FOR the handling of this question, here are these foure tearmes to be opened. First, What is meant by Church? Secondly, What by Visible? Third­ly, What is meant by Ʋniversall? Fourthly, What by prima and orta? First, What a Church is? The word Church, is taken in a ci­vill or a theologicall sense: In a civill sense, for a company of people summon'd or gathered together for some civill affaires: so even the rout met together, Acts 19. is called Ecclesia, [...].

Secondly, in a theologicall sense, it signifieth a company of peo­ple that are called, or to be called and joyned together, standing in some spirituall relation to God. And so the word is taken diversly.

First and most properly, for the whole company of the elect, as they are opposite to reprobates, whether Jew or Gentile, and in this sense it is taken, Ephes. 5.25, 26. As Christ loved the Church and gave himselfe for it, that he might cleanse it, with the washing of water by the word. So Coloss. 1.18. His body the Church. [Page 5] Interdum cum Ecclesiam nominant eam intelligunt quae reverâ est coram Deo, in quam nulli recipiantur nisi & adoptionis gra­tiâ filij Dei sunt, & Spiritus sanctificatione vera Christi mem­bra. Ac tunc quidem non tantum sanctos qui in terra habitant comprehendit, sed electos omnes qui ab origine mundi fuerunt. Calvin Instit. lib. 4. cap. 1. sect. 7. where you may see more of this subject. Of these there are three sorts: The first are elect un­called, which are not actually the Church, but in potentiâ; the se­cond part are militant, warring with principalities and powers, with the flesh, world and Devill, being justified and sanctified per­sons: the third part are triumphant in Heaven, having finished their course, and are now the spirits of just men made perfect. For the fourth sort which the Papists make, viz. Ecclesia dormiens in Purgatory we acknowledge not.

Secondly, The word Church, sometimes signifieth more then the elect, viz. the multitude of beleevers, whether truly or in shew only. So Acts 8.3. Saul made havock of the Church, Acts 12.1. Herod stretched out his hand to vex certain of the Church. Now it is certain, that neither Herod nor Saul knew who were elect, but as himselfe expounded it, He persecuted this way unto the death. And he desired letters to Damascus, that if he found any that way he might bind them. So Acts 5.11. Fear came upon all the Church. Now it cannot be conceived that they were all elect that feared that judgement of God. So 1 Tim. 5.16. Let not the Church be charged with them, that it may relieve wid­dowes indeed. Now we cannot conceive, that only the elect gave collection, but the whole number of professours, which yet are called the Church. In Ecclesia plurimi sunt permixti hypocritae qui nihil Christi habent praeter titulum & speciem, Calv. Inst. li. 4. c. 1. s. 7.

2^d Tearme.The second tearme to be opened is, what is meant by visible? The Church is distinguished into visible and invisible, which yet are not two distinct Churches, or species of Churches, but it is a distribution of the Subject by the Adjunct, viz. à duplici modo communionis, externo & interno. Such as have spirituall commu­nion with Christ [...] inwardly, are said to be invisible mem­bers, which are only known to God and not men, having this seale, the Lord knoweth who are his; Such as have externall com­munion [Page 3] in outward ordinance [...], they are called visible members, because their communion is visible and apparent. Now only the invisible company have communion for life, and are elect, many of those that have externall communion, and are visible members shall perish. And yet by reason of their profession, are said (2 Thes. 1.1.) to be in God the Father, and the Lord Jesus Christ, as Ames also confesseth. Such was the Church of Co­rinth and Ephesus, &c, wherein all were not in communion for life. And of such Christ speaketh, Joh. 15.2. Every branch in me that beareth not fruit he takes away. These are said to be re­deemed, 2 Pet. 2.1. Denying the Lord that bought them. And sanctified, Heb. 10.29. And hath accounted the bloud of the co­venant wherewith he was sanctified, an unholy thing. And in Pauls exordiums of his Epistles: To the Church of God, to them that are sanctified in Christ Jesus, called to be Saints, 1 Cor. 1.2.

Now we are to know that this distinction of visible and invi­sible is a very lame one, and the lamenesse thereof deceiveth ma­ny: for whereas all distinctions or distributions should have their parts distinct, and different, and the more opposite the members thereof be, the better the distribution is; these two branches of this distinction interfere one with another, and the one compre­hends the other: the visible comprehend the invisible here in this world, I meane the persons though not the notions. For though indeed every visible member is not invisible, yet every invisible member is also visible. They that have inward communion with Christ for life, are not taught and nourished only by an inward unction or inspiration, but are faine to have externall communion also in the outward ordinances of God. De Ecclesia vivorum modò agitur cui Symbolum Apostolicum praescrip­tum est non de coelesti. Ramus in Symb. So that this distinction is like the old distinction of gratia gratis data, & gratia gratum faciens, whereas omnis gratia gratum faciens, est etiam gratia gratis data. If invisible had been taken for Saints in Heaven, and visible for Saints on earth, it had been a compleat distinction. Or if visible had been taken for a Church conspicuous, flourishing with liberty of ordinances, and invisible for a Church latent, as under persecutions, and generall heresies, then it had been com­pleat; but the tearmes are not used in either of those sences, and [Page 4] therefore the distinction halteth. So that in what is to be said, we must take heed that by visible we meane not only such as are hy­pocrites and reprobates, but those that are also truly godly: not only such as make externall profession of faith, whereby they are differenced from heathens,What a Church vi­sible is. but such as have inward sincerity also, whereby they are differenced from hypocrites. The Church vi­sible is, a company of people called by God from Idols to the true Religion, and professing subjection to that call, which is true of the godly as well as the hypocrites.

3^d Tearme.The third tearme to be opened is (universall.) We are to know that the Church of God admits of severall distinctions from severall accidents. As in reference to the time wherein the Church hath or doth exist, it is distributed into the Church under the old Testament, and the Church under the New. And this is distri­buted againe, into the primitive and successive. So in regard of the places where the Church doth exist, or persons of whom it consisteth, it receiveth the distinction of universall and parti­cular. Now in this question, universall is meant principally in regard of

• Persons,
• Places,

and not in regard of time. The Church Ca­tholick existing on earth at the same time, is compared with par­ticular Churches existing at the same time also. Universality is applied to places and persons in the Church at the same time.

What the uni­versall visible Church is. The Ʋniversall visible Church, is the whole company of vi­sible beleevers throughout the whole world. Severall men give severall descriptions thereof. I shall set down some of them.

Ecclesia Dei vivi est columna & firmamentum veritatis to­to orbe terrarum diffusa propter Evangelium quod praedica­tur sicut dicit Apostolus in omni creatura quae sub coelo est. Aug.

Sancta Ecclesia nos sumus, sed non sic dico nos, quasi ecce qui hic sumus, qui me modò auditis, sed quotquot sunt Christiani fi­deles in universo terrarum orbe, quoniam à solis Ortu us (que) ad occasum laudatur nomen Domini. Sic se habet Ecclesia Catho­lica mater noster. Aug. Serm. 99.

Ecclesia est congregatio sanctorum in quâ Evangelium rectè docetur & rectè administrantur Sacramenta. Aug. conf.

Saepè Ecclesiae nomine universam hominum multitudinem [Page 5] in orbe diffusam designamus quae unu [...]se Deum & Christum colere profitetur. Calv. Instit. l. 4. c. 1. Sect. 7.

Est Congregatio omnium per orbem universum qui consentiun [...] in fide Evangelica. Bulling.

Est coetus hominum Christum suum negem, sacerdotem, & prophetam profitentium. Keckerman.

In novo Testamento, vocamus Ecclesiam pro omnibus qui Christo nomen dederunt. Zuinglius. Vniversa multitudo Chri­stianorum quae se fidelem censet simul [...]nus fidelis populus, una Ecclesia dicitur. Idem.

Ecclesia significat totam illam omnium multitudinem quae generatim exvocatione, & professsione externa aestimatur. Trelc.

Ecclesia est visibilis coetus amplectentium Evangelium Chri­sti, & rectè utentium Sacramentis. Gerard.

Statuimus Ecclesiam quandam universalem externam per to­tum orbem dispersans, nobis in sacris literis describi, quae visibi­li quadam politia unicum Ecclesiasticum Organicum corpus constituit, sub quo omnes Ecclesia particulares Classicales Pro­vinciales & Nationales tanquam partes totius continentur. Apollon. 29. pag.

Ʋbicun (que) & quandocun (que) fuerint homines Apostolicâ fide informati, Christianam Electorum rempublicam constituunt, etiamsi dispersi in omnes Orbis partes.

Sic Antoninus Philosophus Civem Romanum dixit esse qui­cun (que) Romanis legibus viveret. Ita quicun (que) Christianis legibus moribus (que) vivit, ubicun (que) sit, nihil interest, civis est Christia­nus, & ad publicum de regendâ civitate Dei consilium adhiben­dus, ut Ecclesiae Catholicae disciplina Catholica sit. P. Ramus de Eccl. Cathol.

Sometimes, saith Bifield, ‘"Church signifieth a company of men in one City or Province, that did outwardly professe the true Religion, 1 Cor. 11.18, 22. And so usually in the writings of Divines, the company throughout the world, so professing, is called the visible Church. Bifield on Art. 9."’

‘"Catholick in the most evident sense agreeth to the Church now under the Gospell, since the partition wall betweene Jewes and Gentiles was broken down, and yet in some sense it may agree to the Church from the beginning. Idem.’

[Page 2]For particular Churches, either single or combined, either Nationall, Provinciall, Classicall, or Congregationall, it is not belonging to this Question to discusse the Quaeries about them, and therefore I shall only set down some descriptions of them positive­ly, as they are usually taken by others, and give you my present ap­prehensions of them.

A Nationall Church. A Nationall Church is where all the visible, publike, religi­ous Assemblies of a Nation, being parts of the Church Catho­like, living under one politick, civill Government, are by the profession of the same faith, and communion in the same worship and Government, united into one body Ecclesiastick, or Eccle­siasticall Republike. Two things, as I conceive, are required to make a Nationall Church. First, Nationall agreement in the same faith and worship. Secondly, Nationall Union in one Ec­clesiasticall body in the same community of Ecclesiastical Govern­ment. The Churches in France and the Netherlands have the same faith and worship, and kind of Government, but they are not in the same Nationall community thereofVide Apollō. p. 29.. See proofes for Nationall Churches under the Gospel, Isai. 55.5. Thou shalt call a Nation which thou knewest not, and Nations which knew not thee shall runne unto thee. It is spoken of Christ under the Go­spel: and there is set down, both Gods call of a Nation, and a Nations answer to that call, and there can be no more required to make a Church. Also, Isai. 19.25. Aegypt my people, Assyria the worke of my hands, and Israel mine Inheritance. Where all those three Nations are called three sister Churches, in effect, if you marke the coherence. It is a prophecy of Gospell times, Psal. 22.27. All the ends of the world shall turn unto the Lord, and all the kinreds of the Nations shall worship before thee, Revel. 11.15. The kingdoms of this world, are become the kingdoms of the Lord, and of his Christ. Also, Psal. 72.11. and 86.9. And by the same reason when a part of a Nationall Church shall joyne in particular consociation and community in a City or Province, or Classis, they may receive denomination from thence: the one containing a greater part of the Church Catholike, the other a lesse. For the Church Catholick being a similar body retaines the name (Church) in what parts, parcels, or quantities soever it be divided into, for convenient community, untill it be brought [Page 7] in minimum quod sic. as the Philosophers say, i. e. into the least parts that can enjoy publike communion in ordinances, which is a particular congregation.

Gersom Bucerus in dissert. de gub. Eccles. p. 11. hath this de­scription of a particular Church, Nos particularem Ecclesium intelligimus quemlibet credentium caetum in unam vocationem Divinam, Evangelij praedicatione, sacrarum (que) institutionum observatione, adunatum, ac uni Presbyterio subjunctum, sa­cros verò conventus uno aut pluribus locis agitantem. Nam pa­roeciarum in quibus convenitur numerus, accidenturia res est, nihil ad Ecclesiae particularis essentiam pertinons. Now this see­meth to me to be a description of a Presbyteriall or classicall Church, and so not to divide the Church Catholick into any lesse parts for enjoyment of all the usuall publike ordinances, especially of some parts of discipline and ordination, then a Presbyteriall Church.

