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The Government of the Churches of Christ · Thomas Goodwin

The Government of the Churches of Christ, Book 4 · Chapter 1

CHAP. I.

That the Church Universal is not a Church Political, and the Seat of Instituted Government.

I shall now examine the Validity of the Presbyterian claims for their Government; and first, I shall prove, that the Church Universal is not, in the whole, and in all the Subordinate parts of it, a Church-Political, and the Seat of Instituted Government. The Church Catholick is not a formed Politick Body, which Christ hath made the Seat of this power. That it indeed affordeth fit materials, both of Saints and Men gifted, we grant, even as Men are by Nature, having variety of several parts, and variety of gifts, fitted to the Bodies Politick; and if you take all Mankind, there is, among them, variety of gifts, and Dispositions fitted to make up Common-wealths; yet all Mankind, taken together, are not a politick Body, but as they are formed up into Common wealths or Kingdoms; and Men, having thus several gifts, are put into several Offices and Places, in those several Kingdoms and Common-wealths; which are foreign, a Humane Creature, as the Apostle calls it. Even so it is here.

We yield also, that take the Church Universal in its parts, and so the Keys are given to the whole partitive, as divided into several Bodies, in whom God hath set Teachers and Pastors, &c. As we say he hath set, in a Kingdom, Constables and Justices of the peace, &c. but yet every Constable is not a Constable of the whole Kingdom; so he hath set in his Church Apostles, &c. who were as the Nobles, and were Ministers, and had power in all Churches; yet exercised their power, per partes, as they came to this Church, and that Church; but he hath set other ordinary Officers, as other Justices of Peace in their several less Jurisdictions, or as Majors and Recorders in Incorporate Towns.

We yield also, that all these Churches, by vertue of their Catholick Relation, are knit together again in a common communion, on which they owe one unto another, by several Bands and Tyes, so as they have communion one with another; and that as Churches too, and with their Elders, as Elders: But the present question is▪ of the Keys of Jurisdiction.

1. These Keys cannot be given to the whole Universal Church; for first they do not, nor indeed can assemble.

2. The whole Universal Church, hath not all the Keys; for it is not capable of Preaching, nor is it capable of Receiving the Sacraments altogether. And suppose there were a General Council, of all the Ministers of the World, and they should receive the Sacrament; they should not receive it as Ministers, but they should receive it only as Believers.

That the Church-Catholicks on Earth, neither is, nor can be the Seat of this publick Worship, nor of this Government, as appears by those Arguments.

1. It can no more be so, than all Mankind can make a Common wealth.

2 This is reserved to Heaven, which is the only General Assembly, where the Worship of God is perfected; to which all other particular Assemblies, the Family on Earth, come, Heb. 12. 23.

3. If this power of Governing be given to the Church Universal; then either to a meeting of Elders, or of all the Faithful: Not of all the Faithful, for they cannot meet as in Congregations they do; nor is there any Institution for all the Males to meet, as in Hierusalem, nor for all the People, Male and Female, as once every Seventh year there, so these in some one place in the World. Neither is this power of Government, given to any meeting of Elders, as Elders to the Church Universal; for then either it must be, that God hath appointed a set company, as in the Synedrim, whose Office peculiarly it is, to be these Catholick Elders, set apart for that Work, as those who were Elders of the People (such in a manner were the Apostles,) And if so, let the ordinary Institution for this be shewn, such as theirs was for that, Deut. 7. 17. This indeed is the Popish principle, that all Bishops, are by Office Catholick Bishops; and may all, by their Office, attend a General Council: And thus as in Jury, God might have made two great ordinances, for the Government of his Church only; an Universal Synedrim for the Church Catholick (such as the Parliamentary power is in this Kingdom) and the other in that of Villages and Cities; there being none intermediate, or subordinate between them. But if it were so, then all intermediate Synods should be taken away, and only a General Council be that, to which all Congregations should Appeal. And that the Institution was not so, is evident by this, that all our Divines do acknowledge, that General Councils are but ad bene esse, and not absolutely necessary, (which they would be, if the primary Institution fell upon them) and therefore for the first Three Hundred years, there was none. But if the meaning be, that each Elder is an Elder of the Church Universal; and that the Church Universal is a Politick Body, thoroughout from top to bottom, the greater part still Ruling the lesser, and the Universal Ruling the whole: So as by vertue of their Relation to the whole, they act in any part, or may act in the whole (which is according to the Principles that the Assembly goes upon, in their answer to our Reasons) then the Institution of the politick Power, is made to fall first, and primarily on the Church Universal; for in their first Praecognitum, they say the whole Church is one, made up of the collection of all; and that hence there is a dependency of all the lesser, as parts upon the whole. But

