^ A •£» -ct A g i VIN Die ATION 4 OF THE I ESSENCE AND UNITY ^ OF THE § ChvrchCatho LIKE Visible. f» f !» ¥ i 4 4 4 4 4 AND ¥ ¥ The Priority thereof in regard of, f_ Particular Churche ¥ 4 In anfwer to the Objedions nfade ag-ihft it, both 4 by M' fohn Slits junior, and by that Reverend and \ 4 4 4 4 4 4 4 4 4 4 4 worthy Divine Hooker, in his of Church Hifci^linc, 'vey By Samuel Hudsok Minifter of che Gofpel "at Cafell in Suff. ¥ ¥ ¥ ¥ ¥ ¥ ¥ ¥ ¥ ¥ vi < ¥ ¥ I LONDON, ^ Printed by M. for Christopher JHeredith at the Signe of the ^ Crane in Pauls Church-yard. 165c. 'it' h£m: iS rfiS_ V -MAR 12 1Q43 35C37; ™ LA TO THE Reverend AfTembly of D i v i n e s aflembled at JVe^minHen Etjerend, and much honenred Fathers and Brethren, it is a received'Maxime, that ^ublike rights and interefis are to be preferred before private andpar- ticularf)iritual, before feCular i divine before humane' Now as the internal jpiritual gover' went ofChriJf in the invifble Church,is farre more txceUsni then any other : fo alfo his external vifiblegovernment of the vifble Church, hath the preheminence above all vifble civtl governments and K ingdoms of this Vforld. And if it be lawful even for private perfons to vindicate, by humane Laws, the extents and rights of their particular civil inheritances and poffejjions: and if it be accounted the duty ofgoodfubjebls to vindicate the extents and rights of their civil Soveraigns Dominions, 'With their Efiates and Lives, eVen by the Sword: then much more us it the duty ofChrifts Subjebls, by dijputes and argumentations to vindicate the extents and rights ofChriJis external political Kingdom; the one being but of civil concernment, the other divine; the one tending but to a civil,end, the other d Q>iritual. And therefore I hope none Will blame me for appearing in publike to contend for the extent and rights of Chrijlspolitical Kingdom in his Church here on earth. JHy firfl "Thefis on this Sub'jeSl 'Was compufed for the private ufe of my felf, and fomefeW nAghbour Jhfinifiers, in a monethlj privai'e meeting, according to our cufiome. But being made pub'-' like, at the defres of others, it met With oppoftion from tworc- verend Brethren: firfi by JIL. John Ellis junior. Who undertook to,confute it,With other Traflates of divers of my betters that Were Written of the fame f'sbjebl: and fecondlj by Reverend AD Hoc- A a ker. The Epiftle Dedicatory. ker, Vcho u fmce departed out of the vijible militant Church, into the invifible Triumphantthe loffe of \\>hich burning and fhining light, the Church of God cannot fuffcientlj lament. Now be" caufe fome things therein fet down \\>ere by themmifiaken, and other things not fo fully cleared, as I defired, I thought good to fet it out again more enlarged, andvindicatedfrom themifakes andoppof- tions that it met ^ithalU' ' ' The reafons of my fo long delay herein were, Firfl, bccaufe I \vas the leaf and leaf concerned therein, though the mofi tartly dealt wifhallby M Ellis. Andfecondly, becaufe 1 defired to fee fome of my betters go before me, in vindication of their own Tr ablates of the fame fubjebl. And thirdly, becaufe I underfioodby AT.FWiS's boof, and by common fame, that there \\>as an anfwerto AA.Km- therfbrd coming out,- therein I (houldfnde my quefiion difcujfed, by that eminent and worthy Divine M. Hooker, '^^hich "^as indeed fent over, but per ijhed in the fea, and fo retarded one year Ion- ger, untilit could be tranfcribed, andfent oyer again. Andfince that Was printed, the feat of theWarre, by.the-fiege o/Golchefter, coming fo near us, We were all in a fear and danger, fg that J thought it no fit time to attend to controverfies : and I had indeedalmofl laid it quite afide, but that the importunities of fome,and the infultings- of others e-xdtedme againte take it in hand. And now Ifinde afourfold unhappineffe hath betided me herein. Firfi,.The darkneffe and fublimity of the Subfifl, Which f could no Way make plain, Jo as to be undcrfloodhj vulgar apprehenfions, becaufe the'handling thereof put me neceffarily upon the ufe of fo many latine Words, and logical terms of art, Which are not ufually underfiood by common people. And theref we defi>airing to be under- flood but by thofe that hqdfome skill in the Latine tongue, arid in Logic f,. 1 have fet down the words of Juch Authors as I have had cccafion to cite, in their own languages, in Which I found them,lejl otherwife this Trablate Jhould fwell too great. ■ a^JJco^nd unhappineffe is, that this Tenet feemeth to crojfe fo ma- '4y jjfgur own Divines, in their Writings, againfi the Papifil. But indeed it doth only feem fo, for it is manifeft that the Church Cu" tholike which they intend, ts not the fame with this that 'I have to "dealabout. For they fpeak^of the Church Catholike confifling only of the, Bkbk, and J confent unto them that that Church u invifibll: r ■ ■ ' ■'^bdt The fipiftle Dedicatory. hut mj t^uefiion u. ehom the f.xtermlft ate: of the Church, contahi- inghjifocrites as ^cll as thofe that are trulj godly ,itt^el^l.ch Church the Ordinances of TPQrJhif and difcipline Veere Jet. - A third is, that / am fallen upon a fubje^ Veherein I can 'finde fofeve going before me, and therefore could have theleffe help from Authours, * A fourth is, that 1 being a mean CoHntrey-JHinifter,want,both thofe abilities and opportunities, to,enable me to Verhe of controyer- ftes, having conftant employment of preaching in mine own Congre- gat ion, and frequently abroad, lying upon me, fo that, I cannot at- tend polemical Divinity, as they muft that undertake fuch a yeork:, - , Jldy principalfcope in this and the former "Thefts, frto prove-that there ts one Church Catholike viftble on earth': and that Gods in- fention and donation of the Ordinances ofVvorJhip and difciplineiVoas firft to the whole Church, andfecondarily toahe particular Church- es, as parts thereof. Andyet.I acknowledge the ordinary ,a^d con- ftant exercife of thpfe Ordinances,, is^ primarily ii\ the pqrticulatt Churches, and afecotidary and-oriiy .occaftmal exeycife ofahe^in greater parts thereof', and a very rare exercife ofthetn in the whole conjunftim uponfeme general extraordinary occafion, and that can be nootherwife, then by delegated Commijftoners from the feveral parts of the whole. When convenible- If it be conceived by any that fome of the Arguments in this Tra- flate are multiplied moreth^en is-needfull, and. are laiddown more fingly then was meet, I Will not deny it: Bepleafed in the reading of them ts confeder them together, and I hope they Will prove con- clufrve. 1 finde alfo by the reVteio of this TraElate, that fome thingi- are ofter touched upon then I Was aware of: be pleafedto impute it part- ly to my forgetfulneffe, and partly to mine endeavour to follow the method of my former Thefts, andyet to anfwer What Was objebled ' *againft it by others,Who followed their own methods, Which occafioned fome coinctdency. Andfince the tranfcribing of it for the Treffe, there came to my hands two other Trablates about the fame fubjebl. Written from N. E. the one in Latine by that reverend and Worthy Norton^ Afinifter at Ipfwich there, in anfwer to Apollonius ; the other by A 3 two The Epiftle Dedicatory two reverend Aiinifiers^Vvu yl/. Allen, and Shcpard, inan^ Jwer to Ball. It grieved me much that Ifawthetn nofoonet: I haveonlj In- ferteaaferp annotations upon thofe traflates, becaufe I ^as loth to make a P o^fcriptiand becaHje I found that mofl of the material paf- fages in them concerning this fubjell, Were already Jpoken unto in this booki I have now Jhewedmine opinion en this i^ucflion, andfubmh it to your fage and mature judgements, and fbould be glad that m) betters would /hew me theirs, and either corre£l What I have erred or failed in, or make more clear What I have endeavoured to prove and defend. If I have herein erred, I Would not Willmgly be an herjetickj but fiall be willing upon conviliion and proof to retraH the fame, but if I have defended a trmh I Conceive I havej I Jhauld be gladto be confrmedinit,andgladder to have the truth confirm- ed, that it may appearfo to others, NernGod the Father, who is the God of truth j andjefm Chrifi, who is the Way, the truth, and the life ; and the holy Ghofi, who is the Spirit of truth; guide you and ks into ail truth. Si prayeth. Your unworthy fellow-labourer S A liU £ Hub s OM. EPISTLE TO THE READER. He Reverend Authour of tliis learned Tradlate, fome few years ago, did put forth a Book about the E^ence and Z^nitJ of the ChHrcb-Catholike |r%. ti^d the priority thereof in regard ofparti-^ cti/ar Churches. This Book was written withfo inuch ingenuity, perfpicuity, and learning, that Reverend and godly Af. Hooker is pleafcd topaffe his judge- ment upon the Authour and his Book inthefe words; fVhile Sumy of / enquiring and Writing touching this Ecclefia Catholica vi- Cbutch.difci* fibilis, an ejpecialprovidence brought a bookjs my view, Vohich did P purpofely entreat of this particularfubjeEl.The Author AE.YinAion a learned man and a faithful Afinifierof theGofpel, Vehen I had confdered his Meriting >y J found his judgement /harp and fcholafiicall, his fpirit Chriftian andmoderate, his expreffionfuc cin& and pregnantly plain to exprefe his own apprehenfions: So that my heart Was much contented With the acumen and judicious diligence of the Authour, though I could notconfent toW>hat he Writ, yet I could not but unfainedly pri^e the learning, perjpic'u- ity and painfulnejfe exprejf ^d in his Writing, To this Book ( by him fo much commended ) he returns an anfwer, and before him one M fohn Ellis junior. And it feems there are two o- ther Tradates about the fame fubje^ written from N E. The o*e by M. Norton in anfwer to Apolionius, the other by M. Al- len andM. Shepherd in anfwer to M. Ball. For the truth is, the poficion there held forth, if granted, would utterly overthrow a the To the Reader. the grounds and pillars of the Congregational government. For if there be a Church-Catholike vijihle, and this Church be net onlj/ a Church-Bntitive bnt a Church-Orgamoal, and a To- turn integraleall Church-foTver habitually feated in the officers of it, ^Bich the] have cemmiffion flom Chrifi to exert, and put into abl upon a lawful call. And if particular Congregations are integral parts and members of the Church-Catholike, as the J ewifh Synagogues Veer e of the fewiffi Church. And if the Aft ni-. firy, Ordinances, and cenfures Xf ere given by Chrifi fir ft to the Churck-general-vifible, andfecondarily to the Church-particu~ lar. Then it will neceflarily follow, That the particular Con- gregation is not the firft receptacle of Church-power, And that all Church-power is not intirely and independently in a particular Congregation, which are two of the chief foundations of the Congregational government. I (hall not at all fpeak to the firft, » Ad If. but as for this laft. That all Church-power is foUly andindepen- Mat.i8,i7. dently in a particular Congregation, it feemsto me not only to Deut 17.8,0, be contrary to the Scriptures %but to the very light of nature, 10,11,17.. to carry many great abfurdities with it. For, 7 1111,4,1^. jj. fgjjps 3I1 authoritative appeals, and all autho- ritative waies of uniting particular Churches one with an- other. а.Then the Churches of Jefus Chriftlhould have no Church- communion in difcipline one with another. They may have _ Chri(lian-communion, bnt no Church-comnmnion. 5. Then no Adinifter could preach as an Officer out of his own Congregation, but only as 3. gifted brother and as a private Chriftian. ■ 4. Then no Minifter could adminifter the Sacraments (which is an ad of office ) out of his own Congregation, nor ( as I conceive ) give the Sacrament to a member of another Con- gregation. 5. Then when his particular Church is dilTolved, he ceafeth to be a Minifter, and muft receive a New Ordina- tion. б. Then a Minifter bapti7,ing a childe, baptizeth him only into his own Congregation. For if he be not an dfficer of the Catholike Church fit cannot baptize into the CathoUke Church, „ which the RcAder. which is direftly contrary to i Cor.12.13. 7. Then when the Officers excommunicate a perfon, he fliould only be excommunicated out of that particularCongre- gatioOjC^c. 8. Then Chrift ftiould have as many incite bodies as ^ar- ticHlar Congregations I Chrifl: fhould not only have or\Q Body whereof particular Congregatioas are part, but every Congre' gation fhould be a Body of Chrifl by it felf. 9. It would make way for toleration of herefies and blalphc- mies, and let in as many religions as there are particular Con- gregations, lo.It would make the Churches of Chrift ftand divided one from another in refpefft of government, and thereby bring mine upon one another. Even as in a civil State, if particular Corporations fhould be independent from the whole in point of government, it would quickly bring deftrudion upon the whole. For the removing of thefe and fuch like abfurditics. This learned and itidicioHs Anthour in the Book fore-mentioned laid down a quite contrary Thefis. That there is a Catholike, vifible, organical Church, to '^hich Ordinances and cenfures are firflly given by lef us Chrifl. And that every Jldinifltr is feated by God in this Catholike viflble Church, and hath a virtual and habitual power to preach as a A^inifler in any place W'here he (hall be law- fully called. Indeed he is not an adtual Minifter of the Church- Catholike, nor hath aftually the charge of the whole Church as the Apoftles had: but habitually only by reafon of the in- definiteneffe of his office. He hath power in ablu prima by vcr- tue of his office, though not in atlu fecundofive exercito, he hath;W adrem every where, but not in re any where, without a call. He is a Minifter of Jefus-Chrift, and thereby hath right and power to perform the ads belonging to his office, but for the execution of it, there is required a call there- unto. This pofitionis oppofcd and confuted by ,the fore-named Authours. And in anfwer to them ( but efpecially to M, Heo- ker 2.r\AlA. Ellis) This Reverend Minifter hath here written a Vindication, which he hath done with fo much meekneffe, a 3 mode- 70 the KtAder. moderation, ingenuity, perfpicuity and learning, that if that holy man of God M. Hooker were alive, I doubt not but he would paflTe the fame judgement upon this BooJt which he did upon the former. TThe truth is. The Queftion is full of diificulty and intricacy, the path in which he walks isan«K- trodden and the pains which he hath taken in the compt- ling of this work, and the learning which he hath difco- vered herein is fo great, as I am very confident. That Vohofoe- ver reades the Bool^VeUl commend tne Authour and hit abilities, though he Jhould. not in e'very thing refent hus opifiton. The Scope of the Book is to contend for the extents and rights of Chriib political Kingdom in his Church upon earth, and to demon- ftratethe unity of it," and thereby to lay a foundation of nity between particular Churches, which is as neceflary for the prefervation of them, as purity and verity. For a Church divided againfitt felf cannot fiand. Sad it is to confider. That whereas Jefus Chrift hath left two waies for the uniting of Chriftians in faith and love, the devil ftiould make ufe of both of them to difunite and divide - us. The firfl: is. The Sacrament of the Lords Supper, which was inftituted to be a Feafl of Love, and a Band ofVnion between Chriftians, but by Satans cunning it hath proved an apple of ftrife and of great contention, not only between the Papifls and the Proteftants, the Lutherans and the Calvinifts, but be- tweenwalfo, and our dijfenting brethren. The fecond ic, Xhe Government of the Church, which was ordained by Chrift to be viZ^'dliv'/i^icui.vay, and as ato link them together in purity, verity and unity, to heal breaches, and to make us minde the fame things, and to be perfeSllj joyned together in the fameminde, and in the fame judgement, But by the devils po- licy (whofeproperty it istobring evil out of good) itisi)e- come the great bone of contention, and a middle ^'all tf parti- tion between Chrifiians and Chrifiians. This is a lamentation and ft ad he far a lamentation. But my comfort is, That Jefus Chrift came into the world: to remove the "^ad ef partition that was between Jew and Gentile, and to make both one, and he is not only ^ foundation fione for his people to build their faith and hope upon, but alfo , To the Reader, alfo a corner flone to unite ^lecvers one to another. He it is that wiUfliortly removeall thefe Wals of partition be- treeen brethren, and will become not only our Redeemer, but our Peace-maker. For he hath praied for all thofe that fhould beleevein him. That thej may be one, as thou Fmher are in me. Job and I in thee, that they alfo may be one Veith us, that the Vforld may beleeve that thou hafl fent me. And the glory ^htch thou haft given me, I have given them, that they may be one even as ft'e are one. This Praierwill indue time be fulfilled, together with thofe three'foul-comforting Prophecies concerning the times of the New Teftament, ler. S2.jp. Zefh, j.p Zach. j^.p. In the mean time it is our duty to flcrdy unity as well zs purity. . To this the Apoftle exhorts us with great earneftncflc and af- feclion, i Cor.i.io. Phtl.2.\.2,%. Eph,^.i,/^^'y,6. This the pre- fent times call for with a loud voice. And this Ihall be the care and praier of Your unworthy fervant in the work of the Miniftry, Edmund Calamy» BrrAta, PAge 10. line i6. for prutively rcaie privatively p, 14.1. for vale e quantum r. valeatquantum, pijtble beleevers, 3 For the members as difiinfl fiom the Ojfcers of the Church. 4 For the Elders or governours of the Church as dijlinilfiom the body. 3 5 For the faithful in fowe one family. 4 Sedion 2. what is meant by vifible. The difiinilion of the vifible andinvifible Church opened. The difference vifibile & vifum. The Churches mentioned in the N.T. '^ere vifible Churches, An ObjeBion of the abfurdity of kicked mens being members of the body of Chrifi ,anf^^ered by a diflinBion ofChrifisbody. The difiinBion of the Church into vifible and invifible is not exaB. *■ 8 The invifible members of the Church are alfo vifible, what a Church vifible is. 9 The defcription vindicatedfiomfome objeBionsagainfl it, lo- * Scdion. 3 ,/ The Table. Sedion 3. fVhat u meant by Catholike,miverfal,or oecHmenical, 11 Four acceptations of the^^ord'Catholikc, and '^hich of them fuit the cjuejiion. what the univerfal vifble Chtirch 12 • Diverfe defcriptions of it, and quotations out of Divines both an" dent and modern about it. 15 what a National Church is. 15 Diverfe proofs fiom Scripture for a National Church under the F'off el, _ . , , , . The defcription of a particular vifble Church §iven by Gerfom '&ViCttVLS,fcanned. 17 Cottons defcription of a vifble. I g Four fluaries about it propounded. 1. whether the matter of it conffleth only of. Saints called out of the Veorld ? 2. whether every particular vifble Church be amyfiical body of Chrifl, or bytt only a part of it, feeing Chrifl hath but one my- fiical body,in the fame fenfe ? 3. whether the firm ofa particular vifble Church be a particular Covenant ? jp 4. whether aS the Ordinances of ^od can be enjoyed in a particular vifble Church ? 20 which for feme of them feemeth very inconvenient. And for ethers impoffble. Ad. No r £ on s defcription of a particular Church, a 2 A f'ongregational Church fianding alonijharily found in the Nere Tefiament, SfdliOn 4. what is meant by prima vcl focundaria & orta. 23 'The primity of the (fhurch-ffatfwUke in a threefold rejpeSi, 24 The difference between this quefiion and Ad, Parkers. Chapter. 1. Proofs by Scripturefer a Church-Cath&lik^ vifble, 2 5 Sedion i. Our Divines in an freer to the TapifiSt mean by ChnrehmCatholike the invifibU Church only, " 26 ret The Table, 10 if ret ii there 4l0 etn externalvifible Kingdem of Christ eu an internal and invijihle. cJW. Hookers ncknoMgement of a political hody or Kingdom of Chrili on earth, D. Ames tefiimonj of a Chmck-CathoHkp vifble, ag Sedion 2, "Diverft proofs out of the OldTejlament fir a Church-Catholikf 't^ifible. . Seflion 3, Diverff proofs out of the Nero Tefiament for a Church CathoUkp "jiftble, -J Aft. 8.3. and Gsl.i.i 3, vindicated, KAi-Afp. vindicated, 5, I Cor, 1 o, 3 2. vindicated, ^ ^ Gal.4.2d. opened, Ep\i,l,i9.vindicated, .g Seftion 4. 1 Cor. I a.28. vindicated, Two anfwers of M. Hookers concerning this textconfidered, 40 Diverfe anftoers to this text by M. Ellis, refitted, 41. An Objt&ton of M. Hookers about Beacons ftt in the fame Church Vehere lApoHles VoereJet^ anfwered, j I Sediion y, 1 Tim g • T J. vindicated, ^ . D iverfe texts vindicated Suhtre the Church- CothoUke si called the K ingdom of (fad and the Kingdom of he .ven, jAf'Hookers an/rver to tho/e texts confidered, I Cor.i J.24-vindicated, Heb. 11.2 8. vindicated, Seftion 6, 1 Cor. 5.12. vindicated, j g Eph.4.4,y. vindicated, ^p }A2t.l6.i2,vindicated, M. Hookers acknowledgement that this text is meant of the vifible Church, <5j ^,Ep. of}ohn ver.ip. vindicated, ga *. ^ Chapter. The Tabic. Chapter. Pr«0fi bj argumentt and renftm that there it n Chttrcb-CatboUhe vijjble. 6^ Sedion i. I Prem Qeds donation unto Chrifl of an univerfal Kingdom, ^From Qods intention in fending Chrifi, and the tenonr of Gode exhibition of Chrifi in his mrd to the "iohole ^orld. ^j 3 From the general preaching and receiving of the Golf el, 4 From the general Charter thereby the Church is conflituted, ' Sedlion a. 5 From the generality of the Officers of the Church, and general donation of the Aiiniiirj. 6 From the general vocation therewith, and general Covenant thereinto all Chrifiians are caSed. ^ 3 7 From the generality of the initial feal, admittance and enrowl- ment. 8 From the externalcatholike union betreeen all vifible Chrijiians. 70 Sedlion 3. 9 From the individualfyffiem or body of laws (proceeding firm the fame authority ) whereby the whole is governed. to From the general, external communion, intercourfe and com- . munication between all Chrijiians. y j II From the general extenfion of excommunication, 73 13 If there be parts of the Chttrch. Catholih^ there is a mba/e. Sedlion 4. Many metaphors in Scripture fetting firth the whole Church under an unity. . Chapter. 4. That the Church-Catholike vifible is one Integral or Totum inte- grale. Seftion I. Firji, Tfjgatively, that it is net a Genus. I "Becaufe a Genus is drawn by mental abfbraUion o/fpecles but the Catholike vifible it made up by conjunllion or appojitionof the fever al members. ■' 4 A Qttmhath no exiHem ofitt own, which the Church*Ca» thoHke vifible hath. The Table. 3 It appears 1>J the definition of a Genus, loth according to the Rami ft s and Ariftotclians, neither of Vehich can agree to the Chttrch-CatholikS' Seftion 2. Secondly, Affirmatively, that it is an Integral. yji 1 Becaufe it hath an exiftence of its onvn, '^hich no Genui hath, 2 Becaufe the particular Churches confiitute the Oecumenical^ Vehich hath partes extra partes. 3 Bccaufe it is made up not only of particular Churches, but of particular beleevers alft. Becaufe it hath accidents and'adjunlls of its oven, exijling in it. 80 It is capable of being greater or leffie. It is mutable andflux He. 81 It is meafured by time and place. Seftion 3. 5 Becaufe it hath admijfion into it, nutrition and edification in it, andejellion out of it, 6 Becaufe it hath a head and Covernour of the fame nature, as man, and Officers on earth, that are habitually indefinite Officers totheVohole. 8z 7 Becaufe it hath aBions and operations of the Vehole. 8 It appears by the feveral appellations given to it in the Scri- pture, 84 ^ It appears by the Seripttsre-exprtffions of the union of the mem- bers of the "^hole Church. 26 10 Becaufe the invifible Church may in fome fenfe be called an in- tegral, therefore much more the vifible. 87 Seflion 4, An ObjeBionfiom the poffiible contraBien of the Church-CathoUke into narrow limits, anfwered, fVhether every effiential predication will make the arguments to he Genus Species. 89 whether the right to the Ordinances and priviledges of the Church arife from the common nature and /qualifications in beleevers, or from a Covenant. If from a Covenant, "Whether from a particular Covenant between man and man, or the general C ovenant betweenCodand man. * 3 T^he The Table. i ' The variation offitmtion or accidents vary not the fpecies. 91 The method of conveyance of the right of Chttrch-priviledges af- ferted. 94 The farticular Churches are fimilar farts and farcels of the Church-Catholiki* 95 As the feveral Synagogues ^ere of the feTvifh Church. AleeiLcohahitation makes not a man a member of a Church. Tet for a vifible btleever to inhabit within the limits of any parti- cular Church, and not to be a member of it, imply eth it either to be no Church, or a very corrupt one. 96 Chapter. 5, That the Church-Catholike is vifble. ' 97 Seftion i. There is an invifible company or Church efChriJi. But that is not meant in this ^j^eflion. Four diflinllions of vifible. 98 what J^nde ofvifibility is here meant. Seftion 2. Arguments to prove the Church-Catholike to be vifible. 1 Becaufe thcmatter thereof is vifible. 99 2 Their converfion is vifible. 4 Becaufe their profeJfion,fubjeElion, obedience andconverfatiens are vifible. 100 4 Becaufe the Officers of theVoholeChurch are vifible. lol 5 Becaufe the admittance into, and ejellion out of the "^hele, are vifible. 102 Seftion 3. 6. Becaufe the DoElrine, Laws, Ordinances, and Covenant of the whole are. vifible. An ObjeBion of M. Hookers againfl this, anf vered, x 03 7. Becaufe all the adminiHrations, dijfenfations, and operations of the ^hole are vifible. An ObjeBion again]} this, anfwered. 8. Becaufe it » our duty tojoyn ourfielves vifibly thereto. I04 9. Becaufe the accidents of the whole Church are vifible. 10. B ecauje the fevered parts of the "iohole Chttrch are vifible. 105 Sedion 4. Some ObjeBions oflL Ellis anfvsertd. The X The Table. Tht Church'Cathelike ^hichour Divines incpfojitien to the Pa- jnfis /pf*k. "ft ^ ""f ^he (ame Vfith this tvhich is meant in this efnejiion. 107 Neither can that Church-Catholii^e be conjidered at a Genus,Wi&iVA this it affirmed bj our brethren to be. 1 ep Seftion 5. An ObjeSiion againjt the vtfbilitj of the ^hurch-Catholikej be- caufe it wants an exifienee of its own • An/wered. j 11 Another Objet.ion pom the neceffitj of the Vthole to meet together 5^ fometimes i anfwered. 113 Some fxceptions of M. Ellis anfwered. t \Ab out general Councels and their power, \\6 Sedlion 6. Another ObjeBien from the necejfitj of a vifible head of the Church- Catholii^ vifible,anfwered. 117 yi How Chrifi may be /did to be a vifible head. 118 Some exceptions againfi Chrifis vifible head/hip, anfwered. lip Another ObjeBion, viz. that the Church-Catholil^ is an article of aurfaith,andtherefirecannotbevifible,anfwered, l2l Chapter. That the Church- Cathelike vifible is anOrganical,jet fimilar body. Tea,one 0 rganical body. 12 3 Se(aion i. That particular Churches a^e or ought to be orgami:,ed, Sedion 2. That particular Churches thus organized are fimilar integral parts of the ^hole. 124 This affertion vindicated from cM.Blhs's charge of a contradi- Bion. The fmilaritj of the Churches affierted by T). Ames and M. Bart- let, &e. 125 It neither croffieth mine ewnfcope, »cr Apollonius, as is (ugge^- cd. 126 Scdion 3. The Church-Catholihe is one Organical body, 127 ThedijUnBionofthe Church into Entitive and Organical. whether the Church or the miniBry be firB, i aS An The Tabic. An exflicmonhovf the Chnrch.CHtholik^ ntajhe (aidto hone OrgmictUbodj^ And how not, 1 ^ p Sefiion 4. Argumentt to prove the Church-Cnth0like one Organical body. 131 I, Vrom the metaphors whereby it is fet out in Scripture, It ii fet oHt by a natural body, I j ^ By a political body' tu a Kingdom, City, Army. By an Oeconomvcalbody, i a. Becaufe a bapti^d perfon it admitted amember of the whole. Alfo becaufe excommunication ejeSleth out of the '^hole. Certificates indeed Voerefent from one Church to another to figmfie the infilling of the cenfure, but no new all pajfed. 3« Itappearsby the Identity of the Covenant, Charter, Promifes^ and Laws of the ^hole. j g j 4. 'By the general communion that aS the members of the Church^ Catholike have indefinitely ^ith other members or Churches, Vthereever providence ca(i them. X g 6 5. From the eppofition "Sehich the adver(dries of the Church niakfi againfi it as one organical body, X 2 ^ Sedlion 5. 6. By the indefinitenejje of the Office of Minifiers, This Indefiniteneffie appears. I. From the generality of the Donation, lufritution and Cemmif' fion of the Evangelical tJtlinifiry, j , g Theybearadeuble relation, one to the'iehole Church, another to the particular. jT/.Ruthctford, Crakmhorp, andSalmafius cited. 140 Sedion 6. a. From the fubjeSl matter Vehereabout their office is exercifed which it common to alt. 3. From the end of the miuiilerialfuu£lio»,Vs>hfcb cannot other' wife be attained. j 4. From the anions which every Minifter doth perform, by vertue of his office;indefinitely. ' Seflion 7. ^ 5. From the double rtlationwhich private members beaf one to fthokf another to the particular Church, ' * . From The Table. from the great abfirdities Vphich otherveife veiUfiUoyr, 148 Seftion 8. Obj. Then ordtnarj tj^iniflers differ tiothing ffem tApoHles and B vangelifity anfaered, 150 Chapter. 7. ' Aheut Combinations of particn/ar Congregations in of thm in Synods. 151 Sedion i. A double integrality of the ffhnrch, Firfiy Entitive, Secondly firm ganieal. A donble combination, one habitual, another aBual. 152 Sedion 2. The combining of particular Congregations into a Ctafis, • 15 3 Scripture-proofs and In fiances thereof. 154 ReaCons to prove the neceffiij of it, 155 Seftion 3. Concerning Synods, 158 The authours that handle thufubjeB, The nature, kindes, and authority of Synods, I jp Seiflion 4. A threefold poveer of Synods,. ^Dogmatical, DiauUtcal, Critical. 160 A ground of a Synod in Scripture,acknorf lodged by our Protefiant 'Divines, 161 The Synod kdt.i'), exerted all thofe three hfndes of power. 162 Sedlion 5. About the equality of power of Jingle Congregations, 16^ Their fubordination to the combined. 164 Thu fukordinatiords al(b a coordination. Scripture-proofs for this fnbordination. Andreafins fir it, The like fubordination fiund in the Jewifh Church. And u diHated by light of nature, and common to allfocietks. Sedion 6. 'Divers Objeflionsanfwered. As, \6$ Obj. Then there mufi be 2. kineUf of Prefhyteries, Then every particular Minifierhath a very tranfccudent favoer and authority. J^7 ** Then The Table. Then tbej Artfianding-Officers tf the Chrifiian World, 168 Thcit thtj Are Chrifts Vic art general. ^ 169 Seftion 7. Then the Ohareh of the vthale world fhauld ehoofe every Officer. I70 • J)iverj exceptions efAf, Ellis*/. 171 Seftioo 8. Then the whole is to hononr And eon tribute to the maintenance of of every MiniFler, 17 3 Then the Mininers per firm not their whole office to the Congre-- gation that maintains them. 174 This Win be too great a burthen for Miniflers to meddle in the df- fairs of many Congregations, Then Miniflers exercife rule Where they do not ordinarily preach, fo the keysfhould not be commenfurahle. 17 j Seftion p. This Was a grand objeUitn formerly againfi the Bifhops, that they ruled Where they preached not, 176 Then great and fi'ubborn per fins Will never he brought to cenfure. This Will occaflon much trouble and charge to thepartiegrieved. Synods are in danger of erring as Wed as particular memberfhips. Section lo. ^ The liber tJ of appeals proved. But Why then fhould Chrifi let his (fhurch Want general (flouncels folong, 178 But hew then dare particular Churches abrogate the decrees of gc neral C ounce Is, 170 Chapter 8. Ananfwerto M.'EWis's Prejudices. ? rob abilities, at^T)emonm flrations againfi an univerfal, vifible ( and as he eats it ) gO' verning {but fhouU harvt (aid organic at) Church, And his wrong jlatingofthe ^jseflionreBified, ' ^go Sedion i. fVhat M. Ellis denyeth to be the ^uetiion, l'. He faith it is not meant of the ejfential oneneffie. Anfw. But this is meant, and is the foundation of the other, U The Table. 2 // « not (ftith he) mnm ojeng^iment to mtnualcare one of another, I gj Anfw. Notamicitiol or fraternal only, Int author imive^ the greater fart to regulate the lefe. 5 Nor is it meant ( faith he ) of a voluntary ajfeciation, as occafun require tpr mutual ajpHance, Anfw. Their affocfotiaM, though it he ueeeffarj, yet it itva- htntarjy but not arbitrary, Of Nor is it meant {faith he ) Vehether aU or moji Churches may of- eafionally become otfe by meffenger, in a general Councel, 183 Anfw. This is the htghefi effeB this unity produceth, Sedion 3, tfekat M. ^Wis grants in-this quefion. 1 An authoritative porter from Chrifi to make dirtBions andrulet, to which the confciencc is hound to fubmit, and 'iohieh are to be beyed^ot only becaufe materially goodfut btcauft frmatly theirs. Anfw. This is even as much Od the PreJbjterfUns de(ire. 'But this he denies to be done by Church-Ojfcers, as Offcers, 184 2 Jf t he ttniver (dl Church ^ere conuenible^ he grants ^hatis con- tended fir. Anfw. The parts may rule thttufdves ( being fimilar) as "Bellas the Vthole the ^kple. lS$ ' Seflion 5. Jld. El lis*^ corrupt ftnting of the quefiion in divers places. J Z6 ApoUonius an 1 the London-tjiiimfiers vindicated. 187 The particular Churches aB net by cemmijfion from the general.' 188 The ^holecompanj of Chrifiians en earth are not in their ordinary fetltd Church-cenfiitution, onefinglt aBual Corporation, but habitual. l8p Tet there may be caufes to draw the Officers of many Congregations together, yea, haply feme Officers from the ^hole Church, if it could be, eccafionalij. ipo The (Jdinifters aire not oBuaSy MiniSlers of the ^hole Church, but habitually. They are given to theXVhole Church, as the Levitts to the^hola houfe of IJrael. 191 **2 Seftion The Table. Sefiion 4. ta UTf, Ellis'J preju£ceSf prebAyUitiesanddemonfirAti- ens. JPi His ObjeSlion of novelty, anfrsered. That the Church is one habitmllj. And that the pAtrticftlar Church' es be At the relation of merubers to it, is not novel. That the JlTinifiets are Afinifieri beyond their own Congregations, andean perform duties authoritatively, it not novel. "Divers infances^iven thereof out of Scripture. Divers Canons repulate Aiinislers in the exercife of tbeirfunlii~ ens abroad, but none deny them power. 1^3 Divers inflances out of anticjuity. 194 Freejuemcoventions of Synods and Cemcels anciently, and their a- Sling authoritatively. 196 Fhse anfrvers of M. Ellis'^heremte, conjideredof. 197 Scdion 5. M, Ellis'j "^eitnefes againfl the unity and integrality of the Church confidtred, viz fhryfojlome, (flemens tydlexandrinus, Cyprian, Augufline, Fucherius, and the Councel ofTrent, 198 That it is not novel in reJpeSl of Proteflant Divines, 201 Some quotations out of Calvin, &c. 20s Sedion 6. t Ellis'^ prejudice from the dangerous eonfequences of this opi- nioH, anfwered. 303 Sedion 7. Another prejudice that it is Papal and Antipretefiant, anfwered. 205 Sedion 8. M.EWis'sargumentsanfwered. 2^5 Hts firfi argument from the filence of the Scripture herein, 2 From the inBitution of (fhrifi, 3 From the fir ft execution of the greateft ail of intire power exer- cife4in a particular fongregation^ I Cor.5, 2®8 4 Becaufe entire power Wat committed to particular men, viz. tht oApoftlesfever ally, and to all jayntly. 5 From the reproofs given by Chrift to tht 7. ChuYvhts of Afia, in the Hevelatpon, Sedi<^ The Table. Sefhon Huficond fertof arguments fim the matter and memhenoftbe Chnrchianfrvtred, 20^ Scflion 10. A third fort of arguments » from the firm and nature of all hodiet and corporations, Vchich conffl of fiperiour and infirhur, an- freer ed, 210 Six pretended inconveniences^ anfmred, 211 Sedion 11. A fourth fort of arguments from the autheurs of this opinion, an- freer ed. 212 An ohjeSlion That the "ithole "doorld is one humane fociety, and yet this makes them not one Kingdom politicallj, anfveered, 213 The Cecond Queftion. whether the Church-CathoUke njifible, er thef articular Churches be firH. Sedion I. fVhat kfnde of priority is meant here. 216 Firfi, Negatively, not a priority of time. 2 Not in regard of confiitution By aggregation and combination^ 3 Not in regard of ordinary operation, Butpofitively, the vifble Church-Catholike is prime, 1 Jn Gods intention. 2IJ 2 In regard of Gods infiitution. 3 In rfegard of Gods donation of Ordinances and priviledges. 4 In regard of dignity. 5 In regard of perfeSlion, 6 In regard of the effence or entitivetiejfe, 7 In regard of efficient minifterial caufality-. 2I8 8 In regard of difiinSi andperfelh knowledge or nofcibility. The difference between oituin i«;^iifccundariuni. Scdioo 2. Tht firfi argument for the priority ofthevifible Church'Catholikg from the names that ategiven to the Church in Scripture, "219 The Table. The fecond argtimnt ii hecattfe the Covenant, Promifes,Laws and Priviledgts frimarilj belong to the Catholike Church. The Covenant, commijjion for gathering the Evangelical Church, the promifes made to it, and Laws of it, proved to be miverfal, 220 The Priviledges arealfo catholik^. Firft, Federal helinefe is apriviledge of the Catholike Church, 221 Secondly, Right to the Ordinances of Chrifi, 222 Trovedin regardofBaptifm, 223 And the Lords Supper. 224 Hearing of the W'ord, andjojning in Praier. 225 The query about the Ordinances of Difcipline difcuffed. 2 26 1 Every member of the Church ( though but entitive ) is bound to fubmit thereto. 2 Every Minifter hath an habitual indefinite power annexed to hit office to adminifier them, ^The Ordinances »f difcipline Veerefirfi given to general Pajlersl 227 4 The cenfures dijpenfedhave influence into the Vehole Church, 5 Otherwifegreat inconvenience willfollo\\>. 6 All polities adminifier jufi ice to firangers offending "Within their limits. And the Uki power mufi be allowed to Ecclefiafiicalpolities. Section 3. The third argument is becaufe Chrifis Offices are firfi intended/or, and executed on the Church-Catholike, 228 The fourth argument is becaufe the figns to difference the true Church from afalfe, belong primarily to the Oohole. 22^ The fifth argument is becaufe all the members are members of the Church-Catholike primarily, 230 Both thofe that are born members, and thafe converted. This illufirated by three fimilitudes, 2 j I Scdion 4. The fixth argument is becaufe the Minifiers are primarily Mini' fiiS'S of the Church-Catholike. 23 2 Diverfe proofs hereof. The abfurd confequences »f binding the Minifiers office to his par' ticfflar The Table, 'Ult tkular Congregation only, 2} 3 Miniflers ejjice and power ceafeth not by the dijfel/fticn of hii particular flock. 235 An ObjeElion agaiufithis by M.h. and M.S. taken from the cea~ Jing of the ruling Elder or Deacons office, at fuch diffolution, anjwered. 236 It appears becaufe the cenfure of excommunication infilled by par- ticular Offictrs,reacheth the ^hole Church-vilibie. 237 The diflinHions of formally and virHtally, and o/antecedenter & confequenter, difcuffied. 238 It appears alfo becaufe particular officers admit into the Church- Cathelike by baptifrrh 2 3 p Bapti<.ing is an all of the minijlerial office, AH are baptized into one body, Alany examples of perfons baptized without relation to any parti- cular Congregations, Though it be objelled that this was done by extraordinary Officers, yet thisfalves it not, beCaufe if it be an Ordinance belonging to particular, congregational members, thefe being not fo, they couldhaVc no right to receive it, no jus in re. 240 Some are called Ahnijlers in Scripture in regard of more Congre- gations then one. 241 Andruledin common over more Congregations then one, Sertion 5. Thefeventh argument is, becaufe eVery Chrifl'ifin bears hisfirfl relation to the Church Cathelike, and that relation continueth lafl,and cannot be broken offiW'ithout fn. 242 Hence fir angers triedw^hcre they rejidefor theprefent. Ephcfus commended for trying ftrangers. Rev. a.2. Hon communion is a fcntence denouncedagainft flrangers. Hereticks andfalfe teachers not fixed,mufl not be fuffered. It is no Jin to remove from one Congregation to another. 243 The eighth argument is, becaufe particular Churches ffiring from the Church-Catholike, andare an additament thereto. 244 The Church-Catholike is as the wain Oiean, and the partkular as the arms thereof. A double rife of particular Churches out of the Catholikg. 245 Firfl J The Table. Firft, They are made Hp of members of the Chnrch-Catholike, i. e. ofvifible beleevtrs. Secondly, They finde the Church-Catholike conftitntedand invefi- ed before their addition. 1 The ChHrch-Catholiki ^ infirnmental to their converfon. 2 And gives them mimjierially their admittance, both into the Chnrch entitive and organical, SeAion 6. what is fajfcient in foro cxte|^o to make a man a member of the Church-Catholike vifble, 2^6 The abfnrduties of accounting true beleevers only members of the vifble Church. Apollonius and M.'^ Norton cited. Obj. Holinefe of dedication ts founded on holinefs offanEiif cation, anjwered. , 247 Injiances out of the Old and NewTefiament for'the contrary, Perf maland Ecclcfafticaljudgement differ. 248 The rules of the inviftble Church ferve not for the viftblt. There are the fame qualifications for the members of the Church- Catholike vifible, as for the particular Churches, 249 Two Objeblions againfi the priority of the Church-Catholike, an- fwered\ 250 The ccnclufion of the premifes. 253 Section 7. Corollaries from the former Thefis. 24 Corollaries ce^tcerning the Church-Catholike. Concerning particular Churches. . ^ 5 5 y Concerning the publike Officers of the Church, 2^6 12 Concerning private members, Se(5lion 8. An application of the Thefis bewailing our divifion* 258 Firfl, in judgement. Diverfe errours reckoned up that are broached, Sectndly, in heart andaffeBions, Thirdly, in Vcay or praBice, An exhortation to unity in all thefe 3, reffeBs,. 262 This — This Leaf hing forgotten to be inferted in the former fart of this iinvti. Thefis, it ^as thought fit to adde it here. M. Norton a reverend Minifter in N.E, in bis Trcatife of the 11,15 j^Dodrine of Godlincflc,printed fince his anfwer to AfoHonim, defineth the Church-Catholike to be the number of the ele6l and redeemed, whom God hath called out of the world unto a 4,fjjfupernat*iral eftate and communion of grace and glory with ■/himfelf in Jefus Chrift, And affirms that there is but one Ca- ,^,,,^pVtholike Church, becaufe there is but one faith. And then ' comes to diftinguifti this Catholike Church ih refpeft of its ad- jundls into invifible and vifible. And then defines a vifiblc Church to be a fimilar part of the Catholike Church, confifting ■ a competent number, knit together by way of vifible Cove- ■'nant, to exercife an holy communion with God in Chrift, and fo one with another, according to the order of theGofpel. ■' And then diftinguifheth this vifjble Church into pure and im- , pure; impure into 5. branches, Simply erring, Schifmati- cal. Heretical. And then makes the matter of this vifible -^Church to be Saints, i.e. vifible beleevers. Fronv whence we '^^havc thefe conceflions. i. That there is a Church-Catholike which is but one, 2.That this Church Catholike is vifible,yea, 'h'let me adde further out of his anfwer to Afollonhis, Politica vifibilitas efi adjunBum reJfeElu Ecclefia CathoIicey are of the parts, aod they are fo far true as that their external communion and ad- miniftrationa (if any fuch be Officers) are true and valid, both irsrefpeiflof the particular Churches^and the Cathoiike, qncai externum flatum. And it is his own rule, Rejp. p. 88. J^tc/^uU inefl parti inefi toti, that which is in the part is in the whole. And again he faith Ecclejia Catholka & Ecclefia particulares communicant ejfentia cfr rwmine: Ecclefia particulares, pro z/drijs earum rationil^us habent fe ut partes ^ ut adjunEla Eccle^ Jia Catholica. Ex natura, & ex ratione funt ut res '\A.,jimilares: ut mare appellatur atjua, it a dr ipttalibet gutta ma- ris appellatur acjua, Refp. pag. 87. therefore they mufl; needs confift of the fame kinde of matter, as they ace both vifible. I THE ^ESSENCE AND VNITY QP ""•ii P"! yetjitt Church Catholike vifiblc,^c. epRi,! • S,' Quest.- MtJuVtrum Bccle^a vifibilis umverfalis five Oecumemdfitfri- wa, velfecundaria ^ art a a farticularibus ? Whether the vif. Ch. Cath. or the particnlar Churches be firft ? "Chapter!. The EXfUcAtion ef the T'.arm. Uf ^ OR the handling of this Queftion, here are thefc four tearms to be opened. Firft,What is meant by Etclefia, or Church ? Secondly, What byvi' fibilit, or vifible ? Thirdly, What is meant by univerfalii, five oecumenica^ or univerfal ani oecumenical ? Fourthly, What by prima and ortAf or the firfi Church,and that Vthich rifieth of it orfiecondary f I. Firft, What a Church is ? The word Church is taken a 5 g ^ civil or theological fenfe. In a civilfenfe, for a company of peo- pie fummon'd, or gathered together for feme civil affairs, ip.^p. It [hail be determined in a lavofuU afiemblj; the word in the Original is in-rMimct, a Church. Yea even the rout met together, A^s ip.41. is called Ecclefia, dm^vmiiyiKyjKmar, He dilmifTed the aflembly j or the Chureh, as the word is in the Original. Secondly, In itheologicalknk, itfignifiethacompany ofpeo- pie that are called, or to be called and joyned together, ftanding in fome ^iriiual relation to Cod. And foihe word is taken di* yerfly Firft v'lr i:a.ter hj the Word, So verf. 23, 2 7. and 32. Again Col. 1. 18. His body the Church. Interdum cum Ecclefam nominant, earn intelligunt revera efi coram Deo, in quam null's recipiantur mfiadoptionis gra- tia filij Dei fUnt,^ fdniUfcatione vera Chrijii mem- bra. Ac tunc quidem non tanluh) ^nilos qui in terra habitant comfrehettdit, fed eltBos omnet qui ab origins mundi fuermt, Calvin InB'it,lib.e\.cap.i.fe5l J. where you may fee more of this fub/cd. Of thefe there are three forts: The firJt are eUU un* called, which are not adtially the.Cisutch,^ but inpoicntia, and in Gods decree : the'fecohd fort a're^/7/izi»?; warring \Vith principalities and powers, with ffefh, wodd, and devil,; be- ingadually juftified and fand.fied perfons; the third fotc are triumphant in Heaven, having finiflaed their coiirfe, and are now the ifirits of jufimen made.ftyfftl.: For the fourth, which the Papifts make,^^. Ecplefia dormens^xn Pi^r^atory, vveac- knowledge nor. ^ Secondly, The word Church, fometimes fignifyeth more then the ekd, the multitude ofbeleevers 'Whether truly or in fhed onlyi. So Saul made hayoc^of the Church, Ad. 12.I. HerodJlretched out his hands to vex Certain of the Church, Now it is certain that neither Herod not Saulkntw who were elcd; but as himfelf expounded it. Heperfecuted this Vtajunto the death. And he dejired letters to D amafctu ,that if he found any of that way, he might binde them,A^t.p.z- So I.Fear came upon all the ^hurch. Now it . cannot be-conceived that they were all eledl thatfeared that judgement of God. So i T'/w.j.id. Letnottht Church be charged ^ith them, that it mayrel'i-:ve ^iiaws in feed] Now we cannot conceive that only the eled gave colledion, but the whole number of profelfors, which yet are called the Church, JnEcelefa plurimifuut permixti hjpecrita, qui nihil ChrifH ha- bent, prater tltulum& Jfpeciem, Calvin lufihut. lib. cap, j. fed, J. Thirdly, The word ^hurch is fometimes taken for the mem- bers \ Wh^t is meant Church. j bcrs of the Church, as diftindlfronv the officers, Scft. I* ThenpleafeA it the Apefllet and Elders tvith the ^nhole Church, And ver.e^. They were received of the Church, and of the Apo- ftles and Elders. And this was before their convention in the Synod. And 14'^?* Fourthly, The word Church fometimes fignifyeth the Go- vernouis of the Church, to whom of right it bclongeth to ad- tninifter and difpenfc the cenfures of the Church. Matt, 18.i 7. Jfhe^idnet hear them, tell it to the Church, i.e. the Minifterial Church, where Chriftfeemeth tome tofpeak of a Church that was in preftnt being among the Jews, becaufc he applies his fpeech to the capacity of the Jews prefent. Let him he to thee as an heathenandTublican, who might not have communion with Heathens, and would not with Publicans, but Chriftians might eat and drink with both: and the fame courfe by analogy was to be taken by Chriftians when they had Churches fet up, as it followcth,'t'#r,i8,l9- tVhatfoeverye JhaUhinde en earth, &c. Now we know that matters of complaint were not among the Jews brought unto the Aflembly or body of the people, but to their Elders and Rulers. And the word Kahel, which fignt- fieth Ecclefia or Church, is frequently ufcd in the Old Tcfta- ment for a Court of Elders, not only Ecclefiaftical, but even civil. See i Chron. 13.1,24. And i C^ron. 29 I, io,ao. And 2 CArow.29. 28,31,3a. And 2 30.2,4. called Pfal%z,\. The Congregation of the Gods, Compare alfo iVww.g 5.12,24,25. and 19.12. with lojh.to 4,6. By Congregation in one place is expounded Elders inthcother. Alfo Exod.iz.-^, with v,zu T>eut.^i, 28. ''7'ripn eKKhnvctcm-n gather me the Elders, otmake a Church of Elders. The fame word we ftnde i Kin, 8.1. oi Solomons affembling the E.ders of Ifraeh Atjd i Chr. aS.i. aflembling the Eiders. The Septuaginc tranf- late Kahal EctleJiaotC^urch,\)^'^w\S)>iov Prov.i6.i6, Hiswic- kedncflc fhall be fhcwcd before the whole Congregation, iv Compare alfo'Z>f».23.i,2,3,8.No baftard, Ammonite, Moabite, &c, might enter into Kahai, the Congregation, which is rendred by the b'eft Divines to bcCon/iffui ludicum, the Con- gregation of fudges. For by 2.48,49. atumM^Pafor. It is very frequent in the Sen- prure to fpeak of executing of judgement and juftice, and put- ting away ofevil from the Congregation, indefinitely byand thou as if It were fpoken to the whole Congregation, which was done by the Elders and Judges only, judkiajly; Levit.19. 15,35. DeHt.i6.l9' Ier.j.