M^r Cotton tels us, that a visible Church is a mysticall body, whereof Christ is the head, the Members Saints, called out of the world, and united together into one Congregation, by an ho­ly Covenant, to worship the Lord, and to edifie one another in all his holy Ordinances. But (with due respect to so grave and worthy a man) this seemes to me to belong to an invisible Church, not a visible, because the matter thereof is the mysticall body of Christ, consisting only of Saints called, not only from Idols, but out of the world, and therefore truly godly. Neither dare I make a particular explicit holy Covenant to be the forme of a particular Church, as this definition doth, because I find no mention of any such covenant, besides the generall covenant, im­posed on Churches, nor example or warrant for it in all the Scrip­tures, and therefore cannot account it an ordinance of God, but a humane politick device to keepe the members together, which in some places and cases may haply be of good use, so it be not urged as an ordinance of God, and so it be not used to inthrall any, and abridge them of liberty of removall into other places and con­gregations for their convenience. Or urged as the forme of the Church. And for the enjoyment of all the Ordinances of God in one congregation, it seemeth to me very inconvenient for some of the Ordinances, and altogether impossible for others.

[Page 8]First, It is inconvenient, and of dangerous consequence, that a Church consisting of 7, 10, 20, or 30. should passe the formi­dable sentence of Excommunication against any person, to cast him out of communion, not only with themselves, but the whole Church Catholike visible, and deliver him up to Satan. For if it be inflicted by the votes of the whole congregation, as some would have it, many of the Members being private men, and haply altogether illiterate, or unexperienced, through want of age, education or parts, are not able to understand the nature of the allegations and probations, they may be so intricate, or not able to apply the rule unto the case, for inflicting of a just censure, and may be in danger to beare particular favour, or ill will unto their persons, and so apt to be swayed by love, pity, or hopes from them, or to be over-awed by feare or threatnings, being poore men, servants, children, work-men tenants, and therefore our brethren for congregationall Churches, have of late, seeing this inconvenience, debarred the people from votes, and put it into the hand of the Elders onelySee M Cottons book set out by M. Goodwin & M. Nie.. Yea even the Elders of one con­gregation may be in danger of the same temptations, because of particular relations, and their dependance on them for mainte­nance; but suppose they were as free as Angels from temptations or infirmities, which they are not, yet the weightinesse, and so­lemnity of the censure require to be performed by a colledge of Elders, of a combined Presbytery, that so it being passed not by the votes of 3, or 4. onely, and they lyable to so many temptations also, but by the joynt consent of a greater Presbytery, free from any such temptations or exceptions, may be done with the more advice, and combined authority, and be more dreadfull to the party, and be the better accepted, and submitted unto, without heart burning, and grudge against the particular Elders, or fear of revenge.

Secondly, it is impossible for one congregation to enjoy all the Ordinances of God within themselves. First, Synods and Coun­cels are acknowledged to be the ordinance of God, and particu­larly by that reverend Divine M^r Cotton, in a late booke set out by him, and he groundeth it on Act. 15. And though some of our brethren for congregationall Churches wave that place, yet grant the thing, and are members of one at this time, and this Or­dinance, [Page 9] all men will grant, cannot be had in one congregation, but sometimes requires the helpe of a whole Province, King­dome, yea many Kingdomes. Yea secondly, the Ordinances that nearly concerne a particular congregation cannot be perfor­med by that alone: for how can a congregation of private Chri­stians, try the sufficiency of an Elder to be elected over them, and if they have a tryed man among them, who shall give him impo­sition of hands, which is belonging only to Elders to performe. Neither have our Brethren of congregationall Churches ever da­red (as farre as I have heard) to permit common Christians to impose hands on their Elders, but alwayes desired the Elders of o­ther congregations to doe it, and therefore they cannot have this Ordinance among themselves. And though this seeme to some a thing of small weight, yea but aQuisquiliae veritatu sunt pretiosissimae. complement, yet is it an Or­dinance of God: And the Apostle, Heb. 6.1, 2. reckoneth it up amongst the Principles of Religion, and part of the foundation; which place Hen: Jocob urgeth vehemently to overthrow the lawfulnesse of all the Ministers of the Church of England, because they have (as he conceived) erred in the foundation, not having right and due imposition of hands of the Presbytery, though, by his leave, he was mistaken, for those that imposed their hands on them were Presbyters.

And this impossibility befals a Church, either in the beginning of it, and first constitution, or may, at other times by mortality of Elders, or when but one remains alive, which will be frequent.

And because it is not rationally probable that the Churches of Je­rusalem, Rome, Corinth, Philippi, Thessalonica, or the 7 Churches of Asia were meerly congregationall, but rather Presbyteriall, unles it were in their very infancy for a little time before their numbers were increased. It seemeth difficult to me to find in Scripture an ex­presse instance or example of a congregationall Church, standing and continuing so by it selfe. The Church of Cenchraea mentioned, Ro. 16.1. is the most probable, because of the conceived smalnesse of the place, yet it is not certaine, for it was a Port TownOppidum Co­rinthiorum na­vium statione c [...]leberrimum, et ideò frequent val [...]e & po­pulorum. Gualr. in Rom. 16., and yet it may be, the necessity of those times, and disjunction from other places might make it stand single for a while at least. And yet there might be more congregations then one therin, if it were so popu­ous as some say.

[Page 10]Indeed we find, 1 Cor. 14.34. these words, Let your women keepe silence in the CHƲRCHES, which word (Churches) if it doth import severall companies meeting in severall places, to enjoy the publike Ordinances, and that these companies are called Churches, (which is to some a Question) yet it is certain they were all one combined Church of Corinth, often spoken of in the singu­lar number.

But this dispute belongs not to this Question, yet the present difference of opinions and practises have caused me to dilate a little upon this subject, beyond the explication of the Tearme. And I understand by particular Churches, any, or all the fore-men­tioned Churches, whether Nationall, Provinciall, Presbyte­riall, or Congregationall: and this last principally: for those that have first mooved this Question, meane principally, if not solely, the congregationall Church, because (as I suppose) they hold no other particular Churches, but such.

The fourth Tearme to be opened is, What is meant by Prima vel Orta. This distinction, or at least in these tearmes, is not an­cient, for M^r Parker in hic Politeia Eccl. was the first that sprung it, as farre as I know.

Primum in Logick is defined to be, Quod est suae Originis. Ortum quod oritur à primo. But I suppose in this Question it is meant, which hath the priority in consideration. Whe­ther in our apprehension of Churches we are to begin at the Church Catholike and descend to particular Churches, or be­gin at the particular Churches, and ascend to the Church Ca­tholike. Which notion is first in distinct knowledge, whether Ec­clesia universalis, aut particularis? Which is as the root, which the branches? Which is as the mother, which the daughter? Or to speake more punctually: Whether the nature and priviled­ges of the Church belong first to the particular congregation, and so ascend to the Church Catholike, or belong first to the Church Catholike, and descend unto the particular Churches?

I do not in this Question by primum meane absolutè primum, for God only is Eus primum, who hath his being in himselfe, and from himselfe, and giveth being to all his creatures: And so the whole Church is Gods house, built by him; but, Primum in suo genere in genere Ecclesiarum. Neither doe I meane by [Page 11] Ortum, that the particular Churches doe arise out of the generall by the sole vertue or innate power and strength of the Church Ca­tholike, but because the particular Churches are made up of the members of the Church Catholike, and partake of the bene­fits and priviledges of the Church primarily, not because they are members of the particular Churches, but of the Catho­like.

And yet I deny not but that a Ministeriall, Synodicall or Clas­sicall Church, made up of delegated Members of divers particu­lar Churches, pro tempore (which some improperly call a repre­sentative Church) may put on the notion of Ecclesia Orta, and the particular Churches, out of which those members are chosen and delegated, may in some sence, in reference unto them put on the notion of Ecclesia prima, but the Question is not so sta­ted, but between the whole Church Catholike, and whole parti­cular Churches.

Now I have opened the Tearmes of my Question, I find two Questions instead of one, and whether of them is the most diffi­cult, I cannot tell. For whereas the subject of every Question useth to be taken for granted, and the predicate only proved, I find the subject of my Question exceedingly opposed, and that by our own Divines; and therefore I must crave leave to confirme that suffi­ciently, or else whatever I shall say of the predicate, will be as a house built on the sand, or a castle in the aire; For if there be no universall Church visible, then it is not capable of being prima, or Orta.

In handling both these Questions, I shall follow my wonted method. I preferre one divine testimonie, before ten arguments, and one good argument before ten humane testimonies.

First then, Whether there be a Church Catholike visible? Quest. 1.

I know that our Divines in answer to the Pontificians doe deny the Church Catholike to be visible, as Zanchy, Gerard, Whita­kers, Chamier and Ames against Bellarmine, and Sadeel a­gainst Turrianus. But the Pontificians state not the question, as I state it, and I confesse their assertions of the Church Catholike to be false. For,

First, They take visible for conspicuous, glorious and manifest, specious and flourishing.

[Page 12]Secondly, They hold that the name Catholike Church belongs to one Church, viz. The Church of Rome, and that being the Church Catholike, and comprizing the universality of the Church in it selfe, all that will be members of the Church Catholike must submit to them, and be members of that Church.

Thirdly, They hold that it is necessary that this visible Catho­like Church should be under one visible universall head, which they make to be the Pope, Christs Vicar Generall, and in these regards our Divines doe contradict and confute them. But there are passages enough in our Divines writings, that may be brought to allow and approve visibility, aspectability and unity in all the Churches of the Saints throughout the whole world. I will give you a taste, but of one of the fore-mentioned, for brevity sake, and he the most rigid in discipline, and exact in Logicall divisions and deductions of any of them, and that is D^r Ames, who in his Medulla saith: Ecclesia nunquam de sinit esse visibilis. Which cannot be meant of any particular Church, for that may faile. A­gain, he saith, Congregationes illae particulares sunt quasi partes similares Ecclesiae Catholicae, at (que) adeo & nomen, & naturam ejus participant. And further saith, Illi qui professione tantum sunt fideles, dum remanent in illa societate, sunt membra illius Ecclesiae, sicut etiam Ecclesiae Catholicae, quoad statum exter­num. And in his Bellarminus enervatus, he saith, Nos fatemur Ecclesiam militantem visibilem esse quoad formam accidentalem, & externam, in suis partibus & singulatim, & conjunctim, &c.

Now though I have set downe these humane testimonies first, yet it is not that I meane to leane upon these as my maine proofes, but only to shew that our Divines in denying the Popish tenet of a Church Catholike visible in their sence, yet all of the fore-men­tioned deny it not in my sense, if any doe.

But for proofe that there is a Church Catholike visible, I will first give you Scripture, and secondly demonstration.

For Scripture, see Acts 8.3. Saul made havock of the Church. I shewed you before that this must needs be a visible Church, for they could not else be persecuted, and certainly Saul could not discerne the invisible company, but persecuted promiscuously all that were of that way; neither was it a particular Church, for this persecution was in Jerusalem, and in every Synagogue, and to [Page 13] Damascus, and even to strange Cities. So that by Church here is meant, an indefinite number of visible Churches or Congre­gations, which were in no other community but profession of the same faith; and an indefinite, is equivalent to a generall, and by the same reason that the word Church would reach all these Churches, it would reach all the Churches in the world.

The same word there is, Galat. 1.13. I persecuted the Church of God, and wasted it: and yet it is said when he was converted, then had the Churches rest throughout all Judea, and Galileo, and Samaria, which yet were but some parts of the Church (in the singular number) which he persecuted.

Againe, See 1 Cor. 10.32. Give no offence to the Jew, nor Gentile, nor to the Church of God: Where the word Church, cannot signifie the elect only, nor any one particular Congregation, or Kingdome, but indefinitely.

See also, 1 Cor. 12.28. God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers.

The Church there spoken of, is not the triumphant Church, nor the Invisible Church only, for they were visible messengers, and some of them but only visible, for Judas had obtained part in the Apostleship and Ministry, and was sent to preach and work mi­racles: and many Prophets were not of the invisible number, for many shall say, Lord, Lord we have prophecied in thy name, and yet shall not be saved. But to be sure they were sent to afford the Saints visible communion in ordinances.

