Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	heaven_n	soul_n	16,244	5	5.2792	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27046	A third defence of the cause of peace proving 1. the need of our concord, 2. the impossibility of it, on the terms of the present impositions against the accusations and storms of, viz., Mr. John Hinckley, a nameless impleader, a nameless reflector, or Speculum, &c., Mr. John Cheny's second accusation, Mr. Roger L'Strange, justice, &c., the Dialogue between the Pope and a fanatic, J. Varney's phanatic Prophesie / by Richard Baxter.	Baxter, Richard, 1615-1691.	1681 (1681)	Wing B1419; ESTC R647	161,764	297

Colledge though in the great remote end they both agree But you fly to that poor shift of bidding me take heed of absurd and ridiculous Suppositions not argumentative c. As if you had shewed any absurdity in these Suppositions Or as if plain undeniable Instances had no place in Arguments or Answers but were ridiculous Suppositions and he that would say that a Kingdom is greater than a Family and the King than a Master or Major used a ridiculous Supposition Just thus the poor Nonconformists are perswaded by your Pithonalogy to subscribe swear c. But I seem you say to assert this my self by saying there is a small difference between Bishop Usher's Model and the present Answ It 's tedious disputing with one that must have still another Writing to help him to understand that which he will first confute yea and seemeth not willing to understand It is a fallacy A dicte secundum quid ad dictum simpliciter I only askt you What Farthing doth it take from their Estates What Title from their Honour Power Negative voice even their Lordships and Parliament places But is this the Question We then laboured to satisfie the unsatisfied Ministers that not only Bishop Usher's Reduction but even the King's Declaration about Ecclesiastical Affairs had changed the very species of Prelacy without any of those Abatements If you would know it is by one word Consent restoring the inferiour Pastors and Churches though not to their Integrals yet to their Essentials And we were so inclinable to Conformity that on that supposition we had Conformed had but that Declaration stood though some of the Sects are of another mind whom you Arguments would confirm For we judge that a Bishop of one only Church consisting of five hundred or a thousand Chappels or Congregations that are strictly no Churches as having no Bishops doth specifically differ from a Bishop of a thousand Churches which have every one their proper Bishop and so he is truly an Archbishop or General Bishop But I am not to trouble you with this And now how impertinent was it to bid me Rub up my Philosophy about Maximum quod sic minimum quod non Know you not that the common use of those Writers are to intimate the same thing that I am saying against you That there is a subjective maximum minimum which only are capable of the relative form But I am next turned to Vossius de invoc sanct of which he hath there disputed and one Histor Thes and I am not told which of them but the words are in the first Thes 49. to prove that the Saint in Heaven and those on Earth make one Society Quare cum nihil obstat quo minus unius civitatis cives dicamur nec causae quicquam erit quo minus aeque civilis honos dicatur qui civibus coelestibus exhibetur quam qui civibus terrenis Nam grad● quidem honores isti differunt sed uterque tamen est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And was it possible that you should think that this made for you Because the world or Universe of Rationals are one Body or Society and so civil honour is the same thing as such in genere to them in Heaven as to them on Earth doth it follow that in this universal Society there are no Kingdoms Cities or Families specifically different Nor no different species of the civil honour what not to Kings Parents Masters What a thing is factions Interest Vossius only proveth Generical Identity of civil honour and the specifical difference of it from the honour of Religious Adoration The Church universal is one and the love and honour which we owe to the Saints in Heaven and Earth is Generically of the same kind But do you believe therefore that there are no subordinate Species of Churches and Honour on Earth What not the Honour due to the King the Bishop the Chancellor the Parish Curates the Deacons and the Beggars Yet all this with you are Premises sufficient to conclude And then it may be you may give leave to Magis minus non variant speciem to be a Maxim still See what Evidence it is that must perswade us to Nonconformity Are they not worthy to be silenced and branded as you have done that can resist such Light But you come to the quick and say Is there no Communion but