$. Zacb.y.9,\6. I r<"',5.4,7,12. . . . f ■ r . r et. Fifthly, The word Church is fometimes uted to fignific the faithful in fome one family,Tothe Church iu thy houfe, Unleffethofc families were the meeting places for the Chriftians that dwelt about, to enjoy the Ordinances of God in, becaufe there were no publike mecting-houfes built. And to'this I confeffe T incline. The fecond acceptation of the word SePl't, ^Awc)b,futcsbeft with this queftion. The fecond term to be opened is, what is meant by Vijible ? The Church is diftinguiftied into vifible and invifthle, which yet are not two diftindl Churches or fpecies of Churches, but it is a diftribution of iheSubjtfl by the Adjunft, »duplm medt etmmunieniii externo & meruo. Such as have fpiritual commu- nion with Chtift,««^"®^''inwardly, arefaid to be imifble mem- bers, which are only known to God, and not to men, having this feal, The L*rd l^nowethVpho are hit. Such as have external communion in outward Ordinances they are called viji. ^/^membcrs, becaufe theircommunion isvifible ahd apparent. I grant the internalcommim'xon is in-cifible, but the extetKai is isvifible 2iS of any civil fociety : and Gods Ordinances areas vifibly adminiftred, as juftice at the Seflions or Affixes, and the profeffion of Chriftianity is as vifible as the profeffion of any trade: the general calling to beChnftians by profeffion, is as vifible as the particular calling and trade of life. The inward grace is indeed invifible, but the outward adminiftrationofche Ordinances, and communion in them, is vifible, »>. perceptible bythefenfes. And this external communion in the Ordinances, though it were diftributively in the feveral places where men live(which is confcffed by alljwould ferve my turn for this que- ftion which I have in hand. But vifible taken in the fcnfc which M. SUss 5 lA,ESii takes it in, in his ^intiici(t Catholic*, for that which Sidu 2. Vno intuitu videturf is (een with one view, was not my mean- ing, and therefore to expound it fo, which he knows I did nor, is to prevaricate, ashechargeth mc,/Jrf^.59. If i.e. that which may be feen, and vifum, that which is fcen aClually, be the fame, then is not the world viRble, Eut when we fay the whole world is vifible, there is required an aCl of the minde: we con- ceive that all countries are vifible as well as our own j and if we were there we might fee them. They cannot be faid to be invifible, becaufe we fee them not adually. Nam viftbil* efi (juod videripgtejf, licet nuMtjuam vidttur. Vifikle is thatVphicb may i>e feen, though it he never aEinallj feen. Videri potefi, or may hefeeut is referred to the capability of the objed to be fcen, not to the particular ad of every agent at all times. But take Vifible in his fenfe, S^od mo intuitu videripoteft, as a King- dom reprefentative in a Parliament. Is a Parliament only vifible to fuch as do adually fee if, and invifible to all others ? Is it not vifhle becaufe not vifum f Men know it may be feen, though they fee it not j though they ex- ercife their knowledge only about it, and not their fcnfes, ycc that makes itnota^eww otfecmda notio i It is vifible, though not adually feen. Cameron de Ecclef* pag. 245. faith, the Church is vifible as the world is; we cannot fee the whole world together,butyif««i!6v»# parte/,faccefive,non um oh' tutu: attamen nuSa eft part terra habitahilis que non pejfit cerni. Now only the invifible company have internal fpiritual com- mnnion, and are eled: many of thofc that have external com- munion and are vifible members, fhall perifh. And yet by tea- fon of their profeflion arc faid zThef\.\. to be in Godthe Fa., ther, and the Lord lefas Chrift, as Ames alfo confefleth, Amef . med. lib. i .cap. ^2. art. 9. Such was the Church of Coring and S' phefui, &c. wherein all were not in communion for life. And of fuch Chrift fpeaketh loh. 15.2. Every branch in me that bear- eth not fiuit, he takes axvay. And verf, 6. If a man abides not in me, he is caft forth as a branch, and is withered, and men gather them, and caft them into the fire, and they are burned. Thefe are faid to be redeemed, 2 Ter 2.1. denying the Lord that bought them. And/4«fI'^««i,Hcb.io.2p- v^ndhathaccountedtbebhud B a of ir X Iht dtftindhn of the vifible efthe Covenant therewith he ^ae (an^lified, an ttnholj thing* And in exordiums to his Epiftles, To the Church of ^od, to them that are /anBifted in Chrij} lejttt, called to he Saints, i Cot* 1.2. Thefe arecalledthc/owwejo/f?^^^, Gen. 6.2. And Dent, 14.1. It is fpoken of Ifrael in general,are the childrm of the Lordjonr God, And ^rf/,3.26. Te are all the children of God by faithin ChriB lefns. Now it is not to he conceived that all the members of the Churches in Galatia were true beleerers. They are called the children of the Kingdom, Mat, 8,12. i.e, reputed foj hut yet msioy oflhem ^ire cafl out into ntter darkneffe. And A61, 3.25. Te are the children of the Covenant Vchicjo Qod made ^ith ottr fathers. Their advantage hyhedtig of the vifible body ^as great every manner of ^ay, Rom. 3.1,2. To them pertained the adoption, Rom.9.4. the glory, and the Covenant, and the giving of the Law, andthe/ervice of God, and the promi/es. Which adop- tion is not internal adoption (proper only to truebeleevers ) for it is a priviledge belonging to the body of that people; but it is the honour of being feparatcd and reputed the children of God, and fo to live under the external Covenant and fcrvice of God, andpromifes, though they had not grace to improve them. They are called Ro.w.xy.branches of the true olive, taking of the root aad fatnefle of the Olive, which were broken off, and others IngrafFcd in their room, which cannot be meant of the invifibie company of elect,but the vifible Church.God did not blot fome out of his book of elcAion, and put others in • or break offany true beleevcrs, and gruff others in, bjt only out of their vifible Church,ftanding, and partaitingin outward Ordi- nances, ObjeB. But is not this abfurd that Chrift fliould have wicked men, who arclimbs of Satan, to be ofhis myfircal body ? Car- nalwickcd men to be members of fuch a gracious,glorious head? o^nfw. If by myftical body be meant the company of elt d, faithful ones, that arc kmc toChnft by the Spirit on his pare and by faith orr their part, and receive Ipiritual lap and vertue' and grace from Chrift internally; it were altogether abfurd tc) liippofe any limb of Satan were fo; but myftical body is taken in oppofition to a natural and civil body. Now draw a word ( as a»d invifihle Church, 7 ( as fuppofehead) from \x.% natural and }ro^tr pgmficatien to SecS. 2, a civil nk, and head willfignific a King» who is called a civil bead, and then draw it to ^tloeologicdufe,mdk it is called a my- ftical ufe of that word, and fo Chrift is called a fpirirual or my- fticalhead, and the Church a myftical body. And in this ftnfs mj ftical and organical are compctible, lor both vifibleand in- vifible members may be faid to be of the myftical body of Chrift, though in a different refpedl in regard ofthi ir communion, the one vifibly only, the other not only v (ibly but aifo invifibly. And in ihisfenfe M. Cotton in his Catechifm calsa particular Church a myftical body of Chrift, wherein all are not of the in- vifible company. And as the body admits of fiich a diftin- ftion, fo doth the head alfo, for Chrift affordcth fpiriru- aJ communion to fome snwardly, as well as outwardly by Or- dinances, even faving graces and comforts by the Spirit of gracej to others only outwardly by Ordinances,and by common works of his Spirit. In the fame lenfc that a vifible Church may be called a myftical body of Chrift, Chiift may aifo be called a myftical head thereof. As Chrift terms himfelf a Mafter, fo he hath evil, flothful, unfaithful fervants and ftevvards: as a King, he hath rebels that will not have him to rule over them, even in his Church, id. ip.i4« as a fhepherd he hath goats as well as fheep; 25.33. asa houfbolderhe hath veflels of difhonour as well as honour, 2 Tim. 3.20. Mat, 25.2, as a bridegroom he hath foolifh virgins as well as wife invited to the wedding : as a husbandman, he hath tares among his wheat, 13.25. as a fiflierman, he hath rubbifh In his net as well as good fiiln Mat,\3 47. as a vine, he hath unfriiit- ful branches as well as fruitful, jek \ 5 ,d. Chrift faith, my pco- pie are foolifh, they have not known me, fottifh children chat have no underflanding, that are wife to do evil, but to do good they have no knowledge,/?r,422. yea,ftubborn and rebellious people. In the N.T- there were fome in the Cnurch of Corinth, 1 Cor.ii. thitbid nei the knojt/etlge of God, denyingtke rtfur„ reUion, guilty of at the Lords table, guikyof/ir- nication 3it)d UHclsanneJfe, ind ln/chiou/nejfe, and bad not repent' ed. And Ttt.1.16- /'Wfpeaks of fome in the Church, thar;;ro- fejfedthej hnew (jed, but in ^orkt dented him, being aboosinabU, B 3 difibe' g The difiin6ii«n of the vifthle ichap. I. Hi^bedient, and to tverj good ^or^ reprobate. And a Tim, 3.5. FfaviMgafrmofj^odltMcfe, and ditijin^ the povter thereof And PW/.3.i8)I9> Enemies to the crofeof Chri§i, whofe end is de* flrtsBion^ "iehofe g»d is their beHjy Vohofi glory is »« their Jhame, Vcho ntinde earthly things. See whac tninner of pcrfons I»de fpeaksofin 12,13, and i<5.verfcs. Spots in thdrfeajis of charity, feding themfelves '^ilhoHt far, cloHis Without ^ater^ earned about Vpith "ieindes, trees whofe frptit ^ithereth, without fuit, twiee dead, plttekedtip by the roots^ raging wmes rf the fea, fint* int! out their own jhame, Vtandering ftars, to ^hom is referved the blackpejfeofdarkyejfefir ever: murmurers^ eomplainers, '^alk; ing after their own lufis, &c. Yec thefe were Gods people by de- dication and confecracion, and God owneth them fo. And is it not as abfurd for Chrift to have fuch branches as fuch mem- hers? But though the Metaphor taken from the natural head and members, feem to imply fuch a ftrid union and communion as to fet forth only the cled, yet we know that many of them arc not called, and fo in their natural condition as vile as any, and even the beft on earth are but finful men; yet as it is borrow- cd from a civil head and political body, it is no abfurdity at all. ForGod himfelf is headand Govcrnour ofall the world, and thereby of devils as well as angels, beafts as well as men, wicked men as well as good, for he is the foveraign ruler over all. AndChrift Eph.t.zi, isfaid to be head ever aU things to the (fhmeh his body. There is therefore a vifible Ecckhaftical body, which may alfo in fomc fenfe be called myftical: and there is alfo an invifible fpiritual body of the eled only, which is moft properly called myftical. There are two fievs or garbles which God ufeth, the firft is, to fife the world into a vilible Ecclefiaftical body, over which Chrift is a myftical, political, go- verning head and ruler,and this fieve is managed by the hands of the Minifters; the fecond is to fife the vifible Ecclefiaftical body into a fpiritual invifible body; and that is in Gods handonly. Now we are to know that this diftindion of vtjible and invU fible is a very lame one, and the lamencfle thereof deceivcth many : For whereas all diftributions Ihould have their parts di- ftind and different, and the more oppofite the members be, the better and invifibU Church. 9 better the diftribution is; thcfe two branches of this diftindion Seft. 5. interfier one with another, and the one comprehends the o- ther: the vifible comprehend the invifiblehere in this world, I mean, the perfons though not the notions For though indeed every vifihle member u not invifible, jet every inviftble member in the Church it al(o vifible, tAd Cuthelicnm Ecclefietm vifibi~ leminterrufereciperedebent, quotquot invifibUis ilhus civet ejfe cufiunt. Poiani Syntag. /. 7. e.p, Invifibilit Ecclefia U>et in Ec- clefiavifibiiiut purs in toto, fiutramejue confidtres uteaetfem vo- CMerum externa vocatione, qua communis eft invipbili (frvifibili Ecclefia^ Ibid, They that have inward communion with Chrift for life, arc not taught and nouriftjcd only by an inward undion or infpi- ration, but are fain to have external communion alfo in the outward Ordinances of God. De EccUfia vivorum modo agi. tur, cut Sjmbolum Apofitlkum prafcriptum eft, non de ccelepi. Ram. in Symb. So that this difttndion is like the old diftindion of gratia gratis iata.^ & gratia gratum facient, whereas Omnis gratiagratumfaciens, ep etiamgratia gratis data. If invifible had been taken for Saints in heaven, and vifible for Saints on earth, it had been a compleat diftindion. Or if vifible had been taken for a Church confpicuous, flourilhing with liberty of Ordinances; and invifible for a Church latent, as under perfecutions, and general herefies, then it had been compleat; but the terms are not ufed in either of thofefenfes, and therefore the difiindion halteth. So that in what is to be faid we muft take heed that by vifible we mean not only fuch as are hypocrites and reprobates, butthofe that arc alfo truly godly i not only fuch as make external profeflion of faith, whereby they are differenced from heathens, but fuch as have inward fincerity alfo, whereby they are differenced from hypo* crites. The Church vipble (I faid ) « 4 company of people coded or Wliat a feparaitd by God pom Idols to the true religion, andytelding pro- Church vilil/ie ft fed (ubjehion to that call, which is true of the godly as well as of the hypocrites. This dcfcripcion is excepted againft by fome, bccaufeic is faid to be a feparation from. Idols, whereas many Athiefis and Jews, &q, which worfhip no Idols, may be con- verted, 10 Cbap« !• What 4 Church 'viftble is. verted, and therefore (fay they ) it had better have been faid, called out of the Wor/i. Bat I anfwer, that that cxpreflion would have admitted of as much exception, for there is much of the "^orU in the Church. / fraj not fir the 'ioorlS^ faith Chrift, loh.vj'g. which was meant of the reprobate Jews, which yet were in the vifible Church. If I had made a defcription of the invifiblc Church, it had heen right to have faid called out ofthe world, but (peaking of the vifible Church, Idols are the moll proper contradiftin^ term to the living God, and Idolatry that which onely caufeth a divorce between God and a vifible Church ; and obftinate pcophancnefle, which is oppofite to the profiffed (kbjediiM. mentioned in the defcription. And though fome converted ibould have been Jews or Athiefts, &c. that never were Idolaters, yet my defcription takes them in, for I mean a feparation or call both privatively indi negativelj, priarively, if they have been Idolaters, negatively, though they never were, i.e. there muft be a difclainsing ofldols ncga- tivelv, though there never were a pofitive worftiipping of them. As if a neuter whenever ftruckin of any fide, ihallfide with one oppofite, there muftbe a difclaiming ofthe other oppo- fite. An Objeftion much to this purpofe, reverend M. Norton hath. In Refi)Onf, adtotam ^yuflionum Sylloyem, p. 115. where- by he would inferre. That a Synod is not a Church; his words are thefc, Nullm c*tM cujm membrorum vocatta non habet mnndnm terminum immediatum a qno^dr Chrifium terminumtnt' tnedtatnm ad quem, hahet (dn^e vocatos pro prcximd materia- At omnii Synodtts eft taLU catw cujtu membrorum vocatte non habet terminum immediatum a quo, &c. Materia Synodi fur,t fij ^ da- Bi viri, membra Eeclefta. But with due refpedl unto him, I conceive, he little confidercd how much this argument ftrikes at all the Churches in Nere-Enpland, which are made up of members, not immediatly called out of the world, but of members of our Churches in OldEnpland^ and by Gods Mi- nillers here converted, and fealed with the feal of the Cove- nant. A fecond exception againfi it is, Becaufe a Church may be a Church, though they fall to fome Idolatry, as the ten Tribes were what is meant ^yCATHOLiKE. II 3- were owned by God as his people though Idolaters. Scd. I anfwer, there were 7000. in Ifrael in the worft times,that lived/■at"'* among the Idolaters, never homed theknee to B3z\,'tor ^ijfedhimt and God might own the people for their fakes, being the better part, though the lelle. Secondly, though God doth not divorce a Church for all Idolatry, yet they de- ferveit. And at laft came forth the fcntence of Lo-ammi and againft the ten Tribes for it, Hof. j.6.9. Thirdly, I anfwer, it may be vere Ecelefia ( as is faid of the Church of iiewffbyfome) but not vera^pHra: and it was needful for me, as near as I could, to give a defcription of a true Church. But I will not contend with any about this defcription, you may take a more comprchcnfive defcription. A vifible Church may bedefcribcd to 3 compznyofthofe that own or dopro^fft the doElrine of Chnfi, Or fitch as prefijfe the true Religion, The third term to be opened is, Catholike^ univerfil or Oecu- fif, 3. menical. The word Catholike is frequently given to fuch Church- es as hold the true dodlrine of the Apoftlcs, and in that fenfe it is the fame with Apollolical, as it is oppofed to heretical, and fowe finde it frequently ufed in Eufehius, Socrates ini Se^o- men. So is called Biflhop of the Catholike Church at Rome^ and »^urelim of the Catholike Church at Carthage, and Callinicsu of the Catholike Church at Releufium. And the Councel ofiVice cals iheBilhops of the Orthodox Churches, Biftiopsof the Catholike and Apoftolical Church. And in that fenfe I fuppofe M intends it in the title of his book which he cals VindicU CathoUca, a found or Oithodox vindication. For if he means by it A general vindication againftall thataf- fcrtaChurch-Catholike vifiole, he is miftaken therein alfo; foe M. Rutherford hath wiitten profefledly of my qucftion in both the branches of it, that there is a Church-Cathoiike vifible, and that it is the prime Church; though I confeffc I knew not of it when I printed my Thefis, But this fignification doth not fully comprehend my meaning of the word. Secondly, Catholi^ is taken for an office in the Church, next under a Patrianh, that was as his Vicar general, and is called in Latme Rationalis: See Stilmaf. de primal. Pap, p. a i2. Thirdly, Catholike, uni^er- /4/or^««fr<»/is taken for a logical fecond notion, abftradcd by C the 12 Wf^at the uni'verjaU Chap. I. the mindeofman comprehending d Tits d Jferentj^rr*#/under rt. Fourthly, Ins taken in the fametenfe thatwc ufeto take Oecftnunicul, that whtch is or may be all over the world. The firft artd laft fenfe are only pertinent to this Qaeftfon, u»*. the OrchodoxCharch over all the earth, and cfpecially this latter, and therefore now I have mferted the word Otcumemal into the qiicftion. And in both ihefe fcnfcs Au^ufiineukti it, who faith, the Church is called Catbolike, tmiverfaliter tSt, it,znd the Church under the Nero; And this again is diftributed into the primitive and fnceeffive: So in regard of the places where the Church doth exili, or perfons of whom it con(i(Ieth, it rcccivetb the diftin* ftion of««#W/2/and particuUr. Now in this qneftion, univer- ial is meant principally in xegdixA of perfons tn^placesy and not in regard of time. The Chnreh Catholike existing en earth at the fimetime, is compared Veith particniar ^hterches exiting at the '(dene time alfo. What the uni. The ZJniverfdl vifible Chttrth, ii the "^hole company of vi- veifal viiible fihlt heletvers thronghout the Xehole world. Now where- Church IS. uW. p. 52. faith, this definition of the Church Catholike reacheth not the fobje(5t of my queftion, but contains what is of aH hanJs confefled. I anfwer, I aimed at no more in the firft part of my queftion, but to prove that there is a Church Catholike vifibte, which he faith is of all hands confefted, and then I have as much as I defi- red, namely, the fubjeft of my queftion granted. Butlwillfnr- thcradde that which thinkcth wanting to make it per- tinent to this queftion, via. That this company is one viJiUe Kingdom of Chrift on earth. The Evangelical Church, which is fo often called by Chrift, the Kingdom of heaven, feveral men give feveral deferipcions thereof. I fbail fee down fome of their ftnteDces. EccUfia vifible Church is. ij EcclejiM Dei vivi efi celumn4 firnutmentum veritatis, ScArg. " toto mhe terrttrmn di^fa, frofter E-VAH^^etiMm ^md prAcUcA- ** tuTf JicHt dicit ty^fojiolmyin smni creatftraqMa fuh ccelo eji4 Aug. SauBa Scdefi* «w fttmns, fed mn fc dice not, tjudji tcce tjui « %icf»mM, epti me mode Aftditii,fedqnei^ttot fnnt Chrifiianifi~ " deies in ernivtr^ urrarum erhtCinomeim a felts orttt ufj^ ad ecca- ** fum Itmdatftr nomen Domini, Sic fehahet Ecclefia Catholica « mater noflra, Aug. Strm.g^. Adhmhabet Ecclejiaqmo crefcat « donee illud imfleatttrfDominabitttr a mart ufj^ ad mfcre. Aug. in Match. " 'Dijfeminatit eSi Ecclefia Juper onmm terram, Ircn. Hb, 3. cap. It. "Non altera Roman* urhie Ecclefia, altera totim orbis *• afiimanda, pallia Bitbinia, Perjis, d- Orient, dr " Indiay emnes barbar* ^ntes, nationes, unttm ChriHum ** odor anty mam obfervant regulam veritatis. Si authe- **ritsu quaritnr, Orbis major tjl urbe, Jcrotn. ad Svan- ** dr. Orbem Ecclefiarum co»ventHS,mam fatboUcam ♦« faciunt Ecclefiam. Bed a in I Pet.a. *• Catholica Ecclefia eft ilia qua diffn/S eft per univerfilm orbem. "C^tW.Hierofol. Catecb.lS, " filmm unus fit Deus, ma fides, mus 'Dei g5" hominum mem «' diator Jefttt Chriflns , nnieum Ecclefia caput, confequitur '«necefarto mam quoj^ efe Ecclefiam. Bcza conf, fid. cap. j. ^*art.2. " Sape Ecclefia nomine miverfam hominum mteltitttdinem in orbedifnfdm defignamtts, qua nnumfe Deum Chriftum co' "lereprefitetnr. Calv./«/»> l.-\,c.i.f.j, tS Eft Congregatio omnium per erbimmiverfum qui confenti- *'fid^ Evangelica. Bulling. *' Efi catpu hominum CkriSium,fi*fimregem, (acerdotem, ^ "prophftam profitentium. Keckerm. " 2n novo Teiiamento, vocamus Ecclefiam pro omnibus qui " C^riftv nowen dedermt. Zuingl. ««Vn^verfd multitudo Ckrifiianorum qua/efidekm cenfetjmul f'unusfidelispfpulusfuna Ecclefia dicitur. Idem. C 2 » Ecclefia Whut the univerfal vifible Chi^ehh. " Eccleji* fignificat totam illam omnium multitftdinem *' generatim ex vocatione, ^ [projtjjioxe externa aflimatur, Trelc. '* Ecclejin Catholicaex hominihtu uniui temporu, ej} Cattu ''eerum omnium, tjui doElanam Evangclij de JeJu Chrifio in carne '• jam manifefiato per univetfum mundum proptentur. Dicitur McmwmiM Heb.2.5.i.e. mundtu ille ^turm, epuempra- '' dixtrant prophet*^ e?- priore adventu Chrifii incheatw, dec, Po- lani Syntag. l.j, c. 7. " StatHimui Ecclefiam cjuandam vniverfalem externum per totum orbem dijperjdm, nobis in ficris Uteris defcribi, qvavi' fib'liquaiampolitia unicnm Ecclefia^icum Organtcum corpus " confthuit, fub tjuo omnes Scclejiaparticulares ^Ujficalesy Ero- " vinciules & Nationales tanquam panes tetius continentur. A- poHon.cip. Vhicun^ dr ijuandocun^ fuerint homines ty^pojioUca fide in* " firmati, Chrifiianam SleUorum rem-pnblieam cenfiituunt, eti- '*amfdiff erf .in omnes erbis partes. Antoninus Philofophus *' civem Romanum dixit e(fe,qHicHn^RomaHislegibut viveret. Ita qtticunque Chrisiianislegibtu meribuffjVivit, ubicun^ft nihil " intereft, civis ef" C hrifliantss, & ad publicum deregenda civitate " Deiconfilium adhibendus, ut EccUfa Catholic* difcipUna Ca- tholica fit. Ram deEcchf, Againft thefe teftimonies M. E. fiith pag. y. that I bring the defcfiption of the vifible Church out offcveral Authours, none of which, except tylpoUonius and Ramus^ take it in my fenfc. The Nations ofthem that are fa* vedfrall Walk in the light of it, i.e. of the new Jerufalem. 2.11. Many Nations frail be jojned unto the Lord in that day, and frsdl be my people. Whereby we fee the current of the Scri- pture runs thit God not only would convert Congregations out of fcvcral Nations, but the whole Nations, which alfo he performed, and many whole Nations joyned themfelves to the Lord, what A f articular Church is. *7 Lord, ami made Chriftian Kingdoms or Common-wealths, 5. though they proceeded not from the loins of one man, as the Ifraelires did, which Ibme make the ground of the National Church of the Jews; yet we know there were profelytes of all Nations that were members of that Church, and had rrght to alt the Ordinances as well as the Ifraelires, and fervants that came not out of iyibrahams loins. And by the fame reafon when a part of a National Church fhall joyn in particular confociaticm and communicy in a City or I'rovinee^ or CUffis, they may receive dcnomtnation from thence: the one conrarning a greater part of the Church Ca- tholike, the other a lefTe. For the Church Catholike being a JlmiUr My retains the name Churehy in what parts, parcels, or quantities foever it be divided into, for convenient community, until it be broughc in minimum quod fie f as the Philofophers fay,». into the leaft parts that can enjoy publike communion in Ordinances, wfwch is a particular Congregation. The divifion of the Church Ca- tholike into particular Congregations, fcemethto me to be no further of divine inftitution, then as it fitly fcrvcth for order and edification, by cohabitation, for enjoyment of Gods Or- dinances together publikcly ( as the Jewifli Church was divt- ded by Synagogues,for their conftant enjoyment of word, prat- cr, and difcipline, which they could not conftantly enjoy, as a National Church,by their National worfhip thrice in the year) and the fame reafon will by proportion carry it for CUJfieel, Provineial^zndi National i.W\^oTis^ for community of a greater part of the Church. Gerfim Bucerm ind'fiert, de Gub. Ecelef. p. 1 f. hath this de- fcription of a particular Church. Nos jmrtkularem Eccleftam mttlligimutquemUbet credentiumcatum in mam veeationemdU - Oiinami Evangel^ pradicatione, facrarum^ InFiitutionum obfer* vatione admatam, ac uni prejhyterio Jub^unBum, facrns verg , eonventuf mo aut fluribus locu agitanten*. Nam parachtrum in ^uibas convenitur numerut, aeeidtnta^ia ret efi^ nihil ad E.ccle- fia poTtiettlaru efientiam pertinent. Now this fcemeth to me to < be a dcfcription ofa Presbyierialor Claflical Church, andfo not to divi^ the Church Catholike into any lefTe parts,for the enjoyment . 18 what a particular Church is, Chapt I. enjoyment of all theufual publike Ordinances, then a Presby- teriai, Clalfical Church : and fo, though it be a defcription of a pirticulat Church indeed, yet not of the leatl particular Church. M- Cotton a reverend Minifter in N.E, in his Catechifm tels us, that a vifible Church u » mjfticalbody, thereof Chrijl u the head, the Members, Saints, called out of the world, and united tc gether into one f'ongregation, by an holy Covenant, to '^or/hip the Lord, and to edifie one another in ad his holy Ordinances, But ( with due refpcdl to fo grave and worthy a man ) much of this defcription feems to me to belong to an invifible Church, and not to a vifible. Firft, becaufe the matter thereof it the myftical body of Chrift, confifting only of Saints called ( not only from Idols, but) out of the Vtorld, and therefore truly godly; but much of the World is in the vifible Church. Secondly, Every Congregation, though it be in fome fen/c of the myftical body of Chrift, yet is not the, or a myfttcaU body of Chrift, for Chrift hath but one myftical body; itbchooveth therefore a particular Church to be defined with reference to the reft of the body, and not to the head only, it being but a part of the body. It would feem ftrange to define the little toe to be a body made op offiefti, bloud and bone, of fucha figure, cnformedby the head, without declaring the reference ofittothe rSftof the body. Ora Corporation in be a body politick whereof the King is the head or Soveraign, without mentioning its reference to the reft of the Kingdom, whereof it is but apart, andfo the King, the header gover- nour thereof, but fecondarily, it being a part of chat Kingdom whereof he was Soveraign. It is tru , the Apoftle faith, the head ofevery man is Chrift,! Cor.11.3, j.^.they arc of the body of Chrift. So it may be faid of every Congregation, Chrift is the head thereof and that it is of his body or kingdom vifible Ec- clefiaft cal, but then we muft addethat which the Apoftle doth of the Church of Corinth, 1 Cor.12.a7. Now ye are the body of Chrift, '\x,memhers of apart, rendrcd in the old Enghfh Tranflation: MeiTibers for the part in the new, Mem- bets in particular. On which words faith Bexua in hts large notes upon what nf articular Church is. upon the place. N-^mamnes Ecclefia per orbemdi^erf rA vii k 22 Jll OrAnas canmt be enjoyed Chap. I. an office, and to whom fo inverted they ate willing to fubmic themfelvesin theLord, but that giveth no power at all to exe- cute the office, nor doth it invert him with it, for that is given and done by Ordination, andimpoficion of hands, which they cannot give becaufc they arc but private Chrirtians out of of- ficc, andthelefle ought to bebleflcdof the greater. And the Aportlc 6.12. reckoneth it up amongrt the prindp/ej of Relij[ion, and part of Vnzfoundation. Which place Hen. Jacob urgeth vehemently to overthrow the lawfulneffe and clfence of alltheMinirtersof the Church of becaufe (faith he) they have erred in the foundation, not having right, and due impofitionof hands of the Presbytery: though by h s leave, he wasmiftaken, for all thofc that impofed their hands on them, were Presbyters. But this dealing is not fair, to hold import- tion of hands a part of the foundation, that lb they may over- throw the Miniltery of the Church of England; and then make it but a complement, that they mayertablifh their own. Now thisimpoflibility befals a Church, either in the beginning of it, andfirftconrtitution, or may at other times by mortality of El- ders, and vi'ill be frequent, yea, conftint in fmall Congregati- ons, where there is but one or two preaching Elders, as is the cafe of mort,ifnot all Congregations. M. Norton a reverend Minirter in N. E. in hu anfwer to Apol- lonius, hath a defcription of a particular Church, much like this. Ecclefia particulars, efl catui fidelium vifihili vinculo mutui con~ fenfiu politice urAtut, adincedendum in fide efr ohftrvantia Svaro' gelij,juxta ordinemfeu politiam Evangelf p.2?. But I fee no- thing in the defcription but is applicable to the Church-Catho- like. For they are the company of bcleevers, and they are po- litically united together, under Chrift a political head, and they are united together by a vifible bond of voluntary confent to yceld outward fubjeAion to the government of Chrift. Sec all thefe particulars yeclded by M. Hooker, Survey, p. His own worcisl{ballcite,Chap.2.Seomen ) and thefe Congre- gations are called Churches, and yet were all one combt- ned Church of Corintf}, often, fpoktn of in the (ingular number. But this difpute belongs not to this queftion, yet the pre- * fent difference ofopinions and pradliccs have caufed me a little to dilate upon this fubjedl, beyond the explication of the term. And l underftand by particular Churches, any, or all the fore- mentioned Churches, whether National, Provincial, Pres- byterial, Glafl^cal, or Congregational; and this laft princi- pally J for thole that have firft moved this queftion, raeanprin- cipally, if not folely, the Congregational Church, becaufe (as I fuppofe) they hold no other particular Churches but fuch. The fourth term to be opened is, fVhat is meant by Prima, SeLl. a, vel Secundaria & Orta, Tnis diftindlion, or at leaftin thefe terms, is not ancient; for M. Parker xn his PeRteta Ecclef, was the firft that fprungir, as far as I know, Primum in Logick is defined to be ^^od eji fua Originu; Ortum, ijuod oritur a prime. Secundarium is properly that which is next after the fit ft in order, for it is an ordinal. 1 do not mean ftridly,ncxt imme- D 3 diaily, -I',' 3I'' \ 24 chap. I. Whxt is meant by diacly, but in the hrgeftfenfe, for that which hath not thefirft right or firft confideration, bat a Pofltrior. In this C^cftson, Pr#w«w, orIS meant, chat which hath the priority in confi.. deration. Whether in our apprehenfion of Churches we are to begin at the Church-Catholike, and defcend to particular Churches, or begin at the particular, and afcend to the Church Cnathuiike? which notion is firft in diftinff knowledge, whc- tbcr Ecciefia ZJniverfilti, aMt Particular^ ? Whether the nt- ture, pcivilcdges, and Ordinances, belong firft to the Church Catholike? and fecondarily to the particular Churches; I do not mean (asM. .£//«fuppofcth) that the power or Ordinan- ces goby way ofdifccntion or derivation of power from the Church-Catholike, in difpenfation of Ordinances, but in con- fidcration; for I acknowledge power to be given immediatly to every particular Church therein, yet under regulation of a greater part of Church-Officers, in cafe of male-adminiftfati- on, The properties and power of water is primarily given to the whole element of water, but is immediatly, yet fecondarily in the particular parcels thereof. But the Catholike Church is the primary in a threefold re- fpedl. Firft, as the Orthodox Catholike Church is a means or •infttument by the Oidinances, Mmiftery and members thereof, in the fcveral parts and places thereof, to convert, adde, and bring in more new members thereunto; and is continually conquering out of Satans and Antichrifts Kingdom, and leaven- ing the world with the dodrine of Cbrift. Secondly, as the Church-Catholike affords matters and members, to make up ot confticute the particular Congregations, which confift only of the members of the Catholike Church, gathered up from any place of the world into particular vicinities. Thirdly, in regard the Ordinances and privilcdges of the Church, are primarily intended and given by Chrift, by one Charter unto the whole Church, and to particular Churches fecondarily, as parts there- of. And fo they paitake of the benefits and priviledgcs of the Church, not bccaufc they are members of the particular Chur- chcs, chough there they have the immediate opportunity, but of the Church-Catholike. As a Corporation already conftitu.* ted by Charter* rcceivetb in free men conttoually, and giveth ftecdomfi Primay SecundarU^ Ortd. 25 frcedome to new members which come any way to have right SeA thereto, and thofe members have right to thepriviledges of the City, not becaufc they are of fuch a ftrecf, or ward, or company, i)ut becaulc they are tree of the City. So that though I have retained the terms of M. Parkers di- ftindion,and Orta fiveftcHndaria, yet my queftion differs much from his. For he compares the particular Churches who delegate and fend members or commiflioners to conftitute a Claflisor Synod, with fuch a minifteriai Church, a Church of Officers fo conftttuted, for feme cfpecial ends, pro tempsre, which fomecall a repref.nrativeChurch: andlconfeffie with him that fuch a Church maywellpiiton the notion of Orta, and the particular Churches out of which thefe members arc delegated, may in fome fenfe (in reference unto them ) put on rhe notion of EccUJt^prima. Yet I do not conceive that thofe particular Churches give cither the office, or the power inaEln prima, whereby thofe delegated Commiflioners do adf when they are met, but by fuch delegation they do evocate and call forth the exercifc of that power which Chrift hath annexed to t;heir office habitually, in aBum [ecundum, to ad pro hie & »«»f, for the good of all thofe Churches fo fending, which ads of theirs binde the delegating Churches to fubmifli- on in the Lord. But in my Queftion the whole Church Cacho- like vifible is compared with the particular Churchesj and they are conftdered as parts thereof. Chap. II. Proofs h,t and guidance, which he lends thereunto, 1 Cer. 12, _ " li. And that it is a vifiblc politick body, appears quite "rhrough the whole Chapter, but efpecially rvr. 37,38. Be- "caufe in that Church God Jet Orders and Officers^ Some Afo-^ *' n/es. Teachers, Helpers, i^overnmems. The hke to this Eph.4. *'12 13. hgnnp.i^.TkeChurchis thevijib'e Kingtift it in feme o- therfenfe, ashisexpreffiwordscteclarc. Neither dothhe rtjtdl interm%nis,vn univerfal vifiblc Church in my fcnfe,as M. EUu af- firms,but my pofition ftands good for ought that ] finde inD A' me/^ ihough I -cannot confcnt to his judgement in all things. But X Scripture-proofsfar 4 Chmh-CAthelike viftble. 7p But let M. Etlfi obferve thjt Amet doth not hold the Church Std a which is myfticallyonc.to be a or one gencrically, ftd ' * fpeeks fpea^hftntA, xel ludivUmm, (jhU »hUm kaht (beciet proprii 4. Dtctfuf tfitHr Cathotiea, »on m rji %rtm atttgemrate0li(}m4figmfcat,'ffdmaenctat 4liivtr(ale{mquftm dicimns Or- tuHniverfus) qifiaumpUSlittirfidftescmmimgentium, mnium locorum, & omninmtepiparum.Mcd, u.i8,ip'. Again 3 2. ». y. he faith, EccleftA particuUru, reSfeSiu communk idiru mturA, qu* in omnihut particuUrihus BccleSis reperitur, eB^ecies Ecchjit ingenere, ftdredfeBu Eccleftet cL tMIcA, qua h*bet rationtm intent, eB ^tPthrum ex Mgcregetti- «ne variorum mtmbronmfinguUrmmcmpofitum, atque VeBeBu ipforum efi etiam integrum. Which is as much as in this part of the queftion I contended for, viz^ that the Church-Catholike in regard of the external and accidental form, is an integral and not a gfuus. But M. EMk makes the Church-Catholike one'only in regard of the internal elTentiai form, an d not in regard of any external form, wherein he exprefly crofleth Ames. And there- fore I retort it upon him again, that he citeth a man for him, which is exprefly againft him. The extenal form is that which is vifible, and if the Church-Catholike be one in the external accidental form, it muft needs be integrally and vifiblyone. But I come to Scripture proofs,which arc the moft fure, becaufe SeB. 2 they arc a divine tcftiraony.And firft I fliaii flrew you that an Oe- cumenical univerfal Church was frequently foretold in Scri- pture, F/S.22.27. Ad the ends of the "^orld^fhaUrsmemher,and turn unto the Lordyand ad the kindred/ ofthe nations {hall "^orfhip he fire him. Which comprehends all places, all the ends of the earth, and all pcrfonsthat (hould be converted, all the kindreds of the Nations; and by worfhipping is meant embracing the true religion, and performance of religious duties. SoF/2.72.8. He fhaUhave dominion alfi from fea to fea, andfiomthe river ante the ends of the earth. It is a prophecy concerning Chrifl: in the times of the Gofpel: where he is fee forth by his Kingly office; and the extent of his Kingdom is fet out to be to the ends of the earth. This is his external political Kingdom, becaufe it is fet out by the external prayers and prayfes and gifts that ftiould E 2 A Sertpure-proofs Chap. 2^ be tendred unto him by his Subjedls, and by the judgemtnr, peace, and flourifhing eftate thai he ftiall beflow upon them. So P(a>%6 9. AH Nations ^hom thou haftptade, fhaltcome and Voorjhip before thee, O Lord, andjhall glonfie thy name. This is a prophecy like thefoimcr, So Jt/had come topajfe in the /afl dates, that the mountain of the Lords houfe Jhallhe e- ftablspjed en the top of the mountains, and fhallbe exalted above the hits, and edl Nations JhaH flow unto it, and many people JhaHgo and (ay. Come ye, let us go up to the mountain of the Lord, to the houfe of the Cjodof Jacob, andhe'^ill teach us hie '^aies, and Voe ^iliVoalk.i» his paths. For out of Zion fhaUgo firth the Law, and the ^ord of the Lord from Jerufaiem, and he fhall fudge among the Nations, and rebuke many people, 8cc, Where is fee down Chriftscallof all the Nations, and the time of this call, in the laft daies, i.e. the times under the Gofpel, as the Apoftle AH. a. 17. expounds the like phrafe in Joel2,2s, And here is the means of the call, by the Law out of Zion, and the word of the Lord from Jerufaiem; and the anfwer to this call, All Nations fliall flow unto it; and there is Chrifts executing his propheti- cal office by publike teaching them in his houfe, by his AmbajTa- dours, and his Kingly office in judging and rebuking. So J/d, 25. 6. SoDaniely. 14. There ^as given unto him {^Chrifi^ Do* minion and glory, and a Kingdom, that aS people, nations, and languages fhould ferve him. And in the New Teftament Matt, 18.9. Go, teach all Nations, baptizing them, &c. 5.1 i.i 2. Rev,\^.6. Butbccaufe thefe plices will be turned ofFwith this anfwer, that feme of all Nations fltould embrace the Gofpcl, and be turned unco the Lord, not the whole Nations s I anfwer, that experience hath proved it true of multitudes of great Na- tions, that wholly did embrace cheGofpel, and fubmicced un- toit. Neither can any of thefe plates be avoided (as fomc plead) by the general Kingdom of Chrift, which is given him over all Nations, whereby he is head over all things to the Church, Foric isclear they are meant of chat King- dom wherein ate prayers, praifes, gifts, worihip, fervice, and attendance upon Gods Ordinances, flowing unto Chrift, wot- Slipping before him, and glorifying his name, as the feverai texts fir A Chureh'Catholike vifible vindicated. 31 texts cxprefle; and thefe things are proper to the vifible Se(fl, Church. So alfoZfch, 14 9. Andthe LorA/hdU be King ever all the earth: in that day ^aU there be one Lord^ and hit name one, which is clearly meant of one religion and way of worfliip of God in Chrift. But fecondly, I will give you places of Scripture where the SeEl, word Church IS applied both indefinitely and generally, which cannot be underftood of any particular Churches, See firft A £1. 8.3 Sanlmade havockof the Church. To which maybeadded that of / perjecuted the Church of God, and ^afied it. I fhcwed before that this muft needs be a vifible Church, for they could not elfe have been pcrfecuted ; perfecu ion is a vi- fible oppofition of a vifible Church. And certainly .J^jK/could not difcern who were of the in vifible company, but perfecuted promifcuoufly aU that Vperethat ^'aj. Neither was it a particular Church, for this perfecution was in ^erufdlem, and in every Sj* uagogue^ and it reached to Damafcus, and even to Grange cities, Aft.ad.ii. So that by Church\s&tc. is meant an indefinite nuw' ber of vifible Churches or Congregations, which were in noo- ther community but profeflion of the fame faith, and an indc- finite ii equivalent to ageneral: which axiome although it fbould not be ftretched according to the old rule, Omne indefinitum potefl effe infinitum, it being without limits, yet it is true infuo genere, it is as large as a general. But this we may fafely fay, that by the fame reafon that the word Church would reach all thofe Churches, it would reach all the Churches in the world. Reverend M. Heokpr excepteth againfl: thefe two places, and affirms that the word Church is taken here by a Sjnechdoche for the particular Church of lerufditm^ and not all that neither, but only fuch Chiiftians as forfook yf/e/fr ceremonial Law, and not theChriftian Jewiffi Church, j'wz/. c. 15. p.269. Becaufe faith he, his Commiffionwas topurfue fuch as he fund of that ^aj. The anfwer to this exception will lie in the meaning of thefe words, all that he found of that ^aj, whether by that ^aj, be meant the forfaking the ceremonial Law, or confeffing Chrijl tohi ihi Mejftaht If the former, then PW would have found E 3 but... Serifme-frefffs but little work in lernfaUm^ for the Jewtfti Chriftitns did ge- nerally cleave to the ceremonial Law. As the Elders told Adl.2i.50. Thou feeft how many myriads of the Jews do believe, and they are all zealous of the Law, and therefore he need- ed not pcrfccute them for negledl thereof, for they were zeal- ous therein, yea, the Apoftles themfelves obferved that in /er«. alongtime. Bat the pcrfecution was fuch, as that they were all fcattered abroad except the Apoftles; and therefore it was for Chriftianifm that he perfecuted them. It was to caufe them to blifpheme, as 'Vatd himfelf expounds it; now though reducing of them to the ceremonial Law had been an errour, yet it was not a blafphemy, for then the Afofiets them- felves fliould have lived in hUjphemj Satdy it was to caufe them to bUfpheme the Ltrd Ufut and deny him to be the Mejfiah. It is moft likely that Sauls Commidion was according the former decree ofthe chief Priefts,/oi&.p.az. That if any did conffe that he ^as Chrifl, htfhmld be put out of the Synagogue. And this appears by vthit t^namas faith to Chrift concerning *Ta»), Adl. p. 14. Kire he hath authority from the chief Prieftt tobinde all that call onthj name, Kndkverf, 2. If he found any that ; Not all of Itrufalem, or if he found any of lerufalem that were fled thither, but any Jews; for the Gentiles had not yet received theOofpel. ForChap.io. was charged for eating with Corneliut and his company, that were Gentiles, And they that were fcattered abroad by Saul,, preached the Ge^ ^fel to none but to the lews Ad. l i.jp. And fomc of thoffi whom perfecuted were wfBo/Cy/irwa andCyrcne, Ad.ii. 20. all that caU on thy name, not all tha: had forfa- ken the ceremonial Law, for chat very few Jews as yet had done, if any at all. And this was the reafon, as I conceive, that the commiffion given tod'a«/by the chief Priefts, reached the Jews ziT)amafcut, and other cities, bccaufe they were not fal- Icn off from the ceremonial Law, but kept fcllowfhip with the Jewiflr Church at hrufalem, and came up to the feafts ftill, and fo Were under their Ecciefiaftical jurifdidion, and liable to their tenfure, and they could write to the rulers of thofe Syna- gogues to lee them punifhed. Alfo it is (aid upon the eoaverfion of Saul^ Ad. p. 31, Then for A Church-Cathelike viphle vindicated, 55 Wj. httd the Cimrehet rtStin aU Indta, and gaiilee, and Samaria, SedK 5, which yet were but fome parts of the Cktrrch, (in the fingular number) which be perfecuced. Now if San/ had perfccuted Miw only the members ©f the Church of hrafalem, which had for. kcki faken law, thent^fjr might have had reft before, for all fmliT. him, for iliould not have been within his comniiflion : but ihtikii he perftcutcd them alfo. So our brethren themlelves expound iWr it. Except. p.-[ J. Alfo it is laid that Herod ftrctch- Itw:; ed forth hrs hards CO vex certain of the Chiirth, and he killed kitti lames, and attached Peter. Now this was a viGble Church, be- Jbwi caufe a Church liable to vifibic perfecutionand an Organical Imtfeo Church, becaufe the perfecution was againft the Officers; and aaljite the Catboltke Church : for it is not faid, Certain of the Church to^ k of lerH^ltmy but indefinitely, The Church: and the two perfons iKotdk named were not Officers or members of the Church of leruja- ijusji ItTKy but Officers of the whole Church, being Apoftles. ijMp Alfo it is faid AEl.z.if-j, God added to the Chnrch dai/y fuck :oiictii fhoHldbe faved Or,faved men, as fome render it. Not that all il.ould be faved, or were faved men that were added unto tftm* there were many hypocrites added, but thole that fhould be faved, or were fandlified, were added. Which '(stiin \j(is not a particular Congregational Church, but the id/t Catholike. Reverend M. Hooker excepteth againfl: this, and faith, that itiikC Catholike Church, but the ApoftoiicalChri- K$ftk " Church now creded, and not the whole company of " bcleevcrsin the whole world, for lucha company they never " "faw nor knew, and therefore could not be added to them. L Sarv. c 15. p.270. " ■ r Anfve. It is true indeed, it was to the Apoftoiical Chriftian "■'u, Church, but not to any particular Congregatiooa! Churth.Foc \ firft.no man by converfion is added unto, or made a member of '^^la or the particular Church where he was converted, but is r!; made a member of the Catholike fociety of Chriftians by con- '^^Ncrfion, and then joins himfclf unto feme particular fociccy of """i^them. lOlCJl' Secondly, This Apoftoiical Chriftian Church was not a Con- rigregational Church, fortbofc 120 (fuppofe th;m the 12 and 70 Scripture-proofs 70 and fomc others) were many of them men oiCjohUe^ and refided at Icrttfalem bat for a time, ptmccideut, by command, until they were further endued with the holy Ghofi, And thofe 3000 that were added to them, AEl. 2.41. were men out of e- very nation under heaven, vf.j. and their particular countries, named, w.p,10,11. And this is our brethrensown cxpofition, in their exceptions to the proofs fiom the Chttrch of lerufalem, p i6- Where they fay "they were not fetled dwellers at le- ^^rufalem, bat ftrangcrs, commorants of the 10 Tribes which "were difperfed, and were but fojourners at lernfatem^ co» "mingup to thefeaft, having their wives, and children, and *'famili« at home, to whom they ufed after a time to return. "And that this continuing ftcdfaftly in the Apoftles dodrine *'and fellowfhip, was but only while they were there at Yea, fome of them were of Itideajt/cx.^. andfo of the *'countrcy round about, and that of them might be Church- "cs ereded in their proper dwellings, is rationally fuppofe* "able. And the proof M. Hooker giveth (to (hew it was not the Church- Catholike ) from 2.42. Thej continued ftdfaflj ) in the Apofiles doSlrineand (ellort>Jhp - makes much againft a Congregational Church, as F conceive.- For the ApolHcs were not Congregational Eiders to Jtrufdlemy but gc- ncral Orticers ofthe Church Catholike by their Commiffion.So that this communion of theirs with the Apoftles, was not a particular Church-communion, but a Catholike communion of Catholike memoers ( not reduced into particular Congregaci- ons) with CatholikeOfticer-s. Neither might the Apoft/esio)tx as particular Elders ofthe Chuich ofFor how could they bindc chemfeives by an holy Covenant to the conftant ptr- formance, or enjoyment of all the Oidmances of God, to ot with them, feeing their charge was to go overall the world- yet luch a Covenant our Brethren fay, is requifite in a partieu- Jar Congregation. Neither as yet were there any particular Elders of the particular Church of ferufalens conftituted not do we findeit exprcfled how long after. If it had been fsic' that they continued in the Apoftles dodrine and feilowibip' with the £iders of Jerttfalem, it had carried fome pi-obab lity. Moreover, fir 4 Church-Catholike vifible vindicated. 