Again, This is not meant of the Church Entitive, which is a similar, and (as I may say) an homogeniall body, every mem­ber being equall, and of the same capacity, as a member, but of the Church organicall, a

• Heterogeniall
• Dissimilar

body, because here are set downe the officers. Neither is here meant a particular Church, but all collectively that were within the bounds of the Apostles commission, which was the Church in the whole world, Goe teach all Nations, &c. and all the Churches that have Pastors and Teachers over them, which all the Churches in the world have, or ought to have, and yet all these are called but one Church, one body, vers. 20. Now if there be officers of the Church Catholike visible, then there is a Church Catholike visible, but the Apo­stles, [Page 14] Prophets and Evangelists, were officers of the Church Ca­tholike visible, for they had no limits, and yet are said to be set, not in the Churches, but in the Church. And this is granted by our brethren for Congregationall Churches, that they were officers of the Church Catholike, and therefore did not baptize into particular Congregations, or in refernce to them, but into the generall. And this Cartwright in his Catechisme granteth, concerning the Church Catholike. Now certainly they were not officers to the true beleevers only, seeing they censured others also.

Also 1 Tim. 3.15. These things I write unto thee, that thou mayest know how thou oughtest to behave thy selfe in the house of God, which is the Church of the living God. This Church must be a visible Church, where he and others must exist, and converse together, and carry themselves in mutuall duties. Now these di­rections concerned not Ephesus alone, or in any speciall manner, but all the Churches where ever he should come. It is that Church which is the ground and pillar of truth, which holdeth it forth un­to others more forensi, which is the Church Catholike, unto which Timothy was an Evangelist.

Againe, It is the Church visible, that is so often in the Scripture called the Kingdome Mark. 4.2 [...], 30. Luk. 7.28. of God, and the Kingdome Mat. 13.24, 31, 33, 44, 45, 47. of Heaven: Christ calls them not Kingdomes, but the Kingdome, and com­pares this Kingdome, to a field of wheate mingled with tares, and himselfe expounds it, that the field is the world, and this must be the Christian world: for the other is a field of tares only; for vers. 41.Mat. 13.41, 49. it is said, they shall gather out of the Kingdome, &c. In this field, particular Churches are but particular ridges, enjoying the same tillage,Sever the wic­ked from a­mong the just. seed, fencing, watering.

It is a barn floore with wheate and chaffe.

It is a draw net gathering together good and bad.

It is a marriage where were wise and foolish virgins, some with wedding garments, some without, some had oyle, and some had none but lamps of profession. Now these metaphors cannot be limited to any particular Congregation, but agree to the Church Catholike, not as invisible but visible.

And when we say, Thy kingdome come, we pray for the good of the Church Catholike visible, that it might be enlarged and have freedome and purity of ordinances, which are things that concerne it as visible.

[Page 15]In 1 Cor. 15.24. it is said, Then shall Christ deliver up the Kingdome to God his Father: This is not the essentiall King­dome which he hath with the Father and Holy Ghost as God, for that he shall never deliver up. Neither is it the kingdome of grace which he exerciseth in the hearts of the elect, for that shall con­tinue for ever, and be more perfect in Heaven. For the king­dome of grace here, and glory afterward, differ only gradu com­munionis, as Ames tells us, here the degree is imperfect, then it shall be perfect both in graces and joyes. But it is the king­dome exercised in the visible Church, in ordinances of worship and discipline, which shall then cease: for as the Evangelicall externall service, thrust out the legall and ceremoniall, so shall the heavenly thrust out the evangelicall.

And Heb. 12.28. Wherefore we receiving a kingdome which cannot be moved, let us have grace whereby we may serve God acceptably, with reverence and godly feare. This kingdome cannot be meant of the internall kingdome of grace in the heart, for that was also exercised by Christ in his peoples hearts, in the old Testament, but it is meant of the externall ordinances of wor­ship and discipline, which differed from that under the Law: else the Apostles antithesis of the Church under the Law; and the Church under the Gospell had not been good, which are the things he compares in that place. Now nothing is opposite to externall under the Law, but externall under the Gospell. It can­not be meant of the kingdome of glory, for they had not yet re­ceived it: and it is plaine he speakes of a Kingdome wherein we may now serve God acceptably, with reverence and godly feare.

Repent for the Kingdome Mat. 3.2. Mat. 4.17. of Heaven is at hand. He that is least in the Kingdome Mat. 1.11. of Heaven is greater then John. Now if these things were spoken of a particular congregation only, which particular congregation in the world shall impropriate these things to it selfe? But if true of everyone in particular, and all in generall, and these all be continually called one kingdome, then there is a Church Catholike visible.

Againe, 1 Cor. 5.12. The Apostle saith, What have I to doe to judge those that are without. The preposition [...] extra, I desire to know what Noune shall be understood or supplied unto it. Is it not [...], without the Church? And can we [Page 16] think that that Church was the Church of Corinth only? Had Paul nothing to doe to judge any that were out of the Church of Corinth, when he was an Apostle all over the Christian world? This could not be meant of the invisible company only; What had Paul nothing to doe to censure any but invisible memmbers? Why did he then excommunicate Hymineus, Philetus, Phygel­lus, Hermogines and Alexander? And saith, I would they were cut off that trouble you: and therefore it must be meant of the Church Catholike visible. What have I to do to judge those that are without the pale of the Church? they are not under my power or cognizance, but belong only to the civill Magistrate. And we usually speake of the countries that are within the pale of the Church, and those that are without. And we have an axiome, Extra Ecclesiam non est salus, which cannot be meant of any particular congregation in the world, but is true of the Church Catholike visible, typified by the Ark of Noah, without which or­dinarily, and visibly, there is no hope of salvation.

Also it is said, Acts 2.47. God added to the Church daily such as should be saved; which was not a particular congregationall Church but the Catholike. For it is not probable that those hun­dred and twenty that were together at Pentecost, were one con­gregationall Church, for many of them were men of Galilee, which by their habitation could not pertaine to the Church in Je­rusalem, and yet the rest were added to them.

Againe, Ephes. 3.10. To the intent that unto the principalities and powers in heavenly places, might be known by the Church, the manifold wisdome of God. This Church here spoken of, was not a particular Congregation, but the whole Church Catholike whereof Paul was made a Minister, as he saith in the same chap­ter. And this proficiency of the Angels (for ought I know) was by the truths which it pleased God by the ministry of the word to make knowne audibly to the Church.

And Ephes. 3.21. To him be glory in the Church throughout all ages, &c. This place speakes of the Church Catholike visible in the largest sence that can be possible, both in respect of place, for it is the whole Church by which God hath glory, which is uni­versall: and time, for it is the Church in all ages, but no particular congregation, nor nationall Church can be sure to last to all ages, [Page 17] no not by succession, but the Church Catholike shall.

Againe Ephes. 4.4, 5. The Apostle proveth the Church to be but one by divers arguments. First he saith, There is but one body of Christ, which is therefore called Eph. 3.6. [...] both of Jewes and Gentiles, i. e. the same body. Secondly, there is but one Spirit in that whole body, which is as one soule in one body. Thirdly, there is but one hope of their calling. Fourthly, there is but one Lord or King over the whole Church. Fifthly, there is but one Faith, i. e. one Religion, Doctrine, Worship, the same Com­mands and Statutes for all. Sixthly, There is but one Baptisme to admit into this Church. Now if the whole world were under one King, and governed by one Law, and all capable of the same Priviledges, and all made Denizons by the same way of inrowle­ment; it would make but one Empire, yet so it is with all the Churches in the world, they have the same King, Law, Word, Sacraments, of admission, and nutrition, which they visibly sub­ject themselves unto, and receive, therefore they are all one visible Church.

Againe, Christ saith on this rock Matth. 16.18. will I build my Church, and the gates of hell shall not prevaile against it. Was this a particular Congregation? No surely, but the Church Catholike, for any particular Church may be prevailed against, but the whole shall not. The place is meant of a Church future, to be built, which Christ then intended to set up, which was the Evangelicall Ca­tholike Church, and not Catholike as some take it for the Church past, present, and to come, for those past were already built, and were in Heaven out of Gunshot of assault, but it is meant de Ec­clesia vivorum, de militante, de Ecclesia quam Christus erat aedi­ficaturus.

Object. O but this place is meant of the Church invisible, for they that are only visible may be prevailed against?

Answ. It is true, but those invisible are also visible, and they shall never be prevailed against as visible. Ecclesia nunquam desinit esse visibilis. Satan or persecutours shall never so far prevaile as to cut off all the visible members. And though such heresies come that shall deceive all but the Elect, yet as long as the Elect are not deceived, there remaines a Church Catholike visible still in their visibility. If all the visible members should faile, then all [Page 18] the invisible must needs faile also, for none are invisible in this world but be must be visible also: except any be converted and fed only by inspiration, which we have no ground for in the Scripture.

Again, Excommunication in 2 Ep. John 10. is called casting out of the Church. What Church is that? It cannot be the Invi­sible Church, for all the censures in the world cannot cast a man out of that, if once he be in, therefore it is the visible Church; and if it be the visible Church, then I would know, whether a man truly excommunicated in one Church or Congregation, is not thereby excommunicated from brotherly fellowship with all Congregations? Or whether the delivering up to Satan be only within the bounds of one Congregation, so that if he re­move out of such a circle or circuit of ground to another, he is out of Satans bonds againe, and may communicate there safely? I deny not but that through ignorance such a thing may be admit­ted, but certainly if the censure be past against him, he needeth no other Excommunication, but his first sentence will binde him in all the Christian world, if it can be known. I am not ignorant that I have D^r Whitakers, and many Protestant Divines against me herein, and therefore I onely propose what my light guideth me to judge herein. Herein I agree with Apollonius.

Sicut per excommunicationem legitimam excommunicatus non tantum ex hac vel illa particulari Ecclesia ejicitur, sed ubicun (que) ter­rarum ligatur, & excommunione fraterna universalis Ecclesiae ex­cluditur, Matth. 18.17, 18. Ita & per Sacramentum Baptismi & sacrae Eucharistiae homini communio Ecclesiastica non tantum in par­ticulari sed, & universali Ecclesia obsignatur. Apollon. p. 26.

If any one that is called a 1 Cor. 5.11. brother, be a drunkard, railer, extor­tioner, &c. What makes him to be called a brother? Is it because he is of that particular Congregation, or the Church Catholike? Is it because he is an invisible member, or a visible by Profession? Few Fornicators, Idolaters, Drunkards, &c. are invisible mem­bers.

Againe, all those Metaphors which set out the Church in Scripture, shew the unity of the Church Catholike. This is the woman clothed with the Sunne,Rev. 12.1. the Righteousnesse of Christ, and the Moon, all terrestriall mutable things under her feet: or clothed [Page 19] with the Sunne, the purity of Doctrine, and the Moon, i. e. (as some will have it) Discipline under her feet. Surely this woman was not a particular Congregation, but the Church Catholike: for were it meant of particular Congregations, it should have been women, not a woman.

There shall be one Shepherd, saith Christ, and one Sheep-fold, Joh. 10.16. which is meant of the Church Catholike, and that visible, consi­sting of Jew and Gentile.

The Church is called the Body of Christ, and that is the Church Catholike, for Christ hath but one body. Rom. 12.5. As we have many members in one body, and all members have not the same office: so we being many are one body in Christ, and every one mem­bers one of another. This the Apostle speakes of the visible, Orga­nicall Church, for thereupon he fals to reckon up the severall of­fices in the Church, as Prophecying, Teaching, Exhorting, Giving, Ruling, Shewing mercy, which some compute to be an exact di­stribution of the Church Offices. So Eph. 4.4.1 Cor. 10.17. 1 Cor. 12.1 [...], 13, 20. Eph. 2.16. It is called the 1 Tim. 3.15. House of God. How thou shouldest behave thy selfe in the House of God. And the City of God Eph. 2.19. Heb. 12, 22. Rev. 3.12.. Now these things had they been meant of particular Congregations, should have been Bodies, Hou­ses, Cities, Sheepfolds. But as many members in a body hinder not the unity of the whole, and many townes in a Kingdome, and many houses in a Citie, and many roomes in an house, or in the Arke, hinder not the unity thereof: so many particular Congre­gations, hinder not the unity of the Church Catholike. Cant. 6.9. My Dove, my undefiled is but one, she is the only one of her mother. She is the Lilly Cant. 2.2. among the thorns, which is the Church militant. She is called the Spouse of Christ Cant. 4.8, 9, 10, 11, 12.. Yea, the Holy Ghost chooseth to joyn many particular Churches together by Nounes collective, Nounes of multitude in the singular number, where it can be with convenience. Remarkeable is that 1 Peter 5.2. where writing to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithinia, he cals them all one flock, not flocks. Feed the flock of God which is among you. The same word Paul useth Acts 20. to the Elders of Ephesus. Est una sola Christi Ecclesia, [...]ae ob id etiam dicitur Catholica. Particulares Ecclesia non sunt impedimento quin una sit Ecclesia. Zanch. de Ecclesia.