personal Answ Yes else they could not be two ends to make two Societies You add Many of the Kings Subjects never saw his face yet they have many Hands and Eyes in respect of their subordinate Officers so have Diocesans in their Curates Answ Very true And that proveth that a Kingdom is one Society and a whole Diocess also one Ignoras Elenchum But doth that prove that there are no subordinate Societies in these Which though subordinate in point of Power yet specifically differ Is there no such thing as Personal Communion in presence because there is such a thing as distant Communion of another sort For all that your terms of Hands and Eyes would hide it I scarce think you are ignorant that under the King there are Heads as well as Hands and Eyes Heads of Families Schools Colledges Universities Corporations Cities who are constitutive parts of real Societies which are not of the same species with a Kingdom though in it And if Archbishops be of God's appointment so it should be with Archbishops and Bishops and every Church should have a Bishop But if you will not have it so but we must only have a Bishop and Curates and a Diocesan Church and Chappels you betray our Cause to the Brownists who easily prove No Bishop or Pastor no Church in sensu politico And so when you have granted them that we have no true Parish Churches there are few of them whose Wit is so weak as not to disprove the pretended right of such Diocesan Churches as consist of the Carkasses of many hundred mortified Parish Churches § 50. My Answer I must not repeat take it how you will you here come to the very Controversie I will not begin it with you because I cannot prosecute it I have so much to say on it as at these rates may engage you and me in dispute for many years if we lived so long which I find no reason allowing me to undertake Get me leave to Write and Publish it and I will write you a just Volume of it since it is published till then I again tell you I have said enough though too negligently in my Dispute of Church Government though one hath nibled at the Forms of some Arguments in it If you would have more answer Gers Bucer Parker and Ames's fresh Suit to name no other § 50. I shewed the invalidity 1. Of your Licitis honestis 2. And of former Obedience sub poena anathematis as nothing to our case in hand and do you deny what I said and disprove it 2. I tell you that so far as Bishops or

A THIRD DEFENCE Of the CAUSE of PEACE PROVING 1. The need of our Concord 2. The Impossibility of it on the Terms of the present Impositions Against the Accusations and Storms of VIZ. Mr. John Hinckley A Nameless Impleader A Nameless Reflector or Speculum c. Mr. Cheney's Second Accusation Mr. Roger L'Strange Justice c. The Dialogue between the Pope and a Fanatic Varney's Phanatic Prophesie By RICHARD BAXTER Psalm 120. 6. 7. My Soul hath long dwelt with him that hateth peace I am for peace but when I speak they are for war Rom. 3. 17. The way of peace they have not known London Printed for Jacob Sampson next to the Wonder Tavern in Ludgate-Street 1681. Readers IF this striving work be unpleasant to you it must be much more so to me It is not the least advantage that Satan getteth against the Church that by other mens sins he can occasion that to become our duty which else would be a sinfull loss of time and against the peace of our selves and others A multitude of heresies make it our duty to read abundance of Books and study those languages and trifling Arts which else were needless And the multitude of Erroneous malignant and other adversaries and the variety of their assaults maketh many Defences Evidences Witnesses and Confutations necessary which else would signifie that evil Contentiousness which the assaulters manifest Though the servant of the Lord must not strive yet must we contend earnestly for the Faith and must not forsake and betray truth and innocency And the necessitated Defender may do his duty while the wilfull Aggressor doth sinfully militate against Truth Charity and Peace And as we must love our Enemies so we take our selves bound much more to love our tempted envyous brethren and if they use us as Joseph cast us into the Pit and sell us as slaves we will call them brethren still and hope one day their repentance will render them more lovely than they are And though some Preach Christ in Envy Strife and Contention to add to our affliction and not sincerely we rejoyce and will rejoyce that Christ is Preached And though they would drive us out from the inheritance of the Lord 1 Sam. 26. 19. We will not venture with David to curse them but say as he in another pursuit 2 Sam. 15. 25. 