THE ESSENCE AND UNITY OF THE Church Catholic VISIBLE, And the Priority thereof in regard of Particular Churches Discussed.  
By Samuel Hudson Minister of the Gospel.  
LONDON, Printed by George Miller for Christopher Meredith at the Sign of the Crane in Paul's Churchyard. 1645.   

To the Reader.  
REader, this Thesis was compiled about a year ago, for the accommodation of private friends, and was not intended by me for public view, yet since, at the desire and by the approbation of some whom I much respect, I am induced to consent to the publishing of it. I confess the texture of it is more homely, and the stile more incompt than will please the tender eyes and delicate ears of this dainty critical age. But they that handle controversies must endeavour to speak in proper and significant words, and deal by strength of proofs and arguments, and not stand upon neatness, or labour to deck their lines with flowers of Rhetoric. I acknowledge this question is an unusual subject and therefore but little trodden before me; and hath many paths that cross it, more frequently beaten, which did somewhat blunt mine intention, and dissuade me from making of it public, even after I had yielded thereunto. For first I find the subject of my question much questioned, yea, flatly denied by many Divines of great worth both English, French, and German, who affirm that there is no Church Catholic visible, but that the Church Catholic is the invisible Church only. But there having come divers tractates out lately which have touched that subject, and prove a Church Catholic visible, especially Gulielmi Apollonii, Consideratio quarundam Controversiarum, etc. by command and allowance of the Walacrian Churches (some few sentences whereof I have added hereto) and Mr Prinn his truth triumphing over Falsehood, etc. I was the more confirmed that this is no private opinion, or strange heterodoxie, but a firm truth, and therefore I was the more encouraged to divulge it.  
And for the predicate of the question it is seldom met withal, especially stated in these terms, and those that state it so, make the particular Churches to be the prime Churches, which I have endeavoured to refute according to my light.  
And because the question lieth at the root of divers controversies and differences that are now abroad, I was willing to lend what light I could to the same. Mine intention is not to provoke or exasperate any, but if any shall receive any benefit hereby I have mine aim, and let God have the Glory. But if any seem contentious about it, I cannot answer in Paul's words, 
* 1 Cor. 11.16.  We have no such custom, nor the Churches of God, For the custom is every where now to contend and quarrel about every part of Divinity, and he is no body that cannot carp at, and wrangle against one truth or other, so that all our practical Divinity is turned into polemical, and the power of godliness runs out into disputes, and those truths which formerly seemed most firm, plain, and smooth, are now by the crotchets of men's brains run into such division, and become so knotty and prickly, that a man knows not where to fasten on them, or how to hold them, but he shall prick his fingers with one thorny objection or other. For my part I am not so enamoured on, or wedded to mine own opinion, but if any can convince me of error, I shall be willing to retract it, and embrace the Truth of God, or if any can afford any further light into this subject I shall be glad to see it, and bless God for it.   

I Have perused this Discourse, and finding that it handles a question of great importance, and discusseth it with Judgement and Moderation, I do commend it to the Press, hoping that the intelligent and impartial Reader may receive Benefit; and Peace and Unity in the Church be furthered by it.  
Edm. Calamy.   

THE ESSENCE AND UNITY OF THE CHURCH CATHOLIC Visible, etc.  QUEST. 
Vtrum Ecclesia visibilis universalis sit prima vel orta?  
FOR the handling of this question, here are these four terms to be opened. First, What is meant by Church? Secondly, What by Visible? Thirdly, What is meant by Universal? Fourthly, What by prima and orta? First, What a Church is? The word Church, is taken in a civil or a theological sense: In a civil sense, for a company of people summoned or gathered together for some civil affairs: so even the rout met together, Acts 19 is called Ecclesia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly, in a theological sense, it signifieth a company of people that are called, or to be called and joined together, standing in some spiritual relation to God. And so the word is taken diversely.  
First and most properly, for the whole company of the elect, as they are opposite to reprobates, whether Jew or Gentile, and in this sense it is taken, Ephes. 5.25, 26. As Christ loved the Church and gave himself for it, that he might cleanse it, with the washing of water by the word. So Coloss. 1.18. His body the Church. Interdum cum Ecclesiam nominant eam intelligunt quae reverâ est coram Deo, in quam nulli recipiantur nisi & adoptionis gratiâ filij Dei sunt, & Spiritus sanctificatione vera Christi membra. Ac tunc quidem non tantum sanctos qui in terra habitant comprehendit, sed electos omnes qui ab origine mundi fuerunt. Calvin Instit. lib. 4. cap. 1. sect. 7. where you may see more of this subject. Of these there are three sorts: The first are elect uncalled, which are not actually the Church, but in potentiâ; the second part are militant, warring with principalities and powers, with the flesh, world and Devil, being justified and sanctified persons: the third part are triumphant in Heaven, having finished their course, and are now the spirits of just men made perfect. For the fourth sort which the Papists make, viz. Ecclesia dormiens in Purgatory we acknowledge not.  
Secondly, The word Church, sometimes signifieth more than the elect, viz. the multitude of believers, whether truly or in show only. So Acts 8.3. Saul made havoc of the Church, Acts 12.1. Herod stretched out his hand to vex certain of the Church. Now it is certain, that neither Herod nor Saul knew who were elect, but as himself expounded it, He persecuted this way unto the death. And he desired letters to Damascus, that if he found any that way he might bind them. So Acts 5.11. Fear came upon all the Church. Now it cannot be conceived that they were all elect that feared that judgement of God. So 1 Tim. 5.16. Let not the Church be charged with them, that it may relieve widows indeed. Now we cannot conceive, that only the elect gave collection, but the whole number of professors, which yet are called the Church. In Ecclesia plurimi sunt permixti hypocritae qui nihil Christi habent praeter titulum & speciem, Calv. Inst. li. 4. c. 1. s. 7.  