4. If the Institution falls upon the Church Universal, then the Church Universal is a politick Body; and if so, then as this whole Church should be but one politick Body, so each Elder, should be an Elder to this whole Church, for all ends and purposes of an Elder, both for Worship and Government, for Elder and Church are Relative; as when the Apostle saith, Ordain the Elders to every Church, assuredly they had the relation of Elders to that Church, both for Worship and Government. Now this will set up an unparallel'd Monster in Government, the like to which Mankind never knew; and therefore cannot be the Institution of Christ; for Christ's Government is orderly. Now the Monstrousness of this will appear. 1. This will make an external politick Government to be managed by Men, (by Christ the Head, we grant it is now managed) that is, greater than any of the Monarchies, which, through their vastness, were hurtful to Mankind, whom they Ruled. For the Church Universal on Earth, is now, and hath been ever since the Apostle's time, in most of Nations, As Mr. Brerewood proves. There are the Ethiopick and Arabian Christians in Africa; the Grecians under the Turk: The Armenians under the Persian, the Indian Christians of St. Thomas, so called, because he was the Converter of Christians there; then there are all which are in Europe: And that many of these Churches are, in a great measure, pure in their Doctrine, or at least have enough to save Men; and so cannot be excluded out of the List of the Church-Catholick, appeareth by that confession of Faith, made by Patriarch Cyrill, in the Name of the Grecian Churches. Now to have so vast a Body to be in the whole, the Seat of Government (especially if you add to it, when the fullness of the Jews and Gentiles shall come in, and the North and South shall give themselves to Christ) how can this be practicable? And if not so, how can it be the Institution? It is true, that Christ's Internal Kingdom, and is thus large managed by himself, both in whole, and in part, and by his Spirit: But that his External Kingdom should be such, is inconceivable.

2. That, which increaseth the wonder, is, that all these should be governed by a general Aristocracy, whereas that it should be governed, by one Man, would be more feasable: But then,

3. It makes it more strange, that this should further be the Law of it, that every Elder of every Congregation, should be the Elder of these Churches, yea, of the whole Church; for all acts of Government, and that he should be bound up in his constant function, and exercise to the compass of one Congregation; and yet have, by a Fundamental Institution, a Right of Eldership in power, in all the Churches of the World besides. See but how absurd such a Government will be in the like civil Society, that were so vast a Body; suppose that in all these Countries mentioned, or all over the World, the Forms of Government, that now are, should be pull'd down, and should begin anew; and that the Government should be, that the Burgomasters or Aldermen, yea, Constables of every little Town or Village, chosen by the People, should be an Alderman to all ends and purposes, in all Towns Imperial, Incorporate, yea, in Villages, to Hang and Draw, as occasion is, throughout the World, and to have as much Right, as any therein; and by vertue of the Law, this Duty should lie on him, to stir up others, and joyn with others (if there be any thing amiss) to assume the Authority to execute this. We read indeed, that in the Roman Monarchy, it was the priviledge of private Persons, that he who was free of one City, Rome, was free of all the World, for Trading, &c. but that he should have power of Office in all Cities, was never heard of. This is a thing that never fell out, no not in Israel. There were indeed, general Elders, on purpose, appointed over all the Nation; but they were not Elders over every City. It is no where found, but in Turky, it is not to be parallel'd, but in that Government, which the Janizaries have, and among the Jesuits, it is the Law of their Society, but it is formidable to Princes, as was that of the Templers.

4. It is strange, that Christ should appoint such a Government, and leave it loosely for the persons, if they be called (as that is the Limitation with which our Brethren would mollifie it) to act in this, or that part of the Universal Church; and never so much as set down any of these things. In so great a Body, and Latitude of power, there had needed to have been, the most sure and certain Order, distinctly appointed by Christ. For let it be considered, how many things were to be ordered: As whether there should be but one General Council, to which all controversies should be brought, as in Israel the Sanhedrim was: And whether it should be of a constant standing, or be chosen anew every year: Whether in it, there should be more of Ruling or Teaching Elders, or an equal number of both: Whether there should be many Subordinations of sorts of Elders, and how many of them; and by what Rules and Limits, set out; and what number of each Elders should be therein: And who should choose them which are to be sent, whether every individual Elder meeting, as in provincial Assemblies they did, or whether a few chosen should choose the others. It is a wonder, that Christ hath set down none of these things, that he neither appointed one General Court, to which all Appeals should be brought; nor, if there were to be Subordinate Synods, hath assigned how many they should be, nor so much as declared, that there should be any such Subordination. And if the General Law of this supposed Government is, that every greater number should Rule the less; this would be an exceeding loose, and confused foundation of a setled Government; and a setled Government, Christ must be supposed to have left. In this case therefore, surely there should, of necessity, be the most positive Law to determine what that call is, whereby such should execute it, as well as to lay down a Law for the right, or else every one of them would challenge it; for every Man will say, he hath as good a Right as another, nay, greater.

