christ onely his spirit and lawes but not at all in respect of its visible Government by it selfe unlesse it be proved that Christ hath instituted on earth one visible single person or society of men to governe as one company together the whole Church on earth 2. A King though absent from one place yet is visible somewhere in his Kingdomes but Christ not personally visibly now 3. A king of more kingdomes then one though they be one as they meet in his person and in some respects and have some common priviledges yet may their governments be distinct as England and Scotland 4. As Christ is one so God is one and as the Church is Christs Kingdome so is the world Gods Kingdome his Law of nature one his providence governing one but is it therefore but one outward Kingdome Arg. 5. The Church of the Jews was a Type of the Christian Church the great Sanhedrin figured the Apostles and generall Councells they were many tribes but one Church Arg. 6. Rev. 11. 1. 2. 3. the universal Church is represented by one city the new Iernsalem and called the Church Mat. 16. 1 Cor. 12. Eph. 4. Answ. The Jewish Church was a Type but not in all things for then must wee have one visible high Priest one Temple must meet altogether there c. but as these ended in Christ so that national Church till it be called the second time 2. That Church was but one single intire Congregation there they met all of them thrice a year before the Lord and the Tabernacle called the Tabernacle of the Congregation 4. The Church and Common-wealth were one body as such which I think Mr Noyes will not judge to hold in all nations 2. To that of one Jerusalem I say that it is questionable whether those places speak of the Church as it shall be before the comming of Christ or after 3. Whether they speak of the state of it before the calling of the Jews or after the latter is affirmed by several expositors and they urge the word Ierusalem it shall be the State of the Jews But 4. Howsoever figurative and symbolical places are not argumentative alone 5. The Church is no mystical Ierusalem though not visible neither doth that vision argue it to be visible no more then the Holy Ghost his appearing in the shape of a Dove conclude that the Holy spirit is visible Argum. 7. The mysticall union of Brotherhood makes one mysticall body Ergo the visible union one visible body Answ. It beggs the Question For 't is denyed that there is such a visible Onenesse as is the mysticall the mystical union Catholick is reall the visible notionall only So all men have a mysticall union of nature yet not in outward government nor would it be convenient they should Argum. 8. All naturall grounds of fellowship in particular Churches in respect of ordinary execution bespeaks fellowship in one Catholick Church in respect of lesse ordinary Brotherly union Christian profession the celebration of the name of Christ who is glorified more eminently in the great assembly all these are prevalent The notion of a relation doth cherish affection pride and independency are inseparable Answ. 1. Does all relations of persons one to another and obligations of mutuall duties in regard of those relations argue that they must be one Corporation and one Government The twelve children of Iacob if God had seene it good might have beene so many severall Churches and kingdomes and yet have preserved unitie and done their duties of their relation of Brotherhood The twelve Apostles were independent in power one from another see Gal. 7. chap. 2. yet were in relation one to another and did performe all mutuall offices for
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