2d Term.  The second term to be opened is, what is meant by visible? The Church is distinguished into visible and invisible, which yet are not two distinct Churches, or species of Churches, but it is a distribution of the Subject by the Adjunct, viz. à duplici modo communionis, externo & interno. Such as have spiritual communion with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inwardly, are said to be invisible members, which are only known to God and not men, having this seal, the Lord knoweth who are his; Such as have external communion in outward ordinance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are called visible members, because their communion is visible and apparent. Now only the invisible company have communion for life, and are elect, many of those that have external communion, and are visible members shall perish. And yet by reason of their profession, are said (2 Thes. 1.1.) to be in God the Father, and the Lord Jesus Christ, as Ames also confesseth. Such was the Church of Corinth and Ephesus, &c, wherein all were not in communion for life. And of such Christ speaketh, Joh. 15.2. Every branch in me that beareth not fruit he takes away. These are said to be redeemed, 2 Pet. 2.1. Denying the Lord that bought them. And sanctified, Heb. 10.29. And hath accounted the blood of the covenant wherewith he was sanctified, an unholy thing. And in Paul's exordiums of his Epistles: To the Church of God, to them that are sanctified in Christ Jesus, called to be Saints, 1 Cor. 1.2.  
Now we are to know that this distinction of visible and invisible is a very lame one, and the lameness thereof deceiveth many: for whereas all distinctions or distributions should have their parts distinct, and different, and the more opposite the members thereof be, the better the distribution is; these two branches of this distinction interfere one with another, and the one comprehends the other: the visible comprehend the invisible here in this world, I mean the persons though not the notions. For though indeed every visible member is not invisible, yet every invisible member is also visible. They that have inward communion with Christ for life, are not taught and nourished only by an inward unction or inspiration, but are feign to have external communion also in the outward ordinances of God. De Ecclesia vivorum modò agitur cui Symbolum Apostolicum praescriptum est non de coelesti. Ramus in Symb. So that this distinction is like the old distinction of gratia gratis data, & gratia gratum faciens, whereas omnis gratia gratum faciens, est etiam gratia gratis data. If invisible had been taken for Saints in Heaven, and visible for Saints on earth, it had been a complete distinction. Or if visible had been taken for a Church conspicuous, flourishing with liberty of ordinances, and invisible for a Church latent, as under persecutions, and general heresies, than it had been complete; but the terms are not used in either of those senses, and therefore the distinction halteth. So that in what is to be said, we must take heed that by visible we mean not only such as are hypocrites and reprobates, but those that are also truly godly: not only such as make external profession of faith, whereby they are differenced from heathens, 
What a Church visible is.  but such as have inward sincerity also, whereby they are differenced from hypocrites. The Church visible is, a company of people called by God from Idols to the true Religion, and professing subjection to that call, which is true of the godly as well as the hypocrites.  

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

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

What the universal visible Church is.  The Universal visible Church, is the whole company of visible believers throughout the whole world. Several men give several descriptions thereof. I shall set down some of them.  
Ecclesia Dei vivi est columna & firmamentum veritatis toto orbe terrarum diffusa propter Evangelium quod praedicatur sicut dicit Apostolus in omni creatura quae sub coelo est. Aug.  
Sancta Ecclesia nos sumus, sed non sic dico nos, quasi ecce qui hic sumus, qui me modò auditis, sed quotquot sunt Christiani fideles in universo terrarum orbe, quoniam à solis Ortu usque ad occasum laudatur nomen Domini. Sic se habet Ecclesia Catholica mater noster. Aug. Serm. 99  
Ecclesia est congregatio sanctorum in quâ Evangelium rectè docetur & rectè administrantur Sacramenta. Aug. conf.  
Saepè Ecclesiae nomine universam hominum multitudinem in orbe diffusam designamus quae unu●se Deum & Christum colere profitetur. Calv. Instit. l. 4. c. 1. Sect. 7.  
Est Congregatio omnium per orbem universum qui consentiun● in fide Evangelica. Bulling.  
Est coetus hominum Christum suum negem, sacerdotem, & prophetam profitentium. Keckerman.  
In novo Testamento, vocamus Ecclesiam pro omnibus qui Christo nomen dederunt. Zuinglius. Vniversa multitudo Christianorum quae se fidelem censet simul ●nus fidelis populus, una Ecclesia dicitur. Idem.  
Ecclesia significat totam illam omnium multitudinem quae generatim exvocatione, & professsione externa aestimatur. Trelc.  
Ecclesia est visibilis coetus amplectentium Evangelium Christi, & rectè utentium Sacramentis. Gerard.  
Statuimus Ecclesiam quandam universalem externam per totum orbem dispersans, nobis in sacris literis describi, quae visibili quadam politia unicum Ecclesiasticum Organicum corpus constituit, sub quo omnes Ecclesia particulares Classicales Provinciales & Nationales tanquam partes totius continentur. Apollon. 29. pag.  
Vbicunque & quandocunque fuerint homines Apostolicâ fide informati, Christianam Electorum rempublicam constituunt, etiamsi dispersi in omnes Orbis parts.  
Sic Antoninus Philosophus Civem Romanum dixit esse quicunque Romanis legibus viveret. Ita quicunque Christianis legibus moribusque vivit, ubicunque sit, nihil interest, civis est Christianus, & ad publicum de regendâ civitate Dei consilium adhibendus, ut Ecclesiae Catholicae disciplina Catholica sit. P. Ramus de Eccl. Cathol.  
Sometimes, saith Bifield, " Church signifieth a company of men in one City or Province, that did outwardly profess the true Religion, 1 Cor. 11.18, 22. And so usually in the writings of Divines, the company throughout the world, so professing, is called the visible Church. Bifield on Art. 9"  
" Catholic in the most evident sense agreeth to the Church now under the Gospel, since the partition wall between Jews and Gentiles was broken down, and yet in some sense it may agree to the Church from the beginning. Idem.  
For particular Churches, either single or combined, either Nationall, Provincial, Classical, or congregational, it is not belonging to this Question to discuss the Queries about them, and therefore I shall only set down some descriptions of them positively, as they are usually taken by others, and give you my present apprehensions of them.  