5. This Right would both give all a pretence to it, as also lay it upon them. For as it is their Duty (as it was Paul's) to take care of all the Churches, so they have a call already, by their Fundamental Relation. And then if Elders, chosen by the Churches, should determine one way; yet the rest having a Fundamental Right, being Catholick Elders by Institution, might Determine the other way; for the obligation is by vertue of their being Elders of this Catholick Church.

6. Christ never gave an Institution, which was never brought forth into Act; but such is this pretended Institution of a Catholick Church, to be the Seat of Government.

1. Because that Church can never meet; and as frustra est potentia, sic etiam potestas quae non reducitur in Actum, i. e. not only Natural Power; but Authority too is in vain, which cannot be brought into the condition of Acting. Christ did not set up a Doctrinal Principle for Government, and policie in the Speculation; but such an one as is practical. And our Presbyterian Brethren make use of the Notion, yet reject the thing; for they would be unwilling, that a General Council of all Christians interested, should be the Major part, Determining all the parts of Government and Doctrine, and bind up all Churches thereunto. Surely Jesus Christ suited his Government of his Church to all times, and there have been few times, in the World, in which this could be done, no not by General Councils; Divisions have and will hinder it, Persecutions, or distance of place, or want of consent, who shall call them, will hinder it.

2. It cannot be, that the primary Institution should fall upon it; for then the Institution should fall upon the Representative Church first, rather than on the Church both of the Faithful, and of the Elders too. But the Institution must rather be where both are; for they have more of the Reality of a Church.

3. God giveth Gifts and Abilities, suitable to all his Institutions; when God did call Apostles to an Universal Eldership, he gave them Gifts suitable: Now there are few, we may say none, of Elders that are fit to be Elders Catholick, that are fit to act in the Church Universal: And yet, every one in their place, every Ruling Elder, by this principle, must be supposed to be fit if called; for the Institution and their Office (according to this principle) doth give them the Jus, the Right, and the Ability; whereas the choice, by others, gives only the exercise; but the right, if founded upon an Institution, supposeth a fitness, or an Ability in all. That every Bishop (who pretended to have an higher Degree of Office, than ordinary Elders, by Divine Institution) should be a Catholick Bishop (for by the Antient Canon Law, all Bishops, in the World, might be of a General Council, by vertue of their place) is far more supposable. For as by their principles, they were of an higher Function; so a supposition might be made, of a proportionably higher Eminency of Parts, and Gifts to be in them, above other Men, as in some few in the Church there eminently is, as well as there is a vast difference of Natural Gifts, among the Sons of Men. Thus as Bishops were supposed to be Men of an Higher Degree, so, like Saul, they might be supposed Taller than their fellows. But to make all Elders, yea, Ruling Elders, (for they must come in too, if they be likewise by Institution) and all Ministers, Catholick Elders, and fit for General Councils, is to assert, that Christ hath also given to them all Gifts and Abilities, suitable to so Great a function and charge.

4. God never called Men to do work in any part, which they are not capable of, as these Catholick Elders are not; for they ought to have variety of Languages, as God gave the Apostles. For if Appeals may be made, they are to hear every Man in his own Language speak for himself. When God did make Catholick Elders, Catholick Rulers, he gave them Languages. You argue more Congregations than one, from variety of Languages in Hierusalem, or else they could not perform their Duties to each. We may do the like against this Catholick Eldership here. If it had been only asserted, that every Man is an Elder of a Church, in the same Nation, then indeed such Elders might, in respect of Language, have been fit for their Office; but if you extend their Office to all the World, then it is impossible for them, to discharge it, when they are called to exercise it in any part of it, since they have not all Languages; and so are not capable of a call, to exercise their whole Function (as our Brethren say, their Right and Office is) in every part, or in the whole. But now when God made Officers of all Churches, he gave Gifts accordingly, Tongues, and Languages, as to the Apostles. Now we believe, that most Ruling Elders, have but one Language; yea, and if Latin, were the general Language, they were not fit to be Catholick Elders.

