Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	king_n	power_n	scotland_n	4,478	5	8.5088	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39282	Vindiciæ catholicæ, or, The rights of particular churches rescued and asserted against that meer (but dangerous) notion of one catholick, visible, governing church ... 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 ... / by John Ellis, Jun.	Ellis, John, 1606?-1681.	1647 (1647)	Wing E593; ESTC R18753	75,919	94

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-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

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 Sco●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

case of his owne otherwise unavoidable peril of life Or 2. Ordinary which is that which it is actually and constantly endued with and which it is daily to exercise as occasion serves And this againe is 1. Imperative or by way of command and imposition of truthes or duties in the name of Christ 2. Coercive and executive by censure by admonition and excommunication or cutting off from the body of Christ And thus far of the explication of the termes now we come to the stating of the Question And 1. negatively what is not the question The doubt then is not 1. whether there be a company of persons in several or in all parts of the World that diuisim and in their several places do visibly outwardly and openly professe for substance the same faith seals worship and Government and so may be said to be one company one society one congregation in Nature and Essence i. e. Acknowledgement of the same Faith as we say the Turke or Turkes are one company of men because their profession of Religion is one though those of Constantinople and of Persia have no dependance one on another either Civil or Religious in point of Government Nor 2. is it the Quaere whether the several Companies or Churches of this Profession as they are one in Nature so also in Spirit and affection and thereupon in the engagement of mutual care one of another and to take notice what doctines are dispersed what conversation used among the Churches Brethren of the same first Family are bound to do this though they be every one master in his owne house Nor 3. Is it doubtful whether such Churches may voluntarily as occasion shall require associate together for mutual assistance and act in many things by common and joynt consent as it was at the first in the Church of Geneva This the Scripture and the light of Nature dictates even then when the same Scripture and light of Nature reserves entire and distinct liberties to the particulars as in the present conjunction of England and Scotland And so in the conjunction of the Apostles and Churches at Jerusalem Acts 15. nothing was done there of particular Jurisdiction as the decreeing of Excommunication or the like to those that should be refractory this was left to the particular Churches Now to these two latter and not to the point of Government properly so called belongs those testimonies out of the Ancients alledged by Crakanthorp to prove that all the Bishops joyntly and severally are set over the whole Church in common and not the Pope onely for these Testimonies expresse onely a generall obligation of duty and charity not of special office 4. Neither is it the scruple whether all or most of the Churches in the world may not possibly become occasionally one by their messengers in a general Councel though such a thing never yet was nor perhaps ought to be of which hereafter Thus of the first four termes In regard of the last viz. the Power of the Church the question is not 1. whether an Association of Churches lesse or more and especially a general Counsel have not a power more then barely consultative or by way of meer Counsel and advice and whether they have not so far as the object of their Commission reacheth an Authoritative power at least virtual from Christ to act In all Facul●ies there is a certain power given both by God and man to the allowed Professors of them to give Authoritative not advice only but directions and rules to which the Conscience is bound to submit unlesse special cause disswade us and this Authority is the more August and solemn though not greater or more or lesse vary not the kind the greater the number is and the more publicke the manner of giving forth the precepts shall bee As for instance an allowed Lawyer or Physician have not onely ability to give advice in point of estate or health by vertue of their skill which others possibly may doe materially as well but have authoritie and legall power from God and man to appoint direct determine and prescribe rules and waies to be observed in both to which the person ought to be obedient that seeks advice and this the more if it shall be done by an Assembly of Lawyers or Judges or Colledge of Physitians by publick consent convened for that purpose though neither the one nor other have power to compell the clyent or patient to follow their directions nor obtain they any new and superiour power by being gathered so in the affaires of the Church of God In doubtfull cases or upon occasion of grosser errours