A Nationall Church.  A Nationall Church is where all the visible, public, religious Assemblies of a Nation, being parts of the Church Catholic, living under one politic, civil Government, are by the profession of the same faith, and communion in the same worship and Government, united into one body Ecclesiastic, or Ecclesiastical Republic. Two things, as I conceive, are required to make a Nationall Church. First, Nationall agreement in the same faith and worship. Secondly, Nationall Union in one Ecclesiastical body in the same community of Ecclesiastical Government. The Churches in France and the Netherlands have the same faith and worship, and kind of Government, but they are not in the same Nationall community thereof 
* Vide Apollon. p. 29. . See proofs for Nationall Churches under the Gospel, Isai. 55.5. Thou shalt call a Nation which thou knewest not, and Nations which knew not thee shall run unto thee. It is spoken of Christ under the Gospel: and there is set down, both Gods call of a Nation, and a Nations answer to that call, and there can be no more required to make a Church. Also, Isai. 19.25. Egypt my people, Assyria the work of my hands, and Israel mine Inheritance. Where all those three Nations are called three sister Churches, in effect, if you mark the coherence. It is a prophecy of Gospel times, Psal. 22.27. All the ends of the world shall turn unto the Lord, and all the kindreds of the Nations shall worship before thee, Revel. 11.15. The kingdoms of this world, are become the kingdoms of the Lord, and of his Christ. Also, Psal. 72.11. and 86.9. And by the same reason when a part of a Nationall Church shall join in particular consociation and community in a City or Province, or Classis, they may receive denomination from thence: the one containing a greater part of the Church Catholic, the other a less. For the Church Catholic being a similar body retains the name (Church) in what parts, parcels, or quantities soever it be divided into, for convenient community, until it be brought in minimum quod sic. as the Philosophers say, i. e. into the least parts that can enjoy public communion in ordinances, which is a particular congregation.  
Gersom Bucerus in dissert. de gub. Eccles. p. 11. hath this description of a particular Church, Nos particularem Ecclesium intelligimus quemlibet credentium caetum in unam vocationem Divinam, Evangelij praedicatione, sacrarumque institutionum observatione, adunatum, ac uni Presbyterio subjunctum, sacros verò conventus uno aut pluribus locis agitantem. Nam paroeciarum in quibus convenitur numerus, accidenturia res est, nihil ad Ecclesiae particularis essentiam pertinons. Now this seemeth to me to be a description of a Presbyterial or classical Church, and so not to divide the Church Catholic into any less parts for enjoyment of all the usual public ordinances, especially of some parts of discipline and ordination, than a Presbyterial Church.  
Mr Cotton tells us, that a visible Church is a mystical body, whereof Christ is the head, the Members Saints, called out of the world, and united together into one Congregation, by an holy Covenant, to worship the Lord, and to edify one another in all his holy Ordinances. But (with due respect to so grave and worthy a man) this seems to me to belong to an invisible Church, not a visible, because the matter thereof is the mystical body of Christ, consisting only of Saints called, not only from Idols, but out of the world, and therefore truly godly. Neither dare I make a particular explicit holy Covenant to be the form of a particular Church, as this definition doth, because I find no mention of any such covenant, besides the general covenant, imposed on Churches, nor example or warrant for it in all the Scriptures, and therefore cannot account it an ordinance of God, but a humane politic device to keep the members together, which in some places and cases may haply be of good use, so it be not urged as an ordinance of God, and so it be not used to enthral any, and abridge them of liberty of removal into other places and congregations for their convenience. Or urged as the form of the Church. And for the enjoyment of all the Ordinances of God in one congregation, it seemeth to me very inconvenient for some of the Ordinances, and altogether impossible for others.  
First, It is inconvenient, and of dangerous consequence, that a Church consisting of 7, 10, 20, or 30. should pass the formidable sentence of Excommunication against any person, to cast him out of communion, not only with themselves, but the whole Church Catholic visible, and deliver him up to Satan. For if it be inflicted by the votes of the whole congregation, as some would have it, many of the Members being private men, and haply altogether illiterate, or unexperienced, through want of age, education or parts, are not able to understand the nature of the allegations and probations, they may be so intricate, or not able to apply the rule unto the case, for inflicting of a just censure, and may be in danger to bear particular favour, or ill will unto their persons, and so apt to be swayed by love, pity, or hopes from them, or to be overawed by fear or threaten, being poor men, servants, children, workmen tenants, and therefore our brethren for congregational Churches, have of late, seeing this inconvenience, debarred the people from votes, and put it into the hand of the Elders only 
* See M Cottons book set out by M. Goodwin & M. Nie. . Yea even the Elders of one congregation may be in danger of the same temptations, because of particular relations, and their dependence on them for maintenance; but suppose they were as free as Angels from temptations or infirmities, which they are not, yet the weightiness, and solemnity of the censure require to be performed by a college of Elders, of a combined Presbytery, that so it being passed not by the votes of 3, or 4. only, and they liable to so many temptations also, but by the joint consent of a greater Presbytery, free from any such temptations or exceptions, may be done with the more advice, and combined authority, and be more dreadful to the party, and be the better accepted, and submitted unto, without heart burning, and grudge against the particular Elders, or fear of revenge.  
Secondly, it is impossible for one congregation to enjoy all the Ordinances of God within themselves. First, Synods and Counsels are acknowledged to be the ordinance of God, and particularly by that reverend Divine Mr Cotton, in a late book set out by him, and he groundeth it on Act. 15. And though some of our brethren for congregational Churches wave that place, yet grant the thing, and are members of one at this time, and this Ordinance, all men will grant, cannot be had in one congregation, but sometimes requires the help of a whole Province, Kingdom, yea many Kingdoms. Yea secondly, the Ordinances that nearly concern a particular congregation cannot be performed by that alone: for how can a congregation of private Christians, try the sufficiency of an Elder to be elected over them, and if they have a tried man among them, who shall give him imposition of hands, which is belonging only to Elders to perform. Neither have our Brethren of congregational Churches ever dared (as fare as I have heard) to permit common Christians to impose hands on their Elders, but always desired the Elders of other congregations to do it, and therefore they cannot have this Ordinance among themselves. And though this seem to some a thing of small weight, yea but a 
* Quisquiliae veritatu sunt pretiosissimae.  compliment, yet is it an Ordinance of God: And the Apostle, Heb. 6.1, 2. reckoneth it up amongst the Principles of Religion, and part of the foundation; which place Hen: Jocob urgeth vehemently to overthrow the lawfulness of all the Ministers of the Church of England, because they have (as he conceived) erred in the foundation, not having right and due imposition of hands of the Presbytery, though, by his leave, he was mistaken, for those that imposed their hands on them were Presbyters.  
And this impossibility befalls a Church, either in the beginning of it, and first constitution, or may, at other times by mortality of Elders, or when but one remains alive, which will be frequent.  
And because it is not rationally probable that the Churches of Jerusalem, Rome, Corinth, Philippi, Thessalonica, or the 7 Churches of Asia were merely congregational, but rather Presbyterial, unless it were in their very infancy for a little time before their numbers were increased. It seemeth difficult to me to find in Scripture an express instance or example of a congregational Church, standing and continuing so by itself. The Church of Cenchraea mentioned, Ro. 16.1. is the most probable, because of the conceived smallness of the place, yet it is not certain, for it was a Port Town 