26. Carry back the Ark of God into the City If I shall find favour in the Eyes of the Lord he will bring me again and shew me both it and his Habitation But if he thus say I have no delight in thee behold here am I let him do to me as seemeth good to him In my endeavours for peace these Thirty Four Years as I have been put to publish many things which I had rather might have been spared so I have written to satisfie others the Quantity of many Volumes which I cast away as unnecessary to the World But some men that I have dealt with will not give me and the Reader such an indulgence Mr. Dodwell is one who shall have his answer by it self Mr. Hinkley is another to whose last Letter I wrote an answer about Nine Years ago But he would not so bury his Talent but hath printed my former Letters with his answer and so called and constrained me to publish my last reply Fame reporteth that the Impleader is Mr. Long of Exeter who heretofore wrote an Accusing Book of which I gave him a private Epistolary Animadversion Who the Reflector or the Author of the Speculum is I know not the Subject calleth me to no particular Answer He and Mr. Roger le strange who argue in the same Mood and Figure make me little work which concerneth others They mistook the question as if it had been what the World should think of me In which I leave them to their Liberty without much contradiction But our question is First whether the Concord of Protestants being supposed necessary the silencing imprisoning fining and banishing from Corporations all Ministers that take Conformity to the present Impositions to be a sin be the way of Peace and Concord either probable or possible to attain the end Mr. John Cheny I judge a godly serious man who being neer me and familiar with me never told me a word of his exceptions nor gave me the least touch of a private Admonition for all the Atheism Infidelity Wickedness Abomination destroying all Religion c. Which he accuseth me of in print And his Book is so dismal a piece of work in its extraordinary privation of Common Reason Truth Charity Tenderness and Modesty that I am constrained to think that the honest man is diseasedly melancholly And I have known some well meaning men in that disease that are so tenacious of all their own Conceptions that they are still fiercely confident that the grossest things that they hold and say are right and passionately reject all that is said against them Whom he hath reported to be his Instigator I shall not here proclaim The Dialogue between the Pope and a Phanatick and Varney's Prophesie I leave the Reader to answer himself as he findeth cause If any man think it a service to God to accuse me and others and justifie our silencing and the imposed penalties I intreat him to remember the Ninth Commandement and that God and his Church need not Lies for their Service but it s he that is both the Father of them and a Lyar from the beginning That was a lying Spirit in the Mouth of all Ahabs Prophets even of him that smote Mica●ah for supposing the Spirit of God departed from him and whose work on Earth against Christ and Souls is done by Deceit and Wrath and Hurtfulness Imitating him will disgrace your cause and you And Light will not so easily be hid Great is truth and will finally prevaile And all the waves do but break themselves who dash against this impregnable rock I call this Book A Third Defence of the cause of Peace with respect to two former One in answer to the Accusation of Mr. John Cheny the other in answer to Dr. Edward Stillingfleet men whom I once thought more unlikely than most other to become our Accusers All Mr. Gouge's WORKS POlitical and Military Observations of the Court and Camp of France during the late Wars in Flanders Germany c. Sacramental Meditations upon divers select places of Scripture wherein Believers are assisted in preparing their hearts and exciting their Affections and Graces when they draw nigh to God in that most awful solemn Ordinance of the Lords Supper By John Flavel Minister of Christ in Devon 12o. price 1 s. 6 d. A peaceable resolution of Conscience touching our present Impositions wherein Loyalty and Obedience are proposed and settled upon their true Foundation in Scripture Reason and Constitution of this Kingdom against all resistance of the present Powers and with compliance with the Laws so far as may be in order to Union With a Draught or Specimen