and scandalls God hath by or dinance virtual appointed recourse to others especially Churches whose prescriptions not disagreeing from the word are to be obeyed not only because they are materially good but formally theirs that is the determinations of many of those who are appointed by God for such offices in their severall places so that their acting is the acting of Officers but not as Officers for such they are only in their severall Churches but yet by reason of 〈◊〉 relation they are the more fit for that work but do not act in another and superiour right and relation when assembled and therefore have not any power coercive more then before to constraine by Church-sure Excommunication c. to their decrees Neither do we find that the Apostles themselves when holding such a Councel in our Brethrens opinion did more then in the Name of the Holy Ghost Decree and command but did not impose any such penalty by authority of the Councel upon the disobedient in the particular Churches 2. Neither is the question properly what power the Catholick Church may possibly have in unusual and extraordinary case or accident and which in ordinary it cannot do nor is the proper subject of such power as we saw before in the instance of necessary self defence 3. Yea further ad hominem in respect of the practise and condition of most of those Bretheren who plead this Catholick visible onenesse of the Church The question would not be what power the Vniversal visible Church might have if possibly convenable together as it was at Jerusalem in which case we grant what is contended for as what the parts of it have asunder and without endeavouring the joyning with the other For even in a Kingdom though all the Corporations gathered in one have power over all particulars yet not some of these much lesse a few of them asunder which is the way our Bretheren now practise None of these is the point in controversie But Secondly It is positively this viz. Whether the whole company of Christians on earth are in their ordinary and setled Church constitution so one entire single Common-wealth Corporation and Congregation as that of Right and by the will and appointment of Iesus Christ it is the first subject of all Church power by authority

taken properly in that he applies his speech particularly though not exclusively to the Corinthians ye are the body of Christ to wit yee are a particular body and members in particular and so chap. 3. 21. 22. All are yours whether Paul or Apollos let Apolonius note or Paul or Cephas or life or death all are YOVRS and ye Corinthians Christs c. where all are the whole Churches and each Churches in particular as their occasions require each in their order some Vniversal Officers which shall have power in Corinth or any other Church some particular to each Church So that the sence i● He hath given or set in the Church i. e. in this Church of Corinth and so in that of Ephesus c. Some Apostles c. as their need shall require yet not therefore making them one externall societie among themselves As some generall Officers make not England and Scotland one Kingdome 2. If we take the word Apostle as it is taken in some other places * and so may be taken here for such Officers as were sent out with commission from any Church upon speciall occasion which is the literall signification of the word and is so taken 2 Cor. 8. 23. Barnabas and the rest are called The Apostles of the Churches and Phil. 2. 25. Epaphroditus the Apostle of the Philippians according to which the sence would bee God hath set some of Corinth in the office of Apostles some Prophets as chap. 14. c. and so the argument hence were voided But 4. Were it granted that the Apostle in these places meanes by the Church the Church visible Catholicke yet this opinion gaines nothing thereby for it doth not follow that because it was so then and in respect of the Apostles that therefore it was to be so to the end of the world and in it selfe Christ who is the King of his Church hath the same liberty in his Kingdome speciall that God hath over the world which is his Kingdome general Now at one time the Lord would have the whole world almost one Kingdome or Monarchy under Nebuchadnezar Jer. 27. 8. and threatneth with heavy plagues that nation that should refuse to serve him giving this reason that himselfe is King of all Nations vers. 5. which is also repeated again Dan. 4. 