* Oppidum Corinthiorum navium statione c●leberrimum, et ideò frequent val●e & populorum. Gualr. in Rom. 16. , and yet it may be, the necessity of those times, and disjunction from other places might make it stand single for a while at least. And yet there might be more congregations than one therein, if it were so popuous as some say.  
Indeed we find, 1 Cor. 14.34. these words, Let your women keep silence in the CHURCHES, which word (Churches) if it doth import several companies meeting in several places, to enjoy the public Ordinances, and that these companies are called Churches, (which is to some a Question) yet it is certain they were all one combined Church of Corinth, often spoken of in the singular number.  
But this dispute belongs not to this Question, yet the present difference of opinions and practices have caused me to dilate a little upon this subject, beyond the explication of the Term. And I understand by particular Churches, any, or all the  Churches, whether Nationall, Provincial, Presbyterial, or congregational: and this last principally: for those that have first moved this Question, mean principally, if not solely, the congregational Church, because (as I suppose) they hold no other particular Churches, but such.  
The fourth Term to be opened is, What is meant by Prima vel Orta. This distinction, or at least in these terms, is not ancient, for Mr Parker in hic Politeia Eccl. was the first that sprung it, as fare as I know.  
Primum in Logic is defined to be, Quod est suae Originis. Ortum quod oritur à primo. But I suppose in this Question it is meant, which hath the priority in consideration. Whether in our apprehension of Churches we are to begin at the Church Catholic and descend to particular Churches, or begin at the particular Churches, and ascend to the Church Catholic. Which notion is first in distinct knowledge, whether Ecclesia universalis, aut particularis? Which is as the root, which the branches? Which is as the mother, which the daughter? Or to speak more punctually: Whether the nature and privileges of the Church belong first to the particular congregation, and so ascend to the Church Catholic, or belong first to the Church Catholic, and descend unto the particular Churches?  
I do not in this Question by primum mean absolutè primum, for God only is Eus primum, who hath his being in himself, and from himself, and giveth being to all his creatures: And so the whole Church is God's house, built by him; but, Primum in suo genere in genere Ecclesiarum. Neither do I mean by Ortum, that the particular Churches do arise out of the general by the sole virtue or innate power and strength of the Church Catholic, but because the particular Churches are made up of the members of the Church Catholic, and partake of the benefits and privileges of the Church primarily, not because they are members of the particular Churches, but of the Catholic.  
And yet I deny not but that a Ministerial, Synodical or Classical Church, made up of delegated Members of divers particular Churches, pro tempore (which some improperly call a representative Church) may put on the notion of Ecclesia Orta, and the particular Churches, out of which those members are chosen and delegated, may in some sense, in reference unto them put on the notion of Ecclesia prima, but the Question is not so stated, but between the whole Church Catholic, and whole particular Churches.  
Now I have opened the Terms of my Question, I find two Questions instead of one, and whether of them is the most difficult, I cannot tell. For whereas the subject of every Question useth to be taken for granted, and the predicate only proved, I find the subject of my Question exceedingly opposed, and that by our own Divines; and therefore I must crave leave to confirm that sufficiently, or else whatever I shall say of the predicate, will be as a house built on the sand, or a castle in the air; For if there be no universal Church visible, than it is not capable of being prima, or Orta.  
In handling both these Questions, I shall follow my wont method. I prefer one divine testimony, before ten arguments, and one good argument before ten humane testimonies.  
First then, Whether there be a Church Catholic visible? 
Quest. 1.   
I know that our Divines in answer to the Pontificians do deny the Church Catholic to be visible, as Zanchy, Gerard, Whitakers, Chamier and Ames against Bellarmine, and Sadeel against Turrianus. But the Pontificians state not the question, as I state it, and I confess their assertions of the Church Catholic to be false. For,  
First, They take visible for conspicuous, glorious and manifest, specious and flourishing.  
Secondly, They hold that the name Catholic Church belongs to one Church, viz. The Church of Rome, and that being the Church Catholic, and comprising the universality of the Church in itself, all that will be members of the Church Catholic must submit to them, and be members of that Church.  
Thirdly, They hold that it is necessary that this visible Catholic Church should be under one visible universal head, which they make to be the Pope, Christ's Vicar General, and in these regards our Divines do contradict and confute them. But there are passages enough in our Divines writings, that may be brought to allow and approve visibility, aspectability and unity in all the Churches of the Saints throughout the whole world. I will give you a taste, but of one of the , for brevity sake, and he the most rigid in discipline, and exact in Logical divisions and deductions of any of them, and that is Dr Aims, who in his Medulla saith: Ecclesia nunquam de sinit esse visibilis. Which cannot be meant of any particular Church, for that may fail. Again, he saith, Congregationes illae particulares sunt quasi partes similares Ecclesiae Catholicae, atque adeo & nomen, & naturam ejus participant. And further saith, Illi qui professione tantum sunt fideles, dum remanent in illa societate, sunt membra illius Ecclesiae, sicut etiam Ecclesiae Catholicae, quoad statum externum. And in his Bellarminus enervatus, he saith, Nos fatemur Ecclesiam militantem visibilem esse quoad formam accidentalem, & externam, in suis partibus & singulatim, & conjunctim, etc.  
Now though I have set down these humane testimonies first, yet it is not that I mean to lean upon these as my main proofs, but only to show that our Divines in denying the Popish tenet of a Church Catholic visible in their sense, yet all of the  deny it not in my sense, if any do.  
But for proof that there is a Church Catholic visible, I will first give you Scripture, and secondly demonstration.  
For Scripture, see Acts 8.3. Saul made havoc of the Church. I shown you before that this must needs be a visible Church, for they could not else be persecuted, and certainly Saul could not discern the invisible company, but persecuted promiscuously all that were of that way; neither was it a particular Church, for this persecution was in Jerusalem, and in every Synagogue, and to Damascus, and even to strange Cities. So that by Church here is meant, an indefinite number of visible Churches or Congregations, which were in no other community but profession of the same faith; and an indefinite, is equivalent to a general, and by the same reason that the word Church would reach all these Churches, it would reach all the Churches in the world.  
The same word there is, Galat. 1.13. I persecuted the Church of God, and wasted it: and yet it is said when he was converted, then had the Church's rest throughout all Judea, and Galileo, and Samaria, which yet were but some parts of the Church (in the singular number) which he persecuted.  
Again, See 1 Cor. 10.32. Give no offence to the Jew, nor Gentile, nor to the Church of God: Where the word Church, cannot signify the elect only, nor any one particular Congregation, or Kingdom, but indefinitely.  
See also, 1 Cor. 12.28. God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers.  
The Church there spoken of, is not the triumphant Church, nor the Invisible Church only, for they were visible messengers, and some of them but only visible, for Judas had obtained part in the Apostleship and Ministry, and was sent to preach and work miracles: and many Prophets were not of the invisible number, for many shall say, Lord, Lord we have prophesied in thy name, and yet shall not be saved. But to be sure they were sent to afford the Saints visible communion in ordinances.  
Again, This is not meant of the Church Entitive, which is a similar, and (as I may say) an homogenial body, every member being equal, and of the same capacity, as a member, but of the Church organical, a 