say the Prelatists for then it will set Presbyters too high or rather take hundreds from that which belongeth to their Office whilst one in the same Office exerciseth the Keys upon all their people and themselves that are his equals Et par in parem non habet potestatem Not as Bishops for they are not such really and the Episcopacy cannot be delegated as I proved You said which I am glad of That it may be you could wish that Excommunication were reduced into a more Scriptural Apostolical and Primitive Channel as much as my self But you never look that the Church below should be without spot or wrinkle Answ You speak here so well that it half reconcileth us If so then the main difference left is not whether we shall live peaceably in such a Church or promise to do so for that I have oft done yea and did subscribe to the Archbishop that now is when he gave me a Licence to Preach and I could have had it without subscribing a word that I would not Preach against the Doctrine Liturgy or Ceremonies of the Church But whether I may deliberately give my hand and profession that I assent and consent to such a frame and may swear that I will not any time endeavour an alteration of that Government which runs not in the Scriptural Apostolick Primitive Channel nor of its acknowledged spots and wrinkles That is To promise or swear that I will not obey God nor seek the Reformation of any such thing in his Church which is acknowledged amiss no not in my place and calling and by any lawful means Whereas in my Baptism I vowed my self and service to Christ as the Saviour of his Body and in my Ordination I vowed my self to him as a Minister and I daily pray for the hallowing of his Name the coming of his Kingdom the doing of his Will on Earth even as it is done in Heaven And therefore will not by swearing to the contrary renounce my Baptism Ministery or Prayers Pardon the description of the Sin as it would be to me I do not say that it is such in you or another that seeth not what I see Good Meanings and Latitudes and stretching Expositions will not make this pass with me among things indifferent And for your own sake not mine who stand or fall to a higher Tribunal I entreat you to judge of us in this as of men that are dying daily and neer a World where Preferments and Wealth and humane Favour signifie nothing and who are so unwilling to neglect our undertaken Office for mens Souls that we offer our Superiours to take it joyfully as a Favour to be any way punished for this supposed Sin of not lying nor being perjur'd so it may not hinder us from Preaching the Gospel of Salvation Even to be punished as deeply as common Swearers Drunkards or Adulterers are to rid Channels to Dig or Plow or to be burnt in the hand as Felons are or our Ears bored or cropt as Rogues or perjur'd Persons are so we may but Preach Christ or see the Kingdoms so supplyed as that our Labours may be truly needless to mens Salvation I would take all this thankfully on my Knees much more be denied the Levites Bread or Ministerial Maintenance But these are too high Favours for such as we to hope for in such a time and from such Persons as Experience proveth except that the Clemency of the King vouchsafeth us some convenience against the will of such of the Clergy as you Nothing but either Debauching our Consciences and stretching them so wide as that any thing will afterward go down or else deserting the Preaching of Christ for mens Salvation will serve with some men that I have talkt with For it is not my Superiours now that I am speaking of I did all that I was able unfeignedly to have brought all men once to Union with the Church upon any other terms than these when the thing was feasible as to the most But was an Enemy and one that deserved shame and ruine for it But I am gone back To return I am glad also that you say That the Surrogates have the power of the Keys and indeed so most School-men say and so Spalatensis hath notably and oft proved But what it will infer against Bishops denying them to all the Presbyters in a whole Diocess save one or two or few I will not repeat You say I did not well to overlook what you said about Chancellour's Skill in the Civil Law c. Answ I did not overlook it but past it by as an Impertinency supposing we had been agreed 1. That the holy Scriptures are the Universal Rule of Church Discipline as to the Essentials and the Laws of the Land and Canonical Agreements the subservient Rules about Circumstances and Adjuncts and for the execution of the former 2. And that Ability in Scriptures much less in the Roman Laws doth give no man authority to the exercise of the Spiritual Keys without a Call being but his remote Capacity 3. And that he that is called hereunto is called to be a Clergy-man to whome the Keys are proper I pray you Sir deny none of this Let Begging this once go instead of Arguing 4. And he may be fit to Advise and Assist a Bishop that is himself no Clergy man but Advising and judicial Decreeing are several things 5. And I am weary with saying that we submit to Chancellors as Magistrates doing that which belongeth to Magistrates according to the sense of the Oath of Supremacy But what 's all this to our Case in hand You add Tell me Sir may not a man be said to do that virtually which he doth not immediately Answ Yes a man may