22. so that the whole world was one Kingdome upon the matter yet it was not the will of God it should alwaies bee so In the like manner in Moses the Church and Common wealth affaires were chiefly under the Magistrate but afterward they were distinct unlesse under those Kings that were Prophets also So the twelve Tribes were under Saul David and Salomon one Kingdome yet it was of the Lord that afterwards they were two and afterward one againe after the captivity So likewise Christ taketh the same power over his Church when hee saw it for the advantage of it hee set over it one Company of Officers who ruled it in common viz. the Apostles in relation to whom the Churches were one though not in themselves but that doth not argue that hee meant it should alwaies so continue after their decease It is a Generall rule in all proceedings that things at their first plantation and beginning need some things that afterward would be inconvenient as a Stick by a Twigge a Bladder to him that swimmeth a Standing-stole to a childe So at the first constitution of the Jewish Church God made Moses an extraordinary Officer so that hee had no Successor so absolute till Christs time So at the first erection of the Christian Church Apostles and Evangelists which now are generally apprehended to be ceased Yea also in Scotland as we heard above at the beginning of their Reformation they had certaine Officers in the nature of Bishops whom they called Visitors which the Authour informes us were then necessary but the Church being setled not now any longer needfull 2. Nor were the Churches one in themselves as we said before but one in the Apostles and that by accident also as England and Scotland are one in the King because he governs both but they are not therefore one Kingdome in themselves considered But 3. Though wee grant this that whiles the Apostles were living there was one body of Officers over the whole Church and so in respect of them the Church might bee said to bee one GOVERNED body yet I say it was never one GOVERNING body for whiles the Apostles lived the Vniversall Governing power was committed to the Apostles onely and not with them to any other Officers or Churches no and not to all the Churches together but they with their officers were all in subjection to them and when the Apostles deceased the scripture speaks nothing of instating any other collected and vnited body to succeed them in that Vniversall Government no nor can it be gathered by consequence but the contrary namely that because the use of that Vniversall power ceased therefore the Office Officers and subject of it Object But Church government did not cease Answ. That Kinde or Way of Church government did that is an Vniversall one but there continued the Government still though administered in another way viz. by way of Distribution Each Church as a Church i. e. as having the Essentiall notes of a Church in it viz. The true Doctrine or faith of Christ received that power for it self though not in so eminent a degree yet as immediately from Christ that all the Apostles had for all Churches 6. But I may deny the former supposition and rightly affirme that the Apostles were not one joynt Ministery for besides that each had entire power some had one part committed to them and some another as Paul expressly affirmeth Gal. 2. 8. The uncircumcision was committed to me the circumcision to Peter Hence chap. 1. he saith He went not up to Hierusalem to those that were Apostles before him which he ought to have done if the government had beene committed to the Apostles joyntly and not severally whence also his going up thither Act. 15. about the question of Circumcision was not on this ground but to satisfie the Christians of Antioch about his Doctrine as consonant to that of the other Apostles On the former principle he professeth 2 Cor. 10. 13. c. he had not intruded into another mans line alluding as it seems to the shareing out of inheritances by line as Psal. 16. 6. for this reason the Epistles of Peter Iames and Iohn are called Catholicke because written to the dispersed Iewes throughout the severall nations as is the expression in the entrance of those Epistles Hence also Paul is sent from Ierusalem as not his place Act. 22. 18. And though sometimes he disputed with the Jews yet it was but as making way to the Gentiles neither did hee greatly prevaile with them as appears Act. 13. 40. 41. chap. 28. 16. 7. To conclude therefore our reply to

TO EACH BELEEVER THEN TO THE WHOLE CHVRCH which I desire may be observed Again He makes the authoritie of a general Councel to depend on that promise When two or three are gathered in my name c. And then saith That this as well agreeth to any particular company of Christians as to a generall Councel 2. It doth not appear to me in those chapters that hee ownes general Councells on any such grounds nor do I see how he can by what he saith on Eph. 4. 11. above cited 3. If these Councells he there approves did excommunicate c. yet he doth not mention his approbation of them in those things and wee may apprehend he might count such actions among those particulars of their failings which he there enumerates 2. After his Argument he makes the objection M. Hudson had done viz. The whole Church hath no visible head Ergo It is no one Visible Corporation or body He replies to this 1. Particular Churches are visible Churches though destitute of Officers But I Reply should they be so if they had not one common bond of particular laws administred by one person or one visible Society of Officers 2. They may all meet as one visible body the universal Church then must either meet so or else have some visible officers universal over the whole Secondly he saith Christ is supposed the Visible Head in some respect Answ. But that is not the question but what visible existent head there is on earth by whom it may appear one Visible bodie As we saw before out of Calvin on Ephes. 