3S Moreover, it could not be the communion of a particular Sedl, Church, becaufc they had iht Lords Stfpper infeveral compa- nies. Breai^inj^ bread from houfe to heufe. Gods providence or- dered it fo that she Chriftian Church ftiould be ( as I may fay ) at the very birth of ir, Carholike, in regard of Officers and members, before any redudion into particular focieties under particular Officers. It was fo, potentially, from the giving of the Apoftles commiffion, and now it is adually in the members as well as Officers, before their number could make up Con- gregations in feveral countries. " Yea, but ( faith he ) it is not to the whole company of " beleevers in the whole world, for fuch a company they never ** faw nor knew, and therefore could not be added tu them, p.ayo. eyfftfvr. It is not tequifitc they fhouldfee or know them all by face, but know that there was, or was to be fuch a company which was already begun. It is like every member of the Church of Jtrit(dlem^ did never fee or know all the myriads that were of that Church, nor do every member of the great- eft Congregation in London^ know all the members thereof. A forreigner that is naturalized by Parliament, and fo added to this Kingdom, did never fee nor know all the whole King- dom. Again i Cor.i 0.32, Give no offence to the lews, nor to the Gen^ tiles, Mortotbe Chnrchef God. Where the word cannot fignifie the Eled: only, nor any particular Congregation or King- dom,but indefinitely it rcacheth the whole body though in never fo remote parts. " yiHooker excepteth againft this proof,becaufe (faith he) the " Church here fpoken of,is contta-dtftind to the Jews,and there- fore cannot comprehend the whole company of beleevers " through the whole world, becaufc fome beleevers were of the " Jews. J'/vrz'.c.ij.p 270. Anfw. It is true,I finde "Boka in his large notes upon the place, interpreting the Jews here fpoken of, to be the beleeving Jews, and the Gentiles to be the beleeving Gentiles. Partibw Jubiycit totum. But then he crofTeth ILHooker in mak ing the Church an integrnm, and Jews and Gentiles to be the integrant part$.Yec F he Scripture-f roofs Chap. 2. he adds as the more probable meaning, Nifi maUmWy iflud la- duu 'i% ahftraSlum quid, tm* ctucretumt but Seft Sodij the Church-Catlioltke xiconcr^tum (juid, ^ ceuflatum, &ug' til fir, grtgAtmm ex mtmhru, non ex jpeciti^ui; as A«U be ibewed more |tc«'n folly afterwards. Itestlio^ His fecond Expofition is, that the AfoftU fointiat one parti- cuiar, but ir,eludeth *(lparticulars, hj a parity aad proportion of '•scowl reafoH. piidi Anfrr. This cannot be; for this Church here meant is thepo- icb«E liticstl body ofChnft, as M. Hooker himfelf expounds ir, as I ■liitob, ftiewed before. Now all the members of a particular Church j, -rf. ( as fuppole Corinth ) arebu: members eja part of that body, as I Lvu Ihewed before. Secondly, God did notfet all thefein every particular Cfaurch. Had every particular Congregation Apoftles, Prophets, miracles, gifts of healing, diverjities of tongues ? yea, take the conftant Of- ncer, the teacher, and ordinarHy, one Congregation bath, not teachcts, but only one teacher; thereforcthis parity of reafon cannot hold, except all thefe Officers were in the plural num- " ber in every Congregation, And if the Apoftles, Prophets, E- , vangebfti, were Officersofevery particular Congregation, "ili'isi P^f^^u'^Cfben all thofe incongruities which our brethren bring ^ ■ againft Pfcsbytcrial government} of choice, ordination, main- tenance, honour, from the particular Congregations to them ; and their conftant teaching, watching over, and ruling of th. m, . . fall diredly upon thefe Officers. I fuppole many Congregati- ors never had all thefe ftWe/of Officers among them, if it be meant d.ftributively, fome to one, feme to another, then ic ijbtttr jjaye jje^n faid Churches,not Church. ' This place being a main fort that flood in kA.EP.ii's way, he If'"" laic s his main battery againft it: and gives many anfwetstherC' "f' unto, which \jtttiXtnotfubordinAte ot fubftrvient one to ano- thcr, nor yet cen/ijient one with another: but if any one will fbrve the turn to batter ic down, ic matters not (it fcems) Sccfil what become of the reft. He parallels this place with Eph,s^. f'l'' 4,5. And faith, that one body 61 Church here and thereff Oken of, ismeatitin the fame fcnfe ibdit Oste faith, Ore Baptifm ls, aorfit oneinkinde: and as there are nuny fingle faiths, hopes, baptifms, chough one in kinde, fo there is one body inkindc, jaA'- but I Cor. 12.28. njindicAttd, Chap. 1. but many fingular bodies. wW. p, 34. But might have feen, that if he had run his parallel a little further, he bad run over ihoes and boots too. For there it is faid, that there is One Spirit, one Lord Jefus, one God and Father, not in kinde, but in number J and why may not the Church, in which there is one individual do(51:rineof faith, and body of laws, and into which there is one manner of inrowlment by baptiim, and in which only there is hope of falvation, be one numerically alfo; fifpecially confidering that as the head, the Lord Jcfus Chrift,i$ one in number: fohii body the Church can be but one in num. beralfo: For Chrift hath not more bodies, in the fame refped, then one. But even his granting of a mjflkal onenefe in Efence^ drives him to "grant Vtillinglj, that thu doth imply an union vifihle alje, as much as may ftand With the inflitution of Chrtfi, and the eat' " f cation of the Churchy p. 34. And I think the Presbyterians de- fire no more. Alio he faith, " the Church is one as the worfhip and govern- " ment is one, viz.. for nature and kinde,in the fubftantials of it, " or that general platform ofit,^.tyimei before-cited, who faith, the Church-Catholike is one in regard of its external and acci- dental ftatc, and not internal and effential; fo it crofleth him- fclf, who holdeth that the Officers of a particular Church are Officers enlj in their feveraU Churches^ vind. p, 8. therefore not fetinthe Church Triumphant. Certainly there they are where they were fet, but they are in the Church vifible militant only; the Church Triumphanc hath no Officers. This opinion will make all theMinifters notable Nor-reJiikKts,viho never come at the place where they were fet, all their life time. It were a happy turn for the Miniftcrs if they were all placed in the Church Triumphant as well as militant: I am fure many of them will never come there. The Saints in heaven have no hand in the eleifiion of Officers here below, which by his arguiog they ought to have, as well as the Church-Catholike in the eledlion of every particular Officer, vind. p. 40. The Church in heaven have neither word, Saci aments, nor difcipline, which are count- ed the notes of the Church where the Miniftery is placed. The Minifters preach not to them, pray not with them, have no ex- tetnal communion with them, watch not over them, neither admoniffi nor cenfure them, nor perform any part of their mi- nifterial office to them. Nay, the Officers are not fo much as placed in the invifibU Church on earth; for as invifibie it hath no Officers, but as vifible only. It is true they are fet for the good of the invifibie Church, and for the perfcding of the G Triumphant, ^ I Cor.It.3?. vindicAtid, Chap. a. Triumphant, but they ate fee only in the vifible, and they are altogether vifible, and many of them only vifible, and yet are true Mir ifters. Are the gifts of tongues, and of healing, and Deacons, fee intiie whole Church Triumphant, as well as Mili- Alkali that are baptized into one body, baptized into the Triumphant as well as militant? I think you will not fay fo, But how are we flown from a particular, vifible, congregatic- nal Chu- th, to the Triumphant on a fuideo, from one extream to anoth r? Remember that of the Poet Ne fi dimijfinr ZJitdavravet ffxnM,ficelfior^ ignu adurat, later Htrumcjue voU, Medio tuttJfjmM ii>u. It is clear the Apoftle fpcaks of that body wherein is luffering, and rcjoycing one with another. But Ahr*- ham is ignorant of hs, and IfraelntknoveUdgeth ht not, lt \% contrary torea/on it fclf, that the Officers reckoned up in t Ctfr.15.18. and £^^.4. II, ihould be fet in the Church et fentially taken ; for difcipline is not eflential to the Church, but for orwell-beingofit. Confidcring alfothatby thofe Officers the Church becometh political. It were a para- dox tofaythat a Kng, Judges, Julticcs, and Sherife and Laws, ^c. are given to a Kingdom eflentially, and not as it is a po- litic J for they arc the very forwalu ratioy and finews of the politic thereof J without which it might indeed havcan cflence, but no politic. Our brethren for Congregational Churches hold chat there maybe a Churchcntitivc or efTeotial, before they choofc any Officer, elfc they were in no capacity to choofc them ; bow then can O.i cers aggree to them eflentially ? But it is centrarj tofenfe to fay they arc fet in the Church Triuov pbant. . ^ But fearing that he cannot keep this battery, he retreats to a third, and that is a double one. In the general he faith, "Should I grant (which I do not) that the Apoftle is to be ^'underftood of theChurch on earth, yet hefpeaks as well of " a particular Qiutch as of the gcncrat;. And to avoid the dint ♦'of this Fort or AelsiltMm ( as hecalsit) -viz. i Cor, la.jg. "Hebrings in two figmficationsof tbcword which " word alone ( faith he) is the ground of the Objcdion. And ^'ftiich, if we cake the wor4for fuchOftkersas were lent out II with I Cor. 1 a. 3 8. viudicated^ 45 " with commiflloa from any Church upon fpccial occafioOj St/;e/r«,&c. Some Apoftles, " as their need fhall require: yet not therefore making them "one external foctety (among themfelvcs) As feme gene- "ral Officers make not England and Scotland one King- "dom. Anfve. M Ellis goes upon a miftake in all his book. The Presbyterians fay not that the Church-Catholikc vifibleis one external, ce«y?'efion,and fcveral lots voluntarily, yet were they fixed in no Congregation, asElders are. Seventhly, He denycth the confequence of a Church-Catho- hke vifible, from that place, and that he proves by a parallel, fappofing iuch like wordshad been faid of the whole world for civil government; bis words are thefe; If it follow not, wheo we fay God hath fet in the wonld, fome Emperors, fome Kings, fome Princes, fome infcriotir Officers and Magiftrates, there- fore the world is but one governing Kingdom, and all parti- cular Kingdoms do but govern in the right of the Kingdom of the world in commonj the Officers whereof are the Kings of the feveral Kingdoms, Neither doth it follow, that bccaufe ■the Scripture faith, God hath fet fome in the Church, Apo- ftles, &c. therefore the Church throughout the world is but one Congregation, to whofe Officers firlt, as the general Officers of ■ the whole Church, not by way ofdiftributk>n,but as a notionally (, at leaft ) collcdlcd body of Officers, the power of government is committed, &c. Anfw. He hath not paralleled the qucftion rightly, but it fhould run thus. Suppofe there were one Emperour over all the Kingdoms of the earth, and he ftiOuldfec down one form of government and entowlmenc for freedom in the whole world, for fuchas wUl.be his fubjedfs, apd ffipuld firft let 12 Ptefidents I Cor.i2.i8. 'uindicAted, Prefidcnts over the whole world, to abide lo for their life time, as extaotdinary Officers, and for ordinary (landing Offi- ters, (Iroald fet in the feveral Provinces or Kingdoms, fevcral Officers that (hould rule uader him or them, in their feveral places; and yet appoint, that as every free member of the whole, though his fixed habitation be in one place, yet is free of the whole habitually, and uponoccafion can make ufe of it, to trade freely in any place: fo the feveral governours, though ordinarily, fixedly and adually, they conflantly govern their own Provinces, yet upon occafion of difference, danger, or for the good of the whole, or any great part of the fame, thry ifiall have power to convene, cither all, if it may be, or fotnc of them by way of delegation, to ad for the good of the whole, orfo many Provinces as the matter concerns, and their delega- tion is for. Whether would not this prove the world one in- tire Empire, and body politick habitually ? And fo is the cafe of the Church-Catholike. But take earthly monarchies as they have been on earth, and we finde that the feveral kingdoms of the Empires did enjoy their feveral liberties, with relped had to the whole, that no* thing fhould be prejudicial to the Empire, that the Empcrour Jhould have no (iumage^Y>xn. 6.2. And yet in reference to the Emperour, and fome certain common laws, they were one monarchy. Becaufe the Emperour could fend mcffengers and Officers of any coiintrey, and commands to them all, and all were to take care in their pljiccs for the whole (though haply there was no general convention of all Officers) and to keep as much as lay in them neighbour Kingdoms from rebelling, even where they had no ordinary jurisdidion, and to fubdue them to the Emperour if they did rebel, and yet not retain or- dinary power over them, Now thefe things agree to thisfpi- ritual monarchy the Church; yea, and much more. For they are all one in the head, one in all the laws, and in one form of government; and ought all to do what thcy do in reference to the whole; as to admit every where into the whole by bap- tilm, to cjcd out of the whole by cxcommuoication, to keep any neighbour Church from defcdion, and to reduce them if fallen off, though they have no ordinary jurisdidion over them. 1 Chcifl i Cor. 12.2 8. vindie&ted. 51 Chrift can fend a Minifterout of any Kingdom into any, not Seft. 4, only occafionaily, pro tampore, as a meflenger, but fettle hira there as an Officer, and call bacir or remove him any whither elfe. And therefore the Church-Catholikc isone Kingdom in general, and yet particular rights and liberties of particular Churches be preferved, fo far as may ftand with the good of the whole. ■ There is one Objeflion which M. Hooker in .y«n/.c.i y p.ayj. hath againft this proof in thistcxt, which is offome difficulty, vix. That Church where Deacons are fet is not an uolimi- ted Church: But ordinary Deacons were fee in the fame Church wherein the Apoftles were fet, as in the place, I Corinth. 12. it is affirmed jointly and indifferently of them both. Therefore that doth not argue an unlimited power. tyfnfio. It is not affirmed that the Church. Catholike hath an unlimited power, but unlimited extent of the power gi- ven them by Chrift, in regard of place within the compalfe of the Chriftian world; and fo I conceive M. Hookers mean- ingis. But to the Ob jcSion it felf, Firft I premifc, that Deacons were not primarily fet in a particular Congregational Church, but 7 of them were at the firft inftitution of the oflSce fet in the Church of ^erufalem over Jews and Greciarvs, where there were many Congregations, and therefore a Claffical, Prcsby. terial Church divided into many Congregations nccelTariiy, at leaft for fome Ordinances ( as the Lords Supper, &c,) yet governed by one common Presbytery, and yet alwaies called one Church. But whether their Officers were fixed in the feve- ral Congregations or no, I know nor, neither do I think it can be proved Secondly, The fubjed about which their office was exerci- fed, was not the Ordinances ofworffiip or difcipline, as the other offices were, but about alms, which in their own nature arc or ought to be, and were then, voluntary. And in regard thofe aims come not by divine difpenfation, as the immediate gift of Chrift to the Church, though they be commanded indeed by Chrift, but out of mens purfes by contribution, being a money H matter, 52 I Cor.12.28. vindicated. Chap. », matter, in which the Congregation hath, or had propriety, there may be fomething Paid foe the limitation of that office in their a^ of ordinary diftribution to the members of that (ingk or combi< ned Church contriburi{^,thac it may be performed according to the will of the donors, to whom alfo the Deacons are to render an account. Thirdly, I defire the manner of the Apoftlcs fpecch in fet- ting down Deacons and govcrnours, may be eonfickred, not adding an ordinal numeral unto it, as to Apoftles, Prophets and Teachers, butif^re'T^ aod^'w detHtie; and interpofing a extraordinary endowments of miracles, and gifts of heaU iog: and 3. the change of fpecch from the concrete to the ab« ftra^, helfs, gotrerHmtftu. Which chough ihey imply men by Whom they are to bo exercHed, vi*. helpers and governours, yet are not fo fet downs what the meaning of the holy Ghoft it herein I cannot afhrm, but 1 conceive chat the office of A- pofttes,Prophets, Teachers, is of fomewhat more large extent then the other two, becaufe they were executed as well without the Church (though fet in it) as within it, viz. among hea* thensfor their converfion; Awd in Ecclefia conflituenda, ths other if) canfiitutd only: and the exerting of the Deacons office nocfb ufuallyand frequently out of the limits of their particu* lar Churches, as theirs that are intruded with the preaching of the word : nor yet their call thereunto fo ftcil as the o» thers: for to the exerting of government there is required a vo* luntary combination of many infficuted C hurches, and for di> ftribution to other Churches there is required a more then ordU nary neccffity, and the confcnt of the particular Church contri- bating; but no fuch folemn call is required to the preaching the word in any other Church or Churches. But fourthly, more dircdly to the Objedion : Though alms^ which is the fubjedl of the Deacons office, be not reckoned a- mong the Ordinances given by Chrift, but are the gift of par- ticular men in particular Congregations, as the relt of them : yet the nccefliry, command, and diftribution of them, may ex- tend further then the particular Church, and in that regard the office of Deacons, which is to colledl and diftribute, ex- tcn4sic fclf equally. We are bidden to doe good to all, bate* ^tciaUj I (jor>rj,a8. wndicgt&i, ^fcudy ta the y^Jhold offmh (\. e. as we ~ ability) which is as cxtenfwc as the Church.QjChoUlje. Any f^HccigQ Church may flandinnccd of our coatributipnapd dj, (Uibutton* Aqu even the Law of our lan4 ^j/oynccb) tbftt if any Congrc^cion cannot maintain their poor, there ihpnld he help by coUcdions from other neighbouring Cpngregatiow. And the maimed fouldiers of the whole Counoy aremamtaioed by conftanc collcaioo froQj every town in the County; and there are County TreaOirers that receive it, vvhifbare V^s it were ) County-Deacons. And if a great Town be vifited with the plague, or hiffcr lofles by &e, it is frenuentto make cpjleaions for therajn many Counties. Yea,/or whole Couo^ ties, as the whole Kmgdom, hath lately done for Unt^fhire- yea, for a whole K«ngdom, as for ourr>wn Iting^m under war' yea, for fotrcign Kingdoms, uE>tgUnd, yea, and the Netheri Unis (though under another civil regiment) have done for IreUni. And we readc what the Churches of Aft* did for the Churches ofjerufehm. And we have had contribution to^ deem captivated Chriftians under the Tttrk^ and not only of our ownNation, but other Nations, fomairaes GruUns Now though thefc contributions and coileaions run among us in another channel, vtx.. through the hands of Church-wardens, OverfeerSjConftableSjColk^ors, yet this is the proper work of the Deacons; and therefore ihat office in regard of the extent oftbetrpoffibleobiea, may well befaid to be habitually Ca- tholike,or given to t he Church-Catholike,ihough their conftanc diftributioa ihould be limited to their own Congregations Another proof IS from iTmt.^A^.Th^fe things I Sea, <. thee, that thou mtua ktiov) ho»thm oughtefito Mevethy M in the heufe God^^hieh is the Church of the Itviug God the pHlAr *ndground of the truth. This Church muft be the vifibk Chmch where he wd others muft exift, and convcrfe together, and carry themfelvcs in mutual duties. Alfo it muft be an orgsuaL cal Church, for the Epiftlc containeih diredions about fliftwDS and Deacons, yea, even in the context. Neither ca^ the ditc- amns befokly concerning ; for they are written to Ttmothj an Evangehft, tlw limits of whofe ofikc aye comfecn- furable tg the Apoftlcs, though under them. Neither do they ^ ^ concern 54 More Scripare-f roofs for Chap. 2. concern Ephefus in any cfpecially manner, but all Churehes where ever Timothy Ihould come. Therefore not to it parttcu- larly. Foi he prefcnbcth canons concerning publikc praier; and the habit and carriage of women in chc church; concerning the office of Bifhops and Deac ns ; concerning the ccnfuring and reproof of all dtgreeij tht Ofdinacion and maintenance of Elders: the choice and proviiim for widows: concerning the duties of fervants: andachi geto rich men, tiox. oi Ef'co- ftu particularly or oni>,bu evtry where. Neither did they concern Ephejw primarily ; for the Officers were already fee in that Church; Patilfoar>d Elders there 20.17. in his vifitation of them, and had Iwed there three years, verf.%i. as himfelf acknowledgcth. Primarily therefore thefe canons concern the whole Church. The manner alfo of the Apoftks fpcech is to be attended; he doth not fay the Chterches, houfes^ fiUnrs, grounds, tobcotdctcdptrirattoMi; but in the lingular number chttrch, piUur, ground, iiptumfM, as if there were but one chnreh, one houje ( whereof was but one room, and that already furnilhed ) one feat,one large piUor, that hath the fame truth written on every (ide of it, which holdcth it forth unco others, both Jews and Gentiles, within the Church and without, more forenfi. And as Timothy being an Evangelift converfed with many Churches, fo it is like did the members of the Church of The Engli/h Annomtiictni Kingdoms but the Kingdom, And compares this Kingdom to zfie/dofVoheatmingied'^ithweSy Thismuftbc the Church vi- t cMiiii in this world, bccaufe it is where the fower ordinarily 'JiiKi* foweth his feed vifibly and audibly, ver/.S, which is the preach- tOKtiH ingofthe word. And becaufc here are good and bad, wheat and tares, and the tares vifibty difcerned after (he wheat. And it is thcGatholike Church, for Chrift himfeif expounds it fo, 'Mi thefieldistht^orld, not of the Jews only, but otthe Gentiles alfo,^cA.3.i6. and 17.11,15. And this muft be the Chriftian Hi world; for the other is a field of tares only, where there could WcciK be no danger of plucking up of wheat, becaufe none grew feApcii there. They ftiail fever the wicked from among the juft. ■H/k'- And in this field, particular Churches are but as particular rid- tkliiijii gcs, enjoying the fame tillage, feed,fencing,watering, /ttoa barn iisifii ficMfr^idj^heat nndchaffe. It is n draw not, gathering together WJslwt« good and bad. Jt is a marriage, Vchere Vi>i/e andpelifli virgins, fome ifUik bad oil, and (ime only lamps of fro ftJpon, It is a ftaflvehere fome dydcii bad Wedding garments, fome had none. Nowthefe things cannot vitbiQii be fpoken Mcly, or primarily of any particular Congregation, I bngt but they agree to the Church-Catholikevifible, this Kingdom is kcdidii here fpoken of as one; and to particular Churches as parts {mw* thereof; and this is alfo an orgamcal body, therefore called a jsiiwo: Kingdom. Here are fervants lowing and viewing this field, iffjasik proffering to weed it. And this weeding muft be by Ecckfia- •; ftical cenl'ures, not the civil fword; they were not fo void of hoitfc. rcafon as to go ask whether they fhould kill all the world be- ililjjiji Cdcs the godly, with a civil fword j then th.fe tares muft be members ofthe Church, elfc they were not capable to be caft cHiiio our, if never in. Here were filhermtn (officers) that caft this ,1,^^ net: and fervants that invited thefc gutfts, every where in high (onbil waiesand hedges,14-23. indefinitely, without rcfpcdfof ficuljilf. Counrrcy or Town. ^ gfj, That which is objeiftcd againft this by M. Hooker is, "that iiiii aJt *' Kingdom of heaven befidc Other fignifications, as the King- " dom of glory, &c. it doth by a metonymy imply the word tftcn'it ''of the Kingdom, and the difpenfation and adminiftration H 3 "of Mm Sripture-proofs for " of the Gofpel in the Churches, »nd the fpecial things ap. "pertaining thereunto. And citeth thefe parables for that " fcnfc. Jnfw. I deny not the fcveral fignifications of thofc words, the Kingdom of heaven, in feveral places. But they cannot Hg* nifie fo in the fore-ceited places. For it is faid, the Angth Jhall gather o»t of his (Cbrifts) Kiugd»m,aS things that offend, and them "Oehicb do iniquity, and [had cafithem, &c. can this be meant of thc^ror'^ erGa(pel? Is there any thing that offends therein, or doth iniquity that lhaU be caft, Is there any tares, any chaff, any rubbifti there ? Or can it be meant of the dif, pemfdtion thereof ? Should finful or erroneous difpenfatioas of Cods Ordinances be fuffered to the end of the world, f(» fear • of plucking up good di^enfations ? Why do we then cndea- vour a reformation ? Doth not Pau/ fay falfe teachers months muft be ftopped,and vvifheth fuch cut off ? It is clear the texts fpeak of a Kingdom confifting of per- fons, the tares, chaHe, rubbilli, fooldh virgins, and evil guefts^ are the children of the Vtickodone, men that of end, and doe inU quit), thatjb^ he gathered out of ChriBs Kingdom, therefore they were in it. And the wheat, good fifh, wife virgins, and good gucfts, are the children of the Khegdom, without rcfped to any particularities, of Town or Countrey, muchleffe of any Congregation. And when we fay, Thy Kingdom come, wc pray not only for the converfion of the elcd:, nor only for the coming of the Kingdom of glory, but alfo for the Church-Catholike vifibk, that it might be enlarged, and have freedom and purity of Ordinances, which arc things that concern it as a vifible, o^anical Kingdom, becaufc the difpcnfations thereof are by Officers. Again in i Cor, ly.24. it is faid, Then {haUChrifi deliver »f the Kingdom to God his Father. This is not the natural oxef- fential Kingdom, which he hath with the Father and holy Ghoft as God: for that he fliall never deliver up. Neither is it the Kingdom of grace which he by his Spirit exercifeth in the hearts oftheElc(^ for that fliall continue forever, and be more per- fcflin heaven, For the Kingdom of grace here, and of :glory afterward, 4 Church'Catbolike vifibk tjiitdicnud. 5 7 afterward, differ only grtidtt commummiii as tAmes tels us- Sed. 5, ' ili here the degree is imperfed, then it (hall be perfeft, both in graces and joyes. But it u the Kingdom exercifed in the vijibie CkarcihCatholih^, in the Ordinances of'VPorfiip and di/cipiine, wherein our communion is mediate with God, which fhall then ccafc. for as the Evangelical external fervice and man- net of commanion with God, thruft out the legal and cere- monial: fo(hall the heavenly immediate, thruft out the Evan- gelical. But this Kingdom (faith M. Hooker ) cannot be the Cat ho- like vifible Church, bccaufe that confifting of found-hcaiced Chrtftians and falfe-heartcd hypocrites, rhefeare notdeltvercd up into the band of the Father,that he might be all in all to them. Sm-v. p.iyd. jfn/to. I do not conceive by Kingdomto be meant theehil- jdren oi the Kingdom, but the external donative regiment of Chrift over his vifibleChurch-Cathoiike difpenfed by Ordinan- ^ CCS and Officers here below, which fhall then ceafe.. And though the Ordinances (as healledgcth) are dffiind from " the Kingdom in fenfc and figniftcation. Yet they ftrongly ar- gue a Kingdom confticuted and governed by them: as the Kings laws argue a King and Kingdom. As from htlps and govern- mentt, i Cor.12.28. we gather the confequence of and govermurs, as officers in the Church; fo from the external laws of this Kingdom, we ncccfTarily conclude there is fucha Kingdom, commenfurable to the extent of thefe laws, and that external^ Organical and Cathotikey which is fpoken of //S. p.6. And the 35. ver. makes it plain, for be mufi reign until he hath put all enemies under his feet: which reigning relates to profcffed Subjcdtsas well asprofefTcd enemies; and thefe Subjedls com- prehended in a Kingdom, Again Heh. 12,28. fyherefire ^e receiving a Kingdom ^hich cannot be moved, let m hofve grace thereby Voe may ferve God ac- cfpably, reverence and godly fiar. This Kingdom cannot bemeant ofthe*«er»4/ Kingdom of grace in the heart, for that Was alfo exercifed by Chrift in his peoples hearts, under the old Teftamcnr, but it is meant of the exccrnal, unalterable, per- pctual Ordinances of worfbip and government, which differ- ed e More Scripture'froo/s for cd from thofc under the Law: elfe the Apoftles Antithefis of the Church under the Law, and the Church under the Gofpel, had not been good, which are the things he compares in that place. Externals under the Law areoppofcd to externals un- der the Gofpel. It cannot be meant of the Kingdom of glory, for they had not yet received that. And it is plain he fpcsksof a Kingdom wherein we may novo ferve God ncceftahlj, rem vsrence and godlj ^ar. Now thefe Ordinances of worlliip and difcipline being Catholike or univerfal, and relating to a King- dom, and therefore fee down under the name of a kingdom, by a Metonymy of the fttbjeEl for the adjunEl, the Kingdom for the Ordinances of the Kingdom,-do ttrongly argue the being of the Kingdom. Can we conceive that the holy Ghoft would chufe to ufe fucha metonymy til the/»^;f^?, where there is no fuch fibjeB! It is true ( as is allcdged ) the unalterablenefle lyeth in the adjundl Ordinances, i. e. in regard of God, who will not alter them: and that thefubjedtor kingdom may be moved and fliaken by perfecutions ot herefics, and fo may the Ordinances alfo, and have been we know; but that kinde of alteration, moving, or fhaking, is not meant in the text, nei- ther was intended by me. I have the rather mentioned this text, bccaule I finde one of our brethren for Congregational Churches, M. fVillUm Sedgmck, giving this Expofition of it in a Sermon of his in print, which was preached before divers members of the Houfc of Commons. Again I Cor. 5.12. The Apoftle faith, "Vehat hnve T to doe to judge thofe tfjat are without ? The prcpofition or adverb defire to know what it doth relate unto. Is it not meant without the Church ? Andean we think that that Church was the Church of Corinth only ? Had T>aul nothing to do to judge any that were out of the Church of Corinth^ when he was an Apoftle all over the Chriftian world ? This could not be meant of the company only: what? had P<««/ nothing to do to cenfure any but invifible members ? Why did he then excommunicate HjmtMtte, Philetus, 'PhigeUtte, Herme- genes ind s.^iexander ? And farth, I Would they were cut off that trouble you. AHbit muftbc meant of anOrganical bodyi becaufe here arc cenfures mentioned as belonging to all within. And aChurch-CatboUkeviftble vindicated. 59 And therefore it muft be meant of the Church-Carholike vifible Sed t Organical: What have I to do to judge thofe that are not ' ' brought into the Church ? They are not under my power or cognizance, but belong only to the civil Magiftrate. And we ufually fpeak of the Coumreys that are within the Pale of the Churchy and thofe that are without. And we have an axiotne, Extra EccUJiant non efl (altu j which cannot be mcantof any particular Congregation in the world, but is true of the Church-Catholikc vifible, typified by the Ark, of Noah^ without which ordinarily and vifibly there is nohope 'offalvati- on.Extra ejtugremium nen eft fperandapeccatorum rtmljno.Ciiv. Inft./.4c,i .S'.4. Again,£;>^.4. 4,y. The Apoftle proveth the Church to be but one by divers Arguments, Firft, faith he. There u one hedj of Chrift, which is therefore called, Eph.^.6. both of Jews and Gentiles, #. contending forir^ '}Mde 3. Into which the thief may poflibly enter, fokio, AB.io. 29,30. Again Chrift faith, AAir. 16.18. 0» rock^^iUIyuiid mj Church, and the gfttti efheUJhaU not prevail it. Was this a particular Congregation? No furely, but the Church Ca- iholike, for any particular Church may be prevailed againft, but the whole fhall not. The place is meant of a Church future, to be built, which Chrift then intended to fet up, which was the Evangelical Catholike Church, confiftingof Jews and Gen- tiles as one body, and not Catholike (as Ibme take it) for the Church paft, prefent,and to come, for thofe already in hea- ven are out of gunne-lhot of affault, but it is meant de Ec- clefia vivorunt, de milininte, de Ecclejia quatn ChriHtu era: adi- ficMurtti, Ohjefl. O but this place is meant only of the Church in-* vifible, for they that are only vifible may be prevailed a- gainft ? yin/jv. It is true, that any part'cular meerly vifible member maybe prevailed againft, yet all fhall net; and even theinvi- fible members which cannot be prevailed againft ( fo many as are left in any, though never fo general and fierce perfecution) fhall remain as vifible. For Ecclefia nunejuam dejinit effe vifi, bilu. Therefore Satan or men fliall never fo far prevail, as to cutoff all vifible members. And though herefies flrouid come that deceive all but the elc^ft ( which is not fuppofable ) yet as long as the Eledare not deceived, there remaineth a Church Catholike vifible, ftill in their vifibility. But it cannot be af- firmed that all arc ipvifibk members that arc left, .or hold out 4 Church-Cdtholike uifible vindicAted. out in thehotttft perfecutions, or fubtleftherefics; ftrongen- Std. 6. lightnings and covidions, and ftruglings of confcicnce, and other by-ends may do much. Latent members may not be invi- fible. But the reafons which induce me to think that ihis text is meant of the Church vifible, arethefej two I finde in the con- text. Firft, becaufethis Church is built upon this vifible orau- dible profcflion, ihs.i Chriji ii tke foxne of God, which "Tete^ made ; The rock there fpoken of, is not an indefinite. Mfjpah to come, forfo the Church from the beginning of the world was built on that work; but the profeflion and dodlrine that the Mejfiah is alreAij come, that this Jeftu is the Mejfiait, and this feftu the 0\'ieJJiah is the fonne of God. It is the con- fiJfingtloAt ^eftu Chrifi is come in theflejh, i Joh.4.2,3. And the beleeving that I am he ( faith Chrift ) foh.%.2^. And therefore the Jews that believed before in an indefinite MeJfiJ) to come, were upon their convcrfion to the Chriftian faith bu It upon this rock, and by a new Sacrament admitted into this Chcifti- anChurjch, as well as the Gentiles. Secondly, Becaufe Chrift immediatly in the next verfe affixeth officers to this Church, by promifing the keys of the Kingdom of heaven unto Peter ( and not to him only but to the reft alfo, as appears in other places) which keys are anEnfign of office in that Church which Chrift would build. Thirdly, Becaufe the admiflion into this Evangelical Church was upon a vifible profeflion of their belief of this dotftrine, and a vifible receiving of a vifible external badg of bap- tilme. Fourthly, Becaufe this Church is aflaulted by vifible adverfa- ries,f«. perfecutors and hereticks, and that vifibly : and though they fhall never wholly prevail againft it, yet vifibly wafte great part of it many times. And M. Hooker himfcif acknowledgeth that he doth incline to this judgement of this text, that it is the vifible Church that is there meant. Sstrv. c.i 5. p.ayS. Only he objedlcth againft a reafon which I brought of it, which was to this purpofe. If all the vifible members fliould fail, thenall the invifiblemuftneeds fail alfo, for none are in- I a vifible More Scripture-proofs for ^(ible ( in the Church I mean ) but muft be vifible alfo. His Objedion againft this is, becaufe an invifible member may be juftly excorrimuntcated, and fo caft out of all the vifible Church- es in the world, and fo be no vihble member, and yet re- main an invifible member ftill, for that memberftiip cannot be loft. jinfrv. It is very doubtful to me how farexcommunica'ion caftcth a man out of the vifible Church ; it debars him indeed from the Lords Supper, becaufe it is a feal; and from familiar intimate fociety with Gods people, becaufe he is an infedled member, and fo doth a notorious finne, though the man be not excommunicated. But I conceive it cuts him not off to- tally from the vifible Church; For firft, the feal of baptifm re- maincthon him, and therefore is not iterated at his readmiifi- on. Secondly, he is admitted to hearing the word, and prayer, and conference with Gods prople. He is a difeafed leprous member under cenfure, tliut from the moft intimate adtual com. munion, until he be cured ahdcleanfed. That which is done to him is under confideration of difcipline, as to amembrrnow difeafed, in order to cure, nor as to one that is damned, or to one that is under the finne againft the holy Ghoft, as Julian the Apoftatcwas. And if art)-godly perfon through weakneflc of judgement concerning Churches not rightly gathered, refufe to be baptized (as tA. Hooker fuggeftcth) he is indeed no com- pleat member in that regard, but he being converced by v.fi- Die means, and making vifible profefiion, he is an incompleat vifible member of the Chu'ch-Catholike Entitive, Again, Excommunication in 3 Ep. ver.io. is calledcd)?- ing out ojthe Chnrch, What Church is that? it cannot be the invifible Church, for all the cenfures in the world cannot caff a man out of that, if once he be in; iherefore it is the vifible Church. Then I would know whether a man truly excom- municated in one Church or Congregation, is not thereby ex- communicated from brotherly fcllowfhip with all Congre- gations, yea, and Chriftians not gathered yet into Congrcga- tions? Or whether the delivering up to Satan, by the Officers' of a particular Congregation, be only within the bounds of one Congregation, or in reference to their members only • 4 Church-Catholike viftbie vinMcAted. fo that if he remove out of fuch a circle or circuit of ground Sedt., 6- to another, or from thofc members to others, be be out of Satans bonds again, and may communicate there eit jure ? *'This M. Hoeker faith, is per Sjnecdechengeneris pro Specie, "that particular Church where THetrephes ufurped prehemi- "nenceis underftood. For when a perfon is juftly excommu- "nicatedfrom the Congregation in which he was, it follows ''■of ntceflity that all that fellowlbiphe might enjoy by ver- *^' tue of communion of Churches, muft ofthac neceffity bede- "nied unto him, and he juffly deprived thereof, becaufcin the "^vcrtueof hisfellowfbip with one, he gained fellowfliip with ''others. eAnfvf. Whether the word be there properly, or Sjnecdochen gentris, or Sjnecdochen Integri^ I fhall not now enquire but refer it to a Chapter by it Iclf, in which fhall be enquired whether the Church-Catholike be igenus or integrum. Bat I queffion much wljethcr a mans fellowlbip with one Con- ' gregation be the ground whereby he gaincth fellowfhip and communion with others, For then how came the Apoftles and Evangelifts by right of communion with any Churches, feeing they were fixed members of none? And how could the lao. and jooo. converted by Peter have right of communion, and breaking bread together, before airy Congregations were fee up or fecled ? Therefore I conceive the primary right to com- munion is gained by being of the vifible body, not by being of this or that Congregation, By being within the general Cove- nanr, not by any particular Covenant. And I conceive, that Baptlfm and Excommunication run parallel herein ; for as by Baptifm a man is admitted externally into the whole vifible body, and then may have fellowfhip with any part of the bo- dy; fo by Excommunication a man is cafi out from commu- nionwith the whole, and therefore may communicate with no part. This it ^poUonitu his affcrtion. Sicut per Et^ommuni' catienem legitimam excommunicatus uon tantum ex hue vel iUa pnrticuiari Ecclefia ejicitur, fed ubicunque terrarum ligatur, & ex commmione fraternd univer/alis EccUJIa excludUur. Mat. 18.17,18. Jta ^per Sacramentum Baptijmi, ^ ficr* Euchtt- I 3 rifttAf ' ii' I f" Fmplfj Argmnents and ReA^ms riflite, homiui commtnio EccUJiafiiM, nm tantum m farticulari, fed (^leniverpili BccUfik ibpgnatttr, Confid. quarund. contro. C.2. Arc.;?. And though the power of Excommunication lyeth in the par- ticular Congregation, where a perfon enjoics his membcrfhip under the Kingdom of Jefus Chrift, a« M. Hooker faith, yet the Officers afthat particular Church difpenfe thatcenfure in re- ferenceto ffie whole botlyi whereofhe thatis fo cenfured was a member., as well as ofthat Congregation, for beingcaft out of that, let him be or go where he will, he is under the King- dom of Satan, andall Churches fhould look at him as a Trai« tour againft Chrid, and fo deal with him as one uncapable Church-communion, i'^rf.c.iy. So on the contrary, though Baptifm be adminiftred in a par- ticular Congregation, yet a man fo admitted in any Congrega- tion, ought to be counted a fubjedl to Chrifr, and not to be denied fcllowfliip in any other Congregation, being a member of the vifible body, except he fome way forfeit his right. So that both admiffion into, and ejefiion out* of the Church, though performed by Officers in a particular Congregation, yet relate firll to the whole body. Ch A p. III. m Proofs hy 'Arguments and Reafen that there is a Church- Cat ho like viftble. Trte firfl Argument isfrpm Gods donation unto Chrift, and it ftandsthus. If the donation of a Kingdom by God the "Father unco Jefus Chrift be univerfal and Oecumenical, then his Kingdom ( which is his Church ) is alio univerfal and Occumc' nical. But the donation was of an univerfal Oecumenical King- dom; Therefore there is fuch an univerfal Oecumenical King- dom or Church, The major propofition is clear: for whatfoever God the Fa- ther gave or promifed unto Jefus Chrift, that he performed. The minor \ tbaf thtn is 4 Chttrch-CatkoUktviftik, minor or afl'uoiption is proved oot of divers places of Scripture. Seft. 6, Asf/2.2.8i. Ask^ofme,4»dI^illgivejtlteeththeathtHfir-thinein:- herimnce, and the mmofi f»rtt of ike cArth fir thjpa^ejfion. Which is fpoken of the donative Kingdomeof Chrift given to him at ttBici his asking, and not the effential or natural Kingdom as God, «kli,jii y/S/.ya.S. HeJbaU have dominion from ft a to fea^ and fern the :afiir!i yii/erunto the ends of the earth. Where is mentioned theemer- iKUte nai worfhip and oflfcrings given unto him. The like pcomifc we findc//S,49.^. It isaltght tidng that thou Jhen/deJiraife nptho ^nktl Tribesof lacob, I yieillgive thee fir a light unto the Gentiles, that MBr thou main he mj falvatien to the ends of the earth. K\{oDan, liOCJjlilt 7 14. And there Veae given unto him ( Chrift) dominion and glory and a kingdom, t hat aH people, nations and languages Jhould kliill) fervehim, hu dominion is an everiajiing dominion, andhis King" lyCongfi dom that ^hich fhai not be defiroied: Which is meant of the do- tdw native Kingdom givento Chrift incarnate at his afeention, an- mjjiiB fwering to Eph.t^^. where the officers of his Kingdom are fee .fciijii: down. And to PhiLi g, This is not only the mccrnal Kingdom Officii in the heart, for that he exercifed from the beginning, but al- MDiWt fo an external Kingdom, or Church*politic over all nations, after the ruine of the four Monarchies, which ftionid be exer- cifed over thofe Kingdoms which formerly were fubjeft to — thofe Monarchies: which Kingdom is that little ftone cut out • of the mountain without hands, which became a great moun- tain and filled the whole earth, which the God of heaven fhould I fct up vifibiy in the ftead of thofe Monarchies. Dan. a. 44. ^''^'noc in acivil power of this world, but in fpiritual and divine Ordinances, which all Kingdoms that fhould be converted to the Chriftian faith ftiould fubmit themfelves unto. And this one Chiifti mountain filling the whole earth, muft needs be one Church- bjGoiCacholikc vifible, fubmitting vifibiy to Chrift. a. If Gods in- cal, distention in fending Chrift, and the tenour of Gods donation, udOtttand exhibition of Chnft, and redemption by Chrift in his re- ;Dicilivealed will, be general to the whole world, then the vifible Di^jChurch is to be Catholike. But the former is true, and therefore . lb is the latter. I mean hy general, Generibtte Jihgulorum, nonpn- gtslti generum. 0(i' The donation of Chrift and redemption by him was oot to fi the ■( i 66 :• i*' Proofs hj K^rgumonxs and Reafins Chap. 3. ®"'y conceived ) but to the whole world. Jok.i.i9. "Behtldthe Lamb efGsd Which taketh awa} the fima of the "Worlds Joh.5.16. i^'Ved the World ( not the Jewi only) that he gave hii only begotten fonne, that Wbofoever btlet- veth in him Jhould not perijh but have everlafting life, i.e. that whofoevec in any part of the world, of what nation foever, fbould beleeve, Ihould have everlafting life, That the World through him might be (dved^vtii.iT. The Antithelis is not be* tween the«/f^?and reprobate, that wbofoever of theelcdl be* leeve, as the Arminians mdke ourfeofe of thewordi torunne ridiculoufly (though Iconfeflc theeleft only do truly beleeve) but it is between the lew and the refi of the World, So loh, 4. 42. Ioh.6.H.^l. 2 Cor, y.lp. I loh. 2. 2. a propitiation fir tht fins of the Whole World, 1 loh, 4. 14. The Saviour of the World, Now though many of the benefits purchafed by Chrift for bis eledl be fpiritual and invifiblc, and obtained only by the in. vifiblc company, yet Chrift himfelf and his death were vifible, his righteoafnefle vifibly performed, his adive and paffive obedi- ence were vifible, and multitude of benefits that the external Catholikc Church receive thereby are vifible. 3. If the Gofpel of the Kingdom, the feed and means of con- verting and bringing in ( not only of the invifible company, but) the vifiblc Church, be Catholikc, and univerfally preach- ed and received, then the Church fo converted and vifibly brought in, is Catholikc alfo. But the Gofpel is a general gift, and isfcattered like feed indefinitely in all the world,and work- eth a vifible converfion of the whole world, in Scripture phrafe. Therefore the Church is Catholikc alfo. The major is clear of it fclf. The minor is proved .^4*. 24.14. Thu gofpel of the Ring, dom fhailbe preached in all the World,fir a Witnefe unto all Natient, Mar.14,9. frherefoever this gofpelfiaS be preached throughout tk whole World, Rom.lo.jS, Cel.i.^, The Golpelis come unit jou, otitis to all the World, andbringeth firth fruit, Alfo 7»>, 2. 11, appeared unto all men, 4. If the Charter whereby the Church is conftituted, be Catholikc, then the Church conftituted thereby is one Catho- like body: But the Charter conftituting the Church is Catholikc. Therefore, &c. The that there (SaChurch-Catholike vijlhle. The major is ctearof it fclf, One charter makes one poJity. Seft. a. The minor will appear by thofc places of Scripture wherein the right of all Nations indefinitely isfet down. Mat.2i.\9, (^o teach all Nations, hapritUng them, &c. Mar, itJ. 15. /eh, g Eph.^.6. That the Gentiles Jh 'uld be ^ova-heirs and the fame body, a»dpartakt*'s of his prtmife in Chrift by the Qofpel^ ^hereof / 'ifoi made a Miniver. When the partition wall was broken down between Jew and Gentile (and then the Church began to be Catholike ) what fecond limits did God fet unto bis Church? none, except men would fever themfelves by re- jedlion of the Gofpel, but external vocation and fubmiflion gave tight infero Ecclefist to be admitted members of the Church, and that was univcrfal. If there be any particular Charter by which any particular Church was conftitutcd befide the gene- ral, let that be produced, I know none. For if there were, then that particular vifible Church could never fail, or elfe a Gofpel Charter mult be loft. But all particular Churches hold their ptiviledges by the general Covenant applied to them- felvcs, as all the twelve Tribes did theirs by the Covenant made with Abraham and his feed. And all the feveral promi- fes, which are as appendices to the Covenant, are made to the whole Church-Catholike, and commenfurable therewith, rcfpe- dively, without any refpcd to any particular Congregation or memberftiip therein. 5. If there be Officers of a Church-Catholike vifible, then SeEl, 3. there is a Church-Catholikc vifible. But there are Officers of a Church-Catholike vifible. Therefore, &c. The major cannot be denied. The minor appears by the donation ofjthc Mmiftery to the Church-Catholikc vifible, A/zi/.aS.ip. ^oteach all Nat- ems, baptizing them, &c. They arc not circumfcribed or limited to any one place, but are fent into the whole world to all Na- tions, I Cer, 12.28. God hath fet fame in the Chtsrch, firj} Apo. ftles, fectsndanly Prophets, thirdly Teachers,'E.^h,^.ii. He gave feme i/^fofiles, and feme Prophets,and fame Evangtlifts, and feme PaSiours and Teachers, for theperfiEling of the Saints, for the , of the Miniflerj, for the edifying of the body of Chrifl, Thcfc two laft places M. Hooker himfclf confcfleth to be meant of the exteroal> political body and Kingdom of Chrift. Now K tbefe •, and ere baptized, continued iiedfafily in the Afoflles do^rine and fellow (hiand in breaking of bread and prater^ Av3. 