heterogenial  
Dissimilar   body, because here are set down the officers. Neither is here meant a particular Church, but all collectively that were within the bounds of the Apostles commission, which was the Church in the whole world, Go teach all Nations, etc. and all the Churches that have Pastors and Teachers over them, which all the Churches in the world have, or aught to have, and yet all these are called but one Church, one body, vers. 20. Now if there be officers of the Church Catholic visible, then there is a Church Catholic visible, but the Apostles, Prophets and Evangelists, were officers of the Church Catholic visible, for they had no limits, and yet are said to be set, not in the Churches, but in the Church. And this is granted by our brethren for congregational Churches, that they were officers of the Church Catholic, and therefore did not baptise into particular Congregations, or in refernce to them, but into the general. And this Cartwright in his Catechism granteth, concerning the Church Catholic. Now certainly they were not officers to the true believers only, seeing they censured others also.  
Also 1 Tim. 3.15. These things I writ unto thee, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God. This Church must be a visible Church, where he and others must exist, and converse together, and carry themselves in mutual duties. Now these directions concerned not Ephesus alone, or in any special manner, but all the Churches where ever he should come. It is that Church which is the ground and pillar of truth, which holdeth it forth unto others more forensi, which is the Church Catholic, unto which Timothy was an Evangelist.  
Again, It is the Church visible, that is so often in the Scripture called the Kingdom 
* Mark. 4. 2●, 30. Luk. 7.28.  of God, and the Kingdom 
† Mat. 13.24, 31, 33, 44, 45, 47.  of Heaven: Christ calls them not Kingdoms, but the Kingdom, and compares this Kingdom, to a field of wheat mingled with tares, and himself expounds it, that the field is the world, and this must be the Christian world: for the other is a field of tares only; for vers. 41. 
Mat. 13.41, 49.  it is said, they shall gather out of the Kingdom, etc. In this field, particular Churches are but particular ridges, enjoying the same tillage, 
Sever the wicked from among the just.  seed, fencing, watering.  
It is a barn floor with wheat and chaff.  
It is a draw net gathering together good and bad.  
It is a marriage where were wise and foolish virgins, some with wedding garments, some without, some had oil, and some had none but lamps of profession. Now these metaphors cannot be limited to any particular Congregation, but agree to the Church Catholic, not as invisible but visible.  
And when we say, Thy kingdom come, we pray for the good of the Church Catholic visible, that it might be enlarged and have freedom and purity of ordinances, which are things that concern it as visible.  
In 1 Cor. 15.24. it is said, Then shall Christ deliver up the Kingdom to God his Father: This is not the essential Kingdom which he hath with the Father and Holy Ghost as God, for that he shall never deliver up. Neither is it the kingdom of grace which he exerciseth in the hearts of the elect, for that shall continue for ever, and be more perfect in Heaven. For the kingdom of grace here, and glory afterward, differ only gradu communionis, as Ames tells us, here the degree is imperfect, than it shall be perfect both in graces and joys. But it is the kingdom exercised in the visible Church, in ordinances of worship and discipline, which shall then cease: for as the Evangelicall external service, thrust out the legal and ceremonial, so shall the heavenly thrust out the evangelical.  
And Heb. 12.28. Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we may serve God acceptably, with reverence and godly fear. This kingdom cannot be meant of the internal kingdom of grace in the heart, for that was also exercised by Christ in his people's hearts, in the old Testament, but it is meant of the external ordinances of worship and discipline, which differed from that under the Law: else the Apostles antithesis of the Church under the Law; and the Church under the Gospel had not been good, which are the things he compares in that place. Now nothing is opposite to external under the Law, but external under the Gospel. It cannot be meant of the kingdom of glory, for they had not yet received it: and it is plain he speaks of a Kingdom wherein we may now serve God acceptably, with reverence and godly fear.  
Repent for the Kingdom 
* Mat. 3.2. Mat. 4.17.  of Heaven is at hand. He that is least in the Kingdom 
† Mat. 1.11.  of Heaven is greater than John. Now if these things were spoken of a particular congregation only, which particular congregation in the world shall impropriate these things to itself? But if true of everyone in particular, and all in general, and these all be continually called one kingdom, than there is a Church Catholic visible.  
Again, 1 Cor. 5.12. The Apostle saith, What have I to do to judge those that are without. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extra, I desire to know what Noun shall be understood or supplied unto it. Is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without the Church? And can we think that that Church was the Church of Corinth only? Had Paul nothing to do to judge any that were out of the Church of Corinth, when he was an Apostle all over the Christian world? This could not be meant of the invisible company only; What had Paul nothing to do to censure any but invisible memmbers? Why did he then excommunicate Hymineus, Philetus, Phygellus, Hermogines and Alexander? And saith, I would they were cut off that trouble you: and therefore it must be meant of the Church Catholic visible. What have I to do to judge those that are without the pale of the Church? they are not under my power or cognizance, but belong only to the civil Magistrate. And we usually speak of the countries that are within the pale of the Church, and those that are without. And we have an axiom, Extra Ecclesiam non est salus, which cannot be meant of any particular congregation in the world, but is true of the Church Catholic visible, typified by the Ark of Noah, without which ordinarily, and visibly, there is no hope of salvation.  
Also it is said, Acts 2.47. God added to the Church daily such as should be saved; which was not a particular congregational Church but the Catholic. For it is not probable that those hundred and twenty that were together at Pentecost, were one congregational Church, for many of them were men of Galilee, which by their habitation could not pertain to the Church in Jerusalem, and yet the rest were added to them.  
Again, Ephes. 3.10. To the intent that unto the principalities and powers in heavenly places, might be known by the Church, the manifold wisdom of God. This Church here spoken of, was not a particular Congregation, but the whole Church Catholic whereof Paul was made a Minister, as he saith in the same chapter. And this proficiency of the Angels (for aught I know) was by the truths which it pleased God by the ministry of the word to make known audibly to the Church.  
And Ephes. 3.21. To him be glory in the Church throughout all ages, etc. This place speaks of the Church Catholic visible in the largest sense that can be possible, both in respect of place, for it is the whole Church by which God hath glory, which is universal: and time, for it is the Church in all ages, but no particular congregation, nor national Church can be sure to last to all ages, no not by succession, but the Church Catholic shall.  
Again Ephes. 4.4, 5. The Apostle proveth the Church to be but one by divers arguments. First he saith, There is but one body of Christ, which is therefore called Eph. 3.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of Jews and Gentiles, i. e. the same body. Secondly, there is but one Spirit in that whole body, which is as one soul in one body. Thirdly, there is but one hope of their calling. Fourthly, there is but one Lord or King over the whole Church. Fifthly, there is but one Faith, i. e. one Religion, Doctrine, Worship, the same Commands and Statutes for all. Sixthly, There is but one Baptism to admit into this Church. Now if the whole world were under one King, and governed by one Law, and all capable of the same Privileges, and all made Denizens by the same way of inrowlement; it would make but one Empire, yet so it is with all the Churches in the world, they have the same King, Law, Word, Sacraments, of admission, and nutrition, which they visibly subject themselves unto, and receive, therefore they are all one visible Church.  
Again, Christ saith on this rock 
* Matth. 16.18.  will I build my Church, and the gates of hell shall not prevail against it. Was this a particular Congregation? No surely, but the Church Catholic, for any particular Church may be prevailed against, but the whole shall not. The place is meant of a Church future, to be built, which Christ then intended to set up, which was the Evangelicall Catholic Church, and not Catholic as some take it for the Church past, present, and to come, for those past were already built, and were in Heaven out of Gunshot of assault, but it is meant de Ecclesia vivorum, de militante, de Ecclesia quam Christus erat aedificaturus.  
Object. O but this place is meant of the Church invisible, for they that are only visible may be prevailed against?  
Answ. It is true, but those invisible are also visible, and they shall never be prevailed against as visible. Ecclesia nunquam desinit esse visibilis. Satan or persecutors shall never so far prevail as to cut off all the visible members. And though such heresies come that shall deceive all but the Elect, yet as long as the Elect are not deceived, there remains a Church Catholic visible still in their visibility. If all the visible members should fail, than all the invisible must needs fail also, for none are invisible in this world but be must be visible also: except any be converted and fed only by inspiration, which we have no ground for in the Scripture.  
Again, Excommunication in 2 Ep. John 10. is called casting out of the Church. What Church is that? It cannot be the Invisible Church, for all the censures in the world cannot cast a man out of that, if once he be in, therefore it is the visible Church; and if it be the visible Church, than I would know, whether a man truly excommunicated in one Church or Congregation, is not thereby excommunicated from brotherly fellowship with all Congregations? Or whether the delivering up to Satan be only within the bounds of one Congregation, so that if he remove out of such a circle or circuit of ground to another, he is out of Satan's bonds again, and may communicate there safely? I deny not but that through ignorance such a thing may be admitted, but certainly if the censure be passed against him, he needeth no other Excommunication, but his first sentence will bind him in all the Christian world, if it can be known. I am not ignorant that I have Dr Whitakers, and many Protestant Divines against me herein, and therefore I only propose what my light guideth me to judge herein. Herein I agree with Apollonius.  
Sicut per excommunicationem legitimam excommunicatus non tantum ex hac vel illa particulari Ecclesia ejicitur, sed ubicunque terrarum ligatur, & excommunione fraterna universalis Ecclesiae excluditur, Matth. 18.17, 18. Ita & per Sacramentum Baptismi & sacrae Eucharistiae homini communio Ecclesiastica non tantum in particulari sed, & universali Ecclesia obsignatur. Apollon. p. 26.  
If any one that is called a 
* 1 Cor. 5.11.  brother, be a drunkard, railer, extortioner, etc. What makes him to be called a brother? Is it because he is of that particular Congregation, or the Church Catholic? Is it because he is an invisible member, or a visible by Profession? Few Fornicators, Idolaters, Drunkards, etc. are invisible members.  
Again, all those Metaphors which set out the Church in Scripture, show the unity of the Church Catholic. This is the woman clothed with the Sun, 
Rev. 12.1.  the Righteousness of Christ, and the Moon, all terrestrial mutable things under her feet: or clothed with the Sun, the purity of Doctrine, and the Moon, i. e. (as some will have it) Discipline under her feet. Surely this woman was not a particular Congregation, but the Church Catholic: for were it meant of particular Congregations, it should have been women, not a woman.  
There shall be one Shepherd, saith Christ, and one Sheep-fold, 
Joh. 10.16.  which is meant of the Church Catholic, and that visible, consisting of Jew and Gentile.  
The Church is called the Body of Christ, and that is the Church Catholic, for Christ hath but one body. Rom. 12.5. As we have many members in one body, and all members have not the same office: so we being many are one body in Christ, and every one members one of another. This the Apostle speaks of the visible, Organical Church, for thereupon he falls to reckon up the several offices in the Church, as Prophesying, Teaching, Exhorting, Giving, Ruling, Showing mercy, which some compute to be an exact distribution of the Church Offices. So Eph. 4.4. 
* 1 Cor. 10.17. 1 Cor. 12. 1●, 13, 20. Eph. 2.16.  It is called the 
a 1 Tim. 3.15.  House of God. How thou shouldest behave thyself in the House of God. And the City of God 
b Eph. 2.19. Heb. 12, 22. Rev. 3.12. . Now these things had they been meant of particular Congregations, should have been Bodies, Houses, Cities, Sheepfolds. But as many members in a body hinder not the unity of the whole, and many towns in a Kingdom, and many houses in a City, and many rooms in an house, or in the Ark, hinder not the unity thereof: so many particular Congregations, hinder not the unity of the Church Catholic. Cant. 6.9. My Dove, my undefiled is but one, she is the only one of her mother. She is the Lily 
c Cant. 2.2.  among the thorns, which is the Church militant. She is called the Spouse of Christ 
d Cant. 4.8, 9, 10, 11, 12. . Yea, the Holy Ghost chooseth to join many particular Churches together by Nouns collective, Nouns of multitude in the singular number, where it can be with convenience. Remarkable is that 1 Peter 5.2. where writing to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, he calls them all one flock, not flocks. Feed the flock of God which is among you. The same word Paul useth Acts 20. to the Elders of Ephesus. Est una sola Christi Ecclesia, ●●ae ob id etiam dicitur Catholica. Particulares Ecclesia non sunt impedimento quin una sit Ecclesia. Zanch. de Ecclesia.  
A second kind of proof hereof is by argument or demonstration. If particular Churches be visible, there is a visible Catholic Church; but particular Churches are visible: therefore, The consequence will follow, whether you consider the particular Churches as Species or as Parts. Omne particulare habet suum generale, sive universale: & omne membrum habet suum integrum, & omnis pars habet suum totum. If therefore there be particular Churches, there is a general, and if the particular be visible, so is the general; if the particulars be mingled, wheat and tares together, so is the general. Genus & Species, pars & totum (similare presertim) sunt ejusdem praedicamenti. Ten thousand particular corporeal substances cannot make one general incorporeal. Ten thousand visible particular Churches cannot make one invisible general Church. But all Divines, yea, our brethren for congregational Churches, yea the Separation, hold that particular Churches are visible, as consisting indeed of visible members. And Gerard though he will not grant a Church Catholic visible, yet saith, Ecclesias particulares visibiles esse concedimus; and therefore he must grant the general Church, to which those particulars belong, to be of the same kind.  
Object. 1 All that can be said against the former consequence (as I guess) is, that though the particular Churches have existence, yet the general hath none, but only a notional essence, and exist only in the particulars, as animality existeth not by itself, but in homine & Bruto.  

