A Key for Catholics, Treatise 2 · Chapter 2
CHAP. II.
The true State of the Controverſie, and how much we grant.
HAving given you an account of the Occaſion and Motives that produced this Diſputation, I ſhall now briefly ſtate the Controverſie 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 Catholick 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 Catholick 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 undenyable, though ſome Papiſts in the perverſneſs 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 Catholick Church in regard of the outward Profeſſion of this Inward Faith and Holineſs, and in regard of the diſcernable 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 Proteſtanss ſay otherwiſe, it's clear that this is all that by the common judgement of Proteſtants is maintained, viz. That Chriſtians, and the Catholick 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 Hereticks (as the Arrians did) might make a controverſie 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 Catholick 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 Hereticks. 3. And that two parts or more of this Catholick Church may ſo fall out among themſelves, as that one of them ſhall deny the other to be part of the Catholick 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 Catholick 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 Catholick 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 ſence. 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. Arrians and Mahometans 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 ſence (contained in theſe Propoſitions) it is that Proteſtants deny the Church to have been alwayes Viſible, and not as the Papiſts commonly miſtake them.
Prop. 4. We are agreed that this Catholick Church is but One: There are not two Viſible, nor two Myſtical Catholick Churches: Nor are the Myſticall and Viſible, two: Bellarmine might have ſpared all his labour that he hath beſtowed in vain upon this point, to prove that the Viſible and Inviſible are not two Catholick 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 unlawfull to be a Teacher of Error, I could tell them of a new device by the advantage of this diſtinction of Catholick 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 Catholick Church, and not of a particular Church. We confeſs that ſome members of the Catholick 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 Catholick Church as Viſible. But yet there is not two Catholick 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 ſhew, but in deed no Corn. 3. Tares, darnell, cockle, and ſuch weeds. It is called, A Field as it conteineth 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 ſheavs 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 Catholick 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 Catholick 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 Soveraign, 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 Catholick 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 Celeſtiall Inhabitants do. It is but little of the world that ſeeth the Pope, any more 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 Goſpell, 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 prohibite. 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 needfull, 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 Vertue of thoſe General precepts thet require us to do all in Unity and Concord, and with one mind and mouth to glorifie 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 when ever the good of the Church requireth it, there may be Greater Aſſemblies alſo held, conſiſting of many of theſe conjunct, or ſpeciall members delegate by the reſt: And that this courſe ſhould extend as far as our capacity will allow in needfull 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 needfull, by meſſengers certifie each other of their faith, profeſſions, practiſes, 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 neer enough for any externall 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 our ſelves: 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 Soveraign 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 Governours 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 Eccleſiaſtick 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 Archſcoolmaſters preſume to rob the Magiſtrate of his power: Even ſo we judge, that if Paſtors do but Teach and Guide their ſeverall flocks, and the Magiſtrate keep and uſe his power of forcible Government, that is, in ſeeing that they do their Offices faithfully, and no Archpaſtors 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 concieve, 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 Politicall 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 terreſtial numericall Head, whether perſonal or collective, Pope, Council, or Patriarks, having power of Legiſlation, or judgement over the whole, and by whom each member is to be Governed, this we deny: and think it as abſurd (and much more ſinfull) 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 Univerſall Monarch. We deny that the Church is ſuch a Society: We deny that it hath ſuch an Head: We deny that it hath any ſuch univerſal Humane Laws: We deny that the parts of it are to be conjoyned by the ſubordinate Officers (Cardinals, Patriarks, Archbiſhops, or what ever) of ſuch an uſurping Soveraign. 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 an 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 hinderance 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.