2.41,42. And yet were not j of one particular Church, not as our brethren ihemfelves tell j us, as I (hewed before, therefore as members in general. And | nothing is more ufual then for members of one Cougregation to joyn in the fcllowihip of the word read and preached, in | (ingingand prayer with members of divers Congregations to- gether, as at ledures or other occalions, and frequently alfo at the Lords table, even among our brethren in members of fardiftant Congregations do communicate occafi- onally. Alfo all the vilible Churches on earth pray publikely, and give thanks, and on occafion may faft for the welfare of the whole Church on earth. As for the evalicn which fome of our brethren have, that ^ this communion of ftrangcrs with them is by vertue of a parti- cular, prefent, tranfient mcmber(bip with them; I conceive it of no force, nor warranted in the word of God. Thenfhould thofe men be members of two Churches at once, then ought they to contribute to that Minifter, then ought that Minifter to take the charge of them, then ( by fome of our brcthrens poli- tions) (hould the whole Congregation have a hand in their admiflion. Alfo if there be any Ecclclialtical admifllons or cenfures or tranfadfions, or contributions that concern that particular Congregation, they alfo ought being members to have their vote and confent and hand therein. And then by the fame reafon all that came to a Icdhire which is a Church- fellowOsip in divine Ordinances of (inging, praier, preach- ing, and blefTing the people, muft fo many times turn mem- bets of that Congregation, where fuch a meeting is. And then is. it a dangerous thing to hear a ledlure in a Con- grcgation where the Minifter or people are corrupt, for we thereby make our (elves members of that Congregation, and fo put out (elves under that Paftour and thofe Elders for the prefent, and thereby give our allowance of them. K is not a fubitane, occafional meeting, that can make a per- fon a member of a Congregation, but conftancy, fuoad in- tenttonem that there is a Church ■ CathoUke vifihle, 7 j 4entionem(altem, faich lib.l. cap.32. Sehsn no right to Or- dinances, for right arifech from membcrlhip, iftqnbcrlliip from qualifications. The fame relation that particular bs.lieving per- Ions bear to a Chriftian family, and which Chrift^an families bear to a Congregation, the fame relation by proportion doe particular Congregations bear to the whole Church-Cathohke or any great part thereof. But particular perfons are members of families, and particular families of Congregations, and therefore Congregations are members of the whole body of the Church-Cathohke vifiblc. The family is confifted of the perfons, the Congregation of the families, and theChurch-Caihoiike W- fibit, or any great part thcreof,of the particular Congregations. A (yfw'w cannot be faid to confift offf)ecies, but to give cffence to ^ecies, Ammal rationalt, or humanity, doth not confift of particular men, bat exift in particular men. But whether the Church Catholike be a genw or an/»/fgr«w, or both, I (hall handle m the next Chapter. SePf. 4. ^ might urge alfo the fcveral metaphors whereby the Scri- pture fetceth out the whole number of vifiblc believers under an unity. As iffv.ia.i. by^VfomancloMthed^ith^eSftK, (the righteoufneffe of Chrift) and the Moon ( all terreftrial things) ttneUr htrfiet: orcloathcd withthcSun, the purity of dodrinc, and the moon ( as fome interpret it ) difcipline under her feet: or, as (ome others expound ir. Idolatry, whereof Diana the Moon was chief and iifoft general: or by Moon fome under- ftand the legal ceremonial fervicc which was guided much by the Moon,under her feet, i.e. now aboliflicd. So}A,Mede. Now this was a vifiblc Church, becaufe it is faid to be feen, and is oppofcd either to the Jewilh Church that had thcic ceremo- nics formerly on her back, or to the Jewifh Chriftian Church, which could not for a long time caft them off; but this Chriftian Church did. Surely it was not a particular Congregation that ^ohn faw, nor is it meant of divers particular Congregations, for then it fhould have been ^omtn, not a Vooman^ therefore it was the Cvhurch-Catholike vifible bound up in an unity. Alfo 1(5. It is fetout by one fhcep-fold. Other fheef I have Vtbkh are not of this foldf them a/fi I mafi bring, and thert that there is a Chureh-Cathalike vijihle. 75 there JhaS he one fold and one shepherd. Which is by all interpret- Scd; 4* ed of the union of Jew and Gentile, which are the two inte- grant parts ot the Church-Cathoiike. And though by Iheep ftiould be meant the eleft yet they areconfidered asvifible,be- caufe brought into a fold in this world, and fuch a fold as the thief may enter pclfibly into, as it is in the former vcrfci, yea, and the wolf alfo, 5.20,19, ^e^moteth upon that place in John, that by Qicepfold is not meant the flock it felf.but fome- thing that holds them together, and makes them one flock. Ca- merariut on the place, EH IndictHm EccUfia fanEl* Catholica in toto Orhe terrarnm, Jcc. And SalmaJiMt, Vt una efi Eccle- (ia. ia unus efi grex Chrifli, vel unnm Ovile. 'Portionet gregii iSiui, funt gregts civitatum particulares. Hinc grex & Eccle* fiaidemfunt, tamingenerati, quamfpeciali notione. Saimaf. ap- parat. 2^3. ^ Alfo it is called the hoJjof Chrifi^Kom.Jz.^, At^e have man) members in one body, and all members have not the fame office: fo •ioe being manj are one body in fhrifi, and every one mem- hers one of another. This was not meant of the particular Church of Romet for the Apoflle puts in himfclf into this body, who had as then never come at Rome, therefore it is the Church-Ca- tholike there fpoken of, whereof was both a member, and a Minifler. And this body is a viflble body, becaufe it is Organi- cal, and organical becaufe the Apoftle thereupon r( ckons up the fcveral offices in the Church, zs teaching, exhorting, giving, ru- ling, Jhe»ing mercy, which fome compute to bean exaftdiftri- butionof Church-Offices. So called alfo i Cor 10.17. i Cor, 12.12,13. Eph.j^4f. Alfo the houfe of God, as I fhewed before, 1 7'»w.3 15. And a great houfe zTim a.20. which fetsout the Church-Catholike. Now had thefc places been meant of par- licular Congregations, then they fhould have been called be- dtes.h ufesjheef-fitds. But as many members in a body hinder not the unity of the whole, and many Towns in a Kingdome, and many houfes in a city, and many rooms in a houfe, or in the Ark, hinder not the unity thereof; fo many particular Con- grcgations binder not the unity of the Church-Catholikc. Efi una fola Chnfli Ecclefia, qua ob idetiam dicitur Catholica.Tarti' culares Ecclefia nonfunt impedimtnto quia una fitEccleJia, Zanch. de Ecclefia. L My 7(5 That tbeChttrch'Catholike vifihfe Chap, 4, Afy T>tve, mj utidefiled it hut one, fhe is the only one of her mO' ther, Can.6.9. She is the Lilly amon^ the thorns. Can, 2.2. which is the Church militant. She is called thtSfoufe ofChrifi, Cant. 4*8,9,10. Again, 6.4.artheamiful O my love m Tit' ^ah, comely as ftrufalem, terrible as an army Vtith banners. Thefe things are fpoken of the Church militant .* and though fomc things here mentioned be fpokt n in regard of the invifible com- pany only, the better part, yet to them asvifible, and as terri- ble by dilcipline. And 2Thef.z.r\. It is faid of Antichrift, that he at Qodfittethin the temple ofCyod By Temple is meant the Church of God, and this a vifible Church, yet no particular Congrega- tton, but the general Church-Catholike, or atleaft the great- eft part of it, for it is (iidjRev. 13. 3. the ^torld Vtondred after the beafi. And Rev.lj. i. She is faid to Jit upon many Waters, which are as is expounded, verf.x%. Peoples, and multitudes, and Nations, and tongues. And Rev. 18. 3. It is faid that Nations have drunJ^ of the ^ine of her firnication, and the Kings ef the earth have committed fornication ^ith her. Yea, the holy Ghoft choofeth to joyn many particular Church- es together by NomscoUeHive, Nouns of multitude in the fio- gularnumber. Remarkable is that i Per. 5.2. where writmg to dieftrangersfcattered throughout Pontus^galatia, Cappadocia, AJia, and Bitbinia, he cals them all one flock, Feed the fiockjf God ^hich is amongyon. And from this place M. Bayns granteth thatallthe Churches of the world may be called Oecumenical, ^^ Sedl.i8, Sicut per jldem Ec- ciefia habet HAtum efientialem, per combinAtionem, integra- Urn, fic etiam per miniflerinm habet Organicnm qaendAm ftatum. 2. A Gentti hath no exiftcnce of its own, but fo hath the Church-Catholike vifible, Z/W. Per comb'mationem^ fwe ag- gregationem. No genits can be capable of combination or aggregation, for that is an accident belonging to an inte- gtal. 3. It appears by the definition ofa^?»«# both according to the Ramijh and AriHotelians. The Rumifls fay, Gemu efi totum partibus efieMtiale. Ttieg^i^ iselfential to its parts, i.e. Ife- cies. h\xt Integrum efitotumcui partesfant ejfentia/es vel inte. grales. Now the feveral Churches are integrant to the Church- ' Catholike vifible, they make and conftitute the Oecumenical by aggregation. And according to the %Arifiotelia»s^ Cyenus efi totum q»ocl de plaribus fiecie difierentibui potefi pradicari in quid. No w this cannot agree to the Chuych-Catholikeor Oecumenical, for the particular Churches do not iiffctjpecie, bv any fpecifical forms, but only by accidental and numerical differences. Unleffe you will fay that Individuafunt Ifecies, which as it is generally de- nied, io it is moft unlikely in fimilar bodies of all others. And if the fingle Churches bethen at.the moft the Oecu- menicd can be but a [pedes, yea, Ifedet infima. So A met msd. c,3 I. f.i 8. Ecclefia hac (viz. Cath. ), est mjftica ratione una, non generice,fed quafi Ipecies Ipedalijjt'va, vel individmm, quia nudas habet Jpecies proprie dtckit. And yet I acknowledge he La faith. I if' That the Church-CathoUke vijihle faith,f.32.7^5. Ecclefiapartkttlaru refpeBt* communu Him na' tur£ ejm in omnibitf Ecclefi^s particuUribtu reperitur, eft ifecUs Ecclefiit mgenere, fed refpeEla Ecclefia Catholics qua habet ra* tionem integri, efi membrum ex aggregatione variorum membrt' rumJingularium compofitum, atj^ adeo reipeSiu ipforum efi etiam integrum. A fimilar totum differs much from an univtrfdl^ ^milaritj of parts doth not at all hinder integrality, but univerfality is of another nature, being an abftrad fecond notion. Society or polity is a Genpu, and is divided or rather diftinguifhed into ci- vil and Ecc/efiafiical; now indeed civil polity hath diftindl Ipecies, viz. monarchicul, arifiocraticuf democratical, and mixed: but Ecclefiuftical polity hath none of Gods appointment. In- deed there is Papal, Prelatical, and Prcsbyteriai, but the former arc humane, the laft ( as I conceive ) divine. I confefTe alfo this laft is in difpute whether it be combined or independent, but this diftindlion our ignorance hath brought forth, there is but one by Gods inftitution. It is true alfo, that feme mem- bers are invifible, and fome vifible only, but the invifible have their external communion in Ordinances qua vihble; as they are under Ecclefiaftical policy they are all confideted as vifible: but this diftintftion makes not two Ipecies of Churches or po- litics, for as invifible members they have no officers, but as vifible. l acknowledge there mayby themindeofman, a community of nature be abftratfted from any fimilar bodies, and fo confe- quently from the fimilarity of Congregations, but whether that be fufficient to make ^genm, where there are no diftinift fpecifi- '•al differences under it, I ffiall leave to the Logicians to difpute It out. And to make this totum generteam exifiens, is beyond my apprehenfion, feeing gema being a fecond notion exifteth not, but in intelleSlu nofire: habetfundamentum in rebut, uon exifientiam. For as it dothtxiftit is an integral, and lofeth its abftradl nature, wherein the univerfality doth confift. That which exifteth in the Individual is not totum, but pars efientialk indii/idui. As it is abftraded by themindc, and relateth to the Genut, it is but fjmbolum cmfk materialis, as it is exifting in. she individual, it is ipfd cauju materials JndividuL And there- fore is anintegral. 79 fore though it be faid that tota mtura Generis confervatur in Sedl, a. unafpecie, and by this rule in mo individf/o, it maii be funda- mentaliter only, nonfornsaliter, for there is no fuch univerfalicy formally in fpecie, & multl minus in Individtso. As the nature of a flock is not referved in one (hecp, or a corporation in one man,to ufeM. Hooiitfr/own words, iyaj-.cap.iy. pag.261. One Church alfo may be more pure then another, and larger then another, but ihcfe accidents vary not the fpecies. But J. I fhall prove the Oecumenical Church is an Integral. SeSl.z, Fitft,becaufe it hath an cxiftenccofits own,which nogenus hath. And this eiiftence appears bccaufe it hath an external form and ftate wh ch no Genus can have. This Ames confeflcth, as I fhew- ed before, yea,thc Church Catholike vifible had an exiftence be^- fore it was divided into particular focieties, in che beginning of it, in the Apoftles daies, as I (hewed before, and that not as En- titiveonly, but under the general Officers, with whom they did communicate, in dodrine, fellowihip, breaking of bread and praier. 2. Becaufe the feveral and Angular Churches do conftiture and make up the Oecumenical, as members of it, now mem- brum & intejj^rum fssnt reUta, A genus hath no members. The particular Churches are integrant to the whole, and the whole refults out of them. Hence Salmafius hath this pafl'age, ZJni- verfum Ecclejia corpus in major a membra Apparaf.385, Every particular Congragation contains part of the matter and part of the form of the whole, I mean with Ames in refped of the external flate of it. But a Genus hath no external ftate. ^l^d habet partes extra partes efi Totum integrale, fed Ecclejiss uns-verfalis vijihilis habet partes extra partes •, Ergo. The ma^or is the very definition of totum integrals. The wjjW is clear, for the particular Churches are different one from another fuu ^ ordine^t^ fingstUfudpraditafunt ^uantitate, cf" nonje invicem permeant. They arc not only diftind in confideration, but in exiftence, and cxift one befidcs another as Towns in a Kingdom. 3. Nay, it appears further to be an integral, becaule it is made up not only of the particular Congregations, but of ir- - dividual Chriftians, not only fuch as are particular members of particular Congtegations, but fuch as are not members of L 3 any That the Church-Catholike vifible any particular Congregation, as I fuppofc all Chriftians are not fixed members, nor can be, as I could give divers inftances, as in regard of habitation, perigrination, baniflimenc, want of opportunity, fcrupulofity. If fuch be not members of the Church- Catholikc becaufe not fixed, then the Apofiles themfelves and Evangelifts were none, for they were not fixed: but we finde that they were not only members, but officers, andfo related to the body as organical. A Corporation or City confifteth not only of ftreets, wards, and companies, but of pcrlons within their liberties though dwelling alone. Now if the Church-Ca- tholike be a_gff«r«, it cannot be abftratfled from them both, if it be abftrafted from particular Congregation's, and fo be a of focietics 5nd polities, thenitdoth not contain fuch as are not in any focicties or politics; if it be abftradled from them as particular unfixed members, then itis no^ewoj of particular Churches, for they are none, nor of any. But as the Church is an integrum it may be made up of both, and refult out of both. 4. That which hath inherent accidents andadjunds exifting' in ir, as its own, that is an integral, for is not capable of them: But the Church-Cjtholike vifible hath accidents inhxting, adhasring, and betiding unto it and exifting in it. Therefore it is an integral. a The major is undeniable. The minor appeareth by inftance. Beauty, ftrcngth, offenfive, defenfive, purit}', terriblcncffie with banners ( ofdifcipline) confpicuity, order, vifibility, (^c. are accidents that may and fometimcs have been, and fome of them arc ftill cxifting in the whole Church, as belonging to the whole : therefore it is an integral. Again, That which is capable of being majtu and >»/»«/, i.e. isfometimes greater andfometimes leife in extent, that is an integral, but fo is the Church-Caihplike or Oecumenical. The confequeiTcc is clear, becaufe a Genw can neither be greater or lefie then it ever was. as great a Genus when there were but two men, and a fewbeafts in the world, as it is now there are many millions: for the greatncfle of the gems is not mcafured by continuous or difcreet quantity ; but the nearer E»s it is, and the further from Individuals, the great- erthe genus is, e. the more comprchenfive; and the further remote u an Integral. 8i remote from £«/, and the nearer the Individuals, theleiTc the Seft. Genut is, i.e. the lefle comprehenfivc. But the Oecumenical Church is meafurcd by quantity continuous in regard of place Tvberein it is, and difcrete in regard of number of the Churches and members thereof: fometimes the bounds thereof are en- larged, and fometimesftrcightned. There is an augmentation by addition of members, a diminution by fubftradion, and the whole refulccch out of the aggregation of the parts, not by local contiguity alwaies, but by political, Ecclefiaftical, habitual confociation and union in the fame external profeflion, fubjctSi- on, and fraternity. Again, thatwhich is mutable and fluxile,,is an integral, for a Genus is immutable, conftanr, permanent, That fociety which hath not only a head or governour in heaven, of the fame nature as man: but Officers on earth, which are indefinitely and habitually Officers to the whole, that is an integral; but fohath the Oecumenical Church, therefore it is an integral. A (/tne of a Church, x\oi Sonne of the Church, for there be more Churches then this, unlefle he meant thehy way ofcminency. He cannot mean of the Church of EngUiil, for he denies all National Churches, therefore it muft be of the Church-Catholike, and yet he denies that there is any fuch thing vifible, and that which he doth acknowledge he makesa ; which is a fecond no- tion without exiftence, and then, as himfelfccnfcfleth, Nonex- ijientis null* funt operAtioues. The jpecies or /ndividuals cannot befonnes of the Cjenm, And therefore he fliouldmore fafely have fubfcribed himftlf a member or Minifter of the Church j and ytt that muft have proved the Churcb-Catholike : or of a Cburch, and then be might have meant his own. 8. It will appear by the fcvcral appeiUtiors which are given to the Church-Catholike in Scripture. For in Scripture it is called a Bedj, yea, one and the fame body, which hath one head or governour, which hath conftant influence into that body : even into thofc that are only vifible members in common works, and into the invifible members in faving works, and governs both by external laws. Now a though it htftb fubordinatc ifeciesy yet is no body, nor hath any head or go- vernour, not any influence given unto it, neither is it govern- ed by any external laws, for then it muft exift. Yea, the Church, ' Catholike isM Integral. Catholikc vifible is called a body fitly jsjned togtdter and copf Sed. 3. pa£led, by that'^hich everyjiintfitpplyethmEfih.t^.lC. which ap- pears to be the external, political Kingdom ot Chrift, as M. Hag. ker cals it, and appiyeth this Chapter, becaufe here arc the Officers reckoned up, yea, the extraordinary general Officers. Zlbi ornnes partet txiftunt fimnl compa^la, ibi totam inteyrale tX' iflit; Sed omnet partes Ecclefia Cathoiica viftbilit fxifiunt (imttl compaiia. Eryototam integrate tot'tHt Eccltfi* QatholicavifibilU (xifift. This M. Hooker faith is true of a Tetum geKerictem exi- fienj, but not that all pirticular Congregations do exilt aggre- gated together, as members of theCatholike, p. 268. But how a Genffs can be a body, and the particular Jpeciej fitly jojned togedter and compaEled, by that ^hich every joint fitpplyeth^ I cannot underftand. The relation between a Qenus and fpe- cies cannot be compared to j aynts compading and joyning a body together, but moft properly rclateth to the union of an inteyrHm, ■ " -Alfoitit called a Kingdom, as I fliewed before. The King. dAmof his dear fonne,QJhfM:vnA.2.2a. In Vohom alfl ye are builded together fir an habitation of Qod, See. ^waiK»Jhu.et^ fit y^TviMvt^iev, which fignifyeth a knitting together in a build- ing. Alfo wr/.2l. In Vohom all the building fitly framed together groweth unto an holy Temple. Here are three words notelnte- grality. Firft, the whole building Jwswwow/jfMi'j 2. fitly framed. avvctjfioMyisfdvn ; g. growethjA^^". So Epb. 4.16. From ^hom the ^hsle body fitly joined together and cetupaBed by that Ythich every joint fiipplyelh, according to the effeBual forking in the meafure of every part, maketh encreafeof the body, unto the ed - fyingof it/elfin love. Here are divers words which properly notifie an Integral; 'w" '^'/^■.the ^hole body, a. auvcL^fMhoyi- fMvoy fitly jojned, congruente propertioueconslruBum vel comex- um. 3. compaBum,compiled. 4. by that Vohicb every joynt (uuppljeth, msnfdprn m per omnem com- mifuram fuppeditationis, vel junBurum fubmiuiftrationis, 5. m (14JTJW sfir in menfwra uniufcujufque membri. 6, we mv « odfMTOf augmtntum corporis facit. 7. "V e/wc/b/^iV Uanlnugrd. %jyk ? Suppofeacity fhould by ptfti- lence or fire, be brought to the tenth of the buildings and men that fometimeit had; yet retaining the fame Charter and Officers, and privilcdges, itisftillthe fame city, though not fo grcatas beforciand muft this imply that the city isa£en»s or uni- verfal,andthc particular ftreets ihe^edes or particulars under it? no,but the city was the integral, and they the parts: it is now mutilated and maimed, but it may berecdifyed, and grow po pulpus again : and fo may the Church though much wafted. Nay kimplycththat it h not alentti, for that cannot be coctraded nor dilated, for it is a notion not exifting, as M. Ellis himfclf con* fdTeth. l/LHookff alio Sm'V.z6o,i6.i. hath an Objedion much to the \ fame is an Integral, lame purpofe, and to that the fame anfwer fhall fcrve. But he further ob/cdls. That this conrradcd Church extends not it fcif to all perfons and places,as was fatd of the Chiirch>Ca' tholike before. Anfr^. Adlually the ChiKch Catholike did never lb extend it felf when at largeft, but pptentiallj in regard there is liberty for all to accept it and enjoy thofe priviledges, and fo there is ftillkft. 0 but this Congregation may fail, the Catholike cannot. . Anfvf. The whole may in it fcIf, but is kept by Gods power and promife, at ieaft fome remnants of it. For it cannot wholly fail. Obut an/«re|r/iow cannot be rcferved in a member of it. Anfiv, It cannot be fo large an Integrum^ nor every way the fame, yet tbe whole being fimilar, though great part be taken away, yet the remaincr is an integral to the parts that are left, though but a member to what was formerly. 1 (hall here alfo confidcr a little that notion whereby he would feem to untie the knot of this difficulty, p.25 9, and 260. "That only (faith he) which put fair colours upon this " falfc conceit, is the mifappceheolion of fome particular ex- "amples,^^. when they fay, that any portion of water divi- "ded, every part of it is water, and hath the name and nature "ofir. The anfwer is, that the predication or affirmation of "it is notbyvertue of that divifion of a portion of water that " is made, as Integri in membra: but becaufe the nature is pre- " ferved in the leaft portion of it, and thence this predication, "this water is water,is made good, becaufc a Genns and Sped- "« are there preferved and attended, going along with thedi- " vifion of Integri in membra. For when we fay Mac aqua ejl a- "qffa, the Arguments arc Genus and Sfecies. Anfrv. That it is an cflential predication it cannot be deni- ed, but this doth not necelTsnly make them genus and (pedes, for there is an cflential predication of (pedes infima on ail the Individuals, as well as of the genm on the (pedes, but there is a great difference between theandfor the (pedes exift not, and therefore cannot be brought into an in- tcgrai, but the individuals may: as we fee many great integralaf That the Church-Catholiki viftblc , of water in the fea and rivers, which contain many indivi- duals in one integral, but not many jpecits: as maybe fliewed both in natural and political bodies. It is true, the predication is not by vertue of that divifionof Integri in mtmbra, but becaufe the form of water, to which the properties of water do belong, is retained in the particular parts or members. And fo every vifible beleever is called a Chrift an, and a member of Chrifts a^ifible Kingdom, becaufe the form ( vifible beleeving ) common to all Chriftians and all members, is found in him: and every particular Church is called a Church, becaufe the form common to all Churches is found in it: to which forms all rhc priviledges and properties and promifesofa Chrillian or of a Church, as members of the whole body, do belong. Now hence arifeth another Queftion more likely to decide the controverfie, vi«. whence this right in this common nature doth arife ? whether from its felf or by vertue of a Covenant ? If by vertue ofaCovcnant,then whether by aCovenant between man and man, or between God and man ? If by vertue of a Co- venant between man and man, fiich as is the Covenant of parti- ciilaf Congregations ( which our brethren make the form there- of^which the particular membersenterintoiihen none that want particular memberfhip,or are not invefted thereinto by that par- ticular Covenant,can have any right to any priviledges or promi- fes of the Church. Then the Apoftlcs, Evangelifts, either wanted right to the Ordinances, priviledges and promifes, or had their right by vertue of feme particular member- (hip of, and covenant with the Church of ferufnltm, ot foine other particular Churches; but we reade of no fuch ibing. Then how can a man converted from heathenifm-have right toBapcifm, which is apnviledgeof the Church, and an Ord- nance of God, feeing he is no member of, nor in Covenant with any Congregation, neither can be until baptized, asl conceive, Sce^.2. ^*.4. If this right come by the general vifible covenant between God aad all vifible beleevers, and all thefe vifible beleevers this general yifible Covenant are made an external body and kingdoin^ is an integral. 91 )* kingdom of Chrift, then all thefcprivilcdges, and promifes be-Sed, 4. ^ longing to vifibk belecvcrs are given firftto the whole body, and rccondarilyio the members thereof. The being a member * for a particular Congregation giveth only opportunity of enjoy- ' ing the piiviiedges of the external body, but not the adual im- "f- mediate right thereunto, for that they had before any fuch ad- mittance or combination by vercue of their being vifible be- 1'® leeversj, and fo being members of the body, in the general ex- ^ ternal Covenant. No man will fay, that this particular drop ^ of water is cold and moift, becaufe it is a part or member of this particular pond or river, but becaufe it is a part of the cle- '"P' ment of water,unto which primarily thofe properties do belong, ^ iioit and yet the element ofwater is not united into one body, by any Covenant, as the whole Church is. ttJii But if this be true that hae aqm eSi aijH*, genus and Jpecies, »m: then it followeth that there are fo many fpecies of water as there ' ivemi be drops in the whole element of water, and lb by confequence ta, a hundred thoufand jpecies of water in every pail-full: and as ma- chl ny Ifecies of wine as there are drops of wine, and fo many ifc )fp' cies of milk as there are drops of milk, for it may be faid of 3vi' every drop of water, wine, or milk, they are water, wine, or M!ii milk. ihii: Can the variation only of fituation, or accidents vary the jpe- )[j)(j Thisman ssaman, thets is genta a.T\d jpecies, a. This man .(dj is an Englifh man, there fbould be another fubalternal /pedes, im 3' This Englilli is a man, there fhould be another infcri- wi our /pedes. 4. This SujfolkjnzTi is of fuch a particular hundred, there ihould be another inferioury/^^cw/. 5. This man is of fuch I a Town in that hundred, as fuppofe, Ip/wich, there is another infetiour[pedes. 6« This Ip/mch man is of fuch a Parifti, there yjr. is another /pedes. 7. This man of fuch a Partfh is of fuch a ftreet jOj intheParifh, there is another inferiour /pedes. 8. This man is ijjj of fuch a Family in fuch a ftreet, there is another inferiour /pe- des. The like defcention may be made of particular Churches. By this reafon man will prove a very large Genns^ that hath fo many fubalternal /pedes under him, and many more may be made by the fame reafon. Yea, the fame man will vary his J„" [pedes as oft as he varieth his place. I conceive this ptopo- N Gtion That the Church-Catholike vifthU fitiOD fian (Ujuaefi aqn^i, will at beft be but /pedes infimet & ittdi- vidnum: and (he like of hie homo eft homo : but the predication of this man by the fcveral particular divifions and fubdivifions of the Kingdom will prove denaminmo adjmn* perfora d fuh- and this divifion of a Kingdom into more particular parts, will ratherprove a divifion oiintegti in memhra then generis in /pedes. But fuppofe this Ihould be granted ( which Logicians will not) yet it muft alfo be granted, that as there may be fuch ft- cond notions of this man, or thU Churchy raifedby logical ah- flraBion, fo there muft needs be an integrality refulting out of phjfficalcontigaky, ot political conjaa&ioa and aggregation of places, perfons and Churches. But let it be fuppofed that by logical al^.radlion we may draw a notion of a gentee from the fimilarity of all Churches, or community of nature in all Churches, though the Churches dif< fer not from each other by any eflential, different, fpecifical forms, but only accidentally, as individuals: yet alfo it muft be granted that by the unity of the Covenant and Charter wherein they are all bound up in an unity, and by political combination which neceffarily followeth thereupon, we may raile an inte- grality, for they are all members of the Church militant, of Chrifts external Kingdom on earth, and fo they become really and neceffarily members of a political integrnm. And on this Integral were the priviledgesof the Church beftowed primari- ly, and on particular vifible Churches but fecondarily, as mem- bcrs of the whole body. Let it be granted that thefe privilcd- ges are beftowed by God upon fuch a fort of men, fo and fo qualified ( vi^. vifible bekcvers) and from their fimilarity of difpofition, may be drawn a community of nature ordifpofiti- on, yet the priviledges of the Church do not accrue unto them, becaufe fo and fo qualified, but by vcrcue of that one external, individual Covenant of God, made unto fuch qualified perfons. by which external Covenant they arc made externally one ha« bitual, extcrnid, vifible body. And if the fame company of men fo qualified can make a gentu by abftra^iion (though there be no fpecifical diftin^l ittbalcernsl forms) tod yet be an Integral becaukof the excer- nal is 4)9 Integral. nal vifible Covenant under one head, into which they are all Sed. e. entred, which is the fountain of all their priviledgcs, I fl^all yield the Church Citholike vihble to be a as well as an Integrum: and call Ames, Vnivtrfalittr Integrate. But iffuch anufecanbe made of that logical tenet, that InMvUa- atsarefpecies, ( which yet moft Logicians do deny) thatthofe individuals cannot be political members of one greater body, I fear it will prove more prejudicial to policy, then beneficial to Logick. , Again, that which M Hooker makes peculiar to an Integral, from that which we call totum univerfale is, that ^hat belongs to this, eioth not belong to aB, its members, Sar.c.15. p.ajtJ. Is true only of Integrum dsjfmihxre, for it is not true of IntegrumJi- mUre, for as a whole pinte of water doth moiften and cool, fo doth every drop in its meafure and proportion. And fo it is peculiar only to a difli nilar Integral. Ifliallnotc aUotwo things in that Chapter wherein M. Hoo- Se£b, « k^r miftaketh my meaning. Firft, in the feventh propoficion ' which he collets out Of ray Tbefis fei down, p.?,5 2, Every par^ • ticular Chstrch partak«*h of part of the matttr, and part of the firm of the ^hote. Which p. 261 • he makes ufe of again, and renders it thus, Ecclejia Catholica gives part of the matter and part of the form to ai parttcular Churches. But my meaning was, it doth confift of part of the matter, and part of the form of the whole: as a room in an houfe confifteth of, and fo (in that fenfe ) may be faid to partake of part of the matter, and part of the form of the whole, not as a fpecies, but as a member of the houfe. A fccond miftakc of my meaning is, that he concciveth I ac- counted the Jewifh Church the Catholike Church, becaufe I de- fined the Church-Catholike to htthe "ifhoU compos^ of beleevers inthe'i9bole^orld.^.26-^. And thereupon undertakes to prove that the Church was in pojmio IJraelitico, and not inpopuloCa^ thelico. But this never came into my thoughts: but I acknow ledge the Jews to be a national Church. But my defcripcioa ©f the Church-Catholike was of the Church as it is now, fince the partition wall is broken down, for then it became Catho- like. I conceive there werebelceversofchcfonoesofiC«/»»'4/&, N a that . That the Church CathoUke njtftUe that did not partake of all the priviledges of the Jewilh Church, except they became profclytes. It is the Evangelical Cathoiike Church which my Q^eftion is abeur; into which the Jews them- fclves being converted, were admitted by a new initial Baptifm,and did not ftand in it by their former national mem- berfliip, but received a Cathoiike memberlhip by baptifm. And hereupon he undertakes to make out my method of con- veyance of the right ofChurch-priviledges to crofle Gods me- thod. He fcts down my method thus. Fifb, when a man is con- verted to the profcflion of the Gofpel, and to becomes a vilible beleevcr, he is then a member of the Church-Cathoiike, 2. He hath by this profflion and memberfhip with the Church-Ca- tholike right unto all Church-privilcdges, 3. He then becomes a member of a particular Church, but hath no right to Church- priviledges becaufe of that, biit becaufe of his former member- Ihip with the Church-Catholike. I (hall own this method rightly underftood, though they were not my words, but only colledled out of them. I conceive that a man of any Nation converted to be a vifible beleever, is a mem- bcr of the Chuvch-Catholike entitive, being within the gene- ral external Covenant: and hereby hath right to all Church- priviledges, that belong to the whole Church, and that his par- ticular memberlhip which he comes to next, doth not afford him his right but opportunity only. But when comes to flicw how thiscroffeth Gods method, heonly fheweth that it eroflcth the method that God ufed in the national Church ofthe Jews, which being i^popH" Iq Jfraelitico muft needs differ from the method in popalo Co- tholico. A perfon being a vifible beleevcr muft join himfdf to the Jewifh Church before he can partake of their priviledges, becaufe the priviledges by Gods Covenant were fo given, but now the Covenant is Cathoiike, it is fufhcient to be in the ge- neral Covenant to make a man have right to the priviledges of the Covenant; opporunity indeed comethby joyning him- felf with feme particular Congregations, where the Ordinances arc adminiftrcd, or fome particular priviledges, but not the ge- neral. for my part therefore I conceive and conclude, that the j Church- j is an Integral. 9% Church-Catholike vifible \sTotumintegraley and the particular Sec^. j. Churches are(imiUres^ or members thereof and pircels thereof. As the Jewifl^. Synagogues were of the JewiQi Church, though with fome more priviledge for both Sacaaments, And therefore fam, 2.2. the Apoftle callech a Chriftian Affembly a Synagogue, in the Greek. If the*ecome into jottr Synagogue a man \vitlo a goUring. And Heh. 10. 23. The Apoftle cals their aflenabling in Chriftian Congregations cmKwva.-^aym'^ a coming together into aSynago.'ue. So, Tji/entu in Syntng. deEtcl.d'f, iTh-f. Ecclejia nomen ufitattM Jit pro Chrijliano catfi, tpuam Synagoga; tamen ne ha»c e^nid'tn apptPiationem re- jfrnit Sc'iptura. I 'nmenim utriuffj Tfftamenii Ecclfjia, tma e- ademcjae Jitj ftcundnm e^eniiam; una eodemtpue nomine utrttrnqne popMinm indigitare nihii*vetat. Neither am I averfe from the o- pinion of (uchwho make the feveral Synagogues of the Jews Icveral depending Churches; for they had there the word read and preached, and praier, and there they kept daies ofhumili- ation, and there they had their Ofticers of the Synagogue, and the difpenfation of difcipline, even of excommunication, Joh, 9.11, Only the cenfures were with liberty of appeals, in cafe ofmale adminiftration. And they are called by the Pfalmift, the hofifes'cf god, 12. And the Apoftles f.parated not from them any where, until they perfecuted them. Totum ejfentialefivegenericHm doth not comprife the form of the Ipectes in.it fclf, but giveth the matter or common na- lure to the Ifedes, but the Church-Catholike is m^de up of the matter and form of the particular Churches conjoined, as a whole houfe of the particular rooms in it: and the particular "Churches have in them, and confiftof part of the matter and part of the form of the whole yaoadJtattimexterK/tm, And thefe parts are limited and diftinguillit d from others by prudential limits for convenience of meeting and maintenance, and tranf- ading of bufinefle : and every Chriftian is or ought to be a member of the Church in whofe limits he dwels, being already in the general Covenant by baptifm. I do not hold (asM.Hso- conceives from my words-) that meet cohabitation divol- -veth a Church-memberftiip upon a man, for then a Heathen, Turk or Jew, ftiouid be a Church- member, if cohabiting with a N 3. Church*. 96 7hAt the charch'Catholike viftbk^ &c. '■Si'- ■ chap. 4. Church; but I cxprefled the condition of being baptized, and fo in the general Covenants and then he ought to aflbciate with the Chinch where God layeth out his habitation, and they ought not to refufe him, except there be fufficient caufe of cen- fure. For of any Chriiiians dwelling in any city or Town, where there was a Church, and he not to be a member of that Church, or to be a member of another Church in another Town or City, ajadrefidein his own but per accidcMt (as feme diftin- guifh) hath neither example nor warrant in the Scripture. And mult imply either that he holdeth them not to be a Church and fo not of the Kingdom of Chrift, or elfe fuch a corrupt part that he dares not joyn hirnfelf with them. And as a man that comes to dwell in a Town ought not to refufe to be a member of that town, butfhall be ruled by the Officers there- ofin civil affairs, and if he like not, he may, yea muft remove from them, if he will not fubmit himfelf j and if he continue with them, he will be liable to punillimcnt or rcftraint, by thofe civil Officers, if there be juft caufe: fo I conceive If any pro- feffed fubjedlof Chrifts Kingdom (hall fit down, and cohabit with a Church within the civil limits allotted for fuch a Congre- gation, he not only ought to affociatc with them, but the Of- ncers of that Church ought to take the infpcdion of him, and ifhebedangeroufly hererical or prophane, and thereby dange- reus and offenfive, they ought to take care of his cure, and the prefervation of the reft of their members, by cenfuring of him, whether he will or no, m regard of his habitual general mem- beifidp, and their habitual indefinite office. And though civil prudential limits, whcrein-a Congregation dwels, give no for- malky to the Church being hctcrogcncal, yet as the limits of the particular fcas, and their names, are ffom theftioars and lands they are bounded by, though heterogeneal; fomay par- ticular Churches well be bounded and denominated by their civil limits. We finde frequently in Scripture, the Church which was at Jerufalemjty^ntioch^ Corinth, EphefHs,znA Ctn- chred. And fo it is '\tt New-Engl add, the leveral Churches ate limited and named by the prccinds, and names of the civil divifions of Towns. The Chriftians oi'Bofion affociated toge- ther make the Church of Boilotn if there be any not affociated, yet 1 hat the Chureh-Cathslike is vifible. 91 yet it is their duty to joyn, and they ought to be received, except Sedl. i, as Ifaid before. Chap. V. ihatthe Church-Cdtholike isvifihle. 1 now proceed to prove the Giurch-Cjtholike to bt vifible, Sefl, i, which is the thing fo much denied by many Divines. There is indeed an invifible Church of C hrift, and that Cathoiike, but if you take Cathoiike for Orthodoxal, and aifo for univerfal, and that in the largeft fenfc of all, comprehending all places and all times, both paft, prefent, and to come, feme militant, fome triumphant, for whole fakes principally Chrift died, and the Ordinances were given, and the viftble Church was infti- tuted. Which invifible company are only known to God, and are given by the Father to Chrift to redeem and fave. And thefe perfons though they be vifible in their generations, and cnjoy vifible communion in the vifible Church, whereof they are ordinarily vifible members, yet befides that they have invi« fible grace, and invifible communion with Chrift their head, by faith on their parts and the Spirit on his part, and only thefe (hallbe faved: yet that is not the Church that is meant in this queftion, but the external Church of Chrift conhftingof true belcevers and hypocrites; in which fenfe the Scripture oft rakes the word Church, I fay, the external, political body and kingdom of Chrift, asM. calsit. The fameChurch wbichVaUo MefaHntu, orS^latafiuj, iA' poUomui, SpAithetfiitts, and Cameron de regimine Ecelefia, and P«laHHi de Eceltfii vifihilt miverfali, and M- Rut/serfird, M. Richard Hooker, and M. 'Parker, and divers others, mean in their traiftates of this nature, wherein hypocrites as well as ttoc belcevers arc partakers of external Ordinances of worfhip and difcipline. And of this Church ic is that C amero» faith, No» MgamftifimfliciterEcchfiam efie vifibilem, q» ftmnl J or fecHndumpartes, at fevcral afpefts. The firft way only one fide of a thing can be feen, viz.. one plain, and fmall fuperfi- cies. The fame man cannot be feen at the fame view in all his external parts, nor yet the Sun which ismoft vifible. The Church-Catholike cannot be feen unointnitff, hat fecundumpav' tes, jive membra. Fourthly, fome things are vifible only by the eye, and judged of by the common fenfe; but fome other things require an aft of the underftanding to put thofe vifible parts together,to appre- hend the unity thereof. The unity ofa manor a tree the very bealtcan difccrn, butthe unity ofa focietyor Kingdom, though k be vifible, they cannot difcern, becaufe they want uuderftand- ing to put the parts together. And in this lafi: fenfe the Church Catholike is faid to be vifi- ble,as a Kingdom or Empire ss: the eye and common fenfe alone cannot difcern the unity of it, but there is requifite an ad of the underftanding to put the vifible parts together in apprehenfion. No man will deny an Empire to be vifible, becaufe he cannot fee the union of it with his eyes. Again, I did not take vifible in the ftrideft fenfe, vifibile e(l quod radial per medium, ut luminofum, & coloratum, but for that which - Werthwestei-n That the Church-Catholike is viftble. which is perceptible by any of the fenfes, yea, to the pet'cciving Seft, a'i of which there is required an adlofthe underftanding alfo, to conceive ofit, and put the parts together, yet not by logical abftradion, but mental appofition and conjundion, aswemiift do to perceive the unity of a Kingdom The nearer the parts lie, the more is the vifibility; and the further off, the Icffe. A Congregation is more vifible (in this fenfe) then a National Church, and a National then the Oecumenical. The more vi- fibic the or bond is, the more vifible the thing is. Having (hewed you what Church-Catholike is vifible, and how the Church-Catholike may be faid to be \(ifible; I come to prove by arguments that it is vifible or perceptible. But in- deed the difficulty lyeth not here, but in the integrality, for if the Church-Catholike be an integral, it wiH eatily appear to be a vifible one. Firft, If the fubjeft matter, the perfons of whom the Seii, 2. Church-Catholike doth confift, be vifible, the whole Church is vifible alfo; But they are all vifible: Therefore fo is the whole Church. That the whole Church confiftcth of men and women who are vifiblp beleevers ( not vifible as men,but as beleevers alfo) none will deny. That the vifibijity of the whole will neceffa- rily follow, is as undeniably true, for what makes a thing vi- fible, but the vifibility of the materials ? The effential forms of the moft vifible things are not vifible, as of a ftone, or a man. Nothing can be faid to be invifible, whofe materials are vifible. Secondly, If the converfion into the whole Church be vifible, then the whole Church is vifible. But the converfion is vifible. Therefore, &c. That converfion into the vifible Church is vifible, none .can deny. The Apoftles made a vifible conqueft of the world by their preaching. They were charged by Demetritu to have turn- edthe Wor/dupjidedawn, 6' They turn'd men Ide/j, tofervethe living and true God, i Thef.1.9. That this convet- fion was not into a particular Congregation, but into the cx- cernal vifible body and kingdom of Ghrift, is as clear; and the gathering them into particular Congregations, and fetting El- O ders 100 That the Chmh-Cathelike U vifih/e. Chap. 5. detsover them was afecond work. And the confequencc will follow, for fuch as the convcrfion is,fuch is the Church into which they are converted • vifible converfion makes no man a member o^he invifiblc body, but of the vifible only, invifible grace is re- quired for that. Thirdly, If the profeflion, fubjcdlion, obedience, and con- verfation of the members of the whole Church be vifible, then the whole Church is vifible. But they are vifible. There- fore, &c. The aflTumption none will deny. It is called a proftjfed (kb- jeltion,2Qox 9.11. And Rom.i 6.19. Tour cbedience iscemtA' braaduMo aU. Lttyour light fo jhine be fire men, thatthej mny fee your good "beorki. Mat. 5.16. It is toward God in duties of the firft table, and towards men in duties of the fecond, in cha- rity, chaftity, equity, truth, humility, meeknefle. PIi;/. 1,27. 3 P^^3.l7. yea, vifible to them that arc without, 2 3.11. Now what reference hath this profeflion, fubjedion, obedi- ence, convcrfation to the particular Congregations ? Do they profefle, fiibjed themfclves to the laws of Chrift, and yield obedience thereunto in a godly converfation, becaufe they are members of this or that particular Congregation, or becaufe they are entred into the general Covenant, whereby they are madcfubjeds and members of Chrifts Kingdom ? Is the pani- cular confederation the ground and caufe of their profeflion, fubjedion, obedience, and godly converfation? Were not thefe found in them before they were thought meet to be entred in- to the particular confederation ? were they not judged to be fubjeds to Chrift, and vifible members of his body, and in ex- ternal Covenant, before their admittance ? How then could that be the ground thereof? Indeed there are fome particular duties and priviledges which relate in an efpecial manner to the particular Congregation, and a particular unity of a particular Church, as a member of the whole body refulteth therefrom, but not the general duties, priviledges, or mem- berfhip. Snppofe a man be a freeman of fome Corporation, as /j>- freiclot though thereby he hath the priviledges of the particular Corporation belonging to him, and particular duties belong- ing Th4t theChur 'ch-Catholike is vifthle. 101 ing to the Corporation arc required of him, and he requires Sed. a. and receivcth the priviledge of a fubjed, the execution of the laws of the Kingdom there; yet he muft be conceived a mem- bcr of the Kingdom, before he can be admitted a free man of the Corporation, and he receives the general priviicdges, and performs the general duties:, in reference to that, and not in reference to the particular Corporation, and his membcrfliip thereof; though he hath the opportunity of enjoying the one, and performance of the other, in that particular foctety. And yet this doth not make the kingdom a gentu, and the Corpo- ration a thereof, but the kingdom an integral, and the Corporation a member thereof. So is the cafe between the whole Church and the particular. Yet with this difference, all the particular Churches are fimilar patts of the whole Church, fo are not all Corporations, nor all villages, they differ feme- times in kindes of Oificers, fometimes in particular immuni- ties. Alfo the fimilarity of the parts of the whole Church, gives the fame denomination to the particular Churches with the whole, the particular Congregation is called a Church as well as the whole, whereas no particular Corporation is called a King- dom:and this is the caufe why the particular Churches are deem- ed to bewhereas indeed they are members of the whole, becaufc of the identity of denomination, but identity of de- nomination or fimilarity of parts, are not fufficient to make a gettui and jpecies, efpecially where the whole is conftituccd by an external Covenant. 4. If the Officers which Chrift hath given to the whole Church, be vifibk, then fo is the Church. But the Officers are v»- fible. Therefore, (^c. That the Officers are vifible none will deny, becaufe chey are vifibly called, ordained, and execute their office vifibiy. That vifible Officers argue a vifible polity, is as clear, fuch as thc Offi- cersare (inrefpedofvifibiUtyor invifibility") fuch is the King- dom. That the miniftry is given to the whole Churchy as the Le- vites Were to all Ifr*el,znA that they are all Officers of the whole habitual, and habitually have power to difpenfethe Ordinances of Chrift in any part of the whole Church upon a call, fhall be proved, c.6 f.4« 5'If 102 that the Church CathoUke is viftble. Chap. 5. 5. If the admittance into the whole Church, and ejedlion out of it be vifible, then the whole Church is vifible. But ad- mittance byBaptifm, ejedion by excommunication arc vifible. Therefore, &c. That admittance and ejedion being publike ads before the whole Congregation, are vifible, none will deny. That fuch as the admittance or ejedion is (in regard of vifibility) fuch is the focicty or polity, is as clear. That the admittance is into the whole, and ejedion out of it, hath been proved already, and (hall more fully afterward. Either by Baptifm men are admitted into the particular Church, or the whole Churchi or no Church : but not into the particular Congregation,no man is baptized into the particularCongregation,itis not the feal of the particular Covenant r therefore it is into the whole or none. If a heathen be converted in a Congregation, firft he receives baptifm, afterward is admitted a member of the particular con- federation. 6. If the Dodrine, Laws, Ordinances, Charter, and Covenant of the whole Church, be vifible, then fo is the whole Church. But they are vifible. Therefore, &c. That the Dodrine, Laws,Ordinances, Charter, and Covenant of the whole Church are vifible, none will deny, for they may be feen, read, preached, and heard. That they belong to, and conftitute the whole, is as undeniable. Of the (ame nature that the laws, and charter of a kingdom is (in refped of vi- fibility ) of the fame nature is the kingdom. Now it is not the invifible law of nature written in the heart,, that confti- tutes the vifible Church, for the heathens have that. Rem. 2. 