Answ.  Answer, here were some colour in this objection, if you consider the Church Catholic only as a genus, and the particular as species, yet not enough to amount to a denial of a Church Catholic visible, no more than any Logician denyeth Animal, because there is no such creature, but in homine & bruto. But the proper notion of the Church Catholic, and particular, is of integrum & membra. And so as I said before Ames in his medulla taketh it. Congregationes illae particulares sunt quasi partes similares Ecclesiae Catholicae, atque adeo & nomen & naturam ejus participant. And then the argument standeth thus. Vbi omnes partes existunt simul compacta, ibi totum existit; sed omnes partes Ecclesiae Catholicae visibilis existunt simul compacta. Therefore, The minor 〈◊〉 proved Eph. 4.16. From whom the whole body fitly joined together and compacted by that which every joint supplieth, etc. This place is spoken of the Church militant, because organical, and organical, because the officers are there reckoned up, and Catholic, because it is the Church to which Apostles, Prophets, and Evangelists are given. They have the same Lord, the same law, the same spirit, and have influence by love, sympathy, and prayer into the welfare one of another.  
For my part I conceive the Church Catholic to be Totum integrale, and the particular Churches to be similares parts, and so members thereof, and parcels thereof, as the Jewish Synagogues 
* Jam. 2 2. 2 Thes. 2.1. Heb. 10.25. Tilenus' in thes. part. 1. disp 14. Theft. 3.  were of the Jewish Church, though with some more privilege, for both Sacraments, etc. and that every particular Church partaketh of part of the matter and part of the form of the whole. And these parts are limited and distinguished from others, by civil and prudential limits for convenience of meeting, and maintenance, and transacting of business: and that every Christian is a member of the Church in whose limits he dwells, being only in the general Covenant of Baptism. And this membership is either divolved on him by Gods disposing providence, by reason of his birth, or cohabitation there, or voluntarily assumed by his voluntary removal into that place allotted out by civil prudence for such a particular society to enjoy the Ordinances of God conveniently together. For he knew the Minister, and members, before he came in, or might have done, at least, if he had pleased, and it is at his choice to remove out again, if he dislike either officers, or members. But of any Christian man's or woman's dwelling in any City, or Town, where there was a Church, and not to be a member of that Church, or to be a member of another Church in another town or city, and reside in his own but per accidens, as some do distinguish, hath neither example nor warrant in the Scripture. But seemeth to me to imply an unchurching those places from whence they are gathered. As a man that comes to dwell in a town shall thereby be a member of it, and ruled by the officers thereof in civil affairs, and if he like it not he may remove, and if they have any thing justly against him they may punish, or 

