CHAP. II. The true State of the Controversy, and how much we grant
CHAP. II. The true State of the Controversy, and how much we grant.
H aving given you an account of the Occasion and Motives that produced this Disputation, I shall now briefly state the Controversy between us. And because the terms are all plain, and my sense of them explained in the fore-going part, I shall think no more here necessary, then to tell you in certain Propositions, How much we Grant, and How far we are Agreed, and then to tell you what it is that we deny, and wherein we differ.
Prop. 1. We are Agreed that Christ hath a true Catholic Church on earth, and ever hath had since first he planted it, and ever will have to the end of the world, and that the gates of Hell shall not prevail against it, or hath it ever had an Intercision for a day or an hour: and that this Church is so far
Infallible, as that it never was, nor ever will be ignorant of, or erroneous against any Article of faith, or part of obedience that is of absolute
Necessity to salvation (otherwise by that error it should have ceased to be the Church of Christ.)
Prop. 2. We are agreed that this Catholic Church in respect of the Internal faith and charity of the Members, and their Communion with Christ by the quickening Spirit on his part, and holy sincere returns of devotion on theirs, may be called, Mystical, or Invisible. The thing is utterly undeniable, though some Papists in the perverseness of contentious Disputations seem to deny it. And doubtless when they assert that Christ hath no Invisible
Church, they must mean it simply, and not quoad haeo interiora, or else they speak against all sense and Reason. No man is simply Invisible: but every man as to his soul is Invisible.
Prop. 3. We are Agreed that this Catholic Church in regard of the outward Profession of this Inward Faith and Holiness, and in regard of the discernible numbers of persons making this Profession, hath ever been visible, since first it began to be visible: And that the visibility hath never had any intercision. If some Protestants say otherwise, it's clear that this is all that by the common judgment of Protestants is maintained, viz. That Christians, and the Catholic Church containing the Professing Christians through the world, have ever since their first planting had a visible being; but yet 1. That the Visibility was not such but that Heretics (as the Arians did) might make a controversy of it, whether they, or the true Christians were the Church indeed, and by their greater numbers or Power might blind men, that they should not see which was the true Church. 2. And that in the Catholic Church some parts may be much more corrupt, and others much more pure; and the Purer part be so much the lesser, and oppressed and vilified by the more corrupt, that the most part should not discern their
Purity, but take them (as they did the Waldenses) for Heretics. 3. And that two parts or more of this Catholic Church may so fall out among themselves, as that one of them shall deny the other to be part of the
Catholic Church, when yet they really for all that censure remain parts of it, as much as they: And hereupon may grow a contest between them, which of the two is the true Catholic Church, and one part may say, It is we and not you; and the other may say, It is we and not you: and no man shall be able to discern which of the two is the Catholic Church, because it is neither of them, but each are a part. 4. And though the Bodies of the members are visible, and their Worshipping actions Visible, and their Profession audible, yet the faith Professed is not Visible; nor the Truth of their Profession, or of their Christianity, or Church; Truth being the object of the Intellect, and not of sense. 5. And though the true members of the Church do know the true
Church, and so it is apparent unto them, yet most that are not members of it, do not know it. Arians and Mohammedans know us to be men professing such and such Articles of faith: but they know not that to be the true faith, nor us to be the true Church, but judge the contrary. In this sense (contained in these Propositions) it is that Protestants deny the Church to have been always Visible, and not as the Papists commonly mistake them.
Prop. 4. We are agreed that this Catholic Church is but One: There are not two Visible, nor two Mystical Catholic Churches: Nor are the Mystical and Visible, two: Bellarmine might have spared all his labor that he hath bestowed in vain upon this point, to prove that the Visible and Invisible are not two Catholic Churches. The Protestants are further from that Opinion then the Papists: and it is more suitable to the Popish Interest and Cause to be of that Opinion, then to the Protestants. If it were not that they are past learning, by the advantage of their Infallibility, and especially of one man, and one so mean, condemned by them, and that it is unlawful to be a Teacher of Error, I could tell them of a new device by the advantage of this distinction of Catholic Churches, for the modelling their mistakes into a
more specious plausible form, then now it appeareth in to the rest of the Churches. But we are glad of their company in any Truth, and therefore will not disagree from them in that which makes against themselves.
One Objection I once heard a Learned Anabaptist cast in our way, viz.