A second kinde of proofe hereof is by argument or demonstra­tion. [Page 20] If particular Churches be visible, there is a visible Catholike Church; but particular Churches are visible: therefore, The conse­quence will follow, whether you consider the particular Chur­ches as Species or as Partes. Omne particulare habet suum generale, sive universale: & omne membrum habet suum integrum, & omnis pars habet suum totum. If therefore there be particular Churches, there is a generall, and if the particular be visible, so is the gene­rall; if the particulars be mingled, wheat and tares together, so is the generall. Genus & Species, pars & totum (similare presertim) sunt ejusdem praedicamenti. Ten thousand particular corporeall substances cannot make one generall incorporeall. Ten thousand visible particular Churches cannot make one invisible generall Church. But all Divines, yea, our brethren for Congregationall Churches, yea the Separation, hold that particular Churches are visible, as consisting indeed of visible members. And Gerard though he will not grant a Church Catholike visible, yet saith, Ecclesias particulares visibiles esse concedimus; and therefore he must grant the generall Church, to which those particulars be­long, to be of the same kinde.

Object. 1 All that can be said against the former consequence (as I guesse) is, that though the particular Churches have existence, yet the generall hath none, but only a notionall essence, and exist only in the particulars, as Animalitie existeth not by it selfe, but in homine & Bruto.

Answ.Answer, here were some colour in this objection, if you con­sider the Church Catholike onely as a genus, and the particular as species, yet not enough to amount to a deniall of a Church Ca­tholike visible, no more then any Logician denyeth Animal, be­cause there is no such creature, but in homine & bruto. But the proper notion of the Church Catholike, and particular, is of inte­grum & membra. And so as I said before Ames in his medulla taketh it. Congregationes illae particulares sunt quasi partes similares Ecclesiae Catholicae, at (que) adeo & nomen & naturam ejus participant. And then the argument standeth thus. Ʋbi omnes partes existunt simul compacta, ibi totum existit; sed omnes partes Ecclesiae Catholicae visibilis existunt simul compacta. Therefore, The minor [...] proved Eph. 4.16. From whom the whole body fitly joyned together and com­pacted by that which every joynt supplyeth, &c. This place is spo­ken [Page 21] of the Church militant, because organicall, and organicall, be­cause the officers are there reckoned up, and Catholike, because it is the Church to which Apostles, Prophets, and Evangelists are given. They have the same Lord, the same law, the same spi­rit, and have influence by love, sympathy, and prayer into the wellfare one of another.

For my part I conceive the Church Catholike to be Totum integrale, and the particular Churches to be similares partes, and so members thereof, and parcels thereof, as the Jewish SynagoguesJam. 2 2. 2 Thes. 2.1. Heb. 10.25. Tilenus in thes. part. 1. disp 14. Theft. 3. were of the Jewish Church, though with some more privi­ledge, for both Sacraments, &c. and that every particular Church partaketh of part of the matter and part of the form of the whole. And these parts are limited and distinguished from others, by civill and prudentiall limits for convenience of meeting, and maintenance, and transacting of businesse: and that every Chri­stian is a member of the Church in whose limits he dwels, being only in the generall Covenant of Baptisme. And this member­ship is either divolved on him by Gods disposing providence, by reason of his birth, or cohabitation there, or voluntarily assumed by his voluntary removall into that place allotted out by civill prudence for such a particular society to enjoy the Ordinances of God conveniently together. For he knew the Minister, and members, before he came in, or might have done, at least, if he had pleased, and it is at his choice to remove out again, if he dislike ei­ther officers, or members. But of any Christian mans or womans dwelling in any City, or Towne, where there was a Church, and not to be a member of that Church, or to be a member of another Church in another town or city, and reside in his own but per accidens, as some doe distinguish, hath neither example nor warrant in the Scripture. But seemeth to me to imply an unchurching those places from whence they are gathered. As a man that comes to dwell in a towne shall thereby be a mem­ber of it, and ruled by the officers thereof in civill affaires, and if he like it not he may remove, and if they have any thing justly against him they may punish, or

• restraine
• remove

him: so it is in the administration of Ecclesiasticall jurisdiction. And as the limits of the particular seas, and their names are from the shoares and [Page 22] lands they are bounded by, though a heterogeneall body, so may particular Churches well be bounded by civill prudentiall limits though they seeme heterogeneall. We find frequently in Scrip­ture The Church which was in Jerusalem, Antioch, Corinth, Ephesus. Yea Cenchrea a port town some 8. miles from Corinth, gave name to the Church therein.

Object. 2 If they be all one Church, it is necessary they should all meet sometimes together.

Answ.It is no more necessary then that all in a kingdome or empire should meet sometimes: it is enough that they are under the same King, and governed by the same lawes, and inspired by the same Spirit, and walke in the same wayes, and tend to the same end, and fare the better for one anothers prayers; and rejoyce in the welfare, and mourne for the ill fare one of another, and help one another as they have opportunity. And yet we reade that many times the Church Catholike visible hath met in generall Councels, by their delegates, or commissioners, as a ministeriall Church Catholike, which in former times of the Church under Christian Emperours was frequent, and there is no intrinfical let in the Church that they do not meet so still, but only extrinsicall, and extraneous, by reason of the divisions among the civill Go­vernors, but even in our dayes a great part of this great body hath met in the Synod of Dort, by commissioners.

D^r Whitakers and Apollonius acknowledge the meeting Act. 1. to be a generall Councell. The members were the Apostles who were Pastours of the Church Catholike, and Brethren out of Ga­lilee and Jerusalem. The worke was to elect an Apostle who was to be a Pastour of the universall Church: and they that un­dertake and dispatch a busines which concernes the teaching and government of the whole Church must represent the whole Church Catholike. Yet there is so much power given to every Presbyteriall Church at least, as may uphold it selfe, and exercise the discipline of the Church, for the being, and well being of it, ordinarily.

Yet so as it is a part of the Church Catholike, into which also the censures there past, have influence, as shall be shewed more afterwards. And on some great occasions there may be cause to fetch help further, as Cranmer appeald to a generall councell. But, [Page 23] if that extensive power cannot be had, as now it is very difficult, then must that particular, nationall, provinciall, or Presbyteri­all Church rest in that intensive power that remaines within its owne limits. Yea even in a congregationall Church, if it stand so as it cannot combine with neighbours, or have recourse unto them, it must be so: but that is an extraordinary case, and so not to be regulated by ordinary rules. And in such cases also all civill power must rest in one congregation, as if it were in a wildernes where there were no neighbour townes or cities to which it might be joined: yet it followeth not that it must be so in Eng­land, or any other kingdome where there are counties, shires, cities, great townes, or a Parliament. Yea I know not but a particular family may, yea must be in such an extraordinary case Independent, both in Ecclesiasticall, and civill matters also, yet it followes not that there is any such inherent right in every town or family all over the world, and that therefore particular towns and familyes in England are debarred of an inherent priviledge belonging to them, because necessity may put such an indepen­dency on some, in an extraordinary case. As by Shipwrack, or being cast into some Iland not inhabited.

It is fit that a visible Church Catholike here on earth should Object. 3 have a visible head over them, that so the body and head may be of the same nature.

This is the maine argument of the Pontificians for the supre­macy of the Pope,Answ. and that wich made our Divines deny them a Church Catholike visible. But to the argument, I answer that the Church hath a head of the same nature, consisting of body and soule, who sometimes lived in this kingdome of grace, in the dayes of his flesh, and did visibly partake in externall ordinances, though indeed now he be ascended into his kingdome of glory, yet ceaseth not to be a man, as we are, though glorifyed, and ceaseth not to rule and govern his Church here below, for it is an everlasting kingdome: Isa. 9.7. As when King Iames was transla­ted from Scotland to England, and lived here, he did not cease to be King of Scotland: so neither doth Christ cease to be the head of his Church, though he be translated to his other kingdome of glory: and as for a vicar or deputy here below, it is not needfull. We confesse the government of the Church in regard of the head [Page 24] is absolutely monarchicall, but in regard of the officers it is Aristo­craticall.

Object. 4 Yea but the Church-Catholike cannot be visible, because it wanteth a proper existence of its own, and existeth only in the ex­istence of particular Churches, on the members thereof? this ob­jection is somewhat like a former, onely there, the existence was said to be in the Species, here, in the members.

Answ.So we may say of every aggregative body. A heape of stones existeth only in the existence of particular stones: the whole e­lement of water existeth only in particular dropps. By this ob­jection you may deny particular visible Churches, because they exist not, but in particular families, and particular families exist not, but in particular members: but as I said before, if the parts do exist, the existence of the whole resulteth thereof.

An army existeth not but in the severall brigades, and regi­ments, and they are billeted in distant places, and yet having one Generall, the same lawes martial, the same cause, the same ene­mies, though they should never be drawn up together into one body, yet are one army: So is the Church Catholike one, though it never meet bodily, because the union is not corporeall, but an unity of profession, of chief governour, of lawes, Spirit, way and hope. Yea the existence of it will the more appeare, because it hath priviledges belonging thereunto, which particulars have not, or but in part, and at second hand, as shall be shewed in the second question.

Object. 5 But that which you call the Church Catholike visible may by persecutions, warres, heresies be brought into a very little roome, and haply to one congregation, or a few persons.

Answ.It is possible, yet all the essence & Priviledges of the Church Ca­tholike visible are contracted and reserved therein, and from them conveyed, and derived to those whom they shall convert, and so shal dilate it self again. And while the Church is but one cōgregation, that, hath the notion of the Church Catholike more properly then of a particular Church. Yea though it be but in one family, as it was in the Arke in the dayes of Noah.

Second Questi­on.I come now to handle the predicate of my Question, which I may well call a second question, and that is: Which of these two Churches is Prima, and which Orta? Before I answer I desire [Page 25] you to remember, that the comparison is not between the Invisi­ble, and the visible Church, but between Churches of the same kinde, viz. The Catholike visible, and the particular visible Chur­ches: And then I answer, I conceive, the Church Catholike is Prima, and the particular Churches are Ortae. For

First, all the names that are in Scripture given unto the Argument 1 Church visible, agree primarily to the Church Catholike; secon­darily to particular Congregations. As [...], we are first considered as called out from Idols, and devoted to be the Lords people, before we can be considered of this or that Con­gregation. And for priority of time, we know they were given to the people of the Jewes before ever any Congregationall Churches had existence. Acts 7.38. The Church in the wilder­nesse. And the Jewes are frequently called the Lords people. So the Church is called the House of the Living God. 1 Tim. 3.15. And the ground and pillar of truth. The Citie of God, Isai. 1.21. Gods vineyard, John 15.1. wherein branches in Christ bearing no fruit are cut off.John 10.16. Christs Sheepfold, Matth. 3.12. Barn-floore, Matth. 13.37, 38. Drag not, Wheat-field, Kingdome of Heaven, a great house wherein were vessels even of dishonour, 2 Tim. 2.20. These names cannot be limited to, or impropriated by any particular Congregation, but are first true of the whole Church, and of every particular Church as a part thereof. I must here remember you againe of that saying of D^r Ames in his Medulla. Congregationes particulares sunt quasi par­tes similares Ecclesiae Catholicae at (que) adeo & nomen & naturam ejus participant. Where he grants the Church Catholike to have the first right to the name, and nature of a Church, and the particulars only by participation.

Secondly, that is the primary Church to which the Promises Argument 2 and Priviledges of the Church doe primarily belong: but the Promises and Priviledges of the Church doe primarily belong to the Church Catholike. Therefore, &c. The minor I prove, because the first Evangelicall Promise that ever was made in the world was to Adam and Eve, representing all mankinde, and therefore consequently the whole Church of God. This was before there was any division or distinction made of Churches into Jew, and Gentile, Nationall or Congregationall. Againe, the maine commission for gathering the Evangelicall Church was gene­rall. [Page 26] Goe teach all nations and baptize them in the Name of the Fa­ther, Sonne, and Holy Ghost. And this was before any divisions, or subdivisions, were appointed, and they were secondarily brought in, for order and better edification, and being parts of the whole receive particular distinction from the places where they lived and other particularities. They all retaine the generall forme and essentiall difference from heathens; and among them­selves as parts of a similar body, are distinguished but by acciden­tall differences.

And that Promise that the gates of hell shall never prevaile against the Church is primarily given to the Church Catholike visible here on earth, for that in Heaven is not assailed by the gates of hell, but onely that on earth. And though it be applicable to the invisible onely, yet to those as visible, for so they are assailed, by persecutions, and heresies.