15. nor is it the invifible law of grace, promifed to be writ- ten in Gods peoples hearts, fer. 31.33. fo.r many members of the vifible Church have not that j but it is the vifible fyfteme of laws, and Covenant given by Chrift to his vifible Church. And" thefe Laws,* Charter, and Covenant are the very co- jmU or bond of the external body and kingdom of Chrifi,. and thereby they are bound to worihip and difcipline. Now ^htre the copula or beud miting vifible parts together^ is hhf tbtrethe ^hole vifible^ "But the copula or bond u viftble^, Thercfrf. That the Church-Cathelike is vifthle. Thereforefo « the^hole, A vifible bond cannot unite invifible Sedl, 3. members. Againft this it is objedcd by M. Hooker^ That divers feveral kingdoms may be governed by the fame laws, and yet remain fcverai kingdoms. nAnfw, It is true, it ispoflible that ail the kingdoms of the earth may fubmit to, and be governed by the fame f^ftemeof laws, and many now arc by the civil law, and yet remain fc- veral. But they arife not from the fame fountain, the fame King or Governours, nor binde not in fubjedion and obedience unto the fame King, nor to mutual duties of fubjeds between them- felves as fellow-fubjeds: but arc embraced vi materia or firmte, becaufe found convenient, and receive a feveral ftampofautho- rkyfrom the feveral States or Governours, whereby they are obliging in the feveral kingdoms. But thele laws proceed from the fame fountain, the fame Lordjefus, the king of the whole, and arc obliging from the fame authority to all Chriftians in the whole world, therefore they are one vifible Church or king- dom myftical. If the whole Church be a Genus, it is confti- tuted and united together by a vifible external Covenant and Laws, which is not confiftent with the nature of a Cenm as a Qenus, 7. If ail the adminiftrations and difpenfations, and operations of the whole Church be vifible,fo is the whole Church : But they arc all vifible. Therefore, That they are all vifible (being publikely done) none will deny. Ohj. But thefe adminiftrations, difpenfations, and operations arc aded in the feveral Congregations, and are not adions of the whole Church. Anf. So is juftice adminiftred at Aflizes and Seffions in feve- ral Counties and Corporations, but is it the juftice of the whole, becaufe it is adminiftred by the fame laws, and by the fame au* thority, and is common to ail the fubjeds of the kingdompA man dwelling in any pan t of the kingdom being tried at zes may receive his fentence and execution there, if guilty. So all Church-adminiftrations are by the fame laws, and upon the fame command j and perfons of any Church in the world may O J hear TbAttheChurch'Catholike ismfibk. . hear, fing, pray, and communicate any where indefinitely up. on occafion, though conftantly the particular members only enjoy thofe particular adminiftrations from thofe particular Ofricers. 1 I anfwer further, that the Church-Catholike may afl vifibly by their delegates (as a Kingdom in a Parliament) in a general Counccl, if they can convene: though their power were whoU | ly confultatory and fuafory ( as fome pleade ) but it is more, All their debates, arguings fro & con^ all their advice and decrees arc vifible: therefore the whole whofe delegates they are, is vifible alfo, The invilible Church (as invifible) fend none. 8. If it be our duty to j'oyn our felves vifibly to the Church- Catbolike, then it is vifible: But we ought to joyn our felves to the Church-Catholike. Therefore, &c. The Afliimption none will deny. As foon as the 3000. were converted by Pettfy they were added to the Church. Cbriftians may not ftand alone independently. Now that muft be a vifible Church that we muft joyn unto, for the invifible is within the vifible, and cannot be known. God commands no impoflibili- ties. It is true indeed we muft joyn to fome particular Con- gregation ( as a forreigner coming over into EngUnd to inha- bit, being naturalized, muft dwell in fome particular Town) but to that Congregation as a member of the whole, whereia we may enjoy the general priviledges of fubj'edls of Chrift firft, and the particular priviledges of that Congregation feconda- rily. There is no particular command to joyn to this or that particular Congregation, but the whole; neceflity compellcth to choofc one. Our particular joyning to this or that Congre- gation is not in obedience to the command, for then, had we joyned to another we had broken a command, therefore that is arbitrary and limited by civil habitation necefiarily. p. If the accidents of the whole Qiurch be vifible, then fo is the whole Church. But there be vifible accidents of the whole Church. Therefore, • An invifible fubjed hath not vifible accidents. But fo hath the whole Church, as beauty, ftrength, order, amplitude, which may encreafe or decreafe, and chefc are accidents of the whole arifiog That the Church-Cathelike is vifihle. arifing and refulcing from all the parts conjoyned, and made Seft. 4. up of the beauty, ftrength, order, and amplitude of all the parts. Aifo there may be general, vifible oppoCtion againft the whole Church, not bccaufe in particular confederation, but the general. Thefeperfecutorsare vifible, their adions are vi- fibly managed, by attachments, prifons, fire and faggot: their i cfFeds vifible i fines, imprifonments, confifcation, banifliment and death: and therefore the objed hereof, the whole Church, muft needs be vifible alfo. And all this meerly becaufe they be- longtoChr ft, and have given up their names to him. And be- cauft they will not vifibly run to the fame excefle of riot,or wor- (hip the lame Idols that they do. 10. If the parts of the whole Church be vifible, fo is the whole. But the parts of the whole Church are vifible. There- fore, &!:, By parts I mean not the particular pcrfons only, buc parti- cular Congregations. Now none deny the particular Churches to be vifible,neither our brethren for Congregational Churches, nor yet the feparation. And Gerard though he will not grant the Church Catholike to be vifible, yet faith, Ecclefias panicft* lares vifiMes ejfe concedimue. The confcquence will neceflanJy follow, for the vifibilTty of the whole refults out of the vifibility of the parts. An innumerable number of vifible parts cannot make an invifible whole. Againft this lA. Ellis vind, 59, alledgeth that it is too lax a wf/iww in lb weighty a fubjed as this is. ^^Thert is (faith he) 4 «' great difference betxeeen natHral and metaphjjical, or civil and " pelitick^bedies. For in a natural body aU tohoji parts and mem- bers are aUnaUj and natter ally joyned together^ the Vehole is vi* **[iblty becaufe the parts are vifible: but in a ntetaphyfical body or totum or ^hole, that is in Generals,, that are by the reajon of man drawn from particulars, the cafe is far odjermfe. Peter, *' J ames, and J ohn are vifibie, but manhood which is the univerfal *< agreeing to them adfis not vifible. This being the fame with my firftObjedion I fct down in my Thefts, one anfwer lhall fervc for both. Anfw, M. £•//« knows I took not the Church-Catholikc for ^GenM, io5 That the Church'Catholik^ fs vifihle. Chap. 5. a Qentu^ but an Integral. But let it be fuppofed a Gentts for ar- gutnent fake, or as M, Hooker cais it, Totumgenerkum exijhns, which is fomething fairer then grant; iovhyM.EIiis'% reafoning the Church-Catholike fbould be ^gentu drawn by the rcafon of man, and fo exifting'only in inteileflu neflro, I fay, fuppofe the Church Catholike to be a Genm, and the par- ticular Churches Speciej, yet this is not fufiScient to make the j Church-Catholike to be invifible. Will any man fay, that Auk malefi fuhftantia invifibilis, becaufe it exiftcth only in homint & britto ? Indeed animality in the abftrad is invifible, but not »- nimd in concreto : fo Ecclejietas ( as I may fay ) is invifible, but is vifible. Vifibilityis an accident belonging pri« marily to a higher Genm then animal, viz. Corpm color at um, and though every Individual animal is vifible, as }okn and fames, yet not qua John or fames but as coloured bodies: and if a higher be vifible, which is nearer £«j, and further from Individuals, then much more animal. So in this cafe the Church- Catholike is afociety of men, and that M. £//« dcnycth not; now every fociety of men is vifible, and therefore the Church which is a ^ecks of fociety muft needs be fo alfo, for the vifibi- j lity doth not betide it, becaufe it is a particular Congregation, but becaufe it is a fociety of men,which is a higher genm: I mean this in a logical confideration. j Then he proceeds to deny a civil body or Corporation, if great, " oi an Empire, Kingdom, or large city, to be feen in kfelf, but in the parts. Anfev. Here he confounds vifibile and vifum uno intuitu: and by this reafoning helhould deny the vifibility of the world, or any particular man, for all his parts cannot be feen itu, Attamen infdniatqui negetfe videre hominem, faith Cameron. Yea, the fun it felt fhould not be vifible by this reafoning,becaufe wecan feebutthefurfaccof it. He could not be ignorant that I did not mean that the Church-Catholike was adualiy feen uno intuitu. And whereas I had faid the whole is vifible, becaufe the parts are fo. He faith it is untrue even in thefmaUeft bodies, but ^here the parts are aliually united together, not 'if here they are thoufands of miles aptuder. ^nfvs. That the Church-Catholike is vtfible, i c Anfw. It is true indeed in natural and artificial bodies, whofe Se^ being or integrality confiftcth in a corporeal continuity, or con- tiguity of parts; for if that continuity or contiguity ceafeth, the integral alfo ceafeth, except in fount ia. But in political bodies joyned together bylaws, under one government, it is otherwife j the diftance of place binders not the integrality of the whole, and though it cannot be feen um intuit/*, by the fame man at once ( unlefle by way of repre- fcntation, as in a Parliament of Comraon-Councel, faith ) nor yet be perceived to be one without Tome ad of the undetftanding, yet this maketh not the City or Empire invi- (ible. He confelfeth the Church-Catholike to be vifiblc in refpcdof the fcveral parts, and places where they dwell: but this ( faith he ) is to prevaricate, and to prove that which is not in que- ftion. But he might remember that I took vifiblc in the cxplica- tion of the terms of the queftion, to be meant in regard of vi- fible communion in holy Ordinances, chough the pcrfons never congregate into one place, to be feen with one mans eye; but in oppofition to inward invifible communion. Let him grant but fuch a vifibility of the Church-Catholike as was in any of the four Monarchies, or a civil kingdom, which yet arc feen but in their feveral parts and places, and I contend for no more. I fuppofc no particular Congregation was ever feen together, in all the members thereof, unointui/u: and yet is vifibly one in regard of the particular confederation, and ufual meeting of moft of the members. Is not Engtmd a vifible Kingdom, though feen but in the parts of it? was it not vifible before there was a Parliament to reprefentit, or doth it ceafe to be vifible in the intervals of Parliaments ? The vifibility of it confifieth in the vifibility of thePerfons, Corporations, Places, Law^ Govern- ment. So is the cafe of the Church-Catholike whofe Perfon?, Places, Laws ( which are the vifible bond ) and government are as external and vifiblc as thofe of the Kingdom, >.«. lyableto fenfc, and perceivable by fenfc, though notadually feen by the fame man at once. Idefireit might be noted that the Church-Catholike which out Divines fpcak of in their dilputcs againft the Papifts, is not P this ThAt the Church'Catholikc is vtfihie. Chap. 5, thUChurch-Catholikewhich wehavcnow in hand, bnt that is the whole Church or company of theeledV, bothpaft, prefcnt, and to come. It is the Church taken in the firft fenfe, in the ex- plication of the terms of the Queftion, not the external, politi- cal, mixed Church or kingdom of Chrift. Neither doth that Church agree with this, but only noipinally and equivocally, in that it is called by the fame name, but it is not the fame in na- ture or fenfe : and therelore ft^ould that and this be ufed in a fyllogifm, there would be 4 terms. For chat Church is neither external, nor vifible, norexiftenr, nor organical, it hath no Of- ficcrs, it is no polity: it is not that which M.Hooi^r cals To. turn genericHW exifiens: for many of them arc already in hea- yen, and the jpiritsc/itifl men made ptrjell, many not yet born, many not yet converted. Now to make that the GtMus of the vifible, external, political Churches of Chrift, were as abfurd as to make the veflels of gold to be the of the filver, brazen, pewter,wooden, ftony and earthen veflels of a houfe, or a marble building to be the Cextii of all the buildings of other flones, brick and timber. And Aerefore todifpute from that to this, is not Ifuppofe that neither M. Heoker nor M. BUie meant that Church, no more then I. If thcf(?««< comprehend only invifible members, the ^jecies ihould be only of invifible members alfo. The gemu is of the fame nature or predicament with the fpecies, and all that is com- men to all the ifeeUs is found in tbcgewee, and fetched from thence. There is nothing in man, but it is in animal, except the fpecifical form, whereby he differs from a brute, and nothing in anmal\)\xi it is in man, except its totality or generality, whereby it comprehends man and brute. If homo and bfmnm be vifible living lubftances,they received it from animal. The genus giveth effence to the ffieeies, and is fymbolum can' fa materidis: but the Church of the Eledl giveth not eflluce, nor matter to the vifible Church : for there arc many members of this which are not invifible: neither are the elcd members ofthis,^« but arifeth from a mental abftradion; it is the inWfibilicy ofa notion, not of thepetfons: It is not by culling outfuch as have invihblc grace,and leaving the reft; for that which is fo cui- led out, is not comprchcnfivc of them both. The Ge»fu drawn by logical, mental abftradion from the moft corporeal, vifible fubftances, is as invifible, a genus, as zgenm of incorporeal,in- vifible fubftances. Either that Church-Catholike which our Divines fpeak of, is the Geatu of particular vifible Churches, or it is not. If it be, then it muftbe an external vifible polity (in general notion) which muft comprehend all the external, vifible, Ecclefiafti- cal Polities on earth; and fo hypocrites as well as the eled. The ^eeies confift of fuch matter, and therefore fo muft the genus, in the notion, I mean: but that they deny of their Church- Catholike vifible. If it be not: then it is not the Church-Catholike which l\.Hooktr and intend; for they intend a general Church which comprehends in notion all the vifible Churches under it. And therefore they differ from our Divines in their meaning of the Church-Catholike, as much as I do ; And fo joyn not,nor concur with our Divines in the fame fubjefl, neither is it adidem. Now if we make the Church-Catholike an abftraft, general notion, comprehending all particular Churches under it as a ^nus, then we make Chrifts vifible, external Kingdom on earth, only a hgicul, non-exifiing nQ'.ion; and the particular Congre- gationsto be chefeveral (pedes of the kingdom of JefusChrift, all comprehended under one logical, comprehenlive notion; andthe particular Covenant or confederation offuch or fuch a company between themfclves, Ihould conftitutc a kiogdomof Jcfus Chrift. And fo when a man removes from one Congre- gacion into another, he ftiould remove out of one (pedes into another: and in the interim be quite out of che kingdom of P 2 Chrift; . IXO 7hdt the church Catholike is mfihle. Chap. y. ■fi t •V'. J. , i- Chrift; bccaufehe is out of all the jpnies of Cfarifts kingdom, and a particular member cannot cxift under this£enui, for it is a^'ww; of Congregations, ^ua Congregations, and notoffingle pcrfons. And then it will follow, that many a vifible beleevct (hall be no member of Chrifts vifible external kingdom j or clfe that after he is a vifible cxifting fubjcftof Chrifts kingdom, he may choofe which fiecift of Chrifts kingdom he will exift inj and that is as abfura, as if there fhould be an exitting anim^l^ that will choofe whether he will be a man or a brute: who fc- ethnot that there is a vifible exiftence of many avfible belcc- vcr, who is a fubjedl of Chrifts vifible kingdom, before be be admitted into any of thofcCongregations, which are (by this opinion accounted ) ifecies. Now jf we account the particular Churches members of Chrifts Kingdom, it is not abfurd for any liibjed of Chrift, to choofe which part of Chrifts kingdom, or which Ecclcfiaftical Corporation he will dwell in or adhere unto, for the adlual enjoyment of the Priviledges, Laws, and Ordinances of Cnrifts Kingdom ► no more then for a fubjefl of a King to choofe in what part of the Kingdom he will dwell. The Kingdom of though a political body, yet contain- eth under, or in it, not only all Cotporations and villages, but all fingle perfons, that are fubjeiftto the King and Laws, though they be riot fixtd,and though they want by their unfixedntfle the particular priviledges of the particular Towns they might have inhabited, and fo the adual opportuntcy of enjoyment of the benefit of the Lawsadminiftred in fuch Corporations or Coun- tics, yet have an.habitual right to.the general privikdgcs, by being fubjcds: fo have unfixed mem )trs of Gtirifts external Kingdom, which reachcth (ingle vifible lubjctfts as well as com- bined. Nay, a man may better make the kingdom oiEngland a Gtntity and all the Corporations and villages Ipeciej thereof, becaufe they arc many of them diftiniftand different in their con- ttitutions, then the Church-Cacholike a Genus, and the particular Congregations which are of one conftitucion. And if ro- turngenericum exifiens^ can have any fenfe put upon it, it will agree to the Kingdom of England (or any other kingdom } for it coofifteth of a (brt of men ( f««. Englifl\-men ) cxifting in fe- veral Counties and Towns: but asthac notion hinders not the integrality That the Church-Cathelike U vifthie, m ^ integrality of the Kingdom j fo no more it will the Church»Ca- Sed. 5. !*' tholike vifible. ^ Ohj. Yea, but thcCburch-Catholike cannot be vifible becaufe Se^, 5. ^ it Xfants an exigence of its own • and exiftcth only in the exiftence of the particular Churches, the members thereof. ""i! Anfw, Where there are exifting vifible members, there rauft ^ be an exifting vifible Integral. Omne mtmbrtsm hahttfium *«• tegTMm. The fame Objedion lycth as well againft any aggregative tb body. Aheapofltones may as well be faid tocxift only in the ■tltt exiftence of the particular ftones, and a particular Congrega- (llli tionexiftin the exiftence of the particular families, and parti- woli cular fam lies exift in the particular pcrfons^ But if the mem- Ifai bcrs cxift ejad members, the exiftence of the integral re- im,i fults out of their conjoyncd exiftence, and fo doth the vifi- I idle biliiy. 11^15 An army exiftcth in the fcveral brigades, and regimentfj iijt and they are billeted or quartered in diftanc places, and yet IkA having the fame General, the fame Laws martial, the fame (nm caufe, the fame enemies, although they fhould never be drawn ies,k up together in one body at one place, yet are they one vifible ik: Army. So is the Charch-Catholike one, and that vifibly ( as I ntjcr ftrewed in the beginning of this Chapter} though there goeth jktli an adlofthemindc to the perceivancc of the unity. It is apo- ntciii litical union by the fame vifible Charter, and laws, and way, otCw under one Commander in chief, and therefore vifible, i. e. per- dgfSiii ccivable by fenfe though not by fenfe only, the very uniting tm bond, the laws arc vifible: yea, the exiftence of it will more iSCOH' appear, becaufc it hathprivilcdges belonging thereunto, which particulars have nor, or but in part, and at fccond hand, as hath > ik«i been fhewedin the former Chapt. and (hall more fully in the ftcond Queftion. This Objedion M. EBis vind. p.y^. undertakes to fet down, and marks it in the margin, as if he had cited my words, but mif- pii feth both my words and fcnfe. And then fals upon the Anfwer, and faith, that "it amounts ■ "not to an anfwer, forno collcfted body that is made up of fc- Liii "veral things, hath its being in thefc things fcverally confi- ,„i,v P ^ "dered, 112 That theChurch'Catholike isviftble. ■ liff ^ -'"M •' Chap. S' " apart, but as united altogether, it is not an heap of "ftones, if one lie ^tTork^ fomeat London, others in Fruict, '' Spain, &c, 1 anfvver, It is true, in bodies made up by phyfical or artificial aggregation, there muft indeed be fome contiguity or ncarnefle of parts; but in political aggregation ( and (uch M, ERu ac- knowledgeth,'Z'i«i^p.5.l.38.) it is not neceiTary.M. makes the Empire of (jermanj one by aggregation; and yet hath not (I fuppofe ) caft thofe fevcral territories one upon anothc^:; as the Giants are feigned to throw Felion upon OjJii; but they ly further diftant thenar M.CalamKs door, and lA.Hnd/Snj', as he is plcafed to make the allufion, or illufion rather, One Kingdom may confiftof divers Hands, if under the fame King, and laws, &c. and fo may all the Churches in the world be one Church, though farre diftant; and vifible, though not ^dlually feen, becaufe the perfons and places are vifible, and the things wherein, and whereby they are conjoyned, as Profeflion, Laws, Doftrine, Seals, Worftip, &-c. are external, and fo vifible. And though an aggregative body is not made up of thefcvewl parts confidered feverally and apart, yet out of the exifience, and vifibiiityofthcmeonjoyned, either phyfically or politically, &f. ( according as the thing is) the exiftencc and vifibility of the whole will refult, as I faid before. And Sir, I cannot but right my felf from an Injury which in your anfwer to this Objcdion, vind. p. 24. you offered mc: by intimating bitingly, to delude your reader, and wrong M. €*• lamj (the licenfer of that Thcfis) as if he were the Authourof it, or partly the Auchour, or at the faireft the inciter thereto. What other conftrudiion can thefe words of you bear ? A man' midwifi may he father al{o. And another jerk you give to the fame purpofe, vind. p.8o. in thefe words Mofes mother ^at his nnrfe alfi. But Sir, that which is mine I am not willing fhould be charged upon any other; I owned it in print; and to put you and others out of doubt, I affuceyou that neither M, Ca^ lamy nor any other incited me thereto, neither fo much as made or alt^cd one fentencc in the whole Thtfis. Neither was It of fuch a texture as that you or any man elfc, fhonld fuppofe it had any other Authour or Anthours, then a mean Countrey Minifter, 7hit the Church-Cathelike is vifihle. 115 - 5I, Minifter, fuch as I acknowledge my felf to be. You might have Se^l. 5, known who was the Authour thereof, if you would have jijj. been pieafed td have come to our company, at the reading of it, as you were lovingly invited, out of defire to en/oyyour ^ fociety, for the learning and piety we conceived to be in you, jj 0^. If the Church-Catholike or Oecumenical be one vifiblfl jju Church, it is neceflary that they Ihould all meet together at ^ fome times. ., eyfH/w, It is not at all neceflary, neither to the unity, nor yet yf to tbe vifibility of the Church. It is fufficicnt that the perfons * be vifible in their feveral places, and that they be combined together under the fame head, by vifible laws and profelfion, , under the fame vifible feal and cnrowlment, Walkvifelyin the ""i®' fame godly convcrfation before men, pray one for another, as fellow-members, rejoyce in the wel-fare, and mourn for the ^ ill-fare one of another, and contribute affiflance one to an- Other, as occafion is offered. As therefore it is not need- y"": ful to the unity or vifibility of a kingdom or Empire, that mtt jijgyj liiouid meet together fomctimes: fo is it not needful for^he whole Church: indeed there may be fome convent- ilicil gjjgj, jo both, ad hcnt, vtl tftirnum ejfe, fed non adejfe utoi' ctfer. This M.5<4f«excepteth againfi, w».p.55. Firft,he asketh whe- thcr ever there were fuch a kingdom in the world, that the fe'*' members did not meet fomctimes, if it be not a mcer vifible monarchy, as under Popery. If there beany liberty left to the < SubjctSs, &c, [itttik Let him fbew that ever the four Monarchies did meet ■if' together re^edfively, either in their perfons or deputies, or givet delegates from every Province, yet that hindered not their u- nity nor vifibility. And his anfwcr implyeth, that the Ecclefia- iN- fticat Monarchy under Popery did never meet. He makes it ; I®'" but a fign of liberty to racer, not a fign of vifibility. And fot ttaSi tj,e point of liberty inherent in the fubjeds as their proper fiisic figbtj diftiraSfrom what is derived and given by Chrift as their Stiis i^ad i there was never any Monarchy fo mccrly depending on the will of the Monarch, as the Church-vifible on Chrift, for I Church deriveth all its power from Chrift, and hath all its p ' ' laws z 1 114 ThAttheChurch'Catholik^tsmftble. Chapi 5. laws gircn and impofed only by Chrift, without any vote of the Churches in the making of them. It is probable that the kingdoms under the four Monarchies had fome enjoyment of their municipal laws, only might have fome imperial general laws fuperadded; but it is not fo in this, for the whole Church (as a Church) hath no laws, but ofChnfts arbitrary donati- on. Chnftians are not fubdued by Chrift as EnglilTimen were by fViSiam the Co^uerour, viz. on condition that he would fuf- fcr them to enjoy their former rights, and the Laws of Edward the Cowfijfor, but abfolutcly to receive Laws from him: And yet this can neither be thought tyranny in Chrift, nor yet flavcry in us, for Chrifts Laws are more beneficial to us, then any of our own making, and his fervicc is pcrfed free* dom. And yet we readc of general Councels of the Church by their delegates, which were as it were a minifterial Church-Catbo* like; which in former times of the Church under Chriftian Emperouts were frequent; and there is no intrinfecal let in the Church that they do not meet fo ftill, but only extrin* fecal, and extraneous, by reafon of the divifions among the cb vil Governours: but even in our daies a great part of that great body hach met, as in the Synod of Dort» &c. by Commilfi- oners. D.fVhitak'f^ and Apoffomtu acknowledge the meeting, AE,i, to be a general Councel. The members were the Apoftles, who wcrePaftours of the Church-Citholike,and brethren out ofQa- lilee and Jerufdlem. The work was to eledan Apoftle, who was to be a Paftor of the univerfal Church: and they that undertake and difpacch fuch a bufinelTe which concerns the extraordinary teaching and government of the whole Church, ftiould repte- fent the whole Church-Catholike. M. Etiis vin. p.25. utterly denyeth that ever there was any Councel which might be faid to be the Church-Catholikc, viz.. mimiieriaUj, But I too)ligeneralm the ufual fenfe of.it, and not precifely confidercd.He knows the fourCouncels are known by the name of The four general Councels. And fo himfelf caU them, wW, p.15.1.37. I took the term generalia the fenfe that we cal the four Monarchies, the Monarchies of the whole world> Thit the Church-Catholike is viftble. 115 and yet we know there were many countries that were never Scd. 5. under them. And as Ad. a.y. faith, there were dwelling at ^erHfalcm Jews, devout men out of every nation under hea- ven: and yet there were many Nations where Jews never dwelt, fome of which were difcovcred lately. But let him look into Eufeb. de vita Cottfiantm, lib. 3. and Socrates Scholaji. lib.i. cap.8. and he ihall finde from how many Countries the firfi; Counccl of Nice was gathered. " There were gathered (faith "he) together into otie, the chief Minifttrs of God inhabiting " all the Churches throughout all Emrope, tyifrick, and brlpa. " That facred Synod framed as it were by the handy-work of • " God, received alfo both Syrians and Cilicians, and fuch as " came from Phanicia, (tyE^jpty Arabia^ PaUflina^ Thebais, Ly. " bia, and Me/opotamia. There was alfo in this Synod the Bi- " ilrop of PerfisyOf Pont us, Galatia, Pamphilia^^'appadocia^AJiA, " and Phrpgta, Moreover the Thrachnt^ UliacedomoHS, tyichaiam, Epirotet, Alfo of the Spaniards there was an eminent man, 0 ^odf^v©-. The Bilhop of the imperial city -mKtut ( viz.. Rome ) by reafon of his old age abfentcd himfelf, yet there were pre* fent of his Presbyters, which fupplyed his room. Divers things M EUis exccpieth agalnft that Councel, as fome extraordina- rineflcio thcfummoning of the members of it, without eledi- on and delegation of the particular Churches. And that Com- flantine was the vilible head of it; and that he called for Bi- ibops chiefly, if not only, which will not be pertinent here to anfwer. Something there might be extraordinary in the fura- mons: for the civil and Ecclcliaftical State not concurring to- gether until CoMftantme, haply there could not be a regular c- iedion. In extraordinary times and cafes, our brethren will grant fomcthing may be done extraordinarily i is there is in the calling of this prefcnt Aflembly, as is acknowledged by M. Gilleifty. There were alfo others befides Bifhops and Mi- nifters. Neither did Con^antine cither fit as Prefidcnt of it, nor prcfume to be head; but confefleth himfelf to be c/Wsxo^r©- TwV not Toov 'ioa: but by his civil faniflion he did confirm their decrees, and fend them abroad. Neither is there any ground that in that or any other Councel, the members afled Q., only •i ■ fr nS Chap. 5. 7hi the chftrch Cathlikiis vifthle. only each for his own particular Church that fent him (as M,Sl- lis fuggcfterh ) but the whole for the whole, as far as their dele- gation was. I acknowledge there is power given to every particular Church to rule it felf, and exercife the difcipline ofthe Church for the being and welUbeing of it ordinarily. Yet fo as it is a part of the whole Church, into which alfo the cenfures there pafled, have influence- And on fome great occafions there may bccaufe to fetch help further, as appt'aled to a gene- ral Councel. But it that cxtenfive power cannot be had, as now it is very difficult; then muft the particular,.national, provincial, claffical, or congregational Church reft in that in- tenfive power that remains within its own limits; or alfo if they ftand fa as that they cannot combine with neighbours, or have recourfe unto them. Extraordinary cafes cannot be regulated by ordinary rules. And this I conceive is the reafon why the Scripture hath not determined more particularly ihe Synodi- cal Aflemblies; but only giveth general rules chat may be drawn to particulars, becaufe alt Churches and feafons are not capa- bit of national or provincial Synods, in regard of many things that may be incident. In fome cafes alfo all civil power muft reft in one Congregs- tion, as if it were in a wildetnefle, where there were no neigh- bour Towns or cities to which it might be joyned. Yet it fol- loweth not that it muft be fo in Engiat>d, or any other king- dom, where there are Counties, Shires Cirtes, great Towns, or a Parliament. Yea, I know not but a pircicuiar family may, yea, muft be independent in fuch an extraordinary cafe, both in Ecckfiaftical and civil matters alfo; yet it follows not that there is fuch an inherent right in every town or family all over the world, and that therefoie particular Towns and families in England are debarred of an inherent priviledge belonging to them, becaufe neceflity may put fuch an Independency on fome, in an extraordinary cafe; as by ftiipwrack, or being^ caft into fome Hand not inhabited. Here M. Etlii chargeth me to fay, that the power of a gene- ral Councel, (or of a Church-Catholike vifible) is J-w exten- five, and ofij extenfivc, and not intenfivc, and the power of the Ijff hi jmiii {llio ' EctI "f j '»« ' >/( j liroi i Ol sit' lif« fat mi Itu 111 (0? fa W id T» ; ii ? T1 That the Church-CAtholike is vtfible, iiy ^ the particular Churches is intenfive. But Sir, do as you would be Se I20 That the Chiirch-Cathotiki u mfihle. Chap. 5- is%ivi{ible. Ic is the meanefthalfof him that is vifible, and fo no earthly King (hould be vifible. Chrift is called Goi edift the fieJb, I Tim.3.l6. iyindtht Vfordheeamefle/b, anddxvelt Antonym, and^e beheU his glory ^ the glory as of the orly hr^ot- ten of the Fathtr, Job 1,14 fVe VOere eye-witnejfes of his majefly, lPct.I.16. That Vfhkh ^as from the beginning, Which have heard, Which We have fetn Wido our eyes. Which We have Isohed tifon, and our hands have handled of the Word of lifr> .1 Job. 1.1. I hope thefe fpeechcs are neither untrue nor dangerous And for his donative power and auchoricy, Chrift laith ofhimfelf, '^oh.^.ty, that the Father hathf[t^/$ his mode/, p.45. confeffeth the particular Churches to be fimilar parts of the Church-Cathoiike; and faith the Independents have left it upon record that they are fo, and for that cites, Atuef, mtdul. c,32. And yi.fViiliam Sedgewic^ 'm his Sermon before divers of the Parliament,4. And cbargcththe London-Minifters for an untruth in affirming (in the preface of fus divinum ) that they deny it. But the charge is unjuft; they only fet down the difference between the Presbyterians, and Independents there to be in this, that the Presbyterians hold that there is one general Church of Chrift on earth, and that all particular Churches and fingle Congregations are but as fimilar partsof the whoJc: and the Independents (fay they) hold that there is no other vifible Church of Chrift, buconly a fingle Congregation, meet- ing in one place to partake of all Ordinances. The London-Mi- niftcrs affirm only that the Independents deny one general Church of Chrift on earch, not the fimilariiy of particular Con- grcgations. But it will neceffarily follow that they deny them to be fimilar parts, if they deny the whole to which the parts muftrelate. And if ibcy make the whole Church a(as they do) then muft they make the particular Churches Jimikr ^f«tf/,whichis little lefTe then a eoncradidtion, for the formality of a ifecies licth in diffimilarity and difference from the oppofite fpecies. Now tofhevv that this aflfertion of the fimilarity of particular Churches crolTcth mine own fcope, M, Ellis fets down mine opinion, with a mark as if the words were mine owp, which neither are my words nor my fcnre,z'«. That the Chttrck (vifihU Cathelik()isan OrganicsU, miuijferial, governing hodj, i.e (ftith " he ) not fuch a body as is the element of water and air, every " part whereof is of the fame natnre, vertuc and power in it fclf confidercd, but fuch a body as a man hath, which is diftinguiffi- " cd by fcveral members, &c» And fuch a body as all Corpora- R ^ "tions ■ . . ■ 126 ,j|| :. Chap. 6, ■im . ■ ' w". In ;■ ■■' '' ■ ChUfc^^MpjOli^u njtfihle "tions are. Now this (faith he) contradiifis plainly the for- "mer both opinion and expreflion; for if the Church-Catho- "likcbja fimilar body, and all Congregations ahke, and the "whole nothing differing in nature or conftitution from the " parts, then the Catholike vifible Church is no more the govern- " ing Church then a particular. Anf. To let pafTe his unfair dealing with my feif (and others) in mifreciting my words. I faid indeed the Church-Catholike was an Organical body, but not a rtiinifterial^mrv/^^body, Forthefcopc of my The- fis was and is to prove the Church-Catholike as it coniifts of Officers and private Chriftian?, to be the prime Church to which the Ordinances are given refpetflively, as the Officers or pri- vate members are capable; and to particular Churches fecon- darily. I fpake not of the Organs or Governours only. The body of Officers is indeed a governing body, called a minille- rial Church, but the whole Church either particular or general, is no governing body, no more then a whole Corporation or kingdom can be faid to bt a governing body, but they are go-^ verned bodies, and fois the Church both particular and general. Indeed I findc the words minifterial governing Church in }A. Rutherfird inhUi dne right of T^rtfbjt. 177,178,179, but it is clear that he takes it rot in M i;//»*sfenle, but for a Cnurch furniified with Officers, and having difciplinc and government exercifed initi for he was farrefrom making the body of the Church to be the reccp:acle of the l"1 boew the divcrfiiiesof gifts,offices,ope- rations and adminiftrations in the vifible Church; there is an , eye and an ear,r^f. mentioned, and the Officers of the Church named; now there arc no Officers of the invifible Church as in- vifible,nor different adminiftrations j as they are members ofithe invifible body they are all fimilar, and have the fame fiactiing and operations of their general calling as Chriftians,not as Apo- files,Prophets, Evanjclifts, &e. And many that have thpfe com- mon gifts of the holy Ghoft (which are by the Spirit of Chrift ) , and the Offices there mentioned, were not invjfible members of ChrilV,ye t we re not only members,but Officers in this body there fpoken of. It is alfo the vifible body there meant, becaufe the 2. external kaSsyvix^ Baptifm and the Lords Sft^per arc fpecificd m V. 13. as means and figns of this union in one body, and they are vifibly.adminiftred. There is an invifible body of Chrift and a vifible, the invifible is inorganical, the vifible organicai j the invifible while they are in the vifible Church are vifible members thereof, and fo put on the relation of Officer and private member. It is true, fbme things are fpoken of the whole in reference to the better parr, the invifible number j and as tbcy all profefled themfelves to be of the invifible body, fo the Apoftle fpeaks of them, and to them, as if they were as they ought to be, and at leaft made a (hew as If they were. But chat the place is meant of an otgani- cal ii om Orgamcal body. 133 cai body as one, is out ofqueftion, and chat the analogy between Stdu 4> the Church and fuch a body, lay in the unity and organicalnclle, is as clear. The like is fpoken Rom. 12.4,5. For at have many mem- hers in one body ^ and all members have not the fame office- fo ^e being many are one body inChriff,and every one members one of an- other.lt is theCburch-Catholike,not particular Church j 'Paulpats in himfelf, yet had never been it Rome then. It is organical, for the Officers arc there enumerated. It is one, for there is a fympathy of memoers fpoken of. To this purpofe is that of Sedmaf. Retinebitur trukcnf commnnicativa, inter omnia membra 'Dominici cor ports, i.e. Ecclefia tj^ua nifi una Jit nan potefiejfevera, Appar.p.281. Alfo it is fee out by a political body. Sometimes it is cal- led a kingdom, and the kingdom of heaven, as I flhewed before out of many places of Scripture. Now a Kingdom is one Organical body; for fo many men living together within the fame limits make not a Kingdom, but as it is combined by the fame Laws, under one Governour or Government. In the this one Kingdom fince, under-one King and body of laws, were feven Kingdoms. Now if the Church-Ca- tholike bears fuch an analogy to one Kingdom as to be called a Kingdom, it is from this that it is one organized Ince- gral. It is alfo called icitj, and fometimes ferufdUm, and as it is reformed it is called new JerufdUm, and the members both of fews and Gentiles are called fellovv-citizens, Eph. 2.19, Now a City is one Organical body under one common government: otherwife fo many houfcs or ftreets and inhabitants being coge- ther,would not make them a City. Sometimes the buildings and inhabitants, which if under one government would make one city and Corporation, being great and near, and haply con- tiguous, yet wanting a charter to make them a Corporation arc none; yea, by difference of Charter, Government and chief Governours are two Cities as London and kVeftminJber. The Church Caiholike therefore being one city is one organical body. Alfo it is fee out fometimes by one martial or military S 2 body, 7he church'Cathlike viftble Chap. 6. body, and is called an tyfrmj terrible with banners. Cant. 5. 10. which by feme is interpreted Church-cenfures. M, Cotton indeed expounds it of the Church of the Jews, when they lhall be called home by converfion to the Chriftiat) faith; to.be lure it is theChurch-militant. Now an Army is one organical body under one General, and the fame Laws martial,though quartered in divers placeszthcrefore fo is the Church Catholike. It is alio ktoMby in OecoHomicalbody, a family or houf- hold, Eph.i.ip. Now a family is one Organical body, wherein are Govcrnours or a Govcrnour, and governed, an husband, father, or mafter; and therefore fo is the Church-Catholike, elfe the analogy Ihould not hold. All thefe metaphors and many more, whereby the Church-Catholike is fet our, Chcvi it one vifi- ble, organical body^ Secondly, That the Church-Catholike vifible is one fociety virtually and habitually, appears, becaufe by Baptifm where- ever adminiftred, the baptized vifible belcever is admitted a member not of the particular Church among whom he was baptized, nor to bear any fpceial relation tothe Miniftcrbap- tizing him, that he muft take a fpecial infprftion over him as one of his particular flock and charge, but into the whole general body of Chrifts kingdom vifible. For, as I Ihewcd before, there was Baptifm adminiflred as the feal ot the general covenant, be- fore particular Congregations were let up. Sec more of this, . ^«.2. 5.2. and And alfo becaufe by excommunication a perfbn is'not caft out of that Congregation only where the cenfure waspafi, but out of general communion with ail other Churches in the world, even the whole vifible body of Chrift. Certificates indeed we finde in Scripture to others, of their excommunication, thatfo others might avoid communion with ihcm. As of the excom-, municationof Hjmenew and Alexander, i Tim. 1.20. And lo we reade alio of certificates of Apoftates,who it is like were ex- • communicated. Phigelltu and Hermo^enes, 2 Tim. i.iy. And of Hymenenu ind Philettu, a Tim. 2. 17. The former of which was excommunicated, and it is probable the latter alfo, by the fame reafon. The like certificate we finde again of AUxander, 2 Tira.4.1 5. But no new ad of excommunication paft is one Organicd hodj» *35 pift upon them any where elfe. Sea. ^Uxanitr Bifhop of Alexandria having excommunicated lEufehiw BiOaop of Nicotxediazn Arian, writes an Epiftleto certifie it to all other Minifters. Charijftmu honoratiffimifejue fratribw, (juittbiquegentinmfunt nohifcnm in EccUfia minifle- rio conjunili dm-VTO-yniKKKtisiai. Cum in (acris Uttris (it nnum corpus Ecclefia Catholic* nobis traditnm. See. therefore he fignifyeth by letters what he had done,«i'««'7? tirti idhQ-« ov(j.7rao^to^.v ri oi-yycM^a^tivci.>^n^oii,SoCtitJib,i, cap.^. NineBifhops excommunicated and LMaximas^ and that excommunication by Cyprian and others was appro- ved as valid. The like we findeof Novatus excommuntcaccd at Rome by Cornelius and a Councel there, and it was certified to Fabitts Biflbop of t^ntioch, and approved by him, and by 'Dionjfitu Biftiop of ^Alexandria to whom the Epiftles came. Eufeb, lib.6. cap.35. hn^Samo(atenm excommunicated at An- rwc^jWasfo accounted of the whole world, iViVe/A, 6.a8. The Novatians excommunicated in Africk^tz fo held at Rome, Cyp. /.I. £/>.3. and 13. Thirdly, It appears to be one organical body by the identity of the external Covenant, charter, promifes, and laws of the whole Church. The Covenant, charter, and promifes, are but one grant, not one Covenant in kinde and many ^e«V/there- of, but one individual Covenant of grace granted to the whole Church. This is not the Covenant whereby particular Con- gregations are faid to be conftituted, but the whole body. The Churches conftituted by particular Covenants are alterable,di- vifible, extinguifliiblc {zs^A. Norton confeflfeth, p. 30,) which this is not: they are many and particular Covenants, this one and genera!: they arc accidental, humane, arbitrary,and fuper- added j this elTential, divine, neceflary, and prime. And though this Covenant may feem but to belong to the Church as En- titive, yet the Laws which are alfo one vifible fyfteme, argue it to be organical, bccaufe they relate to Officers and difeipline r and they binde all not only vi materia^ but as proceeding from the fame fountain and authour, the King of the whole Church, not particular members, but qua members of the whole. Fourthly, It appears by the general right of communion, S i that c / 13<5 fj^lini^tr is a (jiriinifier Chap. 6, that all the members have habitually and iodcfinicely to ioyu in, as providence ofFereth opportunity, though not caft into a Congregatipnalcomb nation, as all cannot be. Anyvifible be- ieever under the feal of Bapcifm only, hath an inherent right to worfhip with any other vifible Chciftians in confefllon, petiti- on, thankfgiving, and praifc; and to prophecy with them in the Apoftles fenfe,». e. joyn with them in partaking of that Or- dinance, to ling with them, and receive the Lords Supper with them, and to be entreated by any Minifter as an Arabafladout ofChriftto be reconciled, 2 C<""-5.io. and i-bound tofubmit tothe dodrinal admonitions and reproofs of any Minifter ac- cording to the word: and the reafon why any Minifter may not paffe a judicial cenfure alfo, if there be caufe (feeing the keys are commenfurable ) is not becaufg he wants habitual power in difcipline, at well as dodlrinc, but becaufe that is to be per* formed in a Court of Elders, and aftrange Minifter wants a call to joyn with any luch Court, to bring his habitual power intoaifl; yet our brethren wilinomcommunion or deny com- munion with a ftranger,if they have any thing againft him,which is virtually afufpenfion of him; yea, if they have not pofitivc affurance by teftimony (not of his being in the general Cove- nanr, for that is requifitejbut) of his being a fixed member of feme other Congregation which they approve of, not only for having the cflentialsof a Church, but as a pure Church; for upon that ground they deny the communion to fome members of our Churches that go over with certificates (though not to members of their own Churches ) bccaule th ry judge us as im- pure. Indeed certificates are requifite from ftrangers to notifie their general right by being in the general Covenant, and to notific their pcrfonal innocency from errouror ftandil which might debar them. But they only declare a right, they give none : neither doth their right proceed from the raemberftup of the particular Con- gregacion, from whence they tome, but from the general, which is implyed in their particular mcmberfhip, becaule Congregati- onsconfift only of fuch ; and they arewitn^fles of his godly converfation, he having lived with them. As for judicial, Eccleliaftical cenfures, I confelTe it is moft or- derly to the Church-Catheltkeviftble, 137 deriy to turn the accufed pcrfon, and his accufations to his Se(9. 5, own Congregation, where an Elderfliip hath taken the parti- cular infpedtion of him, and have power in aSn fecundo already called forth to deal with him; but fuppofc they will not, or neg- led it, or he will not return, but abide fttll in another place; or fuppofe he be not a fixed member in any Congregation, but a wandring ftar, and yet is a baptized perfon, and is very fcanda- lousjor very erroneous,and fit to infed the perfons among whom he converfeth ; fhill there be no remedy for that Congregation ? For ought I know, they may put their general, habitual power into ad, and upon fufficient witnefle proceed agaanlihim, and finding him obftinate may excommunicate him, as well as a csvil Officer will keep the kings peace in his own Town, by clapping an unruly, riotous, otcraiterousftranger by the heels, if he take him within his limits. Fifthly, I might argue alfo from the oppofition of the ad- vctfariCs of the Church, both Satan and perfecutours, who pppofejt not efrentially only, but politically j their fpite be- jqg ^ga'ijft the.Officers and Organs of the Church, not only Qirj^iansjbut qua Minifters,not ^^39 iheydid ac firftin the wildernclfe fetveall the Tribes eenjuu' Seft, j. as one body of Officers over one combined large Congre- gation, but afterwards when thcTribes were difperfcd in C^- ttaart, theLcviccs were difperfcd among all the Tribes, and ex- ercifcd their office of teaching and judging in the feveral places where they dwelt; yet th s diverted them not of their general habitual power, this made not their office toftand in relation to the particular citv or Synagogue where they did conftantly exer- cife: and when they removed from place to place, as the wan- dringLevitc, did, they ftill retained their habitual of- fice and power, and needed no new confecratior,but by vertue of their office didexercife the ads belonging to it where they had their particular rtation and call. So is it with the Evangelical Miniftery of the New Telia- ment: a Minirter of the Gofpel beats a double relation, one to the Church-Catholike indefinitely, another to that particu- lar Congregation over which he is fet for theconrtant exercife of his office. And if he removes to another place, he needs no new Ordination; for that continueth and abideth rtill upon him; it being to theeffence of his office, and not in reference either to the place from whence he cometh, or to which he goethonly. A Phyfician orLawyer needethno new licenfe, or call to the Bar, though they remove toother places, and have other patients and clients. The Juftice of peace who is in com- miflionfor the whole County, though he exercifed it in one part of the County, while he lived there, yet if he removes to the other end of the County, he needethno newcommiflion to execute his office there, where he never did before, bccaufe it was habitual to the whole County, though adually exercifed where he lived; fo though a Minifter removes, he needeth no new Ordination, but a new call to the exercife of his office there, no more then a private Chriftian by removing into ano- ther Congregation, needeth a new Baptifm, becaufe neither Ordination nor Baptifm Hand in relation to the particular Con- gregation, but the Church-Catholike. As he that is admitted a freeman in any Hall of any Company in London^ is admitted a freeman of the whole City, as well as of that Company: and he that by reafon of his birth hath right to be baptized in any T Congregation, 4; . lil - . i J Bvtry Minifier is a Minifler CbapTdii Congregation, is admitted a member of the whole fociety of ^ * theChurch-Catholikevifiblc, as well as of that Congregation ; fo he that is ordained a Miniftcr, as by the occafion of the call ofa particular Congrcgacion he is orda.ned their particular Minifl:er,fo alfo is he ordained a Mmiftcr of Chrift and the Go- fpel, and Church in general. "OrdinatJon ( faiih M. A.'