There may be a Visible Church of hypocrites: therefore the Mystical and Visible may be two. Answ. But the Question was of the Catholic Church, and not of a particular Church. We confess that some members of the Catholic Church are Mystical and Visible in the several respects before mentioned: and that some are Visible and not Mystical, or as Bellarmine well calls them, Dead Members, and not Living; and that the Church as Visible, is more comprehensive then the Church as Regenerate, or Invisible, and yet all but One Church, though it have more members in it in one respect then in another: And we confess that its possible for twenty or an hundred of these Dead members to constitute a particular Church by themselves (though it is not usual for Visible Churches to be without Living members:) and so there may be a particular Visible Dead Member
(Analogically called a Member,) or a particular Visible Church that is thus Dead; and these be parts of the Catholic Church as Visible. But yet there is not two Catholic Churches, One Visible, and the other Invisible, one alive and the other Dead. In a Corn field there are, 1. Good Corn. 2. Stricken, blasted Corn, that hath a name and show, but in deed no Corn. 3. Tares, darnel, cockle, and such weeds. It is called, A Field as it containeth them all: It is called [a Corn field] only from the Corn. The Univocal proper parts of a Corn field, is the Corn only: The Visible and Analogical parts are also the blasted ears: The darnel and cockle are no parts, but noxious accidents.
There are not two fields of Corn, one of true Corn, and the of other blasted ears: And yet the Corn field, taken largely and Analogically, hath more
parties in it then true Corn: and you may perhaps have some particular sheaves that are wholly of that which is blasted: which you will call a sheaf of Corn Analogically only: but a sheaf of weeds you will not at all call a sheaf of Corn. Even so in the Catholic Church, there are sincere Christians which are true and living members; and there are Hypocrites which are
Analogically members; and there are locally mixed many that by denying essential points of the Christian faith, or by notorious Impiety, do declare themselves to be weeds, and no members of the Church at all.
Prop. 5. We are also Agreed that this One Visible Catholic Church, is One Political Holy Society, as united in Jesus Christ the Head, who teacheth and ruleth it by his Ministers and other Officers, in the several parts, according to the necessity of each. We call it One Political Society, 1. Principally because that all the Church is united in this One Sovereign, or Head, the Lord Jesus: and therefore it is called his body. 2. They have all the same holy doctrine of faith, and Law to live by, and be judged by. 3. They have all Church Officers of the same sort under Christ to teach and govern them.
4. They have all the same kind of Holy Ordinances, as Reading, Preaching, Praying, Praise, Sacraments, &c. appointed them by the Lord. 5. They are all engaged in One and the same Holy Covenant to the Lord: More might be mentioned (and shall be God willing, in a peculiar Treatise of Catholicism, or the Catholic Church) And though Christ himself be not now seen among us, yet may he truly be called a Visible Head. For 1. He sometime lived visibly on earth. 2. And is now the Visible King of all the Church, as he is in the Heavens. Though we see him not, the Celestial Inhabitants do. It is but little of the world that seeth the Pope, anymore then they see Christ: If one unseen to us may be a pretended Visible Head, the other may be truly so. So that the Body, Head, Laws, Worship, &c. being Visible, so is the Policy.
Prop. 6. We are agreed also, that all these Christians, and particular Churches, are obliged by Christ, even by the very Law of Nature, and the ends of their calling, and the General Laws of the Gospel, to live in as much
Love, and Unity, and Peace as they can; and to hold as full and extensive communion as they can: that is, as far as their work requireth, and their
Capacity will permit and enable them; those that are cohabitans and members of one Congregation, must hold local communion in that Congregation, unless Necessity prohibit. Those that through distance are uncapable of joining in the same Assemblies, should yet be conjoined, 1. In the same Lord, Faith, Baptism, Covenant, Profession. 2. In the same bond of Christian special Love. 3. In the use of the same sort of holy worship, as to the Substance, though they differ in circumstances, as in the Word,
Prayer, Praises, Sacraments, &c. 4. And in one sort of Church Officers and Government. And as far as we have to do with each other, all this should be manifested, and we should readily own one another as Brethren and true
Churches, notwithstanding lesser differences.
Prop. 7. To these ends it is meet that the Bishops or Pastors of the Churches should hold in way of Association, as frequent Assemblies as is needful, for the maintaining of mutual Love and Correspondency, and right understanding of each other, and to manifest their unity, and assist each other in the work of God, that it may be the more successfully carried on by united strength against all oppositions.
Prop. 8. These Associations should so far know the members Associated, as is necessary to the holding of a Christian Communion with them, and therefore should not admit all into their Association, but such as either produce the Evidences of sound faith and Holy life, or literas
communicatorias, certificates from credible members of their communion, that the persons are fit for their Communion.
Prop. 9. These Associations are principally for the Union and Communion of Churches, and therefore must apply themselves to the maintaining and promoting of Unity.
Prop. 10. Such Associations should therefore have their set times of frequent meeting in Synods, for Ordinary help of one another, besides extraordinary meetings on extraordinary occasions, which none should neglect.