5. By the Law of this Rule, if the Apostles should have met in a General Council, other Elders being also in that General Council, Catholick Elders, and being there, by vertue of being Catholick Elders, they must needs have been, in that respect, equal with the Apostles. For in that place, and in that Sphere, what could the Apostles challenge more of Authority amongst them, since to be a Catholick Elder, was the Highest Authority of an Apostle?

6. This principle is contradictory to other principles of our Presbyterian Brethren: For, whereas to rear up their Subordination of Assemblies, they invented a Representative Relation, personating many Churches, and also other Superior Assemblies, such as National, and General Councils; this new taken up principle, of every Elder's being an Elder of the Universal Church, destroys it, or makes it needless. It takes away all such Representations; for every Person, chosen to be of them, was already a Member really, and not Representatively of the whole, and hath a full Right of Eldership of the whole Church, according to this their Notion, and the special call, any one hath, is but Designatio personae, a Designation of the Person, who shall serve at such a time; but in that Council, when met, he Representeth the whole Church, as much as any particular Church, when he meeteth there. And to make him an Elder, representing any particular Church, is to give him a lower Title than he had; for he is an Elder of the Universal. And his call only gives the Exercitium, the other gives the Jus, which is more than the Exercitium, for it is the root of it.

7. It would make Bellarmin's Argument good, that the greater company of Elders simply would have the greater Authority; for, it lying not in representation, but in being Elders of the Catholick Church, they must (though out of a Council) needs carry it, if more of them will agree to meet in a Body, at any time.

8. If every Elder were thus an Elder of a Church Universal, then the Church Universal should call him to his Office; but the Church Universal doth not call him, but only particular Churches. For Church and Elder are Relatives, and the call is that which makes the Relation: And Jesus Christ calleth either mediately, or immediately. Immediately, he indeed did call Apostles to be Officers of the Church Universal; but then himself did it, and gave Gifts accordingly fit for it. When he calleth mediately, there is a proportion between the means by which he calleth, and the thing whereto a Man is called; and therefore the proportion must lie in this, if he be a Member of the Church Universal, the Church Universal must be the means of his call; and if he be called by a particular Church, then his Office reacheth no further: We have an express Institution, that Elders were set over their particular Flocks, by the Holy Ghost, Acts 20. and when the Apostles themselves, who were General Officers of all Churches, did Ordain any Elder, it was but foreign, and foreign, so that although the callers had an Universal power, which no Synod in the World hath the like; yet the Office of the called was limited, according to the Seat and Church, to which he was called: And if the Apostle did not make General Elders, who yet had an Universal Power, then surely a particular Church cannot make a general Elder, that exceeds its proportion; he is thereby limited both by the extent of the power of the callers, and the limits of the Seat, to which he is called: And indeed, the Nature of an Office, in the Church, is a Separation of him for a constant work; it is not to do here and there an act of Office, as a Journy-man, but to have a constant imployment, which Office therefore is limited to a certain Church, which Church also calleth him to a certain imployment there. And if it be said that a Corporation hath power to call a Man to be a Member of the Parliament, for the whole Kingdom. Yet there is a double difference in this. The Law faith not, that every Burgess is a Parliament Man, and a Burgess of the Kingdom; which is, that you would make to be the Law here. And then in the Second place, the whole Terminus, and Object of his call, is to be a Burgess in that case of the whole Kingdom; and the relation ceaseth, when the use and exercise ceaseth.

And if it be said, that every Member is a Member of the Church Universal; and therefore every Elder is an Elder of the Church Universal: The case is not the same: For the one is a meer communion by way of priviledge: The other is by way of Jurisdiction. And there is a great deal of difference, between a Man's being free to Trade in all places, and in all Countries; and to have the power of a Senator, or a Constable, or a Noble-man, in all Countries where ever he comes. And sure our Brethren will not hold themselves to the parallel thereof, for 1. Tho' a Member of any other Church hath the priviledge to Receive the Sacrament, or have his Child Baptized; yet they would not allow him a capacity of being called (when he comes occasionally among them) to choose an Officer with them, or exercise such a priviledge over them, or with them. 2. If the proportion of Elder and Members be observed, then by this Rule, as any Member of another Church may, without any further special call, than barely a Testimony, that he is a member of another Church, challenge communion with any Church; (without any precedaneous active call of the Church intervening) so by the same Rule of proportion, if every Elder, were an Elder of the Church Universal, you need not say, if he be called by another Church, he may do thus or thus; but if it be made out by made out by Testimony, that he is an Elder of another Church, he may challenge the priviledge of an Elder, as the other may of a member. 3. As for the communion of members in other Churches, there needs not any special Association of Churches into a Presbytery, neither hath a member a further right or call, to receive in a Church within his Association, then in any other Church in the World. By like Reason, Associations should be as needless for these Universal Elders to exercise Government in, and if the proportion holds, then as the Elder or Elders of one Association is excluded from coming to intermeddle in a Neighbour Association: So members of another Association should be from communion in those Churches, which are not Associated with it.