restrain  
remove   him: so it is in the administration of Ecclesiastical jurisdiction. And as the limits of the particular seas, and their names are from the shores and lands they are bounded by, though a heterogeneal body, so may particular Churches well be bounded by civil prudential limits though they seem heterogeneal. We find frequently in Scripture The Church which was in Jerusalem, Antioch, Corinth, Ephesus. Yea Cenchrea a port town some 8. miles from Corinth, gave name to the Church therein.  
Object. 2 If they be all one Church, it is necessary they should all meet sometimes together.  

Answ.  It is no more necessary than that all in a kingdom or empire should meet sometimes: it is enough that they are under the same King, and governed by the same laws, and inspired by the same Spirit, and walk in the same ways, and tend to the same end, and far the better for one another's prayers; and rejoice in the welfare, and mourn for the ill fare one of another, and help one another as they have opportunity. And yet we read that many times the Church Catholic visible hath met in general Counsels, by their delegates, or commissioners, as a ministerial Church Catholic, which in former times of the Church under Christian Emperors was frequent, and there is no intrinfical let in the Church that they do not meet so still, but only extrinsical, and extraneous, by reason of the divisions among the civil Governors, but even in our days a great part of this great body hath met in the Synod of Dort, by commissioners.  
Dr Whitakers and Apollonius acknowledge the meeting Act. 1. to be a general Council. The members were the Apostles who were Pastors of the Church Catholic, and Brethren out of Galilee and Jerusalem. The work was to elect an Apostle who was to be a Pastor of the universal Church: and they that undertake and dispatch a business which concerns the teaching and government of the whole Church must represent the whole Church Catholic. Yet there is so much power given to every Presbyterial Church at least, as may uphold itself, and exercise the discipline of the Church, for the being, and well being of it, ordinarily.  
Yet so as it is a part of the Church Catholic, into which also the censures there past, have influence, as shall be showed more afterwards. And on some great occasions there may be cause to fetch help further, as Cranmer appealed to a general council. But, if that extensive power cannot be had, as now it is very difficult, then must that particular, national, provincial, or Presbyterial Church rest in that intensive power that remains within its own limits. Yea even in a congregational Church, if it stand so as it cannot combine with neighbours, or have recourse unto them, it must be so: but that is an extraordinary case, and so not to be regulated by ordinary rules. And in such cases also all civil power must rest in one congregation, as if it were in a wilderness where there were no neighbour towns or cities to which it might be joined: yet it followeth not that it must be so in England, or any other kingdom where there are counties, shires, cities, great towns, or a Parliament. Yea I know not but a particular family may, yea must be in such an extraordinary case Independent, both in Ecclesiastical, and civil matters also, yet it follows not that there is any such inherent right in every town or family all over the world, and that therefore particular towns and families in England are debarred of an inherent privilege belonging to them, because necessity may put such an independency on some, in an extraordinary case. As by Shipwreck, or being cast into some Island not inhabited.  
It is fit that a visible Church Catholic here on earth should Object. 3 have a visible head over them, that so the body and head may be of the same nature.  
This is the main argument of the Pontificians for the supremacy of the Pope, 
Answ.  and that which made our Divines deny them a Church Catholic visible. But to the argument, I answer that the Church hath a head of the same nature, consisting of body and soul, who sometimes lived in this kingdom of grace, in the days of his flesh, and did visibly partake in external ordinances, though indeed now he be ascended into his kingdom of glory, yet ceaseth not to be a man, as we are, though glorified, and ceaseth not to rule and govern his Church here below, for it is an everlasting kingdom: Isa. 9.7. As when King james was translated from Scotland to England, and lived here, he did not cease to be King of Scotland: so neither doth Christ cease to be the head of his Church, though he be translated to his other kingdom of glory: and as for a vicar or deputy here below, it is not needful. We confess the government of the Church in regard of the head is absolutely monarchical, but in regard of the officers it is Aristocratical.  
Object. 4 Yea but the Church-Catholike cannot be visible, because it wanteth a proper existence of its own, and existeth only in the existence of particular Churches, on the members thereof? this objection is somewhat like a former, only there, the existence was said to be in the Species, here, in the members.  

Answ.  So we may say of every aggregative body. A heap of stones existeth only in the existence of particular stones: the whole element of water existeth only in particular drops. By this objection you may deny particular visible Churches, because they exist not, but in particular families, and particular families exist not, but in particular members: but as I said before, if the parts do exist, the existence of the whole resulteth thereof.  
An army existeth not but in the several brigades, and regiments, and they are billeted in distant places, and yet having one General, the same laws martial, the same cause, the same enemies, though they should never be drawn up together into one body, yet are one army: So is the Church Catholic one, though it never meet bodily, because the union is not corporeal, but an unity of profession, of chief governor, of laws, Spirit, way and hope. Yea the existence of it will the more appear, because it hath privileges belonging thereunto, which particulars have not, or but in part, and at second hand, as shall be showed in the second question.  
Object. 5 But that which you call the Church Catholic visible may by persecutions, wars, heresies be brought into a very little room, and haply to one congregation, or a few persons.  