*'- "fird) maketha man a Paftor under Chrift formally and ef- "fentially, the peop les confent and choice do not make him "aMinifter, but their Minifter, the Mmifter offuch a Church : "he is indefinitely made a Paftorforthc Church. Ruth.feMeab, And to the fame purpofe it is that yi.'Bell faith, " A Mini- " fter chofen and fee over one fociety, is to look unto that pec- "pie committed to his charge, c^c. but he is a Mitiift. rin the " Church univerfal: for as the Church is one, fo is the Minifte- " ry one, of which every Minjftcr ( found and Orthodox ) doth "hold his part. And though he is a Minifter over that flock " which he is to attend, yet he is a Mmifter in the Cfturch-uni- "verfal. Thcfundlion or power of exercifing that function m "thcabftraift, muftbc difttnguifhed from the power ofexerci- "fing it concretely, according to the divers circumltan- "ces of places. Thefitft beiongeih to a Mmifter everywhere " in the Church, the latter is proper to the place ^nd people "where he doth minifter. The lawful ufeof the power is limi- "ted to that Congregation ordinarily; the power it felfis not *'fo bounded. In ordination Presbyters are not rtftrained to ..i- "one or other certain place, as if they were to be deemed Mi- " niftcrs there only, though they be fct over a certain people. " And as the faithful in rcfpctft of their community between them,muft and ought to perform the offices of love one to an- "other,thoughof d ffertnt focieties; fothe Miniftersin refpedl " of their communion, muft and ought upon occafion to pi rfurm " Minifterial offices toward the faithful of diftind focieties. Tri- Mefnevf Chnrck-yfaf, p. 3?. To the fame purpojc is that of Crakemborp. " Epifcepi " omnti (jfta Epi/copi H»iverfrlu SccUftd p^flora fmn-t, j»,- *'rt Divinp fic pafiorei fttM. hpifcoput ittmunuJqttifcjHe p ir^ tic^fatis ffftk EccitjtA paftor efi, »»» qua Epifcopm fed qnd t$tbeChurch-Cath9lik6 vifihle. 141 *' Romanw, aut tAlexayidrintu EpifcopHS, tttc jure Divino Sed. 6t ** fed kumano falum, rfr Ecclefiajiico^ paflor fic efl. Cura om- *^uium avium, i^u* Epifcopifunt, adomnes if«cht, faith maf. " Ertter pecu/tarem cur urn cjuam Jinpi^uli hahent paSteref (itu- " rum Scclefiurum, generalem etiam ^uadauteutu habere cenfendi funt univer(alii EccUfain kurebui qua ai(aluttm& bonum omnium EccleJiarumcedunt,A^^ZTn.iqo. For, faith he, as in the natural body, the particular members have a double of- lice, one general and common for the defence and fcrviccof the whole body, and another fpecial and proper; jpecia/e ae propriumi fo it is in the Church. It was the commendation of Aihanafius by Bajii'm Ep. 72. Tantamgerie omnium Ecelefi' arum cur amyquantamejui qua tibi ptcuUariter a Domino tradi' taefi. Secondly, It appears bythefubj .d matter whereabout the ^ office of the Miniftcry is exercifcd, vU, the Ordinances of God, * the Word and Sacraments, and Praier; the good news of the Gofpel, the profers, promifes and precepts, which equally per- tain t9,all parts of the Church-Catholike Therefore their fun- dion is^fet out indefinitely, in reference unto the fubjed matter of it, and not the people to whom thcydifpenfc them. A Mi- nifter is an Ambaffadour ofjcfus Chrift, and is in office habi- tuallyto the whole Church; and though hebe-fet to lie leiger in a particular Church, yet the fubjcd of his office reachetb to the whole Church, and not that place only • yea, to all that are capable of reconciliation, for the Miniftcry is the Mioiftery of reconciliation J and even when hedelivereth hisEmbaftage in his own Church, he is to deliver both profers, promifes and pre- cepts indefinitely to ftrangers of other Congregations, yea, of forreign natiotis, if they come into his Congregation. Suppofe a May or of a Corporation Ihould fend abroad bis Serjeants to fummon the whole Corporation to a general Court, and for expediency fhould fend one into one ftreet, another into ano- ther, a third into a third ftreet: if any of chefc fcrjeants in their walks iliould meet a freeman thatdwelleth in another ftreet, ought he to forbear to fummon him, becaufe he d wcls not in his particular walk, feeing he is an indefinite Officer to the whole ^ Cor- 14^ Chap. 6, Every Minifier U a Minifter Corporation, or is that fummons without authority,becaufe the man dwels out of his particular limits, feeing the bufinefle con- cernsall? Surely no, he ought to exert his general, habitual power of his office, and fummon him. So feeing Gods meflagc is general to all, though the Mmifters ( who arc indefinite Offi- cers) be fctled in pajr:icular Congregations for expediency, yet they have power by vertue of their office to deliver it to any Chnftian that God offers them an opportunity to preach unto. It is unreafonable, that feeing the meflage is indefinite, and concerns all in general, the commiffion to deliver it fhould be but particular. But I ffiall touch upon this in the fccond queftion. Thirdly, It appears by the end of the Minifterial function, toencreafe and edifie the body of Chtift, not only the in- vifible body but the vifiblc alfo, by converting fuch as do not as yet beleevc the Gofpel. And this was a great part of the work of the Minifters in the primitive tin>cs; but how could they baptize thofe they had converted, when theApoftles and Evangelifts were dead, if they had power to baptize only their own members ? And this work, as there is cccafion offered; lii ethon Minifters ftill, for the office of the Apofties ancTEvan- gelifts isceafed, and yet many remain ftill out of the- Church. Indeed while the Churches of Nevc'Snglmd conftitutc Churches of members already baptized, this difficulty appears not j but if they come to convert natives, how fnall tneybe baptized but by an Officer of the Church-Catholike ? for they are mem- bersof no Congregation, either they muft admit them mem- bers of their own Congregation, and thtn baptize them, as their members, as I perceive rhcir pradice is, for which pra- dice we finde no precept or precedent or intimation in Scri- pture, or elfe bapt ze them into the Church-Catholike, and then admit them members of their particular Congregations, and yet that will net ftard with this opinion: or die they muft grant them liberty to gather into a Church-Enticive (as feme call it) and fo make them capable of choofing Officers, and of being a political body before they be baptized ; but neither will thisItand with our brethrens principles; but ffiuuld this latter b? graijte4> who ffiali ordain a Paftor over them.? Shallunbap— tized U the Church'CatboUke viftble. j 4 j tized perfons lay on their hands on them ? See more of this, Sed. 6. Alfo the feeding and edifying of the body already convert- cd, requires that this power of the miniftcrial fundlion fliould be indefinite, for the minifter of any particular Congregation through ficknelfe or abfence, or the like occafions, may not be able to afford futficient fpiritual food to his own people, nei- ther Word, Sacraments, nor difcipline, without the help of fin- gle fellow-laboures, or a combined, claflical Elderfhip. What (hall become of a Congregation in.the intervals between the death of a former Paftorand the elcdion of another ? or who fhall ordain hitnif he beeleded ? feeing all Officers of all par- ticular Congregations in the world arc but as private men to them, by this opinion. The end of the Minifterial funftion is threefold, to convert into thevifible Church, to convert into the invifiblc Church, and to edifie fuch as are converted. Now this opinion cuts the two former ends quite off; for they fuppofe them both vifibly and invifibly converted, before they think them fit matter for a Church, and fo before admiffion into a particular Congrega- tion, and then reftrain the Minifters office only to the partica- lar Congregation fo conftituted, fothat his work is only toe- difie and govern fuch as are fuppofed to be truly godly, and train up their children. And by confequence it muft follow that all converfion muft be by men out of office, or at leaft as foconfidered. But Fro. 9.5. Wifedom fends out her maidens to call in thofe that are without, t/i-?;. the fimple and that want underftanding. The Minifters by vertue of their office may cxr hort and entreat and fummon in, to fubmit unto Chrift, fuch as refufeand are unwilling, and fuch asagainftwhom (they con- tinuing ptrverfe) thty are to (hake off the dull: of their feet, forawitneffe againft them. They are undcr-fuitors for the Bridegroom, ^0^.3.19.10 woo fuch as are of thcmleives unwilling, and to make motions for Chrift to fuch as ei- thcr heard not before of him, or had not before confcnted unto Chrift. Fourthly, It appears from the adions which every particular Minifter doth perform, both In his own Congregation anchout T 3 , of, 144 Chip. 6. Every C^linifier is a c^limfter of it. Every Minifter doth in his own Congregation ferve the Church-Catholike, by admitting members into the Church. Ca- tholike, and by preaching the word to (Irangers that come to bis Congregation, both fixed members of other Congregations, and fuch as are not fixed in any, and adminiftring the Lords Supper to members of other Congregations, and in other Con- gregations by preaching or adminiftring the feals there, upon a dcfire. And by excommunication they ejed not only out of their own, but out of the whole. They alfo can keep ledurts in other Congregations frequently. Ifitbc objeded, That this isoccafionally done, and a charitative ad and not an ad of of- fice. I anfvvcr, indeed charity and neceflity may be the occafi- on of the performance thereof pro hie ^ nunc, but that can- not enable them to do it, if their office did not give them right and power habitually thereunto, no more then to private Cbri- ftians. It is obfcrvable \^)a.^ty^.'Ball\n\\\sTrialof the new Churchl faith, p. 80. "That tofuppofe a Minifter to be a Minifter "to his own Congregation only, and to none other focfety " whacfoever, or to what refpcd foever,is contrary to the judge- ••ment and pradice of the univerfal Church, and tendcth to " deftroy the unitv of the Church, and that communion which "the Church of God may and ought to have one with ano- " thcr. For if he be npt a Minifter in other Churches, then are " not the Churches of God one, nor the Miniftryone, nor the flock which they feed one, nor, the communion one which "they had each with others. Again/'po. he faith, IfaMinifter '• may pray, preach, and bleftc another Congregation in the " name of the Lord, and receive the Sacrament with them, we " doubt not but he being thereunto rcquefted by confent of " the Paftor and the Congregation, he may lawfully difpenfe " the feals among them, as need and occafion require. That " diftindion of preaching by office, and exercifing his gifts on- "ly, when it is done by a Minifter, and dtfired of none but Mi- *' nifters,and that in folemn,ret, conftant Church-Afrcmblies,wc •• cannot findc warranted in the word oftruth,and therefore we dare not receive it. The Miniftcrs are tfje light of the ^orld^ and though they ftand like bit' iaid>(i;; tCOf, ieb teCi to the Church-Catholikeviftble. 145 ;epfe; Uu iwQi iaC»: ;1 lion^y 5, to- t£i Ci- ■fjMiniBj aoDis^ ukm, oobt'S ire. Hi ^ iijifce ■ iblier,# •cfort^ like a light upon a particular Candieftick, ycc are occafionally SeA 6, to enlighten all that they can, either that come to them, or that they occafionally go among. Reverend M. Norton in his anfwer to ApoBomtu faich>this is medntntibtu candeUbrii Ecclefi- (tram. His words are thefe,f4^.21.18. Chriftgave the keys to the Apoftles together, , 28.19. go yeandteacbandhaptixie^dcc. who though they recei- ved their extraordinary calling of Apoftleihip for themfelvcs jy' only, yet they received the minifterial office for all fucceeding Minifters, and we finde no other efpecial donation of the keys; and this appears by the following words, Lo lam nithyou ahoay even to the end of the Vporldwhich muft needs be meant of the fucceeding Minifters,for the Apoftles were not to 1 aft to the end of the world,neither'their perfons nor their officct Therefore as J®,, the Apoftles could from that donation exercife the keys conjttn- f f Slim (^divifim in their extraordinary funftion, fo may the Pres- ''[ byters exercife theirs alfo.and fome keys cannot be ufed but con- junSlim, as in Ordination and difpenfing cenfures; and if El- ders of feveral Congregations can ad together as Elders in or- dination (even in and in cenfures, much more f'': then in a greater body. And ifour brethren in New-England j™' dared admit private men to lay on their hands in ordination of their Minifters, doubtlefle they would appoint fome of their owqpriv4te members to do it, that fo ( according to their tenet) they might en; >y all Gods Ordinances independent- ly in their particular Congregations, and not admit of a1 forreign Officer to come and ad as an Officer among them. That divers Congregations may combine and make one Prei- byterial Church, appears by divers inftances in the New Tefta- ment. The Coagregations in fern/alem arc called one Church, ASl.Z.i, ASl.ii.ii. ASl.i<^,^, The Congregations inii^«/wi arc called one Church AQ,i^.\, and ASl.ii.ie, TheCongre* gallons f articular Churches in Clares. J55 garions in are called one Church,20.17. Sed.. 3» And the Congregations in Corinth mentioned in the plural number, i ^or, 14.34. are called one Church, 1 Cor. i. 2. and 2 Car. 1.1. Now that there were fevcral Congregations in each of thcfe cities appears, becaufe there were in each%)f them fo great a multitude of beleevers, as that they could not meet together to partake of all Gods Ordinances, cfpecially if wc . conlider that they had no publike eminent buildings for meet- ing«houfes, but met privately 2.46. in Sn uppee room,J. andinthehoufcof/J/^/,Ad 12.12, inthe 'fchool of Tyrannru, Adi9.9, in the houfe of Aquiia arid Pri/- ci/K»,i Cor.16.i9. inPet tmptrifmsf who then n:iali end thefe differences, if both be refoiutc, and will not yeeld each to other, or to the advice, counfcl and perfwafion of neighbour-Churches? Therefore it is oeceflaty that there be an authoritative conjoyned Pres- bytcry, wherein the whole bath power to regulate the parts; the greater part of the body to heal and help the leflc, either in keeping them from divinon,or to cure them of divilions, when they are rifcn. Sometime again many neighbour Congregations are (can- dalized by fome notorious evil breaking out in one Con- gregation, or their members endangered by the evil example of fome perfons dwelling in one of the neighbour Congregati- ons, and having recourfe unto, and converfe with the members of the reft, and haply that Congregation cannot, will not, or do not ccnfurc that offendour: Iball there be no means to bring him to ccnfure, and afford a remedy for the cell ? Some heretick may endanger the members of divers Congregations, and yet live but in one, and that one not able (haply) to grapple with him; or haply he be a fixed member of none ( as may eafily fall out, efpecially if Churches confiftcd only of gathered mem- bers,as fome would have them)or one that (hifteth up and down to avoid Congregational cenfure, howfhall he be dealt withal, without combination of Churches ? Sometimes the offendour or fcandalous perfon is a rriember of one Congregation, and the witneffes live in two or three neighbour Congregations, how (ball thismanscaufe be brought X a to J J 8 of CombinatUns of Chap. 7. t^rial? The Elders of that Congrcgacion where the accufcd perfon dwelleth cannot authoritatively fend for witnefles out of another, andifthey will come voluntarily, they cannot (by our laws ) fafcly admmirter an oath unto them ; neither can the Elders where the witncfTcs dwell lend for the accufed per- fon authoritatively, norcenfure him if he will come volunta- rily. And yet many fuch like cales may, and will fall out. Jf all civil caufes were confined to the trial of the chief men in the feveral Parifiacs, we fiaould foon findethe difficulty, difa- bility, mifchief, and impoflibility thereof, and the cafe is the fame for Ecc'cfiaftical caufes, for ought 1 know. "Ttrere is no "way (faith M. Ruthtrfird) to reduce or judge fcandalous, "diflcntingElders without there be a combination; for they ,;4j " will not ccnfure themfelves, and the people cannot, Peaceah, f. " Plea. ipi. But (faith he) the fpincs of the Prophets muft 1 "be judged by the Prophets, i Cor. 14,39 And otherwifc we " muft leave all fcandalous Elders to the immediate judgement " Chrift. SeB, 3. BucftUl there rcmaincth a greater Query about con- fifting of delegated Officers of particular Churches, which be- caufe they are mo(}. ptopcr\y EccU^aorta, Ifhall fay the Icfle of them, as being not fopertinent tomyqueftion, it being a- bout the whole Church, confifting of both Officers and private members refpedively. Concerning Synods and the (ubordinat'toA of the particular Churches unco them, divers have written fo fully, learnedly, and pundually, thatl lliall referrcthe reader to them. See M, Paget in his defence of Church-governmentt ^3ir.2. and of the poreer of Clafes and Synods, ch.6. And M. Gil- iefftes Affertien of the government of the Church of Scotland, And the fcttr Leiden Prefe.fjots, Synopf. pnrior, Theolog. ' The advice of our Reverend Afembiy concerning a Confeffion of faith and4 form of Church-government. hwAfusDivinum by the London tjMinifters. And M. Parkers Polit. Eccl. The nature of j'j'W/is all one, whether they be Provincial, National or Oecumenical, and they only differ as greater or IcfTc, but their po-wer, in reference to their precinifts, and de- legation isalike. They differ from Presbyteries called Claffes, bccaufe the Provincial is conftitutcd only of certain delegatei members f articular Churches in Sjmds. 15^ members from the claflical Presbyteries of the fame Province; Setcedimui,Jtijuit de dog- "mate incidat difceptatio, nuUum e^e nec melius *iecceriiw nme- " dium, ijftamfi verorum Spifcoporum Synodns ceni/eniat, uhi ctttm " troverfum dogma excutiainr, Multg emm plus ponderis hahtbit '^ejufmodi definitio in quam communittr Eccltfiarum paStores^ " invocato Ckrifti SpiritUtConfenfertHt^ qudm, &C. ffhitak.de conjilijsci^.2. not only alloweth but commend- eth Synods and Councels from the neceflity and utility of them, and marvelleth that Nazianzen fliould fay he never faw a good end of a Synod, alledging the good end and profit of the Coun- eel of Nice. And citeth ty^uguftine in 6p. 118. Conciliorum in Scclejia Dei falubtrrimam authoritatem ejfe. And addeth fur- ther, Etfi Concilia mn [unt ftntpliciter cfr abfolure necejfaria, tamen multiim conferunt, & valdt utilia funt, idque propter muU tas eaa/as. And then reckons up the caufcs. And di vidtth Synods in Ti-m-i&i^ And bringeth 15, for an example and warrant of them. And Chamier in his Panfirat, tom.z. lib.io.cap.S. Deomni' urn toto orbe Eccleliarumpolitia, Qieweth the lawfulnefle and ufe ol Synods, And5. faith, AdSynodos convociios fuijfe at que admtffos emnes Epifcopos nemo dubitsit, fedi^eque judices, fuo jnre, prout fierifolrt in Arifiscratii. hudyi.Parkfr in Polit. Eccl. 1-3'p.35 S' Fundatur hacp^'ogrejjio a Prefbyerio ad Clajfem, a ClajfiadSynodum, in inSlituto Chrifii, Msi.iS.XJ.(xprcporti- one. And p. 123. he foundeth them upon the fame Scripture, Per gradationem ratiocinandii a little after he faith they follow from thitphcCfper/iquelamratiocinandi, & per conjeqwutiam. In- numerable might be the citations of Prottflant Divines in this kinde. It is confcft, that particular Churches are endued with the Y power 1^4 Cbap. 7. of CmbinAtions of power of difcipline within ihemfelvcs, if the matter doth par- ticularly and peculiarly concern themfclves, and none others: or if there be no others that can joyn with them, they may do much alone, but that cafe is extraordinary. It is confcft alio that every fingle Congregation is equzll m power to any other fingle Congregation,confidercd as a Church, only one may be greater and purer then another, and furnilhcd ' with more and more able officers. And therefore how one fifter Church by its fingle power cannon-communion another, that-., is of equal power with it, I know not, for it isacenfure, and no lelTe then a vettual cxcommuBication : and the other Church hath as much power to non-communion them, and fo there is a principle laid of perpetual and frequent divifion, and fplitting afunder of Chnfts political body and kingdom. Such a principle in a Common-wealth between Town and Town in civil affaits would be very dangerous,and bring deadly feuds and civil wars, and at laft ruine to the whole. And though there be a fubordination of particular Chprches to greater Aflemblies, yet it is not abfolute and arbitrary, but in the Lord: alfo it is a coordination,bccaufe the Officers ofthc particular Congregations are there, and help to conftitute the ClafiSi or if it be a Synod they are vercually there by their de- legates or Commiffioners, as the Counties and Corporations arc in a Parliament. The fubordination of particular Congregations to greater Aflemblies, confiding fo of members taken out of the particu- lar Congregations, and the auihoritative power and Ecclefia- ftical jurifdidion of thofc greater Aflemblies over them ap- pears, becaufewe fee the Church of Antiechwzs fubordinate to the Synod at Ad. 15. AlfoChrifts diredionto deal with an offending brother, 18 afcends by degrees from private admonition to admonition before two or three, and from them if he amend nor, co the Church: but what if the greater number of a Chuicb,or fuppofe a whole Church of- fend ? by the fame rule of proportion they are to be brought before a higher Affembly, elfe no remedy can be had for offend- ing Congregations, as well as offending perfons. But neighbour-. Congregations or particular pttfons may be offended by a neigh- bour '0 Jilff ]dii •dm ssix 1 Idiu Ki, 1 kjt ,1,1^ I ill|l Ml "dies ittii 16W1 ''Hta (si. 'pcd asi I0[ particular Churches in Synods. bour Church, «nd there is no reafon that that Church flM>ufd be Scdl;. 5. partee and judge alfo in rheir own cafe j and therefore it is re- qnifite that there (hould be a greater combined Aflembly to complain unto. And as the unity of the whole vifible Church and political Kingdom of Cbnfl: requires this, as the Lon^m-Miuifiers have well noted, wherein all things are to be managed as between members and fellow-fubjeds, and the greater part in coordina- tionto rule the kfle in the Lord, and the whole the parts: fo alfo there is the fame nccellity oiSynods as of Claflical com- binations, and othcrwile there will be irremediable difficul- ties. Alfo we may obferve the like fubordination and appeals in the Jewilh Church: the feveral Synagogues were fubordinate to the great AlLmbly at/41* »the face of the earth. And this is marked with { " ) as if thefe Sefl. 6, were the very words of the Presbyterians, which are but his own paraphrafc and coiledlion, and not their fenfe, muthleffe their words, /"ilfita ^ But I anfwer, Every Minifiers office is habituaHy indefinite, W(i but he is not adfually a ftanding Officer of the Chriftian world, n* But as a Phyjician by this calling profeffion and licenfe, is a Phy- ftcian to the whole world habitually, and may ad upon the bo- dies, and about the lives of men, of what nation foever, where and when he hsth a call. And as a Lawyer is a Lawyer to the (Joiiojn; whole Kingdom, and hath power by his call to the bar to deal 'tpfntiiSs about any mans cafe or cftate ( fo far as the Law allowetb, and his calling lerveth ) where and when he is required, and ith. Utiit jfct thefe are but profeflions, not offices, which would make the ilioliW habitual power haply more reducible into ad, upon a lawful lisauDiijr cal: but Chrifts Minifters have an indefinite habitual office, jtt!t£i!Oa|. beyond their particular Congregations, yet in regard of exert- ptMtoifc ing andconftanc cxercifc thereof, it is diftributively over their own flodts, which are as their conftant Patients and Cli- cuts, but if there be neccffity, juft occafion, and a call to iKiitiicOi^ be helpful to any others joyntly with them that have the fame [to Jilinsfj office, they may exercife their power in any part of the whole je^f; body. Kttk " And fo ( faith M. Lffif) he is one of Chrifts vicars general "(and not particular only, which I acknowledge every Miniftcr itioiio;[«i "tobe in his place) wrf^^wwfurely &memorabile nomen. But iitiylklH this is but magnum & meneoratnle[comma, and fo I pafle it by. iojCoiiSK'i M. knows that th s power though habitually it belongeth jj^jiwltothe office, and fo to the poerfon that hath that office, yet is not drawn forth in a genera) Councel for the adual, immediite, Qii/tiffHI fcrvice of the whole Church, once m many hundred years: and divers generations of Mmifters die, and it is not called forth - in their ages; and when it is, they are ufually the moft able and eminent pcrfons that have that call, and not one ofmany hun- ^liiscol^ dreds of them neither, therefore chat fcoffmighc well have been indisii'l fpared. liCbtilJ'-,; But he confefTeth every particular Minifter in his place to be Chrifts Vicar (as he tcimshim) to ad f ice Ckrifii^ and : al\ i Diters obieciions anfwired. , all diftributively to be Chrifts Vicars general. I fee he is not fublimated fo high (as(omeare) as to make the Minifters to be the Vicars or Stewards of the Congregation, and to carry " their keys for them. But can they ad: vice Chrifii no where eife? in whofe name doe they preach, baptize, adminifter the Pj' Lords Supper, and blcfle the people, when they adi abroad occafionaiiy ? This arifeth from that principle (difclaimed in ail former ages of the Church ) that a Mtnifter is a Minifter, but in his own Congregation, and out ofofficc to all the Church ■ befides. "' But M. E^ahath another Objedion againft it, "If it Hdi'' "be fo ( faith he) great reafbn it is that the Church of the .itt® "whole world fhould choofe thefe univcrfal Officers, and fo oibif " the Church of a Nation the National Officers, by whom flf"* *' they are to be governed in that which is deareft and of high- " eft moment, the precious foul, or elfc their condition is jfliiot "moftfad. ■ 'allto sAnfm. Is there not the fame reafon that the whole world wo: (hould have a hand in the choice of every Phyfician? and the isiCi whole Kingdom of every Lawyer? And by the fame reafon it fjtkit will follow, that the whole Chriftian world ftiould have a con- tiy Cl fent in the admitting of every member of the Church, feeing idly; they be members not of the particular Congregation only, ji-it into which by particular aftbciation they are admitted, but of the whole Church-Catholike vifible. But as every M nifter is en- Qri truftcd with the admitting of members into the whole, ande- imof very Elderfhip with calling out of the whole : fo may every conjoyned Presbytery bealfo with the admittance of an Offi- ijluJi eer. It is impoflible that the whole Church fhould meet about admittance either of members or Officers, but the particular '15.,^ parts are cntrufted in the places where they live : and if any man or woman can give in any juft exception againft either member or Minifter, that is to be admitted, it fliall debar their admiffion, or procure an ejection. The new Jerufalem Rev. 21. is faid to have 12. gates, and there was an admiffion into the whole city by every gate: fo is there admiffion into the whole Church by baptifm in every Congregation. The Temple fpoken of in £^ek.^Q. &c, is con- 0 ceived Divers ohjeltions anfwered. ceired co typific the Evangelical Church in general, and the ie- Sed. 7, veral chambers the particular Congregations: now as thofc that were admitted into any chamber had thereby admiffion into the whole houfe, fo they that are admitted in any Congre- ' gation,are admitted inco the whole Church. And though the ' admiffionof particular Officers or members is not done inter, ventu totitu Ecclcfia, yet it is done intuitu totim Ecclefia, wtth reference and rcl^d had to the whole. But fecondly I anfwer, That when that habitual power is drawn into ad in a^particnlar Congregation, as their particular Minifter, then that Congregation meets to give him a call: and . ifan unworthy, unskilful man get into the proffcflion ofPhyfick or Law, for all his habitual power by licenfe, he may have pact- ents and clients few enough to call his power inroad: the like may be faid of an unworthy Minifter, if Churches have their right of calling or approving their Minifters. Or if there be a call to ad in a Sjned^ fo great a part of the Church as the Sj- nod extends unto, have a hand to call to that adion. Indeed imClaJfis the whole vicinity of Officers may meet perfonally by their adual combination, but if it be n provincial Synodic- very CUfit in the Province choofeth the members thereof fe- , verally: if in a National Synod every Province choofeth and callcth the members thereof, and fo there is a call of the whole Kingdom: and if it be a general Councel of the whole Church, all the Chriftian Nations eled and call the members thereof relpedively; and ib this fadnelTe he fpeaks of is falved. And for unworthy perfons intruding into the Church by « a little learning, to live idlcly on the fweat and coft of o- " thers, or that ffiall have a friend, patron, or purfe to make «'onc, and fo come into the Miniftery and a living; which (frith *' he) is the Kings road in fome Churches; the Presbytefians ab- •'horitas much as he. " But fuch an one ( faith he ) fhall become a Parliament-man, " and joynt governour of the whole Church on earth, by whole "one vote all the liberties and truth of religion in them may be " dcftroycd. This is another feoff,in calling every Minifter,'hough unworthily crept in, a parliament man, and joint governour of the whole Church on earth. Z fiut Divers ohje^iom anfmred. Chap, 7. But Sir, your pafllons make you forget your felf much. It is not to be aflually fucha Parliament-man and joync governour, but habitually capable to be occafionally chofen pro ttmpore^ i into a Provi>iciait NdtioMsl, or Oectimtnkdl Councel. And is it not as great danger in a kingdom, that any man, though of never fo mean breeding, or vicious life, if he get wealth or ho- iftk nour by hook or crook, (hall be capable to be chofen a Parlia- men-man, and by his vote ( only, as it may be ) all the civil li- bcrtics of a kingdom may be deftroyed ? Any Gentleman or Knight though he hath not an habituality, yet hath a poten- tiality to be a Parliament-man, which is reducible into adlas well as if it were an habituality. And proportionably there are fourty nay five hundred Gentlemen chofen to be members of Parliaments, for one Minifter chofen to be a member of an Oectt- menicdl Councel. " A glimpfc whereof ( faith he ) we have fecn in the Convo- " cations or Synods in our own Nations. But when didM.£//« *' fee a Presbytcrial Convocation or Synod in our own Nation ? Prelatical Convocations and Synods indeed we have feen and felt, but no Presbyterial ones. And therefore his fecond fadnelfc might have been fpared. O but none (faith he) attains the honour of being an univer, •' fal Officer, a Parliament man, but by the confent ( formal or "vertual) ofall or the major part of them. And therefore the " condition of the Church is more fad then the condition of men •' in their civil liberties in this kingdom. Anfw, I pray wherein ? ^or as the free-holders in the king- dom choofe Parliament men for themfelves, their wives,children and fervants, and all the copiholders, and meaner poor people m their feveral Counties, which arc farre the greater number • fo the Minifters and Eiders, whom the Congregations have chofen andentrufted overihcm in the Lord, doe formally or vertually choofe all the members of Provincials National and Oecumenical Synods and Councels, And if the Laws of the Kingdom would bear it (haply) it would be as commo- dious (if not more > if a prime man or two in every Town had ihe power to meet and cled a Parliament man or two for the whble County. "O Divers ob\eciions anf vered» i " O but no fuch agreement hath been^de ( no notT^itely) Seft. ^ "by the Churcfa-Catholike, nor no fuch inftitucion of Cbrift hath " appeared yet. We findcapatern ofai'/Win confifting of delegated members, with formal difputes and decrees, not of the Apoftles only but the Elders alfo. And if one Church may delegate and fcnd to a Synod, then may another, yea, twenty. And we findc that the Churches did then fubmit unto them, to their great profit,15.51. And the Churches for- merly have agreed unto, honoured, and fubmitted unto Coun. eels, and received much good by them; efpecially theficft and general Councel of Wire, &c. And indeed the choice and fend- ing of members to make up Synods, is more then a tacitc agree- ment to them, as well as the choice of Parliament men is a vertual agreement, and proraife of fubmiffion to the Parlia- ment. OhieEl. ButiftheMinifters be Pallors to the whole Church, St^, 8 then the whole is to honour them, and contribute towards their * ' maintenance, becaufe they fcrve the whole, ordinarily in their own Congregations, and occafionally by preaching and ruling in Clafles and Synods, for it is due from them that are taught and ruled. gAL6.6.1 Anfrv. That all men are bound to honour all the Mmifters for their office and works fake, is true; though they cannot a- dually apply and give tcftimonics of that honour, but to fuch as they know. But for maintenance, the people over w'^om the Minifter hath the particular infpcdlion, and among whom he doth affidioufly labour, are ordinarily to aflfot d it, being the petfons that adually partake of his continual labours, and it is the moft convenient way of certain and fpcedy raifing of it, as the Invites had maintenance from the feveral places where they dwelt, both cities and glcabs, and other comings in, CMictih gtvcth a Itipcnd to Jonathan the Levite^ his diet and* ■pparel, Judg. 17.10. It is like the Elders of JtrufdUm were maintained by the Church of Jerufilem, but whether it was collcdled in the particular meeting-houfes for fuch as did la- bout there particularly, or put into one ftockfor themainte- 2 * nance Divers ohje^fiotts an^mred. nance of their whole Elderfhip, I know not. But fuppofc one able man will maintain a Minifter for the whole Congregation, or a Ledurer or Minifter in another Con» gregation, or the State (hall maintain a Mmifter in a Congrega- tion,is that Congregation bound to afford him a fecond honour- able maintenance ? Or fuppofe a Combination of Minifters ha- ving fufficicnt maintenance from their fevcral Congregations will joyn together, and maintain a Ltdure freely, may not the people hear them, becaufc they doe not maintain them ? I fear you will finde but few Congregations will make that fcruple. Obj. But the Minifters perform not their whole office to the Congregation that maintains them, but part of it to the Clajfis^ and part to the ''Provtnc '^l or National and part to the Catholike Church, Anf-w. A particular Eldeifhip perform their whole office to their own Congregation, which concerneth their Congregati- on only, as farrc as they are able. But in fome things the par- ticular Congregation ftands in need of the help* of other Bldcrsj as in male-adminiftration, and matters of more weight j and there be matters of more general concernment then can be ttanfaded in one fingle Eldcrfhip: and other Congregations likcwife may ftand in need of the help of their Elderlhip in the like cafes; and fo the partrcular Congregation is not hin- dred but helped by combination. And even in their greater Presbyteries they ferve their own Congregations alfb, as we-U as in their own Congregations they lerve the Church-Ca- cholikc, in admitting members in, and calling them out that are fcandalous, and in feeding, nourifhing, and go- verning the members thereof, in their own Congregati- ons. Ob. But this will be too great a burthen for Minifters to med- dl.e in the affairs of many Congregations, who will have -work enough in their own. Anfw. Asthcyfhail afford help toothers, fo they (hall re- ceiychelp for their own Congregation from others with whom they are combined. But what greater burthen will it be to dpcjt in an, authoritSLtive way,.more,then, in a charitativc? and Divers o(r\e£tions mfrvered. acKl yet that our brethren will allow. Sedl. ObjeH. But then the Minifters cxercife rule where they doe nor ordinarily preach, and fo the keys arc not commenfu- rable. The keys are commenfurable, though the exercife of them be not aiwaies commenfurable. Neither is a Minifter bound alwaics to put forth the exercife of every key, where he puts forth one. A man may preach where he adminiftreth no Sacraments. /*<««/preached much at CoriKth, but was not bound to baptize there: though no doubt he converted many, yet he baptized but few, i Cor. i. Chnft himfelf preached much, but baptized not, Joh. 4. 2. Peter preached to Corneitpu and his company, but baptized them not; it is faid he com- mandcd them to be baptized. And the Apoftles ufually carried about with them a Minifter to baptize thofe whom they conver- ted J as (hall be (hewed more in the fecond queftion. - A man may adminifter Sacraments where he preachech not, as the Apoftles baptized, but Chriftonly preached there. And he that -baptized Cornelm and his company, did not preach unto them, but'ye/fr only preached. Wcreade not that the t-wsjiiTXf or Minifter, which P*nland BurnabM carried about with them, did preach. A Mimfter may both preach and adminifter Sacraments where he rules nor. As Philip to the Emuch, The Apoftles and the 70, in Chrifts time; and Minifters that preach abroad in a journey, orataLednre. . Alfo a Minifter may rule where he neither preacheth nor ad- miniftrcth any Sacraments; for all the Elders in fer»(alem ruled in common; but preached and admniftred Sacraments from houfc to houfc, and could not preach to every Congregation whom they ruled. Alfo the Elders at JerufiUm^ Aft. 15. did ex- erdfe difcipline in making decrees for Amioch^ Sjria, and Ci/i- cioy where they preached not. Objta. This formerly was a grand Objeftion againft the Bifhops; that they undertook to rule where they preached * ^ not.. hAnJrv, The exceptions againft the Biftiops, were firft. That they ormoft of them arrogated that powetof rule to them- Z J. feWes , > / :Oivers objeUhns aafmred. Chap. 7. felves upon a wrong ground, vi^c. not at Presbyters, but as men of a fuperiour order and office, viz.. of being Biffiops, and fo Wf®!' above Presbyters, even Paftors of Paftors. Secondly* They chaj- lenged that to be due to one that belonged to a College or Eldetfnip, or combination of Elders. Thirdly, They rob'd the people and PoBors of their liberty and power: for they did W not alTociatc Congregations with them, but fubdued them unto ^ the ai. A hey were not mutually fubjedl to Presbyteries, but made the'.Presuyceries fubjed to ihemfelvcs. They did not carry things sfliM in way of confociation and confederacy as iftter Pares^ but as snt. Lords both of Minifters and people. They took the whole Di» oceic to be their adualcure, and all Mini/fers were bat their 11^ Curates They forced men to bring in prefcntmcnts to them «We and their delegates, which concerned the particular Congre- ^otl gations only, and ought and might have been tranfa^d there. But it was not for exercifing an ad of difcipline meer- si.u ly where they did not preach, but becaufc it was not on a mtt right ground, nor in a right way. See thefe things noted by the Aflembiy in their anfwer to the diflenting brethren. \ fag.ii. Oi>j. If there be fuperiour and more general Aflemblics,and ap- jijiji peals unto them, then great and ftubborn perfons will never be brought to cenfure, for they will appeal higher and higher, even to a general Councel, which haply will not convene in their life time* ^«/.Thc Officers of the particular Congregation have power to infl d the cenfure, if they finde juft caule, and that cenfure re- muineth on thcm,notwithllandingtheir apppealjuocil their caufc be h ara in \ greater AHembly,and if it then be found to be juft, they Oiffirm it, and leave it upon them, if unjufi:, they ought to ^ relieve t'arm. _ Oh) i. appeals be admitted to greater Aflcmblies, as Provin- cial, Nacionai. and much more Oecumenical Councels, it will S occ ffio.. much ^rouhU aid harge to the partcc grieved, and to , the wuncfles and niolteu onrs ro go fo far to bring their caufes to trial. This Objedion or to this puipofe M. ESis makctb,ti«K4 J A»f* That may be prevented by dating the qneftion in diffe- ^ rcnce, Divtrs ohjeSiiens anfwered, i rence, and putting it »»w>* controwrfias juru^ andfo it may be Sedi lo. determined indefinitely: and the matter of faft may be pro» cecded in accordingly in the particular Congregation or ClafTk, in application to the particular perfonr, fecundUm allegata. & frohata. Ohj. But if appeals be admitted from the Congregational El- derlhip, becaufc they may erre, the fame danger will lie againft Clafles, Synods and Councels, for they may erre alfo, and by the fame rcafon a man may appeal from a general Councel, for that may erre. Anf. The appealing from the particular Elderlhiptofupcri- our alTcmblies, is not becaufe they are infallible and cannot erre, butbecaufe there is lefle danger of erring, and fewer temptations to erre or be fwaycd, then in the particular Elderfliip. In the multittide of Counfeliors there ts fafitj. Many eyes fee more then a few and thofe greater AlTcmblies confiQ of more choice c- minent perfons uTually, then the particular Elderlhips. And they are freer from all fufpition of perfonal grudg or animofi- lies, and not fo fubjedl to fear of revenge from the cenfured pcrfon. This liberty of appeals, as it is founded in the law of nature, kj, and fecn by the light thereof, and in ufe in all focieties, and granted to the Jewilh Church, and praftifcd by the Church of tAfntioch in and in ufe anciently in the primitive times, frovidtndtem eSi ne innoctHS damnetttr, idea habeat foteSiatem uquiabjetlM efi Ht Epifcopesfimtimer interpedet. Cone. Sard. Cam 17. So alfo it is in cfieft granted by the Apologifts themfelves, iVMT.p.ai. "It is the mod abhorred maxime " that any religion bath ever madeprofeflion of, and therefore " of all other the moft contradidory and dilhonourable unto "that of Chriftianity, that a fingle and particular fociety of men "jHofefling the name ofCbrift, and pretending to be endow- "ed with a power from Chrift to judge them that are of the "fame body and fociety with thcmfelves, Ihould either arro- "gate to themfelvesan exemption from giving an account, or " being cenfurable to any other, either Chnftian Magiftrate a- "bove them, or neighbour-Churches about them. But what kinde of account or cenfiirablenefic they mean, I know nor. . But . Divers okje^tom Afijmred. Chapt 7. But as the cenfurableneflc from the Chriftian Magiftrate a- bove them muft be meant of a judicial cenfurc in his kinde, which is civil; fo that from the neighbour* Churches about them {hould be judicial alfo in their kinde, which is Ecclefia- ftical. OhjtEl. But if general Councels be an Ordinance of God, and the fupream EcclefiaQical judicatory, it is a marvel that * Chvift fliould fuffer his Church to be fo many hundred years without it; it (hould then rather be a conhant, (lianding Court. It is not ncceflary that there (hould be a (landing Court Catholike con(ifting of conftant Officers of the Church-Catho- like adlually, as there is of particular Churches, but only occa- fionally fro re mta : for there is power put into particular Chur- chcsfor the managing their own affairs J and(uch affairs as arc of general concernment, and of greater weight then can be tranfaded in a particular Eldcrfhip, or Claffis, or Provincial, or National Affcmbly, fall out very feldom. The Apoftles them- felvcs after their difperfion kept no fuch general (landing Court, much Icffe is it needful now. Cogi0ptim4tes non/ewfer ne- ^ Chamicr tem.2. lti>.ie,cAp.S./en:.iS,l6. where he anlwers this objedion fully. A general Councel ought to be ( faith Sulmaf.) only, ^_uaties txigk caufa communis,Apparat.273. It is not adejfe Ecclepa, nec ad bene effe Scclefia, fed ad optimum efe £cc/e/f£, faith Rutherfird^ The Church oi Antioch had once an occafion of appeal to a Synod at leru/dlem, but no fuch caufe of conftant recourfc thither. This Objedion may be made as well about the Chiiftian Magiftrate; feeing he is to be a nur- (ing father to the Church, and fuch were promifcd by God, it may be marvelled thaxGod (hould let the Evangelical Church want them in the infancy of irfor above jco. years: and ma- ny of the Emperours after they proved Chriftians were waftcrs of the Church and promoters of Arianifm and Popery, and not nourilhers of the Church. But we muft not undertake to prefcrioe God what is bed. Times and feafons are in his hand. t?^; ,Ifgeneral Councels be the fupream Ecclcfiaftical Judica- . - "tories, then how dare any particular Churches, at mod but (if) National, 178 Divers objections ar^frvered. 179 National, abrogate and Avcaragainft the Ordinances and .o- Sea 10 vernment eftabiifhed by the Otholike Church. And this ObIL dlion he bids me minde,t//«.p.55. I fuppofe he meant the Ob e- aion in reference to the National Oath and Covenant againft Arch-bifhops, Bifnops, ® Although Councels are very reverend and to be fub- mitted unto in the Lord, yet are they not infallible, but may etre; they arc not r.gHUr.t^Un, but regnUu & w«w/ and to be tried by the word of God, and if they fpeaknot ac cording to thar, they are not to be obeyed. Cl^v^ erra»s mn ligat. Yet It IS fafer to be guided by a multitude of Counfellors in a great, yea, general Aflcmbly, if it were rightly gathered ( which the Popifli Councels were not) then to ftand bound by two or three Elders in a particular Congregation without re- lief. The doarine of that famous Councel of iV/ce, and fome others following, was found, and we have not departed from them therein. And we know, that although many Councels were corrupt and not tightly chofcn, por adUng uprightly according to the word, but guided by faaions, andfwayed by the Pone and the beft not infallible, yet the Scriptures arcaconftant in- fallible rule to walk by. Nec ego Nicenam Sjnodum ubi \ee tH mihi ArimtneMftm debts, prajndicaturw, obiicere NecegohnjM autkoritate^nec tttHliw detineru. Auguft.adverf #Maximin.lib.3. Ch J gp Jhe (iating of the ^ejlion verified. Chap. 8. C H A p. V I II. Anfwtr to rJM. EliisV Prtjudices, PrehAbiUties and DemonfttMons againf an miverjal v/fiblt ( and as hecalsit) governing (but fhould have faid Orga- nical) Church. And his wrong jiating of the queftion rt^ifed. Mr EUii hath fet down divers juftprejudices (as he cals them ) and ftrong probabilities ('vinA. rhap.g. pag, lO, ) and Dcmonrtrations ( MW.ch.4. p.ip.) againh this pohcion, or rather againft an opinion of his own (fating and framing, for I know none that own it as he hath ftated it. But it is an ea(ie thingtofetupamanofftraw, and then bcacit down at plea- Cure. Cfff Before I anfwer thefe prejudices, probabilities and demon- * ' ftrations, i; will be requifite to view what M,.£/i'«denycth, and what he granteth, and how he (iatcih thequcftion, and what is the true ftatc of it, and wherein the difference lyeth between him and his opponents, and then we (hall the better fee how his pre- judices, probabilities and dcmonftrations will lie againft the que- ftioD in hand. "Firft, hedcnyeththc queftion to be meant of theelTential « onenefie of the Church, whereby all the C hriftians in the «• world divijim, and in their feveral places doe vihbly, out- "wardly, and openly profcfFc ( for fubftance ) the fame faith, "feals, worfhipand government, and fomay be faid to be one « company, one fociety, one Congregation in nature and effcnce. viud, p.7. But indeed this oneneffe is included in the queftion, and is the VMy foundation and ground of all; we dtftrcno other unity then will ncceflfarily flow from this. This Entitivc vifible unity of the whole as one fociety under one head, in one vifiblcCo- vcnant, under the (ame fcal, under the fame laws from the fame lathority, i? enough to denominate a Church-Catholike vj- fible, TChe flating of the ^tflienre^ified. fible, and one vifiblc kingdom cf Chrift hereon earth. And Sefl; i. to this Charch as one integral fociety, were the Ordinances and privilcdges primarily given, and for their enjoyment thereof was the organicalneflfe and politicalnefs added, and it was made one habitual, organical, vifible Kingdom of Chrift on earth, be- caufe all thefe vifible fubje^ls have one common right to, and communion in the fame Ordinances and priviledges indefinitely in this whole vifible kingdom. But I fear this will not fute our brethren who make not the general Covenant, which giveth the effcnce and entitiveneflfe to the Church, but the particular Covenant, compaft and con- federation to give the right to the Ordinances. Their tenet ( as far as I can colleift from their books) is, that a company of vifible beleevers being joyncd together in a particular holy Co- venantjhavc thereby right to the enj'oyment of all Gods Ordi- nances; and hence flow their right of choofing and ordaining Officers over themfelvcs (the Ordination in theii: fenfe being ^ nothing elfe (as I conceive ) but a defignation or aflignation of thofe chofen men ) by the impofition of hands ( of feme men appointed by them in their name and behalf) to be their par- ticular Officers, to difpenfe the Ordinances of Jefus Chrift unto them. And hence alfo floweth their right of cenfuring and e- jcdling thofe Officers again, if they mifcarry themfelves. Ejfif- dem efl inflituere ^ deSiituere, and if the Congregation can ap- point men to lay hands on their Officers in their behalf, and let them up, then alfo if they fee caufe they can appoint men to lay hands on them by cenfures, and pluck them down again, or elfe they muft go out of their Congregation to neighbour Elders for that cenfure, which is contrary to their own tenet, if it be an Ordinance of God. Yea, they muft go out of their Congregation for difcipline, which is moft contrary to their principles, and that indeed where thcgreateft pinch lycth, for they do not fomuchftartle at a Minifters difpenfing the word or Sacraments to other Congregations, for that is done fre- quently by them, or at the excrcile ofthekeyofdifcipljne, and as I conceive, that it is that which breedeth this difference be- twcen us. And if they muft go out of their Congregation for the cenfure of their Elders, why not by the fame reafou in fome cafes A a 2 for I82 The fiating oft he ^ejlien reBifedt Chap, 8. for the cenfure of feme private members ? So that by their tenet their right to Gods Ordinances neither ardech from their being in the general Covenanr, for fo they were before their confede- ration, nor yet from their organicalncfs, for they have power to organize themfelvesjand difannul thofe Organs again,and to per- form feme Church-afts before and without Organs, but it ari- feth meerly from their particular covenant and confederation. 