pay a Debt by his Servant or Deputy but not Baptize or Administer the Lords Supper or Discipline by another because Christ hath annexed the Office to the Person and the Office is an Obligation and Authority to do the work You add The King doth neither Preach nor Administer Sacraments yet hath a Supremacy of Power in all things belonging to the Church Answ Now I cannot follow you so far as to believe that the King doth virtually Administer the Sacraments per alios At least I durst not swear it If you think it is but a Gorgons head that affrighteth me hear and judge 1. Christ gave the Keys immediately to Ministers and not to Kings and distinguished their Offices 2. Queen Elizabeth ' K. Iames and the Convocation have publickly disclaimed such a sense of the Oath of Supremacy and taken it for the Papists slanders and disclaimed such a Power of the Keys in the King and so hath our present King wisely in my hearing 3. Some Scots are well charged with an injurious refusal of the Oath of Supremacy on the account of such a false Exposition which is the Papists Case 4. Almost all the Papists and Protestants in the World that ever I heard or read are agreed that

respectively P. 7. Some are as Colonels of Regiments others as Captains of Troops the Body is but One the Members many P. 13. The New Testament saith The Churches of Galatia Gal. 1. 2. the Churches of Judea Asia Yet One body All the faithful make One heavenly City one Church of the first born so that Gods Church on Earth is Many Churches and yet but One Church Do you not think now that we are agreed But hear him judge himself P. 15. I will shew one common Errour or mistake in multitudes of our able Divines That those we call particular Churches are counted Parts and Members of the Church Universal This I deny Mr. Baxter makes the Church of England or the Churches of England to be an integral part of the Church Universal as a Troop of an Army or a City of a Kingdom So the Independents I overthrow this Errour by this Argument One and the same thing cannot be both a Body and a Member a whole and a part a society and one single person But that which we call a single or particular Church is not a Member but a Body it is not a limb or part of a Church but a whole and entire Church It hath a whole within it London is not a Member of England but a City and aggregation of Members It 's no less than a flat contradiction in terms what Dr. Ames saith Medul l. 1. c. 32. that a particular Church est Membrum ex aggregatione variorum Membrorum singulorum compositum contrary to common reason and plain Scripture P. 18. A bare Member in the Body hath no Authority but acteth by mere natural life and appetite and is not endued with rational authority nor can be capable of any That which we call a single Church is a Catholick or Universal Church It hath an Universal Head To be a Christian is to be of an universal impartial spirit where there is an All there is an Universal But every single Church hath an All within it the Pastor and all his flock The Church Universal and particular do only differ as to place and number A Church of godly Ministers and people in France Holland and England differ but as to place Every Church of Christians must needs be a Church Universal not a limb or member of another Church but a true body or entire Christian society P. 20. Christs Body is One not as one is opposed to Multitude but to division contrariety and destruction § 4. P. 21. This leads me to shew the unsoundness of another part of Mr. Baxters Doctrine and some others with him He saith There are two essentially different Policies or Forms of Church-Government of Christs Institution never to be altered by man 1. The Form of the Universal Church as Headed by Christ himself which all Christians own as they are Christians in their Baptism 2. Particular Churches headed by their particular Bishops or Pastors and are parts of the Universal as a Troop of an Army or a City of a Kingdom And he defines the Universal Church to be The universality of Baptized Christians headed by Christ himself These his sayings contain many Errours I will first note them out and then confute and prove them to be Errours 1. It is an Errour in the art of defining to put in those words Headed by Christ himself 2. It is another Errour to define the Universal Church without Guides and Ministers as one essential constituent part 3. It is another Errour to say that the Universal Church and Churches particular differ essentially 1. It is an Errour in the art of desining to say Headed by Christ himself that 's supposed but need not be in the definition He finds fault himself with such a defect in the definition of a particular Church Grant them to be Christians and you grant they own Christ 2. It is an Errour to define the Universal Church without Pastors So doth the Assemblies Confession and Mr. Hudson His definition of the Church without Pastors is as if he defined a living healthful man without a stomach liver or lungs P. 24. 