Againe, He that beleeveth, and is baptized shall be saved. This doth primarily belong to the Church Catholike, and that a visi­ble Church, because capable of Baptisme, and though it be appli­cable to every member of any particular Congregation, yet not as being a member thereof, but of the Church Catholike, to which that Promise was made: yea, look over all the Promises in the New Testament, and you shall finde them made in generall, without the least respect or reference to the particular Congre­gations wherein the Beleevers lived. In any similar body, as water, the accidents doe not primarily pertaine to this or that particular drop, and secondarily to the whole, but first to the whole, and secondarily to this or that drop. So the Priviledges of the Church doe not primarily belong to this or that particular Church, and secondarily to the generall, but first to the generall, and secondarily to this particular, being a part of it.

The maine Priviledges of the Church visible are, first Federall Holinesse to the children; secondly, right to the Ordinances, (quoad nos saltem:) now neither of both these betide any man primarily as a member of a particular Congregation, but as a member of the Church Catholike.

For Federall or Covenant Holinesse, whereby the children are [...] betideth no mans children, because the parents are of this or that particular Congregation, but because of the Church Ca­tholike, [Page 27] and this appeares by divers demonstrations. I will give you but one. That which should have been, though the particular relation had never been, and which continueth when the particular relation ceaseth, that is not a proper Priviledge of that relation, but such is federall Holinesse, in regard of relation to any particular Church. Suppose those baptized by John Baptist or by Christs Disciples before there was any particular distinction, should have any children, or the Eunuch (if he were an Eunuch by office on­ly, and not in body) baptized by Philip, and went immediately home into his own country, should not their children be [...]? Suppose a Church dissolved by warre, the Minister and people slaine, and some women left with childe should be carryed away captive, should not those children be [...], because the particular relation is extinct? Doe not those women remaine members of the Church? Are they to be counted without, in the Apostles sence?

Secondly, for Ordinances, either of Worship, or Discipline, they are both Priviledges of the Church Catholike, primarily. For Worship, a man or a childe hath right to Baptisme as a member of the Church Catholike, and not of the particular Congregation, for they had right before Congregations were distinguished, as in John Baptists, and Christs time, and the Eunuchs case, and have right after that relation ceaseth as children born in captivi­ty, as in the former instances, such children being holy, are capa­ble of Baptisme. Infantes baptizandi sunt, non ut sancti sint, sed quia sancti sunt. Whitak, And therefore no question but any Minister might baptize those children, if he could come by them.

And for hearing the Word of God, let a Christian dwell where he will, and have opportunity to heare the Word where he can, he hath right to it, and doth heare it, not as a heathen that is without, but as his rightfull portion. And even in Con­gregationall Churches, the brethren in one Congregation com­municate at the Lords Table in other Congregations, as occasion is offered. And no question but any Christian may joyne in prayer, and say, Our Father, &c. with any Christians in the fur­thest parts of the world.

And for the Ordinances of Discipline, every one as a member of the Church Catholike is bound to submit thereunto, and [Page 28] every officer of the Church Catholike visible hath right to & pow­er in the Ordinances of Discipline, in actu primo, every where, as shall be shewed more afterward. And certainly the Church Catholike, even in their representative ministeriall body, have more extensive authoritative power then particular Classes or Congregations, though haply not more intensive.

Neither can it be imagined, that all the other Priviledges should belong first to the Church Catholike, and so descend to particulars, and this of Discipline should belong first to the parti­cular congregation, and so ascend to the Catholike: that some should go in a geneticall method (as it were) and others in an analyticall. Suppose an Apostle should have preached in a citie, and converted at first but two or three, or converted a company of women, as it was Pauls lot to preach to a company of women, Acts 16.13. So that they could not be brought in to an organi­call congregation, could it be conceived that they, though bapti­zed, were still without? and were not their children [...]? And if any of them should miscarry in their judgements, or practises, had Paul nothing to doe to censure them, because they were not in a Church way (as some terme it) or in a particular Congregati­on, though they were in the Church Catholike visible? If they were lyable to censure, or capable thereof, not being in a particu­lar congregation, but the Church Catholike only; then Disci­pline belongs to the Church Catholike, and that primarily. The Keyes of Discipline were first given to the Church Catholike, because first given to the Apostles, who were generall Pastours, and therefore the Keyes are Catholike.

Also censures past in one Congregation reach the whole Church Catholike visible, as shall be shewed more afterward. That which belongeth to all and every part of a similar body, as parts of that body, that primarily belongeth to the whole: but so doth Discipline. Therefore, &c.

Argument 3 Thirdly, Christs Offices are first intended for, and executed on the Church Catholike here below. He is King, Priest, and Pro­phet, primarily in respect of the whole, and but secondarily in re­spect of a particular congregation or member. Gods aime in Re­demption was to redeeme the whole firstly, and secondarily par­ticulars. God so loved the world, that he gave his only begotten Son &c. [Page 29] And so is the application of that redemption by Christ. As a Priest he reconcileth, cleanseth and intercedeth for all of the elect, and proffers it to the whole Church Catholike visible. As a Pro­phet he teacheth all. As a King he ruleth all primarily, and par­ticulars secondarily. As an earthly King is indeed King of Tho­mas and John, &c. but not primarily, but secondarily as they are members of his kingdome. And the naturall head is indeed head to the little finger and little toe, but not primarily, but as they are parts of the whole body, whereof it is head: so is Christ a mysticall King and head first of the whole, and secondarily of the particular parts contained in and under the whole. Yea Christ may be King, Priest, and Prophet to a particular convert, brought in, and nourished by the word of God preached in a visible congregation, before he be admitted a member of that con­gregation, or any other by publike consent, remaining in no Church but the Church Catholike visible, and haply scarce being a compleat member of that, being as yet not baptized.

Fourthly, the signes that difference a true Church from a false, do Argument 4 not primarily belong to a particular congregation, but to the Church Catholike visible, viz profession of the true faith; the ad­ministration of the true ordinances of God, the Word and Sacraments, for therein all the whole Church agree, and is thereby distingui­shed from those that are without, not from those that are within. This is no note to know this or that particular Church by, from another, for it is common to the universall Church, it distingui­sheth not among themselves, but from the generall common op­posite, the heathen, or the grosse heretick. A man being lead into a vault where were the sculls of many dead men, and under­standing that Alexanders scull was there, desired his guide to shew him that, his guide told him it was that scull with the hol­low eye holes, and with the gristly nose, and with futures cros­sing the brain pann, and when the man replyed that they had all so, yea saith his guide, there is no difference between Kings and other mens sculls, when they are dead. So if any man should ask you or me which is the Church of Ipswich, Dedham or Col­chester, it were a folly to say it is the Church where the word of God is preached, and sacraments administred, and that professe Iesus Christ to be crucifyed, dead and buryed, risen again, and [Page 30] ascended into Heaven, for so do all the Church Catholike, but I must give some other notes to distinguish any of them, for these are not distinctive, because common. Therefore the signes of the true Church belong primarily to the whole, secondarily to par­ticular parts thereof, and are therfore not distinctive to the parts. That which is primary to any thing is distinctive to that thing, but that which is secondary and common is not distinctive from other particulars of the like kind.

Fiftly all the members of particular Churches are members of the Church, Catholike, yea that relation belongs first to them. If they be born within the pale of the Church, they have federall holines, and are [...], not because members of this or that congregation, but because born of parents within the generall covenant exter­nally, and so within the Church Catholike. If they be converted from heathens, they are not first converted into this or that par­ticular Church, but converted first into the Church Catholike, and then secondarily admitted members of this or that particular congregation. A man may dwell in one City, and heare the word of God by accident in another city, and thereby be converted, but he is not converted to be a member of the Church, where he was converted but into the Church Catholike. So that particular con­gregations are made up of members of the Church Catholike, & ther­fore most properly are said to be Ortae, for such a cōvert may joine himselfe after his conversion, to what congregation he pleaseth to inhabit among. If a man come into a parish that is a heathen, he is not a member of that particular Church, because not a member of the Church Catholike, but if he be a Christian, then is he a mem­ber of that particular congregation where he resideth, or fit so to be, and ought not to be denyed admission or communion, though he had never bin member of any other. The particular compa­nies in London are made up only of free men, that are joyned to­gether in some particular body or society, belonging to such or such a hall, now the first notion that comes upon any of these per­sons or companies, is that they are freemen of London, and se­condarily that they are distinct from other free men, by being of this or that particular society, belonging to such a hall. So it is for all Churches, First, all the members are conceived to be free of the Church Catholike, and secondarily, distinct by their societies, in [Page 31] this or that particular assembly. And though haply this simili­tude holdeth not in every thing, as the not removing from one company to another, and being received in there, because he is a freeman, yet is it free for any Christian to change his particular relation from one congregation to another, because he is a Chri­stian, and takes not up his first freedome into a particular con­gregation or company, but in to the Catholik? They are made members of the whole, by conversion to the faith, and initiated by the sacrament of baptisme externally, but are secondarily made members of a particular congregation, by cohabitation, or con­sociation. Suppose a man had abundance of sheep as Abraham, Isaack, Jacob, and Job, who had 14000. and these sheep had all one brand of the owners upon them, and these sheep were divided into severall flocks, under severall shepheards, in severall sheep-walks, of the same owners, according to his appointment, the primary consideration of any of these sheep or flocks, is not that they are under such a keeper, in such a sheep walk, but the first consideration of them is that they are such a mans sheep, either bought or bred &c. bearing his brand, and fed by his servants, on his ground, and then the more particular and secondary conside­ration and notion is that they are under such a particular shep­heard in such a particular walke. And so the first consideration of any part of Gods flock, whether person or Congregation is, that they are Gods people, borne or converted to him, fed and nourished by his Ordinances, and Ministers, and then the parti­cular secondary notion is, that they are fed by such a Pastour, in such a place.

It is an usuall similitude on all hands to compare the Church to the Sea or Ocean, which though it be one, yet as it washeth up­on this, or that countrey, receiveth the name and distinction of the Germane, Spanish, Irish, Brittish Seas. And so when it puts in at any creeke, because it is continuous with the Sea we call it the Sea. And we say the sea comes up at Harwich, Ipswich, Mani­tree, Colchester, now it were an absurd thing for any man to think that the particular seas were the prime seas, and the maine is ma­re ortum. Or because the name sea is indulged to this or that arme or creeke, that therefore that should either monopolize the name Sea, that there should be no sea but such creekes, or that any [Page 32] such creekes should arrogate the name and priviledges of the sea first to themselves, and leave them but secondarily to the maine. So it is for particular Congregations, which have the name and Priviledges of the Church indulged to them at second, or third hand, (because they are members and similar parts of the whole) to usurp and challenge the name and Priviledges given by God to the Church Catholike, primarily to themselves, and leave them secondarily to the Church Catholike.

Argument 6 Sixthly, the Ministers are primarily Ministers of the Church Catholike; secondarily, of this or that particular flock or congre­gation: and therefore the Catholike is the prime Church. And this appeares by this demonstration. That Church to the which the donation of the Ministry was first made, is the first subject thereof, but that was the Church Catholike, therefore. For proofe hereof see 1 Cor. 12.28, 29. God hath set some in the Church first Apostles, se­condarily Prophets, thirdly Teachers. Now this Church was the Church Catholike, and not any particular congregation, for it is the Church to which the Lord gave Apostles. Note also from hence, that the same Church to which God gave Apostles, and Pro­phets, to the same he gave Teachers also. Bishop, and Pastour may seeme to be in respect to the particular relation to some particular place, wherein by the politie of the Church a particular Minister is set, but Presbyter, Minister, and Teacher, more generall, exten­ding to the whole Church Catholike. Paul an Apostle cals him­selfe a Teacher and Preacher, 2 Tim. 1.11. Peter also and John the Apostles call themselves Presbyters, 1 Pet. 5.1. 2 Ep. Joh. 1.3 Joh. 1. we finde also that Ministers are in Scripture spoken of under a ge­nerall notion. They are called Ministers of the Word, Luke 1.2. and Ministers of God, 2 Cor. 6.4. And Ministers of Christ, 1 Cor. 4.1. And Ministers of the New Testament, 2 Cor. 3.6. And Mini­sters of the Gospell, 1 Thes 3.2. And Ministers of the Lord, Eph. 6.21. where the Ministeriall Office is noted by the reference thereof to the Author that imployeth them, and the subject about which they are imployed, and not by the Object to whom they preached, They are not called Ministers of the people, but their Teachers, Rulers, Pastours, Overseers, or Ministers for them, Col. 1.7.