9. That which is the principle and foundation of Popery; and which if it prevail'd, and all the Churches challenge the right of it, would hinder further Reformation and Growth in the Truth; and would make all the Reformed Churches Schismaticks, and would justifie Nonresidency, and introduce a Foreign Ecclesiastical Government, in all States and Kingdoms, that cannot be Christ's Government: But such is this Catholick Political Church.

1. As for Popery, Bellarmine and Suarez lay this Foundation for the Pope's Authority. 1. That the Church Universal is a politick Body, and he quoteth the same Scripture, that our Brethren use to do. And 2. He saith therefore, it must have a Supream power, existing somewhere: For as there cannot be una res publica sine Civili Suprema potestate, nor unus exercitus sine imperatore; so nor can there be Ecclesia politia una, without an External Supream power, suited thereunto. And if there be such a politick Body, see how easie a step it is, for the Pope's Monarchy in the third place: for if the Institution do fall first upon it, then there is reason supposed, that Christ hath ordered a constant existent Government; for the greatest Institution deserveth the greatest Blessing; And he that gave Ordinances to every particular Church, Pastors and Teachers, would be sure to give them to the whole, considered as a politick Body. So Bellarmine argueth also, that if the particular Churches had not been united into one Body, one Pastor might suffice each; but if they be all united into one great Body, there must be (saith he) one external Pastor over the whole.

2. To think that Jesus Christ should make an Institution of a Doctrinal principle only (which should not have existence) namely of this, that the Church Universal is a politick Body, only to set up pedling Presbyteries, by vertue of it, or Provincial Assemblies, when yet his Institution, is by that principle, supposed to fall primarily, upon the Church Universal, is not likely.

3. The competition would be, whether a General Council should be the constant existent Government, or one Man. A General Council there never was yet, one that was truly General (as all acknowledge) but that some Churches have been left out, either those in the Indies or Gothland, or some-where else they have been still, as Chamier argues against the Pope: And if it could be, it could be but rarely; but Christ would have appointed his Government (if his prime Institution had fallen here) for one time, as well as for another. But now as when Moses was wanting, they set up a Calf, the Christian World, if this principle were true, would say, here is an Universal Church, but where is a Government extant?

4. And then if a General Council were extant, yet herein one Man may moderate; and it is not against the essence, or the constitution of Government, (as Presbyterial Divines acknowledge) that one Man should be a constant Moderator.

And then 5. If that this General Council were Dissolved, at some time they might have the same power that a National Assembly useth to have in Scotland, to make a Committee of a company of a Head City, to be Commissioners till the Council meet again, and this would be a good standing conclave (such as is at Rome) for the whole Church.

And then 6. If you would help it out with the Law of Nature, as you use to do with this principle of the Universal Church, if the Institution be not very express, the Law of Nature will as well set up one Man, to whom Appeals may be made; and the Analogy of the Forms of Civil Governments and Monarchies of the World, which all the World runs after, will help to strengthen it.

And then 7. You shall have the Examples in the Old Testament (which also, in this case, you use to have Recourse to) to back it. There was a perpetual Synedrim, where there was a National Universal Church, and there was an High Priest, and if the High Priest were ceremonial, yet that one Man should be over the several Order of Priests, was according to the Law of Nations, whereby the Eldest, in a Tribe, was over the rest. And to have this one Man, and this Conclave to be peculiarly designed for the Church Universal, is more practicable: For if there were such an Institution, who would not rather think, that there should be one Man, or some Men, whose business should be set apart, to watch over all in common, with Apostolick promise made to them, than that those that have charges of their own little Congregations (which Congregations are to be the main of their care) should be all Catholick Elders? That other way the Church would be easily governed; for particular Pastors would only have the care of particular Churches, and one Man perhaps, together with others singled out, should be appointed for nothing else but the publick: Whereas this principle would make it every Man's care, and so no Man's, or divide them between the general and their particular charges.