3. If there be an essential difference between Church and Church what then is the difference between the Church and the World Heaven and Hell the righteous and the wicked How can any man know which is the right Church We shall never be able to confute Popery nor Infidelity by this Doctrine For this Doctrine supposeth two essentially different Churches The Universal Church without Pastors and of this Christ is Head himself Particular Churches of which Christ is no Head but particular Pastors are the Heads By this Doctrine the same thing shall be contrary to it self Christs Church in this world is but one And can one and the same thing have two different Essences beings and definitions Quae conveniunt uno tertio c. But the Church Universal and particular agree in uno tertio They stand on one foundation are directed by one rule quickned by one spirit an addition of homogeneous Particles makes no essential difference It will necessarily infer that God is contrary to himself and that the essentiating principles of Church holiness order and government are black and white darkness and light P. 25. If this opinion stand Religion cannot stand Two essentially different Forms of Churches will infer two sorts of Holiness the one repugnant to the other yet subordinata non pugnant If Christ set up two repugnant or essentially different Church-Forms he is not the Saviour but the deceiver of the world O dreadful § 5. P. 92. A word more ad hominem of that opinion That particular Churches are parts of the Universal as a Troop is of an Army or a City of a Kingdom This is Mr. Baxters opinion why then do you blame the turning all the Parish-Churches into Chappels and making them to be but parts of the Diocesan as a Troop is of an Army c. who sees not that your Doctrine doth the same that you condemn c. If they are but parts and Members of another Church the Universal then they are not Churches It is not unlikely but you can find somewhat to say in defence of this your self-contradicting Doctrine but I believe it will match your wit were it ten times more and prove too hard for you Look to it if your disputations against Prelacie stand down goes this main assertion of yours If your disputations against Prelacie be found to have a hollow and false bottom then you have made you work for repentance you have greatly injured the Church of God and particularly the Church of England and have deceived a great many Look what Bellarmine maketh the Pope to be to all the Pastors Churches and Christians through the world That do you make this which you call the Church Universal for you say that particular Churches as headed by their respective Bishops and Pastors are parts and members of another Church called the Church Universal By which assertion you set up

an Universal Head or Government over all the Pastors Churches and Christians in the world besides Christ and you say this is of Divine Institution and you lay the concord of all the Churches upon it Do but grant the Papists this one assertion that particular Churches as headed by their respective Pastors are parts and members of the Universal Church as a City is of a Kingdom and overthrow the Popes headship over all if you can It will follow that there must be besides Christ an Universal Ecclesiastical Monarch on Earth either personal or collective who must have the Supreme power P. 96. But indeed you have gone beyond Bellarmine in seting up Papal Monarchy Your other assertion sets up Atheism by making the Holy God the Author and Founder of two essentially different Churches or Church-Forms According to Bellarmines assertion for the Pope there would be Pastors c. But according to your assertion all the world must be Atheists of no Religion at all P. 224 225. Your division of the Church into Universal and particular is plainly against that Rule in Logick Membra omnis bonae divisionis debent esse inter se opposita But in this your division the Membra dividentia are not inter se opposita you oppose the same thing against itself You make the Church at Corinth a particular Church The whole or the Universal Church at Corinth is sound and good You plainly leave out of your description the differencing Form or token of that which you call a particular Church and that is Neighbourhood or dwelling or abiding in this or that place you make a new essential of Church-Membership and Church-Communion and lay the peace of all the Churches on it and say it is Divine sure harmless fitted to the interest of all good men This startles me I strive to be silent and cannot The more I strive the more