And if a Minister of this or that Congregation were not a [Page 33] Minister of the Church Catholike visible, then he were no Mini­ster out of his own Congregation, and therefore could not preach, or administer any Sacrament, as a Minister, out of his own Congregati­on. Yea, if any members of another Congregation should come and heare a Minister in his owne Congregation, he could not preach to them, nor they heare him as a Minister, but only as a gifted brother. And though he may pray and beseech his owne flock as an Ambassadour of Christ to be reconciled unto God, 2 Cor. 5.20. yet he cannot say so to any other, except he be an Ambassadour in office unto others also; and if he be a Minister to one member besides his own Congregation, then is he so indefi­nitely to all, by the same reason. But if he deliver the Word as a Minister to his own Congregation only, then the same Word which is delivered at the same time by the same man is delivered by vertue of Ministeriall Office to some, and to others ex officio charitatis generali, onely as a gifted brother. And if this be granted, which is absurd, yet a greater absurdity will follow, viz. that if he administer the Lords Supper to any members of ano­ther Congregation, he must doe that also as a gifted brother, and as a private person, which yet all men hold hath nothing to doe to administer the Scales of the Covenant. And yet this commu­nion of members of other Congregations is frequent among our brethren for Congregationall Churches. Neither can this be an­swered that it is done by vertue of consociation of Churches, ex­cept the consociation of Churches and their members make also a consociation of offices and officers, and so every Minister be a generall officer, and a Minister of the Church Catholike, as well as the particular members be members of the Church Catholike. And if a Minister of one Congregation be a generall officer, and can administer the Seales of the Covenant, Baptisme, and the Lords Supper, to strangers in his own congregation in his owne meeting-house, then any where else in any other meeting house, for no man will say his ministeriall office is circumscribed by, or tyed unto the limits and fabrick of his own meeting house, or any especiall influence or authority afforded him in the execution of his ministeriall function by the presence of his owne congregati­on. He whose office is limited within, and stands wholly in re­lation unto a particular place, is out of office when he is out of [Page 34] that place, as a Major of a Corporation, and Constable of a Parish, but it is not so with a Minister, he is no private man, as soon as he is out of his meeting house, or the limits of his congregation, and though he indeed be peculiarly their Pastour or Bishop, one that hath the oversight of them in the Lord in a more immediate especiall manner, yet this extends to all times, and places, where­ever he or they shall come by occasion, though never so farre from their dwellings, but so is not a Major or Constable. And besides that particular office he is an officer, a Minister in generall to all others, and may execute his office to them as God giveth him occasion, but so cannot a Major or Constable, because they are on­ly particular officers. Suppose a Ministers flock by mortality, captivity, or the sword, should be dissolved, extinct, and faile, in­deed he ceaseth to be their Pastour, because the correlative faileth, but he ceaseth not to be a Minister of the Gospell. A King or Major haply cease to be so any longer, if his Kingdome, or Corpo­ration should sinke, because there is no Catholike Kingdome, or Township whereof they were officers, but the office of the Mi­nister ceaseth not, because he was an officer of the Church Ca­tholike, which correlate sinketh not. And being an officer of the Church Catholike, he hath thereby actum primum to administer all the Ordinances of Christ, which a single officer may or can doe in any place, only wanteth actum secundum, vel exercitum, pro hic & nunc which is appointed by the politie of the Church, for order. For though their office be generall, as Ministers of the Gospell, yet they take particular divisions, and parcels of the Church to feed, and stretch not themselves within one anothers line, without a call, by permission or intreaty.

And that a Minister is a Minister of the Church Catholike visible appeares by this argument. He that can ministerially

• eject
• admit

a member

• out of
• into

the Church Catholike visible, is a Mi­nister, and Officer of the Church Catholike visible. But every Mi­nister by

• Excommunication
• Baptisme
  • ejecteth
  • admitteth

members

• out of
• into

the Church Catholike visible, Therefore, &c. This argument I finde more fully laid downe by Apollonius, ‘"Pastor ut Pastor exercet multos actus ministeriales non tantum erga Ecclesiam suam particu­larem [Page 35] cujus ordinario Ministerio est affixus, sed etiam erga Eccle­sias alias Particulares, & Provinciales, & Nationales, imò & er­ga Ecclesiam Ʋniversalem: Nam per Baptismum membra in Ec­clesiam universalem admittit. Per Excommunicationem membra non tantum ex sua particulari sed etiam Provinciali, Nationali, & Ʋniversali Ecclesia ejicit. Matth. 18.18, 19. Ex officio pastorali preces Deo offert pro omnibus aliis Ecclesiis laborantibus: Verbum Dei in alia Ecclesia particulari praedicare potest, non tantum virtu­te & ratione donorum, sed cum pastorali authoritate, ita ut verbo suo liget & solvat peccatores, remittat & retineat peccata, & ut le­gatus missus à Deo obsecret homines ut reconcilientur Deo. Gul. Apollon. consideratio quarundam, &c." pag. 86.’ Of Excommuni­cation I spake before, proving that it ejecteth a man out of the whole Church Catholike visible: which though it be passed with the knowledge and consent of the Congregation, (as also is Baptisme) yet it is an act of the Presbyters. But because it is an act of many [...] 2 Cor. 2.6., I will therefore insist more large­ly and particularly upon Baptisme, which is the act of a single Pastour or Minister. That by Baptisme we are admitted into the Church, I thinke is without doubt, for if persons baptized be not members of a visible Church, then the Seale of the Covenant, yea the initiall Seale thereof, is administred to those that are and remain out of the Church, which were absurd to say. M^r Ball in his Ca­techisme hath this passage. ‘"Baptisme is a Sacrament of our in­grafting into Christ, Communion with him, and entrance into the Church, for which he citeth Matth. 28.19. Acts 8.38. And afterward explaines himselfe. It doth, saith he, solemnely sig­nifie and seale their engrafting into Christ, and confirme that they are acknowledged members of the Church, and entred in­to it, though it doth not make us Christian soules."’ And that we are thereby admitted members, not of a particular Congre­gation, but the Church Catholike appeares, because we are bapti­zed into one body, 1 Cor. 12.13. And this appeares further, be­cause he that is baptized in one Congregation, is baptized all over the world, and is not to be rebaptized, but is taken as a member where-ever he becomes. Now that baptizing is an act of office ap­peares John 1.33. He that sent me to baptize: And goe teach all nations, and baptize them, was the substance of the Apostles Com­mission. [Page 36] And though Paul, 1 Cor. 1.17. saith, Christ sent me not to baptize, but to preach the Gospell, yet that is meant not princi­pally, for he was sent also to baptize, else he might not have done it. And that by vertue of this office, we are baptized into the Church Catholike, appeares, because John Baptist, baptized all Je­rusalem, Judea, and the Region round about Jordan: And the Dis­ciples of Christ made and baptized more Disciples then John, and that without relation to any particular Congregations, which had it been necessary they could have combined them into. So Peter caused Cornelius and his friends to be baptized, Act. 10.48. but no mention is made of any Congregation into which they were baptized. And Philip baptized the Eunuch not into any particu­lar Congregation. And the Apostles carryed about one with them, whom they called [...], a Minister, Acts 13.5. who was no Apostle, and he baptized for them. So Tychicus, Col. 4.7. is called a beloved brother, and faithfull Minister, and fellow-servant in the Lord, yet he was none of their Minister: and Ephes. 6.21. he hath the same stile given him againe, certainly he could not be a peculiar Minister to both those distant Churches, and I suppose he was of neither. Appollos baptized at Corinth, 1 Cor. 3.4. and yet was no Apostle, but as a Minister, and steward of the Mysteries of God, as well as they, 1 Cor. 4.1. Hence is this distinction of Ju­nius in his Animadversions on Bellaerm. cap. 7. nota 7. Alia est electio sive vocatio communis, qua vir bonus, pius, doctus, aptus, ab­sòlutè eligitur ad ministerium verbi, [...]: Alia particularis sive singularis quâ ad ministerium singulariter huic vel illi Ecclesiae praeficiendus eligitur, [...].

And the truth is, the Scripture alwayes calling the Beleevers in one Citie one Church; even Jerusalem though there were many thousands, yea, myriads, that is, many times ten thousands, of beleeving Jewes therein, as James tels Paul, Act. 21.20. [...] (which were all probably of Jerusalem, as appeares, first because they were not such as could beare any witnesse against Paul but by hear-say: they are informed of thee: but the Jewes amongst the Gentiles disperst having seen and heard Paul, could have testified of their own knowledge, and would not be blinded with Pauls present conformity. And secondly, because they only of Jerusalem could receive satisfaction by Pauls conformity to the [Page 37] Law, at Jerusalem, at that time, and not the others) And also the Holy Ghost calling the Elders in those Cities, the Elders of the Church, in communi, it leaveth it uncertaine to me, whether the severall Elders were fixed over particular congregations, or taught and ruled in communi, as the Ministers do now in Middle­burgh, and Strasburgh, and other places, yet because it maketh most for edification, and order, to have them fixed, I shall thinke they were, untill the contrary shall be proved. And I verily be­leeve they ruled in communi, though haply they did not teach so.

Seventhly, that Church to which every Christian bears first relati­on, and which relation continueth last, and cannot be broken by him without sin, is the first Church: but such is the Church Catholike visible, therfore. Them nor appeares, because none can be admitted in­to a particular congregation except he be judged first of the Church Catholike: so againe though he change his habitation never so often, and beare relation to never so many particular congregations, one after another, yet in all those the generall relation holdeth still, he is a baptized visible member of the Church Catholike, and therfore to be received where ever he be­cometh into any particular congregation. Yea in the Interim be­tween his breaking off from one congregation and placing in a­nother congregation, he retaines the generall relation, and bap­tisme, and is not a heathen or infidell, he is not one without in the Apostles phrase. Yea suppose a man should be a Traveller, Merchant or Factour, and setled in no particular congregation, yet being a Christian he is a member of the Church Catholike: yea and if he broach any errours, or live inordinately, he shall be accountable to the Church wherein he for the present resides, or such crimes are committed, and be lyable to their censure, as be­ing a member of the Church Catholike: which appeares in that the Church of Ephesus is commended Rev. 1.2.☜ for trying strangers that came among them, under the notion of Apostles. And finding them lyars did not suffer them; now prohibition is a censure. They are not to be left to the Magistrate only, but to the Church tryall, for those crimes come not alwayes under the cognizance of the civill Magistrates, and if they do, he may be a heathen and will not regard an haeretick, nor can judge of him. And if every [Page 38] kingdome will try murder, or treason, or any other foule crime committed in the same, though by a stranger, or alien, because the crimes are against their lawes, and soveraigne, though their lawes pertain not to the country where the forrainer was borne, and dwelleth, then much more shall every Church try those mem­bers of the Church Catholike residing among them for their crimes, seeing they have all the same soveraigne head, the same lawes, and are all one body.

Againe it is no sinne for a man to remove from one congrega­tion to another as oft as occasion requireth, but for a man to re­move out of the Church Catholike is a sinne and apostacy. No man is a schismatick for removing from one congregation to another, but he that shall separate himselfe from all Church com­munion, and shall rend himselfe from the Church Catholike, he is a schismatick, he is an apostate. And therfore your severall sects though they pretend because of wants or blemishes to rend from the Church of England or Scotland &c. Yet not from the Church Catholike by no meanes, because they know that were a sinne.

Argument 8 Eighthly, that Church from which the particular Churches spring, and to which they are as an additament and increase, that is the prime Church, but that is the Church Catholike, Act. 2.47. therfore &c. The minor appeares, because first the whole essence of the Church Catholike was in Adam and Eve, and from them spread to his seed by their federall right from them, and their actuall taking up that free­dome, and continuance therein. And so againe from Noahs Arke.