8. Then you would have all the inconveniencies of an Aristocracy, in the Government of so great a Body, which will prove equal to those of a Monarchy: For first, all Heresies have ever been from the Clergy, and their Divisions. And secondly, the Church would ordinarily, this way, want a Supream Government, which the other way of one Man, would be constant in. And 3. Divisions would not so easily be allayed. So as indeed, it is more Rational, (if this principle had been true, that the Great Body of the Church Universal should be a politick Body;) that Christ should have Instituted a constant Conclave for the Government of it, under some one Man.

Lastly, It would make the Clergy, the Catholick Church in the Creed; for to tell the Church, if it be a politick Body, is to tell these Elders which Represent the whole. Yea, by this you would make two Churches; one of the Elders, another of the Faithful: And if you distinguish it yet further, into the visible and invisible, you make three. And then as for that Catholick Church of the Elders, they would be a fit Body for the Pope presently to be the Head of them, and to step into the Throne; for the Pope, and the Popish Clergy, make that one Beast mentioned in the Revelation.

2. This principle would hinder all Reformation, if Practised according to the Law of it; and prove all Reformed Churches Schismaticks: For if there were, de jure, a General Assembly of all Grecian, Egyptian, Ethiopick, Persian Christians, and they would set down the Doctrine, which we shall all be confined to; and we should be, by the Law of the Universal Catholick politick Church, obliged to an uniformity with them, or with the greater part of them, as well as now we think our selves to be with the Reformed Churches: How would this set the Clock of Reformation back? And yet according to this principle, we are more bound to the Law of uniformity to this General Body, than we are to any particulars: For Institution doth fall first according to this Notion, upon the Church Universal, and therefore the Law of it would oblige more: And so if we refuse to do this, we should make our selves Schismaticks, from the Great Ordinance and Institution of Christ. Yea, this must have been the Law of Reforming Churches in all Ages, with respect to the Church Universal. For the Law is perpetual, and is at no time Dispensable; for Christ is with his own Ordinances, to the end of the World. If Luther had been bound up, by this Law, how had the Church been Reformed? We should not have gained that in seven Hundred years, that he did in Twenty. Yea, if this Synod had been so chosen by the Law of the Toe Assembly of Divines at Westminster.Universal Church, as to take in the Ministers of all England; so that the Law were to call all, one as well as another (for one and all are Ministers, as well as Churches) this would have spoil'd your Reformation. And besides, this would make us all Schismaticks, by our National Covenant; for if we were under the Law of the Church Universal, as a politick Body, we do make a Separation from this Law, by combining our selves only with Reformed Churches, that are so small and inconsiderable a part of the Church Universal.

3. It justifies Non-residency, or makes Non-residence, Jure Divino; for Ministers, being Elders of a Church Universal, by a prior Institution, can never be absent from their Flock. And every Man may pretend, for a more general Service of the whole, whereof he is a Member, that the lesser should give way. And this was the chief grounds for Non-residency, in the Bishop's times, that every Man was a Minister of the Church of England in general, and so he might serve the whole; and therefore, though he were a professor in the University, he was serving the whole Church, and so he might hold other livings too, and yet be absent from them.

4. It layeth a Foundation of bringing in a Foreign Power, to bind, all or any of the Kingdoms in Europe. It will bind any, for the greater part of the Reformed Churches, if we should go no further, may challenge, by vertue of this ordinance and institution, that, what they agree upon, we all should receive.

Object. But you will say still, that the Magistrate may still call those Universal Elders to meet in a Council, or not call them.

Answ. 1. But still if this be an Ordinance, they are to call themselves: It is their Duty; They are to assume it, if the Magistrate should neglect. And

Answ. 2. However when they are called, they may impose their Canons. And

Answ. 3. The Magistrate is bound to be Subject, for they are Christians, and so Pars Ecclesiae, and so to be Subject to this Ordinance; for they have not a power to break the Ordinance of Christ: And they are not to Resist it, for there is a Law of Christ's Institution upon it. If it be but consultive to the Magistrate, then they say no more than we; if obligatory, then it bindeth, and then they must either take the Magistrates into the Council as Members also, which is the usual Salvo for it; and so they are parts of the Parliament and Common-wealth, which hinders the freeness of the Vote of the Ecclesiastick Persons; And then if the Major part which carry it be not the Magistrates, but Ministers, as usually they are; then the Magistrates, in their civil Assemblies, when they come to confirm it, are bound either to ratifie it, or not: If not, then the Authority of the Synod is but consultive to them: If they be bound, then this Synod is a Superiour power to the King and State; and this within their own Dominions, by vertue of this Catholick principle. And then, without their Dominions, the greater number of Churches will oblige both the one and the other, and is a power over Princes; yea, and a Foreign Power may be brought in hereby, and as well as by Popery, only with this difference (if you cut off Infallibility) that there is but one Man, the Pope, but here an Aristocracy of Divines.