2. Neither is the Query (faith he) whether the feveral com- "panics or Churches of this profeffion as they areone in nature "fo alfo in fpirit and affltftion, and thereupon in engagement of "mutual care one of another, and to take notice what do- " drines are difperfed, what converfation ufed among the Chur- "chcs If by Engagement he mcaneth an amicitia! or fraternal En- . gagement, as he fcems by his paralleling it with the Engage— merit of brethren of the fame family, indeed it cometh not up- tathe qucftton in hand, but if he mcaneth an Engagement not "only founded upon fimilarity of nature and unity of Spirit and aftciSion, but upon an expreffe command of Chrift to his fub- jedls in their places and Offices, to uphold his honour, and pu- ricy of his Ordinances, and watch over their felJow-fubjedls to kerpthcm from prophanefTe anderrour, or cure them if they befallen thereinto, and this nor by advice and perlwafion, but by Ecclcfiaftical cenfurcs, if tbc\ be fiubbom and obftinate, then it comes op to the qutllion in hand. And furelythe cafe may be fo, that the key of doflrine will not ferve, but the key of di- fcipiine ( which our brethren acknowledge is commenfurabie with It) muft be exerted alio. Stroakings and lenitives will not cure all maladies in the natural body, nor good counlelall the diftgrnpers in the Common- wealth, nor yet in the Church, there mufi fometimes be corrofives of cenfurcs applied, "Nor 3. is it doubtful (faith he) whether fuch Churches "may voluntarily, asoccafion (ball require, aflbciate togeihtr "for mutual afliftance, and ad (in many things) by common "and joint con(ent,^r. This thcSciipture and light of nature, " didates. If by voluntary he doth not meanbut fuch avolun-,, yryand yet neceffary obedience to the didates of Scrij-iure. and 7 he ft at in^ ofthe _^eHtdn recti fed. and the light of nature as isin the obfervation of Gods com- Se Di'vers Prejudices, Pr$hMLitm, and Chap, 8. SeH, ^ may he ftiled an habitual polity. Now let us fee how M. Prejudice^ Probabilities, and Demonftrations will lie againft this habitual integralicy of the Church-Catholike vifible, and againft the habitual indefinite- ncfle of theMixiifters office. Firft, he objedleth the novelty of this opinion. And indeed well he may, as.he hath dated it, for he was the firtt that hatch- edit in his own brains. But that the Church is one habitually, and chat the particular Churches bear the relation of members to the whole, and of fellow-members one to another, and that Miniftcrs arc Minifters beyond the limits of their particular Con- grcgations, and can upon occafion adminiflet the Ordinances of God to more perfons then thofe of theit own Congregation au- thotitatively ( upon which hmgc hangeth the whole queftion ) this is no novel opinion. For the fitft execution of the Evangelical, Minifterial office, in teaching and baptizing by John Baptift, and by the Apoltles before they had their general commiifion, and the preaching 1 of the 70. was without any refpcd to any particular Congre- gations, for there were none fee up. And when they were fee up, the Apollles fend faithful teachers to the feveral Churches whom they commended alfo to them, exhorting them tore- ceive, rcfped, and obey them; as Timothy and ey^foUoi, 1 Cor. 16.10,11,12. And the many places whether T'two- thy and Tittu travelled, and where they preached and exercifed their office, is abundantly fee down in the Scriptures, and ga- thercd out by SmtUymnum, and M. Trinne^n his unbifhoping oiTimothj and Titm. The Apoftle alfofent Tychictu a faithful Miniftcr to the E* phefiaxsy Eph 6.ai. and under the fame notion of a faithful Mi- nifter he fends him alfo to the Colojfians, Col. 7.8. as is further tK)ced in thcfecond quedion. And led this ihould be faidto be done as be was an Evangelid (though wc findc him not expredy called an Evangelid ) yet it is clear that there were many chat preached the Gofpei in the Apodles daics in more places then one authoritatively. The brethren that ^ehn writes of in his went forth and were helpers to the truth, caking nothing of the Gentiles, were Miniders which mighc have fretendtdI>Jcmo»pratims, anfrvend m Ijsi?' (oticE'l inhfalM'' iisiiftto l)cl»iiw^ jiuem jillfllO!!' bifC have taken maintenance, but did nor, that they might /pread Se^ «|« the Gofpel. It appears alfo even by the falfe Teachers that crept into GaUtU and Corinth in Pauls abfence j and thofe that went from Jtru/altm to (iAmisth and bred thebroil there, and thofe that preached the Gofpel of envy and ftrife,1,15. who certainly were no Evangelifis, neither do I allow of their filfc dodlrine, yet it provcth that it was ordiiaary for Minifiets lopteach to more Congregations then one. And it is very pro- boble that thofe difpcricd which went up and down preaching, ^S.8.4. were officers, as one hath lately (hewed: for what fliould the ApoOles doe at Jerufalem if there were no private Chriftians there ? and it isiikely that the heat of the perfecution fell moft upon theofficcrs, and therefore they were generally fcattered abroad, except the Apuftles, And in the after ages of the Church there was nothing more frequent, then for Miniftcrs to aft out of their own Congre- gations. We finde indeed provifion made by Canons for the ordering of MinrOiers in the excrcife of their funftion in other places then their own, but no prohibition to exclude them from it. As firft, chat they muft have leave to do what they did: which was a wife provifion againft fuch as creep into other Churches without a call. It was provided in Cone, Nic, Can. ij, Caranz,'*. That no Bilhop Ihould ordain any chat belong to an- ochcf Bilhop, Cttmnon habeat confen^m Epifcepi ipjino a quo recejfit cleric US. And C«w. Conjlinop, Can,^, fecuncium Zona- torn. c/m«V, ^yfque Uteris commendatitijs proprij ' Epifcoft mfquAm uHo modo mnifirare. Cone. Chalccd. Can.13. ' Jecundum Zonarum 11. fee. Caranz. Then if they came commcn- ded by their bifhop they might perform any Ecclcfiaftical duty. Fide Conci/ijfeptmicaKOM,io.ap»dZoHaram, ' Fourthly, They were not permitted to ftay too long abroad. S fionmulto tempere in aliena civitate rejidere. D efinire ergo tent' pfu, quia efr non recipi Epifcopttm inhumanum efr jidiutus re* fidesaperniciofHtJt eft. Conc. Sard. Can.i4.Car. Per multa tempo- y.3P. And the Centurijis^ St6t, Century 2. cap. 10. t^-^nicettu, 'Pim^ Hygintu, Telffphtrw, and Xjflui Bifhopt of Rome^gisc the Eucharift to the Bifhops of other Churches that reforted to them, though differing from them about Eifter. Eufeh. ihid, tAthaoajiui confecratcd FrHmtntim Bidiop at drift, and fcnt him into India, and there he converted ma- ny to the faith, and builded many Churches. Socrates lib, i. cap.15. AthanaJiHstt^iVcWmg from ftrufdUmhy Pelestftum the ready way to Alexandria, preached in every city where he came, and exhorted them to efchew the Arians: and in divers of the Churches he ordained Minifters, though it were in other Bi- (hops Provinces,Socr. lib. z. cap.19 2ivers Fr^udiceSj Frohahilities, and ChaptS, ken in the former Scdlion. Soli Deo fermittenda eflcogHitio fu(Z Ecclelia, feft a. 'Dem mirabiliter Ecclefmrn[Ham qnafi in la- iebtii fervat. But here M. £Sh cites amanfoT him who is dircftiy againft him. For C'^vin makes the Miniftry of man which God iifeth in governing the Church, to be the chief finew whereby the faithful cohere together in one, body, /«/?.!.4.c.i.f.2. where alfo he dilates upon Sph.o,.^ &c. and faith it is meant of the Church militant only. And in/efl.y. hefaith,though the Minifter be tied to the particular Congregation, yet he may not only help other Cffurches, but may be removed to other Churches, of the pub- like utility require it. And for Councels be faith, /. 4. c. 5?./. i. That he reverenced the ancient Councels,c.»? »», and wifheth all other men did fo. And faith the promife in Adat. iS.io. where two or three are gathered together in my name, as it reacheth to par- ticular AfTemblies, fo alfo to a general CounccI, Sell. 2. And he giveth to Councels power dogmatical, and faith there is no better remedy againfl errours, as I cited the words upon the like occafion before, remedinm, 8cc. and alfo THatallick, power, c.io./^ay. in making conflitutions according to the general rules, i Cor. 14 40. and jurifdiftion c.ii. not only doffftinal binding and looiing, but difciplmary by inflidl- ing cenfuresj/ia. andc.ia./aa. fheweth the ancient manner of yearly Synods, and of appeals if any were wronged by their Bifhops, and not only the relief of the wronged perfon, but the depofitionofthe Bifhop,orfufpenfionfor a time fromcommu- nion. And he faith, that alwaies before one Synod ended, the time and place for another was fet, and then complains that thefe things were now out of date. So that C^^hin was not againft an habitual unity of the whole .Church,nor againft the exerting of the Minifterial power beyond the particular Congregation, or exerting it conjH»£lim,ia Synods and Councels. Chamier alfo hath been alledged for it before. And the dif- ference is vaft between the Church-Catholike vifible, which our Divines deny, and this, as hath been (hewed before, Chap.^, SeQ.e^, YLsm x. pretended Demonfirations, anfrvered. M. fecond juft (or racher unjuft) prejudice, is from the Sed. 6 dangerous confcquences of this opinion. But indeed they'flow from his ill ftatirg of the Queftion, and not from the Tenet it felf. To the firft, vU, a neccflicy of univerfal and general Officers, and fome one above the reft, to whom the particular Churches may have continual recourfe, hath been anfwered before, Cba.-j. SeB.d, To the fecond.w^. the ncceflity of a continual ftanding Court, SeSt, 6 hath been already anfwered, Cha.-j. Se[t,\o. The fuiting of the Church too much to worldly policy,occafioneth this fcruple.And yet we fee that Parliaments,and Diets civil, arc not ftanding con- tinual Courts, no more need Counccls Ecclcfiaftical be. And whereas he faith it were notably vain to imagine that Chrift hath committed the government of his Church firft, and chiefly to that body thatlbould not meet fix times in fixteen hundred years, nay never. I anfwer, that I never affirmed a general Councel to be the I firft fubjed of the keys, nor the London-Miniverthat I can finde, nor ApoBoniits^ that I remember. But the Church-Officers in general, in oppofition to the catm fideltnm, or the civil Ma- giftrate, &c. A general Councel is but occafional, yet is it Re- verendand Angnfiy and of more large extent, by reafon of the general delegation, then any other meeting; and is full of au- I thority, for the exerting of all Ecclcfiaftical power of the keys, as I conceive. The gift of the keys was primarily to the whole body of Officers, or Organs of the Church refpedively, as their Offices were capable of them: and as they were given to the A- poftles together, fo they may beexercifed together; And fecon- danly to the particular Miniftcrs or Officers, as being a part of that body. And chough the power habitually confidered be inde- finite, yet the conftint,a(ffijal cxercife thereof is in their parti- cular Congregations or Clafles. The Ordinances of God, for the enjoyment and ufe of them, were given to thtwhole vifible Church for the converfion and ■ edification of the Eled, and if they could meet together, as the Ifraelites did in the wildernefle, and the Saints ( for ought I know ) ffiall in heaven, they might partake of them toge- D d thcr. 204 Divers Pre\«dkesy frobahiUties,4nd Chap. 8, ther, as their rightful portion, but becaufe they wnnot meet but in parcels, therefore they have right to enjoy them di' vijtm, by Tertue of that general gift to the whole, which eve- ry Congregation JOr parcel appropriates to it felf, as being a member of the whole: and yet it is nor notably vain to fay, The gift of them by God, and his intention in giving them, was to the whole, though they never meet, nor can meet together in this world. So is the cafe of theMinifters alfo, the Miniftry is primarily given to the whole body of them* and if they could meet toge- ther they might exercife the keys together esnjunliim (a re- prefentation, or an epitome whereof is in a general councel) but becaufe they cannot meet but in parcels where they are feated, and have a particular call to give cfpecial attendance, there- fore they exercife them divijim, yet as parts of the whole body of Organs of the Church ; and there they fcrvc the whole Church, and their difpenfations have influence into the wbole. The third danger, t'/«.-tbe trouble and charge of appeals, and the tryal of caufes by them that can have no perfonal knowledge of the caufe, or perfons to be tried, but by information,hath been anfwercd before, c.-j.f.f , SiU, 7, His third prejudice is, that this opinion is tAnti' PretefiaHt. And to prove this he bringeth in "Stliarmines defcri- ption of the Church-Catholike, vit:,. That it is^one vifible Church "or Congregation of men bound together by the profeflion pf " the fame faith, and participation of the fame Sacrsmcnts, " under the government of lawful Paftors, and efpecialiy of " that only Vicar of Chiift on earth, the 7^ontiffe or "Bi/hep of " Rome. This latter claufe indeed is papal properly, and there* fore juftly rcjetSed by the Proteftapts. the former pare if it be underftood of one habitual body or Congregationj is not to be accounted Papal, becaufe fet down by a Papifl. for then all the Articles of the Creed which they hold as well as we ( though not on the fame ground ) fljould I , be accounted Papal alto.. Where they differ from the Scri- pEtwc therein they erre, and therein only we diffent. from ' Neither ^ " I I I ■»■■■! ■ ■ I I I —. I III! II frettfidid DtmonjtratiofiSf anfwered. 20f Neither is it At)ti-frotc$lA»t ( unk flc as he hath dated it) Std. 7« Calvins judgement ( whom he eitc th here again ) I have diewed before, and it is oppofice to M. EUu in point of the power of the miniftetial office beyond one Congregation ( which is the very hinge of the qu;ftion ) and in the power and ufc of Sy- nods. indeed makes the Church to be one general or iiniverfal: yet he makes it to be aggregated of many particular Churches, which ftrongly argues an integrality, for no 6f- uHS is made by aggregation, and he faicft it is compounded of infinite particular Churches, but mgenm is made by compo- {icion, OmneaggrtgAtHm ^C9mpofitnm eji integrals. He makes it alfo to confift of many parts, yea, to have ptartes extra partej, which is the Logicians definition of an integral. But how all the Kingdoms in the world ( as he faith, to make a p^allei with the univetfal Church) may be called one Kingdom in the general (eiccpt by logical abdradlion) I undcrfland not. Certainly it cannot be by aggregation and compo- fttton, and by appofition of them as parts of that gene- ral Kingdoms be fpeaks of, which yet he yieldeth in the Church-Catholike. They have not all the fame fydemc of written Laws, authorized by the fame authority, neither have they indefinite habitual Oificcrs,as the Church hath. And for Bifhop Jet^el in his anfwer to Harding^ be difputes tgatnft the headfhip of the Pope, but dcnyeth not Chrift to be head of the vtfible Church. And though indeed he rightly cals it a new fanry, to prove the Pope to be head of the Church from as if there were therefore but one King to rule over the whole world, yet he denicth not that Chnft rules over the whole Church, but cals the Church 0»e Kingdom, One body. One Jheepfeld. And he ciccth for the unity ot the Church many fencences out of Cyprian, viz. " Vna eft Ecelefia a Chri- •' fio per totum mttndum in plnra membra divifa. Item Epifcopa- *'tus 0nm,6pycoportim concordi numerofitate dijfufits, Cyp. A4. " £p, 1. Alfo, Ectlefia una eji, & Connexa, & coharentium fibi in- " vkem Sacerdotum glutine copulata. Ep.p, ^nando oramhs, non pro una oratnus, fed pro toto popnlo : quia totns pcpulus unum "fumus.X^yP' in Orat. Dominic. Again, Hanc unitatemfirmiter " ttnertt&vendicaredebctUHSy maxime Spifcopi, qui in Ecclt^g ' Dda 206 Divers Prejudices fPrehahilitieSy and " fTdjiiemus; ut EpifcfpatUm cjucqne ipfum mnm & indivifum " prohemus, Cyp. l\.Ep.i j. Etfi pitftorei multHutmt mum ta- " men gregem fafcimus^Qcc. Cofiofum ffl Corpus Sacer^otum, *' Concordia mutuaglutiKe atcjuo miiatis vinculo copuUtum, utfi " quii ex collegia nostra harejimfacere, (^gregem Chrijli lacerare, *' ac vaftaretentaverit, fabvsnijint cateri. Ibid. So tbac Jivel was far from reftraining the Minifters office or power to one Congregation, or from denying the authority of Synods and Councels. And for M. Rutherfird\n his E>ueright of PreJhyterj, I marvel M. fhotild cite him, who is profeffedly point black againft bitn, and hath handled both parts of my qtieftion, and concludes chcm affirmatively, Due Right ofPreJhjiteriej,p.')^.&c. and 418. Novv,#vhofe fault is it to cite authors for him, that ate known to be againft him ? I come now to view his greater Artiderj (as he cals it) and his firft argument is, bccaufe (faith he; the Scriptures, Chrift, and his Apoftles arc filenr, and fpeak nothing of one Cathoiike vifiblc Church: yea ( I may adde ) and all men elfe, as he hath flatcd it. But for Scripture-proofs I referre the Reader to what I faid formerly, and now have added, But my proofs from Scripture he was pleafed to runne over- in-z/iW-pag.42. in 7. lines without any anfwer to the parti- culars. His fccond argument is from the inftttution of Chrift; be- caufe ( faith he ) the keys of government were given firft and fully,entirely andimmediatly to the particular Congregation: and this he proves from the ( huuhot the Jews, to which all Church-power was given fiift and fully; but-this was (faith be) a particular Church, not the univerfal, unhfle by acci- denr, becaufe there was no other Church-ftate in the world at that time. And though he grants it to be a Type of the Church of the New Teftamcnr, yet not as Cathoiike, but as Congrcgatiosa) as it lelf was, or elle as myftical. ]Kind, pag.ai. Anfw. It cannot be denied but there were fome things pecu- liar to the Church of the Jews, as typical Ordinances, and a sypical high Pxieft, and that it was bounded within ccrtain lu mits^. fretettded Dmonjlrations, anfrvered. tnits, and they were bound to meet, in their males three times Secfl yearly; which pertain not to the Evangelical Church. But in that one Church there were particular Aflcmblies for ordinary worlbip, and extraordinary alfo, and for ads of governmenr, and they had particular Officers, and Ecclcfiaftical rulers over ihcra: and there were appeals refetved to the great Councel at pruGlem, and fo it could not be a type of a Congregatio- nal Church, for there can be no appeals to thar, it being the loweft Church that can be. The particular Synagogues were ra- ther Types of the Congregational Churche;', for they arc cal- led by the fame name, Jam. 2.2. And the Minifters under the Gofpel are called by the fame names that the indefinite Offi- cersof the Jewifli Church were,fi«. Trieftsimi Levites, Ifa. ^6.21. which place is fpoken of the time under the Gofpel. And if it be granted that the Minifters of the Gofpel be given to the w hole Church, as the Priefts and Levites were indefinite- lytotbe whole Church of the Jews, notwithftanding any parti- cular relation to the particular Synagogues and places they refi- ded in, and taught, or judged in, it is as much as I contend for. b j Andif bymyfticalhe meaneihtbecUdonly, orentitively only; it could not be a ty pe of the Church-Catholikc fo, for the Jcwifh Church was vifible and organical. His fecond proof is from Tell the Churchy which faith he was a particular Congregation which was endued with h j entire power even to excommunication. fVhatfiever je JhaS (>inde, &C. fjinfre. This was not the Inftitution, neither was there any donation of the keys, but a fuppofal of the keys in the parti- cular Churches, which is a thing confcfTed by all (and this power was alfo in the Jewifh Synagogues) But this is notfpo- ken exclufivcly, that this power is no where elfc. If the rulers of the Synagogue had power to excommunicate (ta which it is like Chrift alluded in that fpeech ) then much more the J-ii»e«fr»w,or highcft Court: and fo I conceive it is in the Church of the New Teftament; If the leaft combination of Eiders have this power given them for matters that concern thatCongre- gation only, then much more a greater company and combi- Cation, formatters that concern a greater part of the Church D d 3 under Divers Prejadice^, Prohahilitiest and ^ • ■— — — 1 —^ jj under their combination, and for matters ol^ greater moment then can be tranfadlcd by the fraaller company. But the do- nation of the keys was to*the Apoftle# together, and they were general Officers, and ftood in relation to no parttculat Church, and therefore the keys come to the particular Congre- gation or Miniftry there, as to parts of the whole company of Organs, yet itnmediatly,and not bycommiflion from any Ca- tholtke Court. - * ' His third proof is, becaufe the firft execution of the greateft adl ^ ^ of cntircpower wasexercifed ma particular Church, without fju confulting with the univcrfal Church (though the Apoftles were '' Ihcnfurvivmg) I C#r.5. 'J™ eyinjvf. For ought that I know the Church of CortKth was a 'y, Claffical Church, and not a meet Congregational one, for there were Churches in it, i Ccr. 14.34. Bcfides the probability that Cemchrta was a member thereof. Bat Sir who requires the con- fulting with the Church-Catholike in admitting or ejefting members ? Or did the particular Synagogues confult with the Snnedrim, or the whole Church of the Jews when they ex- communicated any man ? Surely they had work enough to do then. 'ff His fourth proof or argument is Becaufe entire power was committed to particular men, vIk. the Apoftles feverally, and to all jointly, and therefore not to one vifiole governing Church, r.»^.p.23. '2' e^w/jy. By this argument it appears, the power is given not to the Congregation, but to the Minifters, whole repicfcnta- tives the Apoftles were in receiving the keys, feverally and joint- -l®! ly, which is as much as the Presbyterians require, vU. that the Mihifttrs have power toexercife their ordinary power jointly together upon a call, as well as leverally in their particular N Congregations, as the Apoftles did their extraordinary. Theit^jb receiving the keys together fignifyed their reprefcntation of the Minifters not multiplyed only (as would evade it) buc""^!!! conjoyned. His fifth argument is from the reproofs given by Chrift to the ''sfii 7* feveral Churches in the RevtlatioM^ and not to the combinati-^i on of them} though near one another. ^14 f t/infw, Chap. 8, fretended DemenfiratienStimJrvered, 20^ r Kthcioi andikj pintilii iCocjit- tuy Ci> \p(lcs«iii df/drikii v>4nfw. For ought appears they might be all Presbyterial SeiSl, Churches, and not Congregational only. The Church of Ephtfus was one, and that was of more Congregations then one, as hath been fliewed before. But how doth this prove thefe Churches were nor, or might not adually have been in combination, if civil authority would have permitcd ? Were not the Elders of the feveral Churches worthy of blame for nt;t doing their duty in their feveral Churches ? Or will combinations of Congrega- lions now in Claflcs or Provinces, free their Minifters from blame in negleding their duties in their particular Congrega* tions? A Claflis or Synod is not to be blamed for the faults in a particular Congregation, which ought to be cenfured in the particular, and not there, neither indeed can be, except ' they had been brought before them. The feveral Churches there had their feveral faults, and therefore though the Epiftle ' is written to the feven, yet it was needful the reproofs fhould be applied to rhem feverally. And yet fome think that the whole EpiUle was writecn and lent to all the 7. Churches, from His f«ond fort of Arguments are from the matter and mem- SiU. 5?, bers of the Church, and he makes it necedaty that the whole T Church iSjould be gathered together into one place, as the Jew- "(S Church was, and Corporations in their half, and Kingdoms '' ki their Parliaments: And this he faith I deny againftall cxpeii- I CDce and rcal'on, FiW. p.24. ' tAnfw. This hath been anfwered before among the Objcdi- ons. I adde further that though ufually it.isfo that there are Ibme general meetings in worldly politics, that are feveral a- k M governments, yet it is not alwaics fo, as hath been fbcw- cd, and where it is fo it is a fruit and cffetS and token of liber- y yty, hut arifeth not meetly from unity: becaufc there have been polities that bad them not: for this Kingdom was one a good fdaittl' while before there were any Parliaments, and after they were J granted they were but occafional; and fo there may be occafio- jfrnit") ^ nal meetings in general Counccls,only the vaftncs of the Church, J »od diverfity of civil governments and governours render them But hs faith that fiich an onencfs as is in regard of kinde and nature itKii) 21 o Divers Prejudices, Probabilities, and Chap. 8. nature in all the Churches, and in relation to the fame head, and in order to, and depcndance upon one rule or Law, the word of God, is no adtual or real oneneife, but in imagination and conceit. Anf, It is not adual indeed but habitual,as hath been faid man3r times over, yet it is real,as well as the four monarchies were real monarchies and not in imagination only and conciet.He might as well make the head of the Church, and the Laws of the Church, and the Covenant of grace, and thcfeals of the Covenant to be but imaginary and in conceit, as the Church-Catholike, for they are the bonds of the unity, and real vifibie bonds make not an imaginary integral, but a real. And where (I pray ) is this one- nefle denycd by the brethren, as you alledge, Vin. p.24. The en- largement and confirmation of this argument, A non exifieHtii, abimfojfibilitatecxi^endif have been anfwered before, C^.j, SeB.lo. SeU. 10. A third fort of argument he takes from the form and nature of all bodies incorporate, which confift in order of fuperiout and inferiour, ^ £ But Chrifts Kingdom is not to be regulated herein according l to worldly polities ( as himfelf alfo ellewhere inhisfiW. hath Pfcp noted) fo alfo Chriit hath faid of the Officers of his Kingdom, iicffi that it PiaU mt he fo among jou. Mat. 20.26. i. e. there fhall be no fuperiority among you: and yet they were to be Officers of a body, a kingdom, an Ecclefiaffical polity. But this dif- Km ficulty is cafily falved, bccaufe though one particular Officer te hath not power over another, yet the greater number in a- S*a filial confociation, or combination, hath over the Icfle : as it Ik is in a Parliament, or any meeting of the like nature, where tffcci all the members are equal divifim, fevcraily taken, yet the Ik leflfe number is ruled, yea, cenfurable by the greater, if there be ioi; caufe. • ift:: Divers inconveniences he raifeth from hence. As i. 4 necefarj ^ exiBence in one place, and wkj not at R ome ? 2. Conftant ftamUng Coa Officers. To thefe have been anfwered before. 3. A common firm iiti cffaith, difcipline, rvorfhip, andprofejjion, agreed on andfirmadj l«it proponndedandtakpn. I anfwer, thefe arc for the effientials one in Hi the Church-Catholike, fet down in the word, and foacknow.ktl ledged fretendedDemonfiranionsi anjivered, all ledged often by hitnfcIF, and they are fubmicced unto Se^ il. by the whole Church. that all mnfi a Si bjawheritj^ and by vertue of eommijpon from the Church- Cathelikf, and in the name of the Church-Catholike: and this the AfTcrtors of this opinion (faith he) fay exprtfly. I anfwer, it is a meet figment of his own brain, and a great injury to thofe he faftens it upon. And hence the fitch inconvenience (-viz,, that the tMagi' firate cannot rtfirm within hie own dominiont, before he hath authoritj derived from the Church-Catholike, either in a gene- ral Councel, or from their Committee ) fals to the ground. For as the Ecciefiaftical Officers of particular Churches have power from Chrift, and not from a general Councel, to reform their own Congregations, if they be able: fo alfo the Magiftratc within his dominions, is Cuflet utriuf^ tabuU, and hath a power circa (dcra, though not »»/2cr« : not intrinfecally asa Church- Officer, yet extrinfecally as a nutfing father; and fo the Kings of^»^fcion. ■ And any Chriftian may joyn in prayer, and fay, Onr Fatker, 8cc. with any Chridians in the furthcft parts of the world, if he fliould come into their company, in the performance of fuch duties. The grcateft Query is about the Ordinances of Difcipline, becaufe they cannot be difpenfed by a fingle Elder, but in a College 226 That the Church-Cathlike Queft. a. College or Piesbytcry of Elders in combination, and require Giii' a joynt power to be exercifed in tbeinflidtng of cenfures, and this power it not fo facii to be drawn into ad as the pow- isorlii er to adminifter Ordinances of worfinp, which may be by entreaty of any fingle Minifter in any place. Bur firft every J one, even as a member of the Church-Catholike, yea, though nijiu"' but entitive, is bound to fubmic theronto by his entring, by itiictofi the general Covenant, into the Kingdom of Chrift, that being ichiCw one of his Ordinances, and is needful and beneficial to all Chri- TuOt ftians. [tiiHifi And every Elder, as he is given to theChurch- Catholike, as e- - tk Wi very Lezite was to all Ifrael, hath right in aHn prima to difpenfe the Ordinances of Difciplinc every where, if he hath a fufficient AKbtt call. And in confideration,this Ordinance is given in the fame me- OliKitC thod that the others are, vi<. firft to the whole body and King- jjjiohiw dom of Chrift, and fccondarily to the particular parts, and yet iltifhit as in other Ordinances the particular Churches which are laft in fetfoit. intention, are firftin execution and operation, (bit islikcwife ■jim in this: and foit is in adminiftration of juftice in a Kingdom, p, the Laws arc made for the whole Kingdom, and come fcconda- rily to particular Counties and Corporations, are executed pri- jyjf marily and immediatly in thofe particular Counties and Corpo- rations, and yet this hinders not the power of Parliaments, or Officers called thereto, to difpenfe juftice to divers Countics,yea, jj, ^ to the whole Kingdom, and to relieve fuch as are wronged in their particular afTociations. Suppofe an Apoftlefliould have preached in a city, and con- verted but a few, haply moft or all of them women, as it was Pauls lotto preach to a company of women, ^^.16.13. fo that they could not be brought into an Organical Congregation; could it be conceived that they, though baptized, were ftillV»?i.*/&- ^ out ? And were not their children And if any of them lliould mifcarry in their judgements or pradices, had Panl no- ^ thing to doe to cenfure them, becaufe they were not congrc- , gated and combined by a particular Covenant in a Church-way Jj (as feme term it) but remain unfixed members of the Church- Catholike. If they be liable to cenfure, then doth difcipline be- f long to the Church-Catholike primarily. Nay is the f rime church, ~ lij Nay, let that be fuppofcd for illuftration fake which Paul Se^ 2» Gal. 1.8. fuppofeth of hitnfclf, that he or any of theApoftlcs Qiouid have apoQatizcd, and either preached another MclH- as, or lived fcandaloufly, or proved a perfecutour ; had Chrift left the Church no key to binde him, becaufe he was a general Officer and a fixed member of no particular Congregation ? might not the reft of the Apoftles excommunicate nim? then that cenfure would be Cacholike, without refpcd to any parti- cular Congregation. The Ordinances of Difeiplint ftvre firj} given to the Church, fathoUke, becaufe the kejt '^ere firfi given to the tyipofleSt Vcho Vfere general Tail ours, and therefore the keys are Catho' l'l{e. Alfo the ccnfures paft in one Congregation reach the whole Churth-Caiholike v.fible, and are binding to the whole, and their abfolution reacheth as far, and lets the perfon into an habitu- al right CO communicate anywhere again, as hath been Ihcwed before. That which belongeth to every part of a fimilar body, that primarily belongs to the whole : but Difcipiine be- longeth to every part of the Church Catholike which ii a' fimilar body rand therefore it primarily belongs to the whole. If the keys be not Catholike then this inconvenience willfol- loWjthat a vifiblc belecver obtaining baptifm before he be a fix- ed member, may either through pretence of fcrupulcfity, or perigrination, fadorftup, or frequent removing, orrefufal to joyn with any particular Congregation (chough never fo here- tical or fcandalous) lhall thereby efcape all ccnfures, becaufe the keys are only particular, and no body can inflid any cenfure upon him; and yet being a vifiolc member, under the feal of the covenant, Ihrll convcrfc with other Chriftians, and haply upon his habitual rignr, hear the Word, or haply be admitted to the Lords table. Which is as if a Subjcd of England, be- caufe he will be a fixed inhabitant in no Town, but wandring up and down, drinking, thieving, and whoring, thereby fliould e- Icape all civil cenfutes. it is common to all polities that every County, Corporation, G g or 2j8 ' That the Chmh-Catholike ^eft. 2. or divifion that have power to adminifter juftice, according to the Laws of the polity, fiiall apprehend malefailors with- in their limits ( whereever the malefador hath his conftanc dwelling) and either punilh them thtrnfelvcs, or turn them over to fuch as are called to admiriftcr juftice to the whole: and otherwife outrages cannot be avoided or puniftied, which are committed by men in places remote from their dwel- lings. The like power muft be allowed in Chrifts Ecclefiaftical poli- ty, that the vifible members of Thrifts Church may either be ccnfured by the particular Church in whofe limits they oflfend, or be fenc to the Church to which they belong, which the offended Church hath no power by civil compulfion to do, or that Church is very far off, haply in another Countrcy; or haply they belong to none: or elfe there muft be a combined Elderfliip that may cenfure fuch perfons. Though civil limits be appointed for co- habitation of the members of particular Congregations, and for maintenance of their Minifters, and providing for the poor* and arc not effential to the Church, but the members are to be accounted as members of that Congregation every where, and the Elders if in navel with any of their Congregation, ought to watch over them and admonifli them as their Elders, and they to obey them whereever they become, which flhcweth that ex- ternal limits bound not the Miniftcrial power, as it doth the civil power of a Mayor or Conftable: yet there muft be fome kinde of proportion holden with civil politics for the cenfuring-of wandring Chriftians; clfe may hereticks and fcandalous Chrifti- sns come from forreign parts, and do much burr, and yet avoid all ccnfures. Thirdly, Chrifis Offices arefirft intended for, and executed on the Church Catholike here below. HeisaKw^, Prieii, and Pre/ii&ef primarily in refpcd of the whole, and but fecondarily in refpcd of a particular Congregation or member. Gods aim in redemption was to redeem the whole primarily,and fecondarily the particulars. Ged fo loved the'icorld that he gave his onlj be- gotten Sonne,tcc. i.e. not the Jew only, but the Gentile alfo; And fo in the application of that redemption, as Chrift is a Prieft he rcconcileth and imercedeth for all the elcift:: as a Pro- phet i( thi frime Church. 22P phetheceachechall; as a King he ruleth all primarily, and parti- Se^ 3. cuiars fccondatiiy. So is it alio in Chrids external Kingdom, as well as his internal. As an earthly King is indeed King of Thomtu and John, fee. but not primarily, but fecondarily as they are members of his Kingdom. And the natural head is in- deed head to the little finger and toe, but not primarily, but as they are parts of the whole body, whereof it is head: fo Chrift is a myfiical head of the whole Church primarily, and fecondarily of the particular parts contained in, and under the whole. Fourthly, Thethat difference the true Church from a do not primarily belong to a particular Congregation, but to the Church-Catholike vifible, viz. Trofijften ej the true faith, udminifiration of Gods true Ordinances, for therein the whole Church agree, and is thereby diftinguiO^ed from thole that are without, not from thofe that are within. Thefe are no notes to know this or that particular Church by from another, for they are common to the univerfal Church, they diftinguifli them not among thcmfelves, but from the general common oppofite, the heathen, or the groffe heretick. A man being led into a vault, where were the skuls of many dead men, and underftanding that skull was there, defired his guide to Ibew him that, his guide told him it was that skull with the hollow eya- holes, and grifly nofe, and futures crofling the brainpan, and when the man replyed that they had all fo, yea, faith his guide, there is no difference between Kings, and other mens skuls, when they are dead. So if any man Ihouid ask which is the Ch'itc\\ of Ipfwich, Dedham,8cc. it were a folly to fay it is the Church where the word of God is preached,and Sacraments ad- rainiftred, and that profeflfe Jefus to be crucified, dead and buri- ed, rifen again, and afcended into heaven, ^c. for fo do all the Church-Gatholikc, butwemuft give other notes to diltinguilh any of them, for thefe are not difii»£iivt beciufe common. That which is primM-j to any thing is diftinUive to that thing, but that which is fecondary and common is not difiintlive from other par- ticuUrs of the like kinde, or from other parts of a fimilar in- tcgtal. - Fifthly, All the raembets of the particular Churches are ^ G g a , Qiembers 330 7hat theChurch-CathoHke Queft. 3. members of the Church-Catholike, yca,that relacion belongs firft * onto them. Ifthtjbe horn within the pa/eefthe (^httreh^ thcy have fede- tal holinefle, and are not becaufe members of this or that ^ Congregation, but becaufe born of parents within the genera), external Covenant, and fo within the Church-Catholilse. If they he Converted fiom heathent, they are not 6rfl: converted in- to this or that particular Church, but converted ficft into the Church-Catholilte, and then fecondarily admitted members of this or that particular Congregation, after they be baptized. A man may dwell in one City, and hear 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 con- verted, but into the Church-Cathohke. So that pnrticn/ar Cofu gregationt are made up of members of the CathoUke, and there- fore molt properly in that fenfe are laid to be Orta. For fuch a convert may joyn himfelf after his converfion to what Congre- gation he picafeth to inhabit among. If a man comes into a Pa- riih that is an heathen, he is not a member of that particular Church (though hefliall be a civil member of the Town) be- caufc he is not a member of the Church-Catholike, but if he be a Chriftian, then he is a member of that particular Church where he refideth, or fit fo to be, and ought not to be denied admifiS- on or communion (if no juft exception lieih againft him) though he had never been a member of any other Congregation. The particular companies in are made up only offrce-men that aic joyned together in fome particular body or fociery, belonging to fuch or fuch a Hall j now the firft notion that conics upon any fuch perfons or companies, is, that they are free-men ofZoWo», and fecondarily that thcy are dtftintftfrom other free men, by being of this or that particular company, belonging to fuch a Hall. So it is for all Churches; firft of ail, the members are conceived to be fiee of the ChMrch-Ca^olike^ and fecondarily, diftinU by theirfficieties^ in this or that particu- lar Aflembly. And chough haply this fimilitudc holdeth not in every thing, as the not removing from one company to another, and being received in there, becaufe be is a free-man j yet ic is free foe any isthefrimeChttreh. 231 tny Chriftto change his particular relation from one Congre. Sedl. 3, gation to another, becaufe he is a Chriftian, and takes not up his firft freedom into a particular Congregation or company, but into the Catholike. They arc made members of the whok bo- dy and kingdom of Chrift, by converfion to the faith, and in- itiated by the Sacrament of Baptifm, but arc fccondarily made mcmbetsof a particular Congregation by cohabitation or son- fociation. He that is free of one Corporation may rot thcrcup- on remove to another, and fee up his trade as a free man there, becaufe they are conftituced by fevcral charters; but the whole Church-Catholikc hath but one charter, and by that a Chriftian is free in any Ecclefiafticai Corporation, whereever he pleafc to inhabit, and may not by them be inhibited. As he that was free of Rome was free whereever he became in all the Romane Empire. Snppofe a man had abundance of ftieep, as ^brahum, IfaAC, inAjtcob, and who had 1400©. and thefe fhecp had all one brand of the owners upon them, and thefe fheep were di- vided into fcveral Bocks, under fevcral (hepheards, in feveral flieep-walks, of the fame owners, according to his appointment: the primary confidcration of any of thefe flbeep or flocks, is not that they are under fuch a keeper, in fuch a fheep-walk, but the firft confideration of them is, they are fuch a mans flieep, bearing his brand, and fed by his fervants, on his ground, and then the more particular and fecondary confideration and no- tion is, that they are under fuch a particular fliepheard, in fuch a walk. And the like may be faid in a civil refped; the firft con- fi4er2tionofa man, is that he is an Englifh man, and fo a fub- jed of this kingdom, and the fecondary that he is a Snffoli^ man, or an Ip/wichmin. So the firft confiieration in a fptritual re- ^dofa man, or a Congregation, is, that they are the Lords people, that they belong to Chrift, and are his fubjeds, born, or converted to him, fed, and nouriftied, and ruled by his Or- dinances and Officers, and then the particular fecondary notion is, that they are fed and ruled by fuch Elders, in fuch a place or fociety. It is an ufual fimilitude on all hands to compare the Church to the Sea or Ocean i which though it be one, yet as it waftiech G g 3 upon 2^% ( Tht the Chmh-CAthdih Queft, 2. opon this or that Countrey, reccivcth the name and diftindion of the Qermai*, Spanijh, Irijh, or 'Britifh Seas. And fo when it puts in at any creek, becaufe it is continuous with the Sea, wc call it the Sea. And we fay the fea comes up at Harwich, Ip' fmch, UHamree, Colchefier t now it were abfurd for any man to think that the particular Seas werethe prime Seas, and the mi\p '^iMareftcmdariitmotortHm, Or becaufe the name Sea is indulged to this or that arm or Creek, that therefore that ihould monopolize the name Sea to it felf, that there Ihould be no Sea, but (uch Creeks, or that anyfuch Creeks ftiould arro- gate the name and priviiedgesof the Sea, firft, to themfelves, and leave them but fecondarily to the main.So it is for particular Congregations, which have the name and priviledges of th? Church indulged to them at fecond or third hand (becaufe they are members and fimilar parts of the whole ) to ufurp and chal- lengc the name and priviledges given by God to the Church-Ca- tholike, primarily to themfelves, and leave them fecondarily to the ChurchoCatholike, Chap. 4. Sixthly, The Minifiers are primarilj Mimfters of the Church' CathoHke, fecondarily of this or that particular flocks or ^ongrem gation; and therefore the Cathelike is the prime Church. And this appears thus. That Church to ^hich the donation of the MiniPirj Xtae firSlmade^is thefirj} fubjeQ thereof i hut that was the Church" Catholike. Therefore, ^c. For proof hereof fee Mat.i^.t^* and i Cor. 12.28,29* Qod hath fet (ome in the Church, Jirfi Apojiles, fecondarily Trepms, thirdly Teachers. Now this Church was the Church-Catholike, and not any particular Congregation, for it is the Church to which God gave Apoftles, Note alfo from hence, that the fame Church CO which God gave Apoftles and Prophets, to the fame hegave Teachers alfo: though not wich general, a(3:ualpower, as to the extraordinary Officers, yet with habitual power of office. And although Bijhop, Paflor, Elder and Minifier doe carry a reference to tome particular place wherein by the polity of the Church fuch Officers arc fet; yet have they a more general relation extending to the whole Church-Catholike, as hath been fliewcd before. an Apoftle cals himfelf a Teacher and Preacher, 2 Tim.' isthefrimechttreh. I.I I. Peter alfo and ^«A»thc Apoftlcs call themfclvcs Prejhy- Se£l, 4. rcr/, I Pet.5.1. zEp.foti.i. Ep.feh.i. Wefinde alfoMi- nifters are in Scriptnre fpoken of under a general notion. They are called Minifters of the Luk. i ,2, and Minifters of god, 2Cor.(5.4. diXid Minifien of Chrifii i Cor.4.1. and LMinitiert of the New Teflament, 2 Cov.%. 6' and Minifters of the goffel, I Thef. 3.2. and Minifiert of the Lord, Ephef. 6.21. Where the Miniftcnal Office is fet down by the reference thereof to the Amhour that empioyech them, and the fnhjefl about which they are employed, and not the objedl perfons, unto whom they mmiftred. They are netealled Minifiersof thepeopie, as if they earned their k^ys, and were their fietrards, f,ut their Teach- ers, Rnlers, PaJiourj, Overfeers, Facers or Minifiert fir them. Col. 1.7. Indeed the Apoftlc fa'th, they arc your fervants for Chrifts fake, 2 C<»-.4 5. As the Gentlemen that ferve a Noble man, ferve the meaneft that are invited to bistable, but therein they do fetvice to their Lord. And the Angels themfelves ( by whofe names Minifters are called in 2. and 3. of Revelation ) they are miniftring fpiritsfent ouc for the good of the Eledl, but it is in fubjedion and obcdU cnce to God, and not to them. And if a Minifter of this or that Congregation be not a Mini- fter of the Church* Catbolikevihble, then heisno Minifler out of his own Congregation, and there fire cannot preach or adminifier any Sacrament as aMiniJier, out of his own Congregation, yea, if any members of another Congregation fhould come and hear a Mi- nifter preach in his own Congregation, he could not preach to them, nor they hear him as a Minifter but only as a gifted bro- ther. And though he may p'ay and befecchhis own flock as an AmbafTadoar of Chrift, to be reconciled unto God, 2 Cor.').20, yet he cannot fay fo to any other, except he be an Atnballadouc in office unto others alfo. And if he be a Minifter to one member befides his own Congregation, then is he lb indefinitely to all, by the fame reafon. But if he deliver the word as a Minifter to his owh Congre- gation only, then the fame word which is delivered at the fame time by the fame man, is delivered by vertue of the Miniftcrial office to fome, and to others ex officio (hmtutis gencrali, only as 234 Churc h'CathoU ke Queft. a. as a gifted brother. And if this be granted, which is abfurd, yec a greater abfurdity will follow, vi<.. that if he adminifter the Lords Supper to any members of another Congregation, he muft do that alto as a gifted brother,and as a private perfon; whereas a private pcrfon out of office, hath nothingto doe to adminifter the feals of the Covenant, as is confeflld by all, except a few Anabaptifts of late on purpofe, as I conceive, to avoid this ar- gumenc. And yet this communion of members of other Con- gregations is frequent among ourbrethien for Congregational Churches. Neither can this be anfwered that it is done by ver- tue of commnion of Churches, except there be a communion of offices and Offitets, and fo every Minifter be an indefinite, ha- bitual Officer, and a Minifter of the Church-Catholike. And if a Minifter hath an indefinite office, and can adminifter the (cals of the Covenant, to ftrangers in his own Congregation, in his own meeting-houfe, then any where clfe, in any other mceting-houfc; for no man will fay his Mimftcrial office is cir- tlimfcribed by, or tycd unto the fabrick of his own meeting, houfc, or any efpecial influence or authority afforded him in the execution of his Minifterial funftion by the prelence of his own Congregation. He whole office is limited within, and ftands wholly in relation to a particular place, is out of office when he is out of that place, as a Mayor of a Corporation, and a Confta- ble of a Parifh: but fo is not a Minifter, he is no private man as foon as he is out of his (neeting-houfe, or the limits of his Con- gregation. And though indeed he be more peculiarly their Paftour or Bifhop, one that hath the overfight of them in the Lord, in a more immediate, efpecial manner aiftually, yet this extends to all places, whereevcrheor they fhali come byoccafion, though never fo far from their dwellings, but fo is not a Mayor or Con- ftable. And befides this particular relation he hath an indefinite office, he is a Minifter in general to all others, and may exert his power of office to them, as God giveth occafion, and they give him a call, without taking a new efpecial relation to them : but fo cannot a Mayor or Conftable, though they were entreated to ufe their office out of their limits, becaufe they arc onely particular Officers. Sec this more fully in Chap, 6. Se^, 4. and J. Suppoft is the frime Church. Suppofc a Minifters flock by mortality, or the fvvord ftouJd SeA be diflblved, extma and ceafe, indeed he ceafeth to be their Paflor, becaufe the correlative faileth, but he ceafeth not to be a Minifterof the Gofpcl. A Ktngor Mayor haply ceafe to befo any longer, if his Kingdom or Corporation (hould fink or be fwallowed up, becaufe there is no Catholikc Kingdom or Corporation whereof they were Officers, but the office of the Miniftcr ceafeth not, becaufe he was an Officer of the Churcft-Catholike, which correlative finketh not: but ftiil his power »■« allswimo to difpcnfe all the Ordinances of Chrift, which a fingle Officer can perform, rcmaincth, only his call ad aiifim fccnnd-tm five exerdtum, fro hie zfr nunc, which is ap- pointed by the poliry of the Church for order, ccafccbj becaufe they arc cut off that gave him a call thereto. AnObjedl.on againftihis 1 finde made by thofc two Reve- rend Mimftcrs M. d. and M. S. in their Defence, p.2c8. It is to thispurpofe. If Ordination of a Minifterbe an indeleble chara- dlcr (like Bapcifin ) and ceafeth not when his particular relation to a CoDgregacion ceaf th, why then flrould not a ruling-Elder or Deacon remain an Elder or Deacon in the Church, though their particular relations ceafe ? u If you pleafeto caft your eye back to the anfwec of an Oujed on of M Hcekers that is like to this, CAa. SeS.