I am overcome Mr. Cawdrey was lately with me and we had Conference about this point suspecting mine own judgment I have conferred with divers about your other Notions two Churches or two Church-Forms differing essentially and they cannot apprehend how it can stand you make the Universal Church-Form and the particular Church-Form to differ essentially and this by Divine Law I prove to you from the nature of the thing it self and the express word of God that the Universal Church of God at Corinth and the particular Church of God at Corinth are one and the same To oppose the Universal and particular Church and say they differ essentially is to oppose the same thing against itself and make the Lord Jesus Christ the Authour and Founder of selfsubverting Principles P. 226 227. As for that other point of the Church particular being part of the Church Universal it is to say that the whole Church at Corinth is a part of the whole Church which is absurd Reader I must not Transcribe the whole Book the rest is too like this exercise your patience in receiving a short Answer to the several parts which seemeth needful CHAP. IV. A Defence against the foresaid Accusations § 1. WHat Christians heart can choose but mourn for the Church of God and the puzzling confounding temptations of the ignorant that must hear men charged thus publickly with Atheism and the overthrow of all Religion for that which the Christian world agreeth in and this by Preachers of professed humility sincerity and zeal How shall the unlearned know when they are safe yea what snares are thus laid to rob men of their time as well as their Faith and Charity I must not give such lines their proper names but I will say that it remembreth me of Isa 1. 6. and it cryeth out unclean unclean How few words of Truth and soberness and soundness can you number among all these Had he written and published it in his sleep as some talk and walk it were some excuse But for a Man a Minister awake and after publick admonition deliberately on consultation a second time to talk at this rate in the Press And yet cannot we be endured without their Ceremonies c. When the Friendly Debater and Mr. Shurlocke have compared such Books as this with those that they reprehended perhaps they will say Iliacos intramuros c. To begin at the end I am sorry to read what he saith of the Divers he Conferred with c. 1. I never till now read or heard Papist Protestant or any Christian of his mind And alas are divers of it now Are Conformists come to that Either they were at Manhood or in breeches at least or not If not he should have chosen other Counsellers If yea were they Laymen or Clergymen He was to blame if he took up with the former alone in such a case If the later he greatly disgraceth them But we must say somewhat of our Atheistical Errours The beginning of his words which say the same thing which he so abominateth I will not charge with contradiction in sence from the rest for if he mean the same thing by One and Two A Church and no Church A part and no part Yea and Nay they are no contradictions in sence And indeed I cannot perceive that he understandeth what he readeth and answereth nor well what he saith And therefore I am not sure when I understand him but I will review some of the things that his words seem to accuse in order § I. The Universal Church as I defined it is a True Church Proved Where there is a true Church-Head and a Body of all Christians on earth united and subjected to that Head by mutual consent and Covenant there is a true Universal Church but such is that which I named and defined as the Church Universal Ergo. The Major is from the definition to the thing denominated As to the Minor 1. That Christ is the True Head 2. And all Christians the Universal true body visible as Baptized and mystical as Heart-Covenanters 3. And that mutual Covenanting is a sufficient bond for this Church-union the Christian Reader will chide me if I stay to prove § 11. Particular Churches existent are true Churches in Essence Proved to him 1. He oft confesseth this and the former 2. A true pars dirigens pars subdita necessarily qualified ad esse and united in those relations for Church-ends are a true particular Church But such are many existent particular Churches and all that I defined Ergo. 1. That a true Bishop at least with his Presbyters is a true pars dirigens 2. And a qualified flock a true pars subdita 3. And that such are found united in these relations I will take for granted with the Reader except Mr. Ch. And the Major is the definition § III. That the Relative union of the governing Part or nearest Head to the Governed body is the specifying form The proof being de Ente politico notione Logicâ is the consent of all Politicks Logicks and use of speech by the professours