Lastly, Any among us would not be more bound to the Elders of our own Churches, then to the Bishops, and Elders of the Eastern Churches, if there was to be found more of the Catholick Church, or a greater among them; for hereby I have as good a Warrant and Authority to cleave to them. Cohabitation doth not oblige me to my own Elders, when the Institution is Universal all the World over.

Those places that are ordinarily alledged, 1 Cor. 12. 28. and Ephes. 4. although they import communion amongst Churches, by vertue of that Catholick obligation; yet none of them hold forth, that that Catholick Church is a politick Body. Indeed it is said there, that God hath set up Apostles, &c. in that Church; but it is as a Man may say, he hath set up Kings and Emperors in the World, it doth not therefore follow, that the whole World is one politick Body; and all the Kings and Emperors have an Authority over the Universe, but only partitive in their several Dominions.

And the communion which the Members are obliged unto, and the bands and ties, there mentioned, are not only between the Saints and the Churches, and the Officers thereof now extant, and existing in the World, the Catholick State of the Church, in all Ages, is implyed, with whom we profess to hold a communion now, and we ought to do it, as well as with the Churches now extant. And that is clearly the Scope, in Ephes. 4. and 1 Cor. 12. 28. for he speaks of Prophets and Evangelists, Pastors and Teachers, that are given to build up the Churches in the Faith, untill the coming of Christ, every Age being knit unto another, by certain bands and tyes; and the Church in every Age, receiving a benefit by the Pastors and Teachers, and by the Prophets and Apostles, and their Writings in former Ages: And in all Ages, they have conspired so far, as to preserve Fundamental Truths. And from those places it may as well be argued, that Pastors and Teachers, and general Councils in former Ages, have a Juridical power upon all the Churches afterward, as that the present Churches have, for he speaks both of the one, and the other, as one Totum complexum.

Object. And if it be said, that the Apostles were Ministers of the Church Universal, having Jurisdiction over the whole Universal Church; therefore once the whole Universal Church, was a politick Body in their time, and why not now: It is thus answered.

Answ. 1. Besides the difference of Apostles and other Elders, elsewhere spoken of, even to the Apostles themselves, all the Churches Universal did not make one politick Body, to be governed in common; but the Apostles still as they came to several Churches, had power in all those Churches severally apart; so as all those Churches are not called one Church, no, not in respect of the Apostle's Government. But this opinion of the Universal Catholick Church, being a Body politick to all these Elders, would make it to be in order to a Combination under those Elders, as one whole politick Body, governed by them in common, and in, and by common Assemblies; whereas the Apostles, severally and apart, had, in all these Churches, the power still as they came occasionally: And therefore to assert, that particular Churches, having their particular Elderships, by whom they are governed, make up one Mystical Church, is in this to answer the pattern of the Apostle's Government it self; that as the whole Church then was not governed by the Apostles, as a whole Church, but only by parts; that is, the particular Churches by an Apostle, as he came into it, or as he had occasion to write to it; that so now this whole Church is also by parts governed, that is, the particular Churches are governed by their several Elders, having Jurisdiction therein, and therein only. And if unto Apostles themselves, this whole Church was not a politick Body, taken as one, then much less to Elders of particular Churches.

2. And also further, the meaning of that place, in 1 Cor. 12. 28. is not that every Elder hath an Authoritative politick Jurisdiction in all Churches, as occasion is, which is evident by this; because other particulars are there mentioned, as namely Ruling Elders, and Deacons (which our Brethren do understand by those words, Helps and Governments, for so it is in the Original) so then they also should be Officers, as Deacons, and as Governours in all Churches also. And therefore his meaning is only this, it is as if it should be said, in a Common-wealth he hath set Noble-men and Judges, &c. who have the power in the whole, and every part of a Kingdom; and he hath set Justices of Peace, and Constables, and Headboroughs, &c. but it would not follow, that as the Noble-men and Judges have power in every part, so the ordinary Justices of Peace, and every Constable or Headborough hath: And yet if from that place they would argue, that ordinary Elders have power in all Churches, as Elders, they must also acknowledge Deacons to have the like.

3. And that place in Ephes. 4. speaks of Pastors and Teachers, in respect of Doctrine, and therefore mentioneth only those that did labour in the Word and Doctrine, such as Prophets and Evangelists, Pastors and Teachers; and speaks of their being ordained to keep that unity of the Faith; and therefore speaks only of their Doctrinal power, not of their Judicial power of acts of Government.