And for the Church under the Gospell; that little handfull which Christ left, leavened the whole world, and brought them in as an addition unto them. They were to be witnesses first in Jeru­salem, them in Iudea, and then to the ends of the earth. For the Law shall go forth of Zion and the word of God from Jerusalem. Isa. 2.3. It was with the Church then as was said of the river of Eden Gen. 2.10. A river went out of Eden to water the garden, and from thence it was parted and became into 4. heads: so the water of life flowed from Zion into the 4. quarters of all the world. So that as there is no Sea but hath influence, and continuity with the maine Sea, and receives name from thence: so no particular Church but hath his first rise, and spirituall ministeriall influence from the [Page 39] Church Catholike, and received the Gospell and priviledges of it from thence. God cals no Evangelicall Churches by inspira­tion, but by the ministry of those that are members of the Church Catholike, or some part thereof, and therfore God would not have Cornelius instructed by an Angell, though he could have done it, but by Peter, a member of the Church Evangelicall. So that the Church is as the Sea, and particular Churches as so many creeks, or armes, and rivers, not running into the sea, but run­ning from the sea, and receiving a tincture and season of her wa­ters. The Church Catholike is as the tree, Christ as the root, and particular Churches as branches. She is the mother and they as daughters born of her, and receiving from her ministerially both nature, name and priviledges. Paul indeed was called ex­traordinarily from Heaven by Christ himselfe, the head of the Church (and not by an Angell) that he might be, as some con­ceive, a type of the second call of the Jewes, who (as some bold) shall be so called as he was, by the appearing of the signe of the son of man, and therfore that Church is said to come downe from God out of Heaven, Rev. 21.2, 10. And the ground for this type they take from 1 Tim. 1.16. For this cause I obtained mercy that in me first Iesus Christ might shew forth all long sufferance for a patterne, [...], to them which should or shall hereafter beleeve on him: but these things are mysteries, and I dare not be too confident in them, yet should they come to passe, they infringe not the present truth, because their conversion shall come from the head, root, and fountaine it selfe of the Church, as Abrahams call was; and no question but Christ did convert ma­ny in the dayes of his flesh when he was actually and visibly a member of the Church here below. And if any be converted by secret revelation, or inspiration, and neither converted, nor fed by any externall ordinances, nor joyned to any visible Church, as infants of heathens, or any of the Philosophers as Plato (if pos­sibly they may be such) these are [...], and not within the compasse of the generall rule for the visible Church, and so not of the question.

Quest. If it be asked, what it is that is sufficient to make a man a mem­ber of the Church Catholike visible? Answ. I answer, Beliefe of the maine points of the Christian faith, & professed subjection there­unto. [Page 40] And this is as much as the Apostles required, as in the case of the Eunuch, and Simon Magus, and if it were sufficient then, it is sufficient still: for those were the purest Churches. So many as gladly received the Word were baptized, Acts 2.41. And yet this is no more then may be found in an hypocrite, for the stony ground received the Word with joy. And we have no other rule to goe by in gathering Churches, or receiving mem­bers into a Church, then they had then, neither may we presume to make any other to our selves. Sic omnes ferè Reformati Theo­logi celebres materiam visibilis Ecclesia asserunt esse homines externè vocatos fidem Christi profitentes: nam (que) definiunt caetum hominum vocatione externa seu praedicatione Verbi & Sacramentorum commu­nicatione evocatorum ad cultum Dei & societatem Ecclesiasticam in­ter se celebrandam. Apolon. pag. 8. Vide etiam utrum (que) Trelcatium in locis communibus, Loc. de Ecclesia & Professores Leidenses, Disp. 40. Thes. 3. Neither is it requisite that they should be truly godly, to make them members of a visible Church, for then no man could tell whose child were to be baptized, or who are members of a Church, or when he is in a true Church. And if the living mem­bers of Jesus Christ were the only, or essentiall members of a visible Church, then none are true essentiall members of the Church visible but they, and then a truly godly Minister is a more essentiall Minister then another, and the Ordinances administred by him are more essentially administred then by another, and the vertue of the Ordinance should depend, not on Christs Institution, but the worthinesse of the person administring. And haply af­ter twenty or thirty yeares living under a Minister that seemed religious, that Minister by falling away proves himselfe not to be truly godly, and so all those Ordinances were null, being admini­stred by one that was not only no Minister, but no true member of the Church. I conclude this answer with that saying in Ames. in his Bellar. enervat. Falsum est internas virtutes requiri à nobis ut aliquis sit in Ecclesia quoad visibilem ejus statum.

Object. The Church Catholike is Integrum, and the particular Chur­ches are membra, and therefore neither of them can be Prima, or Orta, in reference of one to another, because being Relata, they are simul naturâ, and both Integrum & membra are both of them Orta argumenta. Vide Rami Dialecticam.

[Page 41]Indeed we finde in Logick that both Genus and Species, Answ. Inte­grum & membra, are Orta Argumenta, and that it is not meant in reference one to another, but to those arguments which are called Prima, as Cause, Effect, Subject, Adjunct, and Contraries. And it would be a Logicall dispute, not Theologicall, to define whether Integrum or membra have the primary consideration, see­ing they are Relata, Quorum alterum constat è mutuâ alterius af­fectione. Ergo dicuntur simul esse naturâ: For Totum est quod ha­bet partes, Pars est quae continetur à toto. So that a thing cannot be said to be a whole but in reference to the parts, nor can any thing be said to be a part but in reference to the whole, for though it may have a being before the whole, yet it is not a part of the whole untill the whole be.

Yet for the clearing of this Objection we must consider that Integrum & membra admit of divers kinds, and considerations, and though in a constant permanent or continuous body, whose particular individuall parts rise and fall together with the whole, so that it cannot consist but of so many essentiall individuall parts whereof it is constituted, there the whole and the parts whereof it is constituted as they stand in relation unto one another must be simul naturâ, yet the Church Catholike being, as I may say, a kinde of discreet, successive, indefinite body, alwayes transient and in flux, some members being alwayes in their adding and some alwayes in taking away, so that even in respect of the particular parts it is not one houre every way the same it was the last, I say, that in reference to the members that are to be added, the whole must needs be accounted first, because it hath a being before the addi­tion, and after the substraction, and the members must needs be first added to the whole before they can beare the relation of parts unto it. And herein it is like a Corporation, whose first members whereof it is constituted are simul naturâ with the whole, yet all the members that are added successively finde it a Corporation before their addition, and so are not simul naturâ with the whole.

Object. The Church Catholike is made up of the particular Churches,and therefore it is Orta, and they are Prima?

Answ. To let passe Logicall disputes,consider we the universall and particular Churches in a theologicall notion, and we shall [Page 42] find (as hath been already proved) that the particular Churches or congregations do rise out of the Church Catholike, and not con­trary. For the members of a particular congregation are first members of the Church Catholike, and admitted thereinto, be­fore they come to be capable of being members of a particular Congregation: for no Congregation takes a heathen in first, and makes him a member, and then a Christian, but he is first made a Christian, and then made a member. Yea, I conceive that there may be many belonging to the Church Catholike, that belong to no particular Congregation, whose conversion hath been by ac­cidentall providence, as by reading, or discourse, or haply hearing a disputation, or Sermon, and yet their habitation, or imprison­ment, slavery, banishment, travell, or other occasions may not suffer them to joyne themselves to any particular Congregati­on, and yet are visible Christians yeelding professed subjection to the Gospell in their lives and conversations. And are, by being of the Church Catholike, fit to be members of any Con­gregation, but are actually none. Suppose a man by trans­planting into America, suffering shipwrack, should swimme to some unknowne land, and there live among the natives, is that man without? or if he should convert a native to the faith in Christ, is he without? is he not [...]? Of what Congregation was the Eunuch, that was baptized by Philip? and yet we doubt not to say, he was a Christian, and one of the Church members, but it must be the Church Catholike.

So that we see the Church Catholike consisteth not of parti­cular Congregations only, but particular members, that may not haply be drawne into congregations. As not only all Cities, Towns, and Parishes in a Kingdome belong to that Kingdome, but all particular Persons living under, and by the same lawes, though haply there should be some that live not in any township or village, but in some Island, forrest, or in ships, as the manner is of many families in the Netherlands, or as I have heard of some house that stands so that no Parish in their Perambulation did over fetch it in.

And if we must account the particular Churches to be primae, because the Church Catholike is made up of them, then we must account particular families to be the prime Churches, because the [Page 43] Congregations are made up of them, and they are called Churches in the Scripture, Rom. 16.5. 1 Cor. 16.19. Col. 4.15. Philem. 2. And we know God had his Church in families in the Patriarchs times before it was either Nationall or Congregationall.

But it is plaine that particular Congregations are made up of a certain number or parcell of the members of the Church Ca­tholike, and not contrary. And so were the Churches in fami­lies also.

Now then, seeing it is evident by the former Scriptures, and Arguments, that there is a Church Catholike visible: And seeing that the Names, Nature, and Priviledges of the Church, the Pro­mises, and Ordinances of God, the Offices of Christ, and Signes of the true Church, the Members of the Church, and Ministry of the Word, belong first to the Church Catholike visible, and that every particular Christian beare first and last relation thereunto, which relation cannot be broken off by any removall, or without sinne, and that particular Churches spring out of the Church Ca­tholike, I therefore conclude according to the light God hath given me, That the Church Catholike visible is Prima, and the particular Churches are Ortae.

From this Thesis give me leave to propound to your further consideration these Corollaries or Conclusions,

Concerning

• Churches
  • Catholike.
  • Particular.
• Persons
  • Publike, viz. the Officers.
  • Private, viz. the members.

• 1. That there is a Church Catholike.
• 2. That the Church Catholike is but one.
• 3. That the Church Catholike is visible.
• 4. That though the Church Catholike be alwayes transient and in flux by the addition and subtraction of the members there­of, yet it shall never cease to be visible.
• 5. That if the Church Catholike be contracted into the limits of a particular Congregation, yet that hath the notion of the Church Catholike more properly then of a particular Congre­gation.
• [Page 44]6. That the Church Catholike is mixt of good and bad, as well as particular Congregations are.
• 7. That the Church Catholike is Organicall.
• 8. That the Keyes of Discipline are Catholike as well as of Doctrine.
• 9. That the Promises, Priviledges, and Ordinances of Wor­ship and Discipline belong primarily to the Church Catholike.
• 10. That the notes and signes of the true Church belong first to the Church Catholike visible, and therefore are distinctive to that only.
• 11. That the whole Church Catholike is the primary object of Christs Offices, and particulars but as parts thereof. Joh. 3.16.
• 12. Though Christ be the only Supreme head and Ruler of his Church, yet must it have immediate subordinate rulers over it. Ephes. 4.11.
• 13. That the Unity of the Church Catholike requireth not a meeting of the whole body together at any time.

• 1. That particular Churches are made up of the members of the Church Catholike.
• 2. That the particular Divisions of the Church Catholike visi­ble for convenient enjoyment of publike Ordinances have the Name (Church) and the Priviledges thereof by participation (as farre as they are capable) indulged unto them.
• 3. That particular Churches must be distinguished by particu­lar accidentall limits, and circumstances, though they be hetero­geneall to the Church.
• 4. Many Congregations may be in the same community of Discipline, and be ruled by their Elders in communi by co-ordi­nation though not subordination, and so be called One Church, Nationall, Provinciall, or Presbyteriall.
• 5. That which belongs primarily to the whole Church as To­tum similare, and to the least part of the whole, as a part thereof, belongs much more to a greater part thereof.
• Or thus, That which belongs to a little part of a similar body, (quâ talis) belongs to a greater part much more.
• 6. The greater the parts of the Church Catholike be, and the more united by co-ordination, the stronger they be, and the smal­ler the Divisions be, the weaker.
• [Page 45]7. The Division of the Church Catholike into small parcels to stand alone by themselves without co-ordination is dangerous.
• 8. Yet necessity in regard of distance of place, &c. may cause a particular Church to be Independent in regard of actuall exter­nall consociation.
• 9. The constituting a particular Church by an explicite Cove­nant as the essentiall forme thereof, implyeth a deniall of all other Churches to be true that are not so constituted, because they must want the essentiall forme.

• 1. Every Minister is an Officer of the Church Catholike, and that relation is primary to him, yet the particular relation he stands in to a particular congregation giveth him by the politic of the Church a more immediate charge to administer the Ordi­nances of God unto them.
• 2. Any single Minister by vertue of his office hath power mi­nisterially to admit a member into the Church Catholike visible.
• 3. Although the Election of a Minister to a particular congre­gation be an act of liberty in the people, yet his mission is from Christ primarily, and ministerially by the Presbytery.
• 4. He doth not administer the Ordinances of God in the name of the congregation as their servant, but of Christ. As a Major in a corporation though chosen by the people, yet executeth his of­fice in the Kings name.
• 5. If he administreth any Ordinances out of his own congre­gation, he doth it not as a gifted brother, but by vertue of his office, 2 Cor. 5.20.
• 6. Although the particular flock over which a Minister was set be dissolved, yet he ceaseth not to be a Minister, because the Church to which he bare first relation is not dissolved, which is the Catholike.