Prop. 11. We agree that such Associated Pastors may have their Moderators either pro tempore, or stated at the cause requireth. And that it is no great matter whether he be called a President, Bishop, Moderator, &c. in which all should have liberty, so far as that the peace of the Church be not cast away for such names.
Prop. 12. We are also agreed that whatsoever shall be concluded in order to the Union and Communion of Churches, in any of these Synods, the particular Associated Members must observe, they being thereto obliged, by Virtue of those General precepts that require us to do all in Unity and Concord, and with one mind and mouth to glorify God, and to avoid divisions, &c. Except they be such things as cannot be obeyed, unless we violate the Law of God. Thus far the Canons, that is, Agreements of lesser
Synods or greater are obligatory.
Prop. 13. We are also Agreed, that whenever the good of the Church requireth it, there may be Greater Assemblies also held, consisting of many of these conjunct, or special members delegate by the rest: And that this course should extend as far as our capacity will allow in needful cases.
Prop. 14. Lastly we shall grant, that where Pastors cannot through distance or other Impediments, hold Synods, or any particular Churches cannot send any competent members to such Synods, yet may they, when its needful, by messengers certify each other of their faith, professions, practices, and particular doubts and cases, and so hold communion, in some degree; owning each other as Brethren in one Lord, and by such intercourse of Messengers and Letters as we are capable of, assisting, and seeking assistance from each other: As Basil and the rest of the Eastern Bishops did to the Western in their distress while they had hope. And the faith of all the Churches that are near enough for any external communion, being thus known, their Literae Communicatoriae may be valid and satisfactory, when any member passeth into other parts.
Thus far I hope we are Agreed: This much I am sure we hold ourselves:
But now the difference followeth.
We hold that this Universal Church (which is one in Christ their Head, as the world is one Kingdom in God the absolute Sovereign King) is by Christ distributed into many Congregations, dispersed over the face of the Earth, and that these as several Corporations in one Kingdom, have all their particular Governors and Order. All forcible Government we ascribe to the Magistrate, and deny it to the Pastors of the Church. And that teaching and Guidance which is called Ecclesiastic Government, we suppose is the work of every Pastor in his flock, and the Ordering of the communion of Churches, by Canons, Agreements (and their execution in part) is the work of Synods. And as in this Kingdom, all the Free-schools are governed by the Schoolmasters, who are all under the Prince and Laws, without any General
Schoolmasters to Teach, or Oversee, and Rule the rest, (and without Synods too, though they may meet when their mutual Edification requires it,) and
yet all the Schools in England are in Peace, because no Arch-schoolmasters presume to rob the Magistrate of his power: Even so we judge, that if Pastors do but Teach and Guide their several flocks, and the Magistrate keep and use his power of forcible Government, that is, in seeing that they do their Offices faithfully, and no Arch-pastors presume to take the power of the Magistrates out of their hands, the Churches may have quietness and peace: (still allowing a greater Necessity of Communion, and so of Synods, among Churches then among Schools, and reserving the rod to the secular power.) And we conceive, that most of the stir that Popes and Popish
Prelates have made about Church Government, hath been but to rob the Magistrate of his due, and to become themselves the Church-Magistrates through the world.
But that the Church hath any Political Universal Head but Christ alone, either a Vice god, or Vice-Christ, either Pope or Council; that any one is as Pope Julius saith of himself, [in the place of God, the maker of all things and Laws,] this we deny; That the whole Church on Earth, is so one
Political Society, as to be under any one terrestrial numerical Head, whether personal or collective, Pope, Council, or Patriarchs, having power of Legislation, or judgment over the whole, and by whom each member is to be Governed, this we deny: and think it as absurd (and much more sinful) as to affirm that all the world must needs have one Visible Monarch under God to represent him; and that he is no subject to the God of Heaven, that acknowledgeth not this Visible Universal Monarch. We deny that the Church is such a Society: We deny that it hath such a Head: We deny that it hath any such universal Human Laws: We deny that the parts of it are to be conjoined by the subordinate Officers (Cardinals, Patriarchs, Archbishops, or whatever) of such a usurping Sovereign. We affirm that no Christian
should fancy or assert that any such Head and Order for unity is appointed by Christ; or that it is Desirable, or Rome to be the better liked of because it pleadeth for such an Order, or vainly boasteth of such of a unity; or that any should dare to contrive the promoting of it. Yea we maintain that such fancies and contrivances are the most notable means of the division, or desolation of the Churches; And that it is the notable hindrance of the unity of all the Christian Churches, that such a false Head and Center of unity is set up, and an Impossible Impious unity pleaded for, and furiously sought by fire and sword, instead of the true desirable unity: And that the Churches will never have true unity and peace if these principles of theirs be not disgraced and disowned, and the true principles better understood.
I shall now give you some Arguments for our Assertion, and then in the End shall give you the true Grounds and Means of unity.