4. And it is farther to be considered, that when it is said, that he had set Apostles, &c. in the Church, he speaks not of Officers in the concrete, or of this and that Church, in this or that Age; but he speaks of Church, and of Officers in the Abstract, he speaks of the kind; and so answerably we read, Eph. 4. 8. He gave Gifts to Men, that is, to such Officers in the Abstract.

5. The general Church receiveth Pastors and Teachers, but as formed up into particulars; therefore they are set in it only partitive; and though the Church is said to be the Subject in which they are set, yet not as a collective Body, and therefore they do not make up a general Government.

Object. It may be objected, that the Apostles are said to be the Church Universal.

Answ. 1. They are not set in it as a Collective Body, and if they were, yet as all Pastors cannot supply the Office of an Apostle, when met all together, so they are not set as Apostles, as the Apostles were. The Earls in a Kingdom are set otherwise in a Kingdom, than the Constables are; and therefore the meeting of all the Constables in a Kingdom, cannot make up one Office of an Earl, or the Relation they have to the whole Kingdom.

2. The Apostles were executively set in particular Churches only, and so the whole Church was not one Church, in Relation to them, nor did all Churches make up one Church, in relation to them for a Government.

Then 3. We acknowledge, that they may be all set in this Body as Apostles, and as Elders, and that by vertue of communion of Churches; and if you will keep it in that Mystical way, they are to be respected as Elders of such and such Churches, by all the Churches in the World.

As it is again objected out of those places, Eph. 4. and 1 Cor. 12. that the Gifts there, that are given to the Church, are not proper and peculiar to the elect.

Answ. It's true; but yet, though they are not given only to those that are elect in the issue, and in the event; yet they are given only to those that were visibly such unto Men, and to be taken for such; and such as, if we had lived in those times, would have been to be accounted Saints by us. All that are true Members of Churches, we are to look upon as elect, for they are elect to us; and therefore he Writes to the Church elect in Babylon. They are all Saints to us, and so they are visibly such, that make the visible Church. And that the visible Church there, though consisting of Men that in issue proved not the elect, is yet under the notion of such as are, appeareth by this; that they are said to drink into one Spirit, that is, into the Holy Ghost, alluding to the Receiving of the Sacrament; because that none should be supposed to be of that Catholick visible Body, or of particular Bodies of Churches, but such as are supposed to partake of the Holy Ghost, as every True Saint doth. And the drinking into one Spirit there, cannot be meant of extraordinary Gifts, which may be supposed to be given to Reprobates, because the Spirit in extraordinary Gifts, is not received by the Sacrament.

Object. Whereas it is said, that the Elders and the Officers, are given to the whole Universal Church; therefore that is a politick Body: I answer, that by the same reason, Mankind should be a politick Body also, for they are said to be given to Men, Ephes. 4. and the Gifts that are there said to be given to Men, are not to be understood of the inherent Gifts or Qualifications, in respect of those Men they are given unto (as the grace of an Apostleship to an Apostle) but it is meant of Men giftedly put into Office, given unto other Men, or to Mankind; which appeareth by this, because they are given by conversion, before Men are of the Catholick Body, as well as for building up after they are in it.

It is again objected, that 1 Cor. 12. it is said, that the Members are to Honour one another, that there be no Schisms in the Body, ver. 25. if one Member suffer, all the Members suffer with it, ver. 26.

Answ. As there is a double Body of Church to Christ, the one Mystical, and the other Instituted; so there is a double Union, the one Mystical, though external; and the other more special for Government and Jurisdiction. And the same things, that are spoken of the Duty of Members in a Body Instituted, that are a Body to Christ in particular, as the Apostle afterward distinguisheth, are due also to all Saints, by vertue of their Mystical Relation. And we find that the Apostles indeed, do argue the instance of the communion of the Body Catholick, which is between all Saints, to exemplifie and to illustrate the Duties that are to be between Saints, in a particular Body so joyned; yet by way of Similitude, but not oneness for kind. And because also all the Duties of Love, which, in particular Congregations, the Members are to perform one to another, are Duties by a Mystical Relation, as well as by that special obligation: Yet they are bound to them by an obligation, beyond that of the Mystical Relation, which they bear to all Saints in the World. For though the Church Mystical Universal, affordeth matter for such an Instituted Congregational Church; yet that they should thus meet in Christ's Name, is a Superadded Form to this matter, and lays a farther obligation upon the members.