• 1. Particular Converts are first converted into the Church Ca­tholike, and secondarily conjoyn'd into particular consociations.
• 2. Every member of a particular Church is a member of the Church Catholike, and that relation doth primarily belong unto him.
• 3. Externall profession of the true Faith, and subjection to [Page 46] Gods Ordinances is enough to make a man capable of being a member of a visible Church, quoad externam formum.
• 4. By Baptisme members are visibly and ministerially admit­ted into the Church Catholike visible.
• 5. By Excommunication rightly administred an offender is cast out of the Church Catholike visible as much as out of a par­ticular congregation.
• 6. Federall Holinesse belongs to none primarily, because borne of members of a particular congregation, but of the Church Ca­tholike.
• 7. They that are only in the Church Catholike visible are not Without, in the Apostles sense.
• 8. Children of beleeving parents have right to Baptisme, though their parents were not members of any particular con­gregation, and are debarred of their due if denyed it.
• 9. Every member of the Church Catholike is or ought to be a member of the particular Church wherein he dwells.
• 10. The being in the generall Covenant gives right to the Ordinances and not any particular, neither do we find any men­tion in Scripture of any particular explicit Covenant either ur­ged or used at the admission of members into a particular con­gregation, or at the constitution of the same.
• 11. The Invisible members of the Church which have inter­nall communion with Christ are also visible members, and have externall communion in externall ordinances.
• 12. The departure of a member from a particular congregati­on and removall to another for convenience, or by necessity, is no sinne, but departing from the Church Catholike, and ceasing to be a member thereof is a sinne.

I know it is not usuall to make uses and application to Theses of this nature, and should I enter thereinto, I might drowne my selfe in sorrow, to bewayle the rents, not in Christs seame­lesse coate, but in his body the Church, which Christ preferred in some regards before his naturall body, for he assumed his na­turall body for their sakes, and was willing to suffer that to be buffeted, spit on, whipped, crowned with thornes, crucifyed, peirced, slaine, for their sakes, yea he was willing to be made sinne, yea a curse, and to beare his fathers wrath in his humani­ty [Page 47] for his Churches sake, that they might escape and be saved.

The divisions in the Church are of three sorts, in judgement, in affection, and in way or practise.

For judgement, first come the Romists, and they rend away the second commandment: then come the Antisabbatarians and they rend away the fourth, though placed in the heart of the De­calogue, and so extraordinarily fenced by God, with a memen­to before it, and so many arguments after it: then come the An­tinomians, and they pluck away the whole law from us, denying it both punitive, coactive, and directive power, and so render it wholy dead and useles to Christians: then come the Socinians, and they quench the Deity of Christ, and the Holy Ghost, and de­ny our redemption by the blood of Christ, and so consequently would deprive us of the benefit of the New Testament: then come the Anabaptists, and they deny and deride our Baptisme, and render us and our children no better then heathens: then come the Separatists, and they would pluck up our Church by the roots, and call us Antichristian, Rome, Egypt, Sodome, Babylon, and so consequently call their owne mother whore, for if they have any conversion they had it in the bosome of our Church. Of whom that of the Psalmist is too true,Psal. 50.20. Thou fittest and speakest against thy brother, and hast slandered thine own mothers sonne. Yea there be others of our honoured and beloved brethren, whom I forbeare to name among the former rabble, who though they acknowledge us true Churches, yet deny us to be one Church, and would have us rent into a thousand pieces and parcels, and these to stand as so many entire, compleat bodies, without any co-ordination, as so many Spouses of Christ, as so many Queens, appointing their own orders, and officers, as their servants to officiate in their names, with liberty to censure both officers and members within themselves by the votes of the whole body; and not to be accountable unto any other Church or Churches as co-ordinate members, except arbitrarily at their pleasure. Not en­deavouring, with us, to reforme our Churches, but to gather Churches out of Churches, by calling our best members out of our congregations, and uniting them into severall bodies, by a particular explicit covenant, urged as an ordinance of God, and forme of the Church, and as the only Church way, and way of [Page 48] God: and so having fleeted off for themselves the creame of our congregations, and transplanted all our wheat by it selfe into their field, would leave us none but the tares, the lees and dreggs of men. But I forbeare, Dolor ora repressit.

Others there are, (and I wish I could say they were others,) who pleade for liberty of judgement, that every one may hold what opinions, and be of what religion, and sect he pleaseth, be­cause judgement and conscience cannot be forced, but must be left to God only, and thereby would make England another Am­sterdam of all sects and religions; whereas our brethren in New-England have banished the Familists &c. from amongst them. Yea and generally men covet new opinions, and count it their glory to differ from others in judgement, and he is no body that hath none but old truths, and so men under colour of new light and new truths rake up a multitude of old errours.

Secondly, our divisions are in heart and affections: for diffe­rence in judgement cause alienation of affections, and great thoughts of heart, so that if there prove once a clashing and cros­sing in opinions, though they were never so neer allyed, or well acquainted, and familiar, yet then they grow strange, and fall out, and oppose, and censure each other deeply: then they are super­stitious, or antichristian, or enemies to Christs kingly office, and hence come so many invectives in Pulpit and Presse.

Thirdly, in way: for as mens judgements differ, so doe their wayes: Some are for one way of Worship, some another; some for one way of Discipline, some another; some for one way of constituting of Churches, some another; some for gathering of new Churches out of the old, and yet let the old ones stand as mock-churches, when they have gleaned out all that are good out of them; they would take all the golden and silver vessels, vessels of honour, and leave us none but wooden and stone, vessels of dishonour; and some are for separation wholly, and so turne all the rest over to Antichrist; yea, some so violent, as that they would pluck downe our very meeting houses (tropically called Churches) which they deride by the name of Steeple houses; and all are in wayes of contention, so that we are like Sampsons foxes tyed together by the tayles with firebrands between them to burn up the standing corn.

[Page 49]I shall conclude with an earnest desire of, and exhortation to unity and peace. The unity of the Church should be a strong mo­tive to unity in judgement, heart, and way. It is that the Apo­stle presseth Eph. 4.3, 4. Endeavouring to keep the unity of the spirit in the bond of peace, for there is one body, and one spirit, &c. This spiri­tuall unity it is that Christ so earnestly and often prayed for in that short prayer, John 17.11, 21, 23. That they may be one as we are one. That they all may be one, that they also may be one in us. That they may be made perfect in one, And this was Pauls earnest re­quest, 1 Cor. 1.10. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speake the same thing, and that there be no divisions among you▪ but that you be perfectly joyned together in the same mind, and in the same judgement. And again, 2 Cor. 13.11. it is one of the last things he concludes his Epistle with. Finally brethren, farewell▪ be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. And Phil. 1.27. He presseth it as the only thing he desired of them. Only let your conversation be as it becommeth the Gospell of Christ, that whether I come and see you, or else be absent, I may heare of your affaires, that ye stand fast in one spirit, with one mind, striving together for the faith of the Gospell. Certainly unity of judgement is of more impor­tance then we are aware of, else the Apostle would not presse it with such solemne adjurations, and intreaties, so often as he doth. Yea, when there were but two women that differed in opinion (as it is conceived) the Apostle thought it beseeming apostolicall gravity, and the holy Ghost judged it meet for a piece of cano­nicall Scripture to take notice of it, and compose it. Phil. 4.2. I beseech Enodias, and beseech Syntiche, that they be of the same mind in the Lord. Though it might seeme but womens brabbles, yet we know how great a matter a little fire kindleth, a little strife and errour will encrease to more ungodlinesse.

Consider we, that there is but one truth, and that is of God, and God is truth, and errour is of the Devill.

Consider that the understanding is the highest and foremost faculty of the soule, it is as the fore-horse in the teame, the lea­ding faculty, and as that is informed, so the will, and conscience, and affections must needs worke, and follow that, and if that be lead into errour, it must necessarily mis-leade the whole man.

[Page 50]Consider that a chiefe part of the image of God in man con­sisteth in knowledge, and so is upon the understanding, which by errour is defaced.

Remember the solemne caveats given by the Apostle, Rom. 16.17. I beseech you brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoide them. For they that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and blessed or faire speeches deceive the hearts of the simple. And Eph. 4.14. That we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine by the sleight of men, and cunning craftinesse (or af­ter the method of errour) whereby they lie in wait to deceive. Christ himselfe tels us, that false Prophets shall come that shall deceive (if it were possible) the very elect. Behold, I have told you before, Matth. [...]4.24, 25. And Paul tels us, Of your selves shall men arise speaking perverse things, to draw away disciples after them. Therefore watch. Acts 20.30, 31. Therefore Hold fast the forme of sound words, which thou hast heard of me, 2 Tim. 1.13. They that coine new words and new high strange expressions to amaze the people, it is a signe as Calvin tels us, that they have some new opinion upon the Anvill.

O let us labour to be of one heart, seeing we are all but one body, and have but one head, and one spirit, and be­cause we are all brethren of the same heavenly Father. This is that which God hath promised his people, Ezek. 11.19. I will give them one heart, and I will put a new spirit within you. And we find Christ inculcating this exhortation, John 13.34. A new Commandment I give unto you that ye love one another, as I have lo­ved you, that ye also love one another. By this shall all men know that ye are my disciples if you have love one to another, John 13.34, 35. Againe, This is my commandment that ye love one another as I have loved you. John 15.12. And ver. 17. These things I command you that you love one another. Acts 2.46. And this we find practised, Acts 4.32. And the multitude of them that beleeved were of one heart and one soule. And this Paul exhorteth to, Rom. 12.10. Be kindly affe­ctioned one to another with brotherly love, in honour preferring one another. And we find the unity both of judgement and heart ex­horted unto, 1 Pet. 3.8. Finally be ye all of one mind, having com­passion [Page 51] one of another, love as brethren, be pitifull, be courteus. Di­visions is the Devils musick, but that which makes the Devill laugh, should make us cry. O what a solemne obsecration is that of Paul, Phil. 2. [...], 2. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mer­cies; fulfill ye my joy that ye be like minded, having the same love, be­ing of one accord, of one mind.

O that we might labour to be of one way also. This is that which God hath promised his people, Jer. 32.39. I will give them one heart and one way, that they may feare me for ever, for the good of them and of their Children after them. And Zeph. 3.9. Then will I turne to the people a pure language, that they may all call upon the name of the Lord with one consent or one shoulder. And this was the blessing to Hezekiah in his people, 2 Chron. 30.12. Also in Judah the hand of God was to give them one heart to doe the Commandement of the King and of the Princes, by the word of the Lord. Certainly there is but one rule for Doctrine, Worship, Discipline. And as many as walke according to this rule, peace be on them and on the Is­raell of God. Gal. 6.16. And this is the Apostles exhortation, Rom. 15.6. That ye may with one mind and one mouth glorify God. Yea though we be not of the same judgement in every thing, yet as it is Phil. 3.16. whereto we have already attained. Let us walke by the same rule, let us mind the same things. And this unity in way is that which we have sworn unto, and covenanted in our late Nationall League and Covenant, in the first branch of it. That we shall endeavour to bring the Churches of God in the three Kingdomes of England Scotland and Ireland, to the neerest con­junction and uniformity in Religion, Confession of faith, Form of Church Government, Directory for Worship and Catechi­sing; That we and our posterity after us may as brethren live in faith and love, and the Lord may delight to dwell in the midst of us. And we shall be forsworne if we endeavour it not. All the members of the same body naturall agree to go the same way. Yea the strength, health, and beauty of the body naturall consi­steth in the fast knitting of all the mēbers together to each other, and to the head, and the luxation therof is dangerous: so and much more it is in a body Politike or Ecclesiasticall. And though the divisions in our civill estate be very sad, and might deserve teares [Page 52] of bloud to bewaile them, yet I looke upon divisions in the Church as a matter of more fad and dolefull consequence, and I feare, (but wish I might be mistaken) that when the breaches of the common wealth shall be closed, the breaches in the Church may grow wider, and the differences rise higher; which having seazed upon the understandings and consciences of men cannot be composed by commands nor clubbed down by force. Only here is my hope herein, that he which found a way to re­concile God and man when they were at enmity, can find a way to reconcile man and man though they be at difference. Now the God of peace that brought againe from the dead our Lord Iesus Christ, Heb. 13.20, 21. that great Shepheard of the sheep, through the bloud of the e­verlasting Covenant, make us perfect in every good worke to do his will, working in us that which is well pleasing in his sight, through Je­sus Christ, to whom be glory for ever and ever, Amen.