^, it may afford lome light to the anlivenng of this Objedi- on, to which I icftrre you, being loth to repeat the fame a- gain. 2. I preraife alfo, that for ought I can linde, both ruling-El- ders and Deacons, fhould continue in their offices as long as they lived, if the Congregations or Presbyterial Churches which chofe them be not dilToived, ot if they be not ejcded by cen- fure. 5.1 deny not but that the Deacons office may ceafe at the dilfolution of the Church that chofe them, becaulc the fubjetS of their office. contribu ions, ceafe wi h the contributers.* and fo it maybe laid of the ruling Elders alfo, becaufe the par- cicularobjed: of their office ceafeth^ and yet ooth of them while they are in their offices may extend the execution ot their offi- CCS beyond the particular Church that choie them, to a greater H h pajr That the Church-Cathlike part of the Church, and pofllbly to the whole. There is a great difference between the Miniftcr of the word and the ruling-Elder, the fiifthath two keys, of do- Inline and difcipline, the other hath but one, of difci- pline. The fiiperiour order is conceived to comprehend the power of the inferiour; andfo thcApoftles had all the povv- er of the inferiour, even of Deacons; the like may be faid of the reft. 5, The key of difcipline cannot be excrcifed but in a combina- tion, and therefore muft ceale when that ceafeth, which mutt be at the diffolution of the particular Church, whether Congee* gationalor Presbyterial which chofethtm: but the key of do- drine, with which theMinifter of the word is invefttd, may be exercifedby a tingle perfon out of combinution, and therefore that ceafeth not at fuch diflblulion. Indeed the exetcife of his key of difcipline is fufpcnded by fuch ditToiut^on, yet is refer- vcd in him habitually primo^ becaufe it is annexed to (if not comprehended under) his key of docTrine. And if there can be any u(e made of that pof tion of difpenting Ordinances to other Churches medUntihiti cmielahris, it is more proper to ' this key then the other, becauic his particular relation to the particular Church lets him into the particnlai combination, and fo into a greater upon occalion of a call. 6, And fur ought I know this might be the reafon why the Apoftlt changed the manner of ipcech fiom the concrete to the aofttad, 1 Coy. 12.28. from teachers to helps, governments j to intimate chattbty that have thofc offices ceafe to be Officers when they ceafe to be helps, or to be emploied in government, but the others are affixed tndtltbly unto htir peifons, and may beexercifed more at large in the Church, and out of it, wi-Wc, and fingly wichout adual combination. Suppofe a part of a County wherein ajultice of peace for- merly dwelt, and executed his office, fhouldfink, yet, if he be prefei ved, he remamefh ftill in his office, and may execute it in any other place in the County, where he fhall dwell, be- caufe his office ftood in reference to the whole Couuty, though he cxerciftd it adually but in one place. So is the Mmilters , office ( as a Mmiftwi of the Gofpel ) general, though they take k th frime church. 237 take but particular divifions and parcels of the Church to feed SeS. 41 and watch over adualiy and particularly, and do not ordina- rily ftretch themfelves within anothers particular line and U- mits without a call, by permittance, or entreaty, or combina- tiODi And that a Minifter is a Miniftcr of the Church Catholike vifible, appears thus. He that can minifleriallj admit oy ejeEl a member into, or out of the Qhureh-Cathelihe vifible, it a (Jhti- nifier and Officer of the Charch-Catholi^e vifible. But every (JMinifler bj "Ba^tifm, or Exccmmmication admitteth or e]e6l' eth members into, or cut of the Church-Catholike vifible. There* fore, Sec. This Argument I finde more fully laid down by AfoUonius, *• Pafiorut Pafi-or exercet multos aSlus minifleriales, non tantum *'erqa Ecclefiam fuam ptrticularem cui ordinario miniflerio ejl affxue, federga Ecclefias aliae phrticulares, ^ Provinciales, " Rationales, imb & erga Ecclefiam univerfalem : Nam per " Baptifmum membra in Ecclefiam univerfalem admittit: per eX' '' ctmmunkationem membra, non tantum ex faa particulars, fed " etiam 'Provinciali, Nationals, & ZJnlverfalt Ecclefia eijcit, *'Mltth. 18.18,19- Ex cfiic to pa florals preces T)eo offeri pro - '* omnibus alijs Ecclefijs laborantsbus : verbum Dei in alia Ec' ** clefia particulars pradicare porefif non tantum virfute &rats- •' one danorum, fed cum pafiorali autinritate, ita ut verba fuo ** liget & felvat peccatores, remittat (fr retineat peccata, cfr ut "legatsK m'iffui a Deo obfecret homsnes ut reconeilientur Deo. Of excommunication I fpake before, proving that itejedech 3 man from communion with the whole Chutch-Catholike vi- fible. This M Ellis faith is not formally but virtually done. But I anfvvcr, then it will follow that by Baptifm they are not formal- lyadmitced into the Church-Caiholike, but virtually. But into what Church were they baptized that were baptized by fohrs ^ "Baptiffintli the Apoftlcs, before particular Congregations were conftitutcd? And now they are cenftituted, it cannot be faid they are formally baptized into th.m, for haply the perfon bap- tized in a particular Congregation, will never be a member - thereof, but of fome other. O^r brethren hold that it is entring H h 2 into That the Church'Catholike into their particular Covenant, that makes them adually mem- -bets of their Congregation, and that the children of their own Church-members arc by bapcifm but incompleat members of chat Congregation. Our brethren will not fay (I fuppofe ) that ihofe perfons that go from hence to thetn, being already baptized, are hea- thens and without, though they have loft their particular mcmberftiip? Surely they account them fubjeds of Chrift, and under his feal; why clfc doe they admit any of them members of their Congregations (into which they may admit only Chrifts Subjeds) and fet no new feal of Baptifm upon them ? And as Baptifm admicteth primallyy firmatlj, and autecedentef into the Church-Cathobke, and /tcondarily and conf yttenter 'mio that particular Congregation, fo the fame order is in ejtdicn by excommunication, If a finger were added to a mans hand, the primary confidcracion is, that there is a limb given to that man, fuch a man we fay hath recovered his fight or heating, though it be feated in the eye or far. And if a hand could be conce ved to cut, nip, or fear off a gangreened finger, it would not be conceived as an ad of the hand only, but as an ad of the man, and the man would be faid to loofe a limb primarily, and the ftcondary confideration is, that the particular hand hath loft a finger. When D. Cranmer burnt off his right hand, it was not the ad of the arm only, but of the whole man primarily. And if this be fo of members that are fixed, and have their particular place and office in the body, apd cannot be removed and fet any where elfe: then much more of the members of the Church, which were members cf the Church-Entitive, before they received their particular memberflfip in any Congregation, and may be remo- vcd from one Congregation to another, as oft as occafion or conveniency ferveth. But becaufc excommunication is an ad of many, Cvn'mv 2 Cor. 2. 6. I will therefore infift more particularly upon Baptilm, which is an ad of a fingle Paftor or Minifter, though pafTed with the knowledge and confcnt of the Con- grcgai;ion. That is the f rime Church. That by Baptifm wc are admitted into the Church, I think Sedt 4. is without doubt: for if perfons baptized be not members of the vdible Church, then the feal of the Cczettttnt u admu ^ tiifirtd to thofe that are and remain cut of the Church, andfo ^ere no irdtialjeal, Vthich ^cre ahfurdto fay,. lA.'Sali in his Catechifm hath this paflage. " Baptifm is a Sa» "cramentof our ingrafting into Chrift, communion with him, "and entrance into the Church, for which he citetb. Mat 28.79. ;«« y^f?.8.38. And afterwards explains himfeif. It doth (faith he) "folemnlyfignifieand feal their ingrafting into Chrift, andeo»- "firm that thej are acknowledged members of the Church, and <>»• ♦' tred into it. And that we are thereby admitted members, not of a parti- cular Congregation but the Church-Catholike, appears, becaufc roe are haptiz'd into orehodj, \ Cor. 12 13. And this appears further, becaufe he that is bap-ized indne Congregation, is bap- tized all over the world, and is not to be re-baptized, but is taken as a member of the Church whereeyer he becomes. See . before Chap, 6. Now that hapttzing is an a6l of office, appears, I 'job. J hfe that fent me to baptize, Kndi Co teach all Nations, and baptize them, &r. Mat, 28. was the fubftance of the Apo- ftles Conimiflion. And xbou^Paul 1 Cor. i .17. faith, Chrift fenlmenot to baptize tut topreach the^ofpel, jet that is meant not principilly, for he was fentalfo to baptize, eife he migbs not have done it, which wercade hcdid. And that bj an ad of this office we are baptized into the Church-Caiholike, appears, becsufc John Bapttft hptiz^ dU JJfitJdlcmiYuded^and ad the reffion roundabout lordan. And the Pifciples of ChnH made and baptized more Difciples then lohn, and that without any relation to any particular Congregations which had it been neceflary, or had baptifm been ordained in reference to particular Congregations, they could have combi- nedthtmintc. So T'erer caufcd and his friends to be baptized, 10.48. but no mention is made of any Congre- gation into wh.ch they were baptized. And Philip baptized the JEunuchbaz not into any particular Congregation. Into what Congregation did Anamas baptize Paul, Ad.p,i8. ? Or how can it appear that Ananias was an Evangciift, or any extra- H h 3 ordinary 2^0 ihattheChurch-Catholih Queft. 2. ordinary Officer ? he is called a Difciple at it is pro- bable be was one of the Elders there, but that Taul was ever a fixed member of any particular Congregation, it ap- pears not# That which is anfwered to this is, that they which admini- ftred Biptifm fo indefinitely, were extraordinary general Oifi-. cers, which are now ceafed. But this falves it nor, for if the im- mediate right to Biptifm, &c. comes to the receiver by being a member of a particular inftituted Congregation, as M, Norton^ aiidM. A, andM, i". \nT>!f, Ch.4.pag,73- tcls us, then ^okn Sapiiji, Chrijis Difciples, Philip Ammas (though he had been anEvangelifl) adminiftredit tofuch as had noadualand immediate right to receive it. Indeed the anfwcr implyeth a more large, adlual, extenfive power in the adminiftrers, either to have conftituced nevir Churches, or to adminifter in any con- ftituted Churches, but it gives not them power to adminifter any Ordinance of God to fuch as had no right thereto, nor power to the receivers to receive it without aftual tighr, in an undue order. It gives them not ;<««« who had in therafelves on\^}f{i Adrem, as their diftindion is. And the proof brought p.76. outof AB.$.i^. is, as I conceive, miftaken. Their words are thefe. "Bcleevers were added, firft, tf.ey were beleevcrs "ftandingin that fpiritual relation toChiiftand his wholebodj^ "and then added to the Church by vifiblc,combination. But it is not faid they were added to the Church, but added to the Lord: and it were incongruous to gather thence that they were firft bcleevers, and after that were added to the Lord by a fccond ad, feeing their adding to the Lord was by belceving, and that which added them to the Lord the head and King,added them to the body and Kingdom. " And whereas they fay, that Juftification and Adoption, "flow immediatly frommternal union with Chrift, butinftitu- "ted Ordinances and Priviiedgcsmediatly, and in fuch an order " as Chnft hath in wifcdom ordained, and the nature ofvifible "government and Ordinances of Chrift necefTirily require, pug.-je. If they mean by it, being members of particular Con- gregations: then would I know whether hearing the word publikely preached or read, or joyning in publike finging, or isthefrimtchmeh. 241 in keeping a day of publike thankfgiving, offafting, of making Se^i. 4. vows, or caking oaths, which are inftuuted Ordinances, may not be permitted CO any butfuch as are members of particular Congregations ? The Apoftles carried about one with them whom they called a Mintfter, who was no Apoftle, and he baptized for them into the c:hurch-Cacholike, and when a fuffictent number were converted and baptized, then fol- lowed the particular relation of a particular Congregaci- on, by ordaining Officers to take the particular care over them. So 7^tf4rV«x Col. 4.7, is called a btloved brother And faithful Minifier, and fiHowfervant in the Lord. And Eph. 6.21' he hath the fame (tile given him. Certainlv he could not be a pe- culiar Mtnifter to both thofe diflant Churches: and haply he was fo to neither of them, if we may give any credit to Do- rothefis. who faith he was Bifliop of Chalctden in Bithjma. ApoUo 5 baptised at Corinth, j Cor. g.4. and yet was no ApoQle but a Mtnifter 'tndft:tward of the nfjfleries of God as well as they. 1 Co»* 4 I. H'-nce is that djft.nffion of Innius in his Ani- madvcrfont on Bellarm, C.J,<0.01 J. Alia ell eltUio fivevocatio '' communis, qua vir bonus,pius. dotlw, aptus. abftlute eligitur ad minifterium verbi : alia particular is fit e (Ingsdariit " quh ad m'Kffteriumftngulartier huic vsl iiU Sccltfa praftciendtts ** eligitur ft JirSs, And the Scripture alwaies calling the bclervers in one city, one Chinch, even leru/alcm, though there j-veie many thou- fands, yea myriads, *. e. many ten thoufandsof brkevmg Jews therein, as lames tels Paul, Ad-21. 20. /-ryaAf,which were all probably of lerufdlem, as appears, firft, bccaufc they were nor fuch as could bear any witnclfe againft Pa'A, but by hearfay, thej are informed of thee. But the J nvs difpcrft amongn: the Gentiles, having feenand heard Toa/, coti d nave teftified of their own knowledge, and '^ohlctnot bocUnded '^ith Pauls pre~ fentconformity. And fecondly, becaule they only of lerufdlem could receive fatisfadion by Pauls conformity to the Law at /f- rufalem at that time, and not ihe others. Alfo the holy Ghoft calling the Elders of thofe cities, the Eiders 24» 7hAt the Church-CathoUke Queft, a. Elders of the Church *« cemmtini, it leaveth it uncertain to me whether the feveral Elders were fixed over the particular Con- gregations, or caught and ruled in commmi, as the Minifters do now in Middle burStrajbnrgh, and other places: yet becaufe it makcth moft for edification and order, to have them fixed, Ifliall think they were, until the contrary fhall bepro-^ vcd ; but however they ruled in common in the cxtrcifc of dif- cipline, which is the Ordinance which our brethren are moft un- willing to grant (hould be cxercifed out of the particular Con- gregation. SeH. y, S&^enMyyTbat tf^hichevf^'y Chrifiian prfl bfarsrt' latien, and ^bich relation cofitinfteth lajl, and cannot be broken hj him without Jin, ii the finfi ^hurch, but fuch u the Church-Catho^ Therefore, &c. The major is undenyable, The minor appears, becsufe none can be admitted into a particular Congregation, except he be judged firft of the Church-Cathohke, and that not meerly En^i- tive, but underthe fealofthe Covenant admmiftied by lomc Officer, and fo ftands bound to futjinit himfclf to all Chrilts Ordinances and Officers, by one of which he receives his ad- miflion. So again, though he change his habitation never fo of- ten, bear relation to never fo many particular Congregacions one after another, yet in all thofe the general relation holde h ftil: he is ftill a baptized vifible member of the Church-Cnh'dike, ^ and therefore to be deceived whereever he comtth into any par- ticular Congregation. Yea, in the interim after his breaking off from one Congregation, and placing in another, he retains the general relation and baptifm, and is not an heathen or in- fidel, he is not one without in the Apoftles phrafc. Yea, fuppofe a man ftiould be a Traveller, Merchant, or Fa- flor, and fetled in no particular Congregation, yet being a Chriftian, he is a member of the Church Caiholike : yea, and if he broach any errouts, or live inordinately, he fhall be account- ( able to the Church where he for the prefenc refides, or fuch crimes are committed, and be liable to their- ccnfure, as being a member of the Church Catholikc. And this appears, becaufe the Church of Ephejus is commended, Rev.z. 3. for trying ftran- gees chat came among them underthe notion of Apoftles, and found is the prime Church.- 245 found them lyars, and fo would not receive them. And our brethren undertake to inflid: the fentence of Non-commu- nion (for fo they call it a fentence of Non-communion de- nounced. ApoRog. Nar. p^ag. i8. and ip,) againft ftrangers, yea, whole Churches; but how it willftand with fome other principles of theirs, T know not: if it be a fentence denounced, it is acenfure, and fo an aft of difcipline esercifed againft thofc out of their particuhr confederation • which in my appreheo- fion is but changing an old warranted cenfure of the Church, into a new and doubtful one: butboth feem to agree in theoe- neral nature of a fentence or cenfure. Surely hereticks and falfe teachers are not to be left to the Ma- giftrate only, but to be referred to Ecclefiaftical trial: for thofc things come not under the cognizance of the civil Magiftrate pro- perly; or he may be an heathen, and will not regard an heretick, norcanjudgeof him, And if every kingdom will try murthcr, treafon, or any foul crime committed in the fame, though by a ftranger or alien, be- caufc the crimes arc againft their laws and fovereign, though their Laws pertain not to the countrey where the forrcignec was born and dwelleth; then much more ftiall every Church try thofe members of the Churcb-Cacholike, reftding among them, for their crimes or falfe dodrmes, feeing they have all the fame fovereign head, the fame Laws, and are all onchabi- tual body. Again, It is no finne for a man to remove from one Congre- gation to another, as oft as occafion or conveniency require, but for a man to remove out of the Chureh-Cacholike, euhec Entitive by difclaiming the dodrine and faith of Chrift, or orga- nical by refufing to joyn to any Chriftian fociety, or to be under, andfobmic unto any Church-difcipline, is a great finne and apo- ftacy. No man is accounted a fchilmatick for removing from one Congregation to another, but he that fhall feparate himfclffrom all Church-communion, and fhall rend himfelf from the Church- Catholike, heisafchifmatkkjheis anApoltate. And therefore the feveral feds though they pretend,becaufe of wants or blemifb- cs to rend from the Church of SngUmd or Scstland, ice. yet noc from the Church-Catholike by no means, becaufe they know that were a fin. ^ ' Eighthly, Sed. y. $44 Chmch'CAthlike Qutft# 3» Eighthly, That Church from which the particu/ur ^hurchtt andte^hkhthej are at an adMtamtnt end encreaje^ that u the prime Church, but that u the Church-(^atholikc. There- fore, &c. Tfte major is clear of it felf, The minor appears, becaufc they are the inftrument to convert thertft, and bring them into the fame kingdom of Chrift with thcmfelves, Qedadded to the (fhurch daily [nek as jhonUbe (dved. That little handful to which the Catholikc charter was fitft given, leavened the whole world, and brought them in as an addition to them- fclvcs. Thtj Vfere to he VoitMefejuo ftru/diem, and then in ludaa^ and to the ends of the earth. Ad. 1.8. For the Law JhaR go forth efZion, and the Veord of the Lord from Jeruftlem, Ka, 2.5. The Lerd fall fend the rod of hU flrtngth out «/Zw»,Pfal .110.2. It was with the Church then as was faid of the river of Eden, Gen. 2.IC. A river Veent out of Eden to "icater the gar dfn, and from thence it "^eae parted kto four heads. So the water of life flowed from Zion into the four quarters of the world. As there is no creek but hath its rife from, and conjiouity with the Main, and receives influence from it: fo therd is no particular Church but hath his fitft rile, and minifterial influence from the Church-Catholike, and received the Gofpel and pri- viledgesofit from thence minifterially. God calsno Evangeli- cal C hurches by infpiration only, but by the miniftry of thole that are members of the Church-Catholike, orfomepartof it. God would not have Cornelius mflruded by an Angel, though he could have done it, but by Teter^ Minifterof the Church- Evangelical: and likewife the Eunuch by Philip. So that the Church-Catholike is as the Sea, and particular Churches as fo many creeks or arms receiving a tindure and fca- fon of her waters. The Church-Cathohke is as the tree, Chtift at the root, the particular Churches as branches, as Cjprian makes the comparifon. Shee is the mother, and they as daughter t born of her, and receiving from her minifterially both nature and privi- ledges. Gal,e^.26» Paul indeed was called extraordinarily from heaven by Chrift himfeif, the head of the Church (and not by an Angel) that he might be, as fome conceive, a type of the ftcond call of the ii Jews, «45 Jews, who (asfomehold) fliallbc fo called, as he was, ^5;-rA? Se^, 5, appearing of the (ign of the Son of mnn ; and therefore that Church is faid to come down from God out of heaven, Rev, n. 2,10. And the ground of this type they take from i Tim. 1.16. For $hie cauji I obtained mercy^ that in me firii lefm Chrifi might Jhev) firth all long-fnferancefor a pattern, orfcf CmvlTruxnv -mv Kovrnv mHvtiv W 'amZ, to them that Jhould or jhad hereafter beleeve on him. But thefc things are myfteries, and I dare not be too confi- dentin them, yetfhould they come to pafle, they infringe not this truth, becaufc their converfion fhall ctrnie from the head, root, and foantain it felf ot the Church; as Abrahams call was, Andnoquedron but Chrift did convert many in the daics of his flcfti, when he was adually and viiibly a member of the Church here below. And if any be converted by fccrcc infpira- tion or revelation, and neither converted nor fed by any external Ordinances, as hiply feme infants of heathens or any Philofo- phers, as Plat* (if haply there were any fo converted ) they are not to be accounted of the vifibie Church, and fo not belonging to this qucftion. There is a double rife of the particular Churches out of the general. Firft, All Congregations are made up of the members of the Church Entitjve, or of perfons that are vifibie beleevers, and their children, which arc holy, being born in the Cove- nant. . Secondly, Confider the Church-Catholike as Chrifts King- dom or Coiporacion, already inveftcd with Evangelical Ordi- nances and Priviledges, and it affords a twofold rife to ihofe that are added to them. Fitft, They are inftrumcntal by their preaching, godly center- fat'on, and fometimesby their fuff rings, to convert thofe that are ahens from the CommOn-wealfh of Ifraei. Secondly, Thty give them mintftcnaily their admittance, en- trance, and as I may fay freedom in the Church, both as pri- vatc members, and if any of them be ordained Officers, it is by fuch as are Officers before, and not Officers of the pat- ticular Churches ( for it is an extrinfecal ad to them as fo con. 1 i 3 fidered) 7h.4t tH Church-Catholike fidered ) but of the general. And in the ertding of a new Con- gregation in Nev-EngUnd^ there is to be the confentj advice, and help of the Elders of neighbour-Chuiches, they are not only to allow thereof, but alfo to ordain them Elders, which cannot be an ad of particular Officers, for it is no ad toward their own flocks, it is extraneous to thc^m: but it is as they are arc habitually general Officers, and this otcafion draws forth their power for the good and encreafe of the whole. If it be asked What is fiifficient to make a man a member of the vifible Church ? I anlwer, knowledge and belief of the main points of the Chriftian faith, and profeffed fubjedion thereunto. And this is as much as the Apoffles required, as in the cafe of the Emuch and Simon Magas, See, and if it were fufficicnt then, it is fo ftill: for thofe were the purefl Churches ertded by infallible men ; and yet they went upon no ether grounds. So manj m gl*dly received the ^ord Vtere bap- tized,h&. 241. And\ec this is no more then may be found in an hypocrite, out of novelty, fudden flafbes, admiration at the extraordiHary gifts and miracles: and was found in the ftony ground which received the word with joy. And we have no other rule to go by in gathering Churches, or receiving members into a Church, then they had, neither may we prefume to make any other. Sic omnes fire Refirmati Theologicelebres materiam vi^bU lis SccUfiaaJfertine efie homines externe vacates fidem Chrifii prcfitentes: namque df^nimt catum homintsm vecatiane exter- na feu pradicatioue verbi (fr Sacramentofum communicatiene " tvocatorum ad culcura Dei & focietatem Ecclefiajlicam inter I *'fe cciebrandam, Vide etiasn utrHrntpne Trtlcatium " in locis com. L«c, de Ecclefia, & Prefifiacres Leidtnfes^'Difp.AQ Thcf.3. It is true, Ggd commands true piety: and no man fliall fee Gods face in blifle, nor be of the invifible company without it. Butlfpeak what is rfqutfice»«;Srtf and what matter muftbcfor avifible Church, and then I conceive it is not abfo- lutely requifite that the perfons fliould be truly godly to make them members thereof. For if it vvcrc otherwife,noman could tell is the f rime Church. 347 rcll when be is in a true Church, or who arc true,members, or Scdl, 6. whofe thilde ought to be baptized. And if the Jiving members of Chrift were the only ore flential members of a v.fible Church, then none are true cflential members but they: and a truly godly Minifter is a more eflentiai M nifter then another, and the Ordinances adminiflred by him, are more eflential'y admi- niftredthen by another: and then the vcrtue of the Ordinance fhould depend not on ChnOs Inftitution, but on the worthi* nefle of the perfon adminiftring. And haply after many years living under a Mmifter that feemed godly, that Minifter by fal» ling away fhcws himJtlf that he was not fo, and then all thofe Ordinances were null, being adminiftred by one that was not only no Minifter, but no true member of the Church. I there- fore conclude with that faying of Ames in his Bell arm. Enervat, Ealjttm eft internoi ziirtutes ree^ttirt a nahis ut aliquu Jit in Ecclefta quoad vifthilem ejus ftatum. And thisM. Norton in Rift, ad AfslloM, p 3. acknowledgcth, Poleft aliqnis tn externa Ecclefm comrnw ionem admitti, quireali fanilitate regentratients, ^ jufttfcante fide nox eft praditus, ficH quirigido examine expioratus, figna vera fi lei, (fi' fanHititis in- terna realhtam evidentia >xon dederit, qua omnem confcientiam homixum convincre pojfint de ftncera ejus fide, &c. Neqne necef- fario quarendum, an arttculatim pojfint demon fir are evidentia vera gratia /dlutarunnfMieja, ^c, but only they muft be fide/es di^Av, 6r as he exprefteth himfclf in divers places, they muft be Eccleftafiice fideles, apparemer,&cc. mnfemper x&T AwWi', pag.'ll. Jncafthus Ecclefiafticis Judas revsrk non ftdelis, ita afttmandus a CO- ApoHolis^utfe gerant erga ilium acfi ejfet fi- delis, ^.12. There may be a hoUnefle of dedication and confecration, where there is no true holineflc of regeneration and fandlifi- cation, OkjeEl, But holineflc of dedication and confecration is found- cd upon holinefleof fandificaiion, at leaft fuppofed, and there- fore all the Church members ought to have fuppofed fandlift. cation. Anfitx. That fandlification is commanded by God to every one that will dedicate himfelf unto God, is clear. But for the I i 3 fuppoGtion 2^8 Qadtt 2i Th it the Cburch-Catholike fuppofition of it in all, it will be hard to prove. God enjoyned his people of JfrAtl to confecrate chemfdves unto him to be his people, yet he did not fuppofe them all to be godly : for he exprcfleth the contrary of them; neither did Mofes and A»- ron fuppofe foof them, nor the Prophets, for they expreflc the quite contrary. And if we come to the New Teftament, it cannot be concci- vedthit lohn Baptifi, or Cbr lis Apoftles did in their perfonal judgements apprehend allihofe to be truly godly whom they baptized and dedicated to God. For Jo^n called the Strides and Pharifett a generation of viper}, and yet addech, I indeed l>apti^f joH 'ieith Mitth 37,11. Indeed they confeflcd their fins, and it is like promifed amendment, and fo will ths worft in our Congregations doe, though they never perform it. The ground therefore upon which this fuppofal is to be, muft not be any mans perfonal particular judgement, built upon fuch evidence as may convince the underltanding of a judicious, eX- perienced Minifteror Chriftian, that the pcrfons are truly god- ly, but an Ecckliaftical judgement infira Scclefia raifed upon fuch grounds as the Minifters of God diredcd by God have formerly gone upon; which conditions if they finde they arc not to deny adminiftration of the feals unto, whxh are the fealsof thevtfiole not invifible Church. The fame caufcs and ijiles are of admiflion that arc of cj'edion viceverfax and as no man is to be cenfured and caft out of the vifible Church, becaufethe Elders particular judgement makes them think the man hath not the true power of godlincfTe, and grace of God in fincerity, except he commit that which defeives an Ecclc- fiaftical ccnfure; fo neither is admiffion to be denyed to any man that defircs to dedicate himfelf unto God, and will pro- mifc and profefTe fubjedtion to Chrift in all his Ordinances, though it be fufpeded by judicious Chriftians, that he hath not the true work of grace in his heart. The Chuich of God in their Ecclefiaftical judgement cenfureth only ignorance, er- rout and fcandal. A Scholar that is admitted into a (chool, is not admitted becaufe he is doEltts, but nt fitdoHnsy and if he will fubmic to the rules of the fchool, and apply himfelf to learn, it is enough for his admiflion: the like may be faid of the is the prime chureh. 24P the Church vifible which is Chrifts fchoo). hkn Baptifi did not Seft, 6» in his confciencc think they had all aftually,really and compleacly repented and reformed themftlvcs whom he baptized,but he^/b tUeci them uiitorep€»taxce,}Ait.'i.\i, and they by receiving the fame bound ihemfdves to endeavour the pradlicc thereof. Ic were a fad cafe for Mlnifters if they were bound to admit none, or adminifter the Lords Supper to none, but ftich as were truly godly, or that they judged intheirconfciencetobe fo, or were bound to ejcdl all that they judged were not fo. I fear the Elders in Neit>-£>tgia»eido not in their confcierces judge foof all their members. It is not confederation that can give right toOrdi- I nances, if by Gods laws they ought not to have them. There is a great difference between the vifible and tnvifible Church: the rules of the one will not ferve for the other. No Minifter could ever adminifter the Sacrament without fin, > - if he ought not to adminifter it to any but fuch ss are truly godly: ticither hath God given us any ruks to judge certain- ly of the truth of grace in any man; but the moft judicious Divine in the world may be deceived by a cunning hypocrite: And to falve this by faying we ought to think in our confci. encc that they are godly, is vain i for as we have no fuch rule to go by in Gods word : fo it is very harfh to paffc an Eccle- iiaftical cenfure upon that ground, and the like may be faid of denying admiffioa thereupon : and it is alfo a very doubt- ful rule for a Minifter to go by, for fomc men judgt very well of him that others judge but flieghtly ofj and there will be a divifion among people in their communicating together ac- cording to their feveral judgements one of another, ftill fuA petSing that they have fellowfhip with unbe lee vers; and both Miniflers and peoples judgement vary very much concerning the fame man; according to the variety of his carriage there will fcrmetimes be hopes andfometimcs fears: but ECclefiafli- cal judgement is not guided by fuch uncertain, variable rules, nekhct m adroiflionnor ejeflion, but upon clear evidence and palpable grounds, which muft reach all, and may be clearly Mown and proved. There are fome I finde that diftinguifli between the qualifi- cations of the members of the Church' Carhoiike vifible, and ^ ■ of 250 Thxt the churchrCathoUke Q^aeft. 2. of the members of particular inftitutcd Churches. For the for- mcr, viz. the general memberihip, they acknowledge that thefe forenamea qualifications will be fufficient; and there- fore will admit fuch and their children tobaptifm, which (fay they) is an Ordinance of the Church-Catholike vifible? and every Minifter being a Miniftet of the Church-Catholike vifible ( befides his particular relation to his particular Congregati- on ) may, fay they, adminifter baptifm to them, though they be members of no inftituted Churches : but to make a member of a particular inftituted Congregation, they require evident figns of true grace, and a confent and fubmiflion to the Ordi- nances of Dtfcipline difpenfed by the particular Officers. But thisdiftindion of qualifications Ifindc not grounded upon the word of God, nor that anylhouldbe fit to be members of the Church-Catholike vifible, and not to be members of a particular vifible Congregation. If they be brought into Chrifts fheep- fold, they are fit to have fome of Chrifts fliephcards to take infpedion of them : if they be admitted into Chrifts Kingdom, City, Family, they are fit to be under the regiment of fome of his Officers. If the Ordinances of worfhip, yea, the fealof the Covenant be adminiftred to them, I fee no ground that thefe fhoald be freed from the Ordinances of Difcipline, who in all likelihood willftand in moft need thereof. The great Objedlioa which M. Hooker urgeth againft this aflertion, that the particular Churches are ort£, and whereby he would prove the Church-Catholike to be Oru, is becaufe if the Church-Catholike be an integral, it is made up of the aggregation of the particulars, & oritur ex idie; And every Juttgrmm is in refpciS of the parts SjmbolumejfeBi. And the parts muft have a being before the whole can rcfult out of them. Anfiv. My main intention in the Queftion was to* prove the Church-Catholike to be the prime Church in thofe re- fpecfts which are enumerated in the explication of this part or the predicate of the Queftion, to which I referre you: and that the particular Churches are fecondary in the fame fen- fes alfo. And for the particular Churches being Oris, I have already • both is the prime Church, 251 both in the explication of the terms of theQueftioD, Chuf.i, Sedl, 5, SeEl. 4. and in this fccond part exprefled my meaning thereof. SeS.i.Scc. My meaning is not in regard of the aggregation and combi- nation of the particular Churches to make one aggregated, - combined integral: for fo indeed the Church-Catholike puts on the notion of orta. But I meant it firft in regard the parti- cular Congregations are made up of, and arife out of the mem- bers of the Church-Entttive or of vifible beleevets, which arc the matter thereof. And whereas it is objefted againft this, that that Church is no political body: haply never had the fight or knowledge one of another, never entred into agree- ment of government one with another; and are wholly defti- tucc, according to reafon, and all rules of the Gofpel, of all Chiirch-privilcdges,.y«ri/,p.a87. lanfwer, the Church indeed fo confidered is no adual polity, yet it is an integral, and it is vifible in regard of the perfons, covenant, laws, and profefli- on. As all the fubjeds of the Kingdom of England are an in- tcgral in reference to the King and Laws, though they fliould for a time want inferiour Officers, And though they be not in particular combinations, and fo are dcfiitute of the particular priviledges, and have no particular Officers to difpenfe Gods Ordinances to them confiantly, yet have they right by reafon and Scripture rules to all the Ordinances of God, as well as baptifm, and they covenant to fubmit to all Gods Ordinances, eventhofe of difcipline: and are habitually under the habitual power of the Minifters office, and are capable of cenfurcs, as hath been (hewed before: only they want the opportunity of enjoying them conftantly by parficular Officers of their own. The right of an Engliffi man to tb^riviledges of the Laws, doth not arife by being a^ually under fuch and fuch particular Officers in a Corporation,but by being members of the Kingdom. So is the right of vifible beleeversto Church-priviledges, by being Chrifts vifible fubjeds. Secondly, the particular converts are brought into Chrifts Kingdom by the Church-Catholike vifible alrekj'v in being: and fpiritually conquered and fufadued by tbem, ;'> Chrift: thev are the fruits and fucceffe of their Miniftry,'*ttS Qrga- K k rijcal. ThAt the Church'CAthoiike 2. nical Chrifts Mmifters are their fpiritual fathers, and they are children born to the Church, and arc added "to the Church. Thirdiy, The Church doth initiate them, and minifterially convej thepriviledges to the converts, by cnrowling them as ■•t- /r\c r fret-men of the Church by baptifm, and minifterially ordain- ing officers over them, and fo makcth them orgaoical aifo, and udding them into combination with themfelves: and this cannot be done as they are particular Officers, for fo, they are not to them, Therefore as genera), and it is to be accounted an adl of the Church-Catholike, as hath been fticwed before. Ch.i, T And though in a conftant, permanent or continuous integral, whofe particnbr me«ibft6 rife and fail together with the whole, fo that it cannot confift but of fo many neceffary integral, in- 'dividual pares whereof it is conftituted. There the whole, and the parts whereof it doth tonfift, as they ftand in relation unto one another muft be fimHl: yet the Church-Catholike being ( as I may fay ) a kindc of Sfcrcetyfucctjftve, indefinite integral, alwaics tranfienty and mfinx, feme members being aiwaies in their adding, and fomc aiwaies in departing, fo that in rcfpcdl of the particular parts it is not one hour every way the fame it Was the former, I fay, that in reference to the members that arc to be added, the whole muft needs be accounted firft, becaufc it is conftituted and hath a being entitive and organi- cal before the addition, and the members born or converted muft needs be firft added to the whole, before they can bear the relation of parts unto ic. And herein the Church is like unto a Corporation, whofe firft members whereof it was conftituted were (imul natura & tempore with the whole, yet all the mem- bcrs that are added fucceffively, fiode it a Corporation before their addition: and foit is with the fucceftive members of the Church-Catholike. Ob]e^. That which belongs to a fimilar body or integral, tAie, it doth not arife from the integrality, but from the nature which is common to the whole, and fo it agrecth to it Eritnarily, talty non qnk totttm, five integrum: fo though ich and fath priviledgcs and Ordinances belong to the whole Church it tht prime Church. 455 Church Catholike: yet it is not primarily, (]tta Catholike, or s.a. <5. an Integral, but tale,dSiA fo they may belong to the parts pii- marily, and to the whole ftcondarily. Anfw. Though the properties of a fimilar body do belong to it quatace, asfuch, yet the whole being reru 1. Particular converts arc firft converted into the Church-Ca- tholike EHtitive,and fccondarily conjoyned into particular con- fociations, for the more opportune enjoyment of Ordinances a- ftually and conftantly. 2. Every member of a particular Congregation is a member of the Church-Catholike Entitive, and that relation doth pri- marily belong unto him. 3. External profeffion of the true faith, and fubjeflioo to Gods Ordinances, is enough to make a man capable of be- ing a member of the Cburcb-CachoJikc vifible, and fo alfo of a particulax 258 af flicAtion to the whole 1he(is, Queft. a. a particular Congregation, (jHoadexternAm fvrmam, ^ ' 4« By Biptifm members arc vifibly and minifterially admitted into the Church-Catholike vifible. 5. By excommunication rightly adrainiftred an offender iscaft out of the Church-Catholike rifible, as much as out of a particu- lar Congregation. 6. Federal holineffe belongs to none primarily, bccaufc botn ^ of members of a particular Congregation, but of the Church- Catholike. 7. They that arc only in the Church-Catholike vifibie, are not Vpfthout in the Apoftles fenfc. 8. Children of beleeving parents have right to Baptifm, though their parents were not members of any particular Con- grcgation.and are debarred from theit due, if denyed it. 5>. Every vifibie bcleever is or ought to be a member of the par- ticular Church, wherein and among whom he dwelleth. 10. The being in the general Covenant gives right to the Or- dinances, and not any particular Covenant, neither do we finde any mention in Scripture of any particular Covenant either urged or ufed at admiflron of members into a particular Congregation, or at the confiitution thereof. 11. The invifible members of the Church which have internal communion with Chrift, ate alfo vifibie members, and have ex- ternal communion in external Ordinances. 12. The departure of a member from a particular Congrcga- tion, and removal to another for convenience, or by neceffity, is no fin, but departing from the Church-Catholike, and ceafing to be a member thereof, is a fin. 8. ^ know it is not ufual to make ufes and applications to Thefea of this nature, and fiiould I enter thereinto, I might drown my felf in forrow, to bewail the rents, not in Chrifts feamleffe coat, but in his body the Church, which Chrift preferred in.fome regards before his natural body, for he affumed his natural body for their fakes, and was willing to be crucified for their fakes. The divifions of the Church are of three forts, in judgement, in affedioo, and in way or pra^ice. For Some Corollmes drawn fiom the Thefts, ^ " —"* I ■ For judgement, Firft come theand they rend away Scd, 8, the fccond commandment: then come the Antif^bbatariiuts^ and they rend away the fourth, though placed in the heart of the Decalogue, and fo extraordinarily fenced by God, and a memento fee before it, and fo many arguments after it: then come the Antinomies, and they pluck away the whole Law from us, denying k both punitive, coadive, and dire61;ive power, and fo render it wholly dead and ufeleffe to Chriftians; then come the SodnUns', and they quench the Deity of Chnft, and the holy Ghoft, and deny our redemption by the bloud of Chrift, and lb confequently would deprive us of the benefit of the New Teftament; then come the Anabaf tiffs, and they deny, and de- ride our Baptifm, and render us and our children no better then heathens : then come hicb caHfe-diviJions and offences contrary to the doSrine Vthich ye have learnedy and avoid them. For they that are fetch ferve not the Lord fefm Chrifly but their oven belly y andby geod.'ieerds, and bleffed or fair fpeeches de. ceive the hearts of thefimple. And ThatVpe heneefirth be no more children tojfed to and fro, and carried about "^ith every Vtinde ofdoBrine, by.the Jlieght of men, and cunning craftineffe (or after the methods of errour ) thereby they lie in X^ait to deceive^ Chrift himfelf tels us, that falfe Prophets fiaS come that fhall de- oetve Cifit ^ere poffible ) the very eleEl, Behold, I have told you ^rjSre,Mat.20.30,3i, And Paul tels us, Of your felves/bail men arife §>eakfng perverfe thingsy to draw dijciples after them. There, fore batchy hA. 20.30,31. Therefire holdfaft the firm of found ^ordSfWhickthoHhdfiheardofmeffiithPaul, alim.i.ij. They that Some CoroUarks drarvn from the Thefis, 26} that coin new words» and new ftrange expreflions to amaze the 8» people, it is afign, as Cdvin tcls us, that they have fome new 0- pinion upon the Anvil. Okt us labour to be of one heart, leeing we are all but one body, and have but one head, and one fpirlr, and becaufe we are all brethren, children of the fame heavenly Father. This is that which God bath promifed his people,. 1 Witt give them one hearty and I VdUIput a new jpirit Within fou. And we hnde Chrift inculcating this exhortation, A new Comrnandement I give unto jou, th'atje love one another, at i have loved fou, that jeal(S love another.. Bj this /hall all men know that ye are my difciplej, ifje love one another, Joh.i 3.34,3 J". Again, This it my commandment, thatje love one another as 1 have Joh.15.12. iXidi verf.\j. Tbefe things I command jot* that you love one another. And this I Hode pradlifcd, yf <3.4.31, And the multitude of them that beleeved "Ooere of one heart and one foul. htAtka^Taultxhorteth ro, Rom. 12.10. Be k/ndely affem 'Qioned one to another Voith brotherly love, in honour prefirring one another. And we finde the unity both of judgemeas and heart exhorted unto, I Pet. 3.8. Finally^ be je aB of one minde, ha- ving compajfion one of another, love as brethren, be pitiful^ he eour- ttoftt. Divilion is the devils mulick, but that which makes the devil laugh, fhould make us cry. O what a folcmn obfccra- tion is that of Taul, Phil, 2,1,2. If there be any confolation in Chriji, if any comfort of love, if any fetlow^ip of the Spi- rit, if any bowels and mercies, fulfil ye my joy, that ye may he like minded, having the fame love, being of one accord, of one minde, O that we might labour to be of one way alfo. ThisTs that which God promifed his people, fer. 32.39. I "dill give them one heart, and one '^ay, that they mat fiar me fir ever, fir the good of them, and of their children after them. AaiZepi 3.9. Then Xoill I turn to the people a pure language, that they may all caB upon the name of the Lord "ieiih one eonfent, or one fhoulder. And this was the blefling that God gave Be- a;,ekiah in his people, 2 C<&ro«,3o.l2. tAlfi in fudah the hand of God was to give them, one heart to doe the eommandment Ll } 2^4 Some Corottartes drmn[rem the Thefts, Quefti 2* of KtHg, and ef the Trinces bj the Vford of the Lerd, Certainly there is but* one rule for dodrine, worfliip, dif- cipline. And as many m Vea/k, according to thii rule, pe^e be on them, and on aB the Ifrael of god. Gal. 6. l6. And this is the Apoftlesexhortation, Reman.6. That je may V^ith one minde and one meuih glorifie God, Yea, though we be not of the fame judgement in every thing, yet as it is Philip. 3.1^. whereto ^e have already attained, let w ^alk^ by the fame rtile, let us minde the fame things. And this unity in wa^ is that which we have fwortr unto, and covenanted in pur late National League and Covenant, in the firft branch of it. That ^e fhall endeavour to brine the Churches ef god in the three Kingdomes of England, Scotland and Ireland, to the nearefb conjunSlien and unifir- mity in Religion, fonfijjion of Faith, Form of Church-go- . vernment, 'Direllory fir fVerffiip and fatechining- That Wtf and our pofterity after us may as brethren live together in faith and love, and that the Lord may delight to d'iteil in the midjl of us. And we fhall all be forfworn, if we endeavour it not. All the members of the fame body natural agree to goe the fame way, Yea, the ftrengcb, health, and beauty of the body natural, confifteth inthefaft knitting of all the members togerher to each other, and to the head, and the luxation thereof is dangerous; fo and-much more it is in a body poli- tick or Eccleliallical. And though the divilions in our civil e- ftate be very fad, and might deferve tears of bloud to bewail them, yet I look upon the divifions in the Church as a matter of more fad and doleful confequence, and I fear ( but wifh I might be miftaken) that when the breaches of the Common- wealth (hall be clofed, the breaches in the Church may grow wider, and the differences rife higher: and fuch errours arc fown among us as will not be plucked up again in our age : which having feized upon the underftandings and confciences of men, cannot be compofcd by commands, nor clubbed down by force. Only here is my comfort, that though our condition is fuch, that wc know not what to ask, yet God is wife, and knows what to bellow. And this is my hope herein, that he which Seme Corollaries drawn from the Thejis» 265 whichfounda way to reconcile God and man, when they were 8, at enmity, can finde way to reconcile man and man, though they be at d.ffercnce. iVew tfif God of peace that brotfjht again from the dead our Lord fefns Chri/iy that great ^ephtard of the Jheep, through the bloud of the everlafting Covenant, ma^ set perfect in every good'ioork^to doe his WiSy V^orking in that Which is veeH-pleafing in hUfight, ( through lefui Chrifi, to whom he glory fir ever and , ever. Amen. F 1:^1 S. I. the of n. might k wealth h. wider, and fown among which having feu • of men, cannot be compofed . by force. Only here is my comia, is fuch, that we know not what to knows what to beftow. And this is *