4. 11. 2. How can we contain Christ visible properly 3. He saith The Church is one so as to act ordinarily as one divisim dividedly and yet by reason of the mutual consent in all Churches one act of power done in one Church is by authority of the universal Church and reaches to all Churches as excommunication out of one is excommunication out of all But 1. There was never any Society or Corporation that acted as one dividedly and in parts unlesse it did first act as one joyntly together and in a body wherein power was given to such divided bodies to act so unlesse it were upon some sudden and extraordinary accident that required immediate action before the body could convene 2. Every Society though it may act in parts as a Kingdome in severall Corporations and a Corporation in severall Wards or Halls and Companies yet hath it withall one common ordinary and standing officer or officers visible to governe in chiefe to whom all maine causes are referred c. But 3. That the particular Church that acteth in the right of the universall Church by reason of mutuall consent in all Churches is not proved by that medium for mutuall consent may be voluntary and accidentall and so a figure onely whereas hee is to prove that all Churches are necessarily essentially by way of institution and for ever to be one body whether they consent or consent not But a particular Church acteth first In the right of Christ who is the first subject of Church power Matth. 28. 28. Secondly it acteth in the right of a Church that is of a Societie that hath embraced the faith of Christ which as a Church indefinitely and essentially is the next subject of Church power because we see such power committed to every Church so we heard even now Calvin to expound that promise Matth. 18. when tvvo or three are gathered c. which I finde also the forepraised Author to have said before me whom at the writing of this above I had not seene in the particular 4. That he that is excommunicated out of one Church if duely is excluded out of all is not because the whole Church is one visible body but because all the particular Churches agree in nature and essence of Doctrine Worship and Government so that he that is unfit to be a member of one is so of all because they all require the same essentiall conditions as he that is cut off by the hand of Justice for violation of the Lawes of nature in one Common wealth is cut out of all yet it doth not follow that all men are one Common wealth Or as hee that is out-lawed in one Corporation justly is outlawed in all Congregations virtually and upon the matter though not directly and formally till hee be so declared by them if those Corporations go all by the same lawes for substance and government though it doth not follow that these severall corporations are therefore one or under one generall body which as I take it is the case betwixt England and Scotland where by reason of union under one King though the governments remaine distinct yet one that is borne in either Kingdome is not an Alien but a Free-borne Denizon of both and so by consequence as I apprehend for I may be mistaken in a Law notion and I bring it but for illustration hee that is out-lawed in one Kingdome cannot remaine under the protection of the Lawes of the other and yet the bodies are distinct in power and government though not divided wholy but in some respect So in the Church In the third and last place he comes to authorities But here either he cites those who are nothing for him or when they dispute the point professedly are expressly against him as his first Author Chamier who though he say that if not every Pastor yet all of them are set over the whole Church yet when he argueth the point he explaineth himselfe to mean all distributively every one in his charge as all the Ma●ors and Sheriffes governe the whole Kingdome but not joyntly but severally for hee denyeth such an one visible universall Church as Mr Hudson acknowledged and as we saw before The 2. Are other moderne Divines whom Mr Noyes would have not to consist with themselves whilest they deny an universall visible Church and yet grants Judiciall Power to Synods But it hath beene shewed before that this may be granted though the other be denyed c. The 3. Are the Fathers who he saith so predicated an universall visible Church they laid the foundation for an universall Bishop If so then let this Author take heed he lay not a foundation to raise him out of the grave againe in his Image as I have heard a Reverend Elder of New England called an universal visible Church in respect of the Papacy and to bury the liberties of all the Christian Churches in his grave The 4. Author is Polanus who saith the things of God are administered Synodali {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by the determination of the Synod but are confirmed Regia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by the Kings authoritie Wee allow the Power of determining with Calvin above cited according to the word of God to Synods and are well content and thankfull that Kings will become Nursing Fathers to the Church