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

Second Question.  I come now to handle the predicate of my Question, which I may well call a second question, and that is: Which of these two Churches is Prima, and which Orta? Before I answer I desire you to remember, that the comparison is not between the Invisible, and the visible Church, but between Churches of the same kind, viz. The Catholic visible, and the particular visible Churches: And then I answer, I conceive, the Church Catholic is Prima, and the particular Churches are Ortae. For  
First, all the names that are in Scripture given unto the Argument 1 Church visible, agree primarily to the Church Catholic; secondarily to particular Congregations. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are first considered as called out from Idols, and devoted to be the Lords people, before we can be considered of this or that Congregation. And for priority of time, we know they were given to the people of the Jews before ever any congregational Churches had existence. Acts 7.38. The Church in the wilderness. And the Jews are frequently called the Lords people. So the Church is called the House of the Living God. 1 Tim. 3.15. And the ground and pillar of truth. The City of God, Isai. 1.21. God's vineyard, John 15.1. wherein branches in Christ bearing no fruit are cut off. 
* John 10.16.  Christ's Sheepfold, 
a Matth. 3.12.  Barn-floore, 
b Matth. 13.37, 38.  Drag not, Wheat-field, Kingdom of Heaven, a great house wherein were vessels even of dishonour, 2 Tim. 2.20. These names cannot be limited to, or impropriated by any particular Congregation, but are first true of the whole Church, and of every particular Church as a part thereof. I must here remember you again of that saying of Dr Aims in his Medulla. Congregationes particulares sunt quasi partes similares Ecclesiae Catholicae atque adeo & nomen & naturam ejus participant. Where he grants the Church Catholic to have the first right to the name, and nature of a Church, and the particulars only by participation.  
Secondly, that is the primary Church to which the Promises Argument 2 and Privileges of the Church do primarily belong: but the Promises and Privileges of the Church do primarily belong to the Church Catholic. Therefore, etc. The minor I prove, because the first Evangelicall Promise that ever was made in the world was to Adam and Eve, representing all mankind, and therefore consequently the whole Church of God. This was before there was any division or distinction made of Churches into Jew, and Gentile, Nationall or congregational. Again, the main commission for gathering the Evangelicall Church was general. Go teach all nations and baptise them in the Name of the Father, Son, and Holy Ghost. And this was before any divisions, or subdivisions, were appointed, and they were secondarily brought in, for order and better edification, and being parts of the whole receive particular distinction from the places where they lived and other particularities. They all retain the general form and essential difference from heathens; and among themselves as parts of a similar body, are distinguished but by accidental differences.  
And that Promise that the gates of hell shall never prevail against the Church is primarily given to the Church Catholic visible here on earth, for that in Heaven is not assailed by the gates of hell, but only that on earth. And though it be applicable to the invisible only, yet to those as visible, for so they are assailed, by persecutions, and heresies.  
Again, He that believeth, and is baptised shall be saved. This doth primarily belong to the Church Catholic, and that a visible Church, because capable of Baptism, and though it be applicable to every member of any particular Congregation, yet not as being a member thereof, but of the Church Catholic, to which that Promise was made: yea, look over all the Promises in the New Testament, and you shall find them made in general, without the least respect or reference to the particular Congregations wherein the Believers lived. In any similar body, as water, the accidents do not primarily pertain to this or that particular drop, and secondarily to the whole, but first to the whole, and secondarily to this or that drop. So the Privileges of the Church do not primarily belong to this or that particular Church, and secondarily to the general, but first to the general, and secondarily to this particular, being a part of it.  
The main Privileges of the Church visible are, first federal Holiness to the children; secondly, right to the Ordinances, (quoad nos saltem:) now neither of both these betid any man primarily as a member of a particular Congregation, but as a member of the Church Catholic.  
For federal or Covenant Holiness, whereby the children are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betideth no man's children, because the parents are of this or that particular Congregation, but because of the Church Catholic, and this appears by divers demonstrations. I will give you but one. That which should have been, though the particular relation had never been, and which continueth when the particular relation ceaseth, that is not a proper Privilege of that relation, but such is federal Holiness, in regard of relation to any particular Church. Suppose those baptised by John Baptist or by Christ's Disciples before there was any particular distinction, should have any children, or the Eunuch (if he were an Eunuch by office only, and not in body) baptised by Philip, and went immediately home into his own country, should not their children be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Suppose a Church dissolved by war, the Minister and people slain, and some women left with child should be carried away captive, should not those children be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the particular relation is extinct? Do not those women remain members of the Church? Are they to be counted without, in the Apostles sense?  
Secondly, for Ordinances, either of Worship, or Discipline, they are both Privileges of the Church Catholic, primarily. For Worship, a man or a child hath right to Baptism as a member of the Church Catholic, and not of the particular Congregation, for they had right before Congregations were distinguished, as in John Baptists, and Christ's time, and the Eunuch's case, and have right after that relation ceaseth as children born in captivity, as in the former instances, such children being holy, are capable of Baptism. Infants baptizandi sunt, non ut sancti sint, sed quia sancti sunt. Whitak, And therefore no question but any Minister might baptise those children, if he could come by them.  
And for hearing the Word of God, let a Christian dwell where he will, and have opportunity to hear the Word where he can, he hath right to it, and doth hear it, not as a heathen that is without, but as his rightful portion. And even in congregational Churches, the brethren in one Congregation communicate at the Lords Table in other Congregations, as occasion is offered. And no question but any Christian may join in prayer, and say, Our Father, etc. with any Christians in the furthest parts of the world.  
And for the Ordinances of Discipline, every one as a member of the Church Catholic is bound to submit thereunto, and every officer of the Church Catholic visible hath right to & power in the Ordinances of Discipline, in actu primo, every where, as shall be showed more afterward. And certainly the Church Catholic, even in their representative ministerial body, have more extensive authoritative power then particular Classes or Congregations, though haply not more intensive.  
Neither can it be imagined, that all the other Privileges should belong first to the Church Catholic, and so descend to particulars, and this of Discipline should belong first to the particular congregation, and so ascend to the Catholic: that some should go in a geneticall method (as it were) and others in an analytical. Suppose an Apostle should have preached in a city, and converted at first but two or three, or converted a company of women, as it was Paul's lot to preach to a company of women, Acts 16.13. So that they could not be brought in to an organical congregation, could it be conceived that they, though baptised, were still without? and were not their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? And if any of them should miscarry in their judgements, or practices, had Paul nothing to do to censure them, because they were not in a Church way (as some term it) or in a particular Congregation, though they were in the Church Catholic visible? If they were liable to censure, or capable thereof, not being in a particular congregation, but the Church Catholic only; then Discipline belongs to the Church Catholic, and that primarily. The Keys of Discipline were first given to the Church Catholic, because first given to the Apostles, who were general Pastors, and therefore the Keys are Catholic.  
Also censures passed in one Congregation reach the whole Church Catholic visible, as shall be showed more afterward. That which belongeth to all and every part of a similar body, as parts of that body, that primarily belongeth to the whole: but so doth Discipline. Therefore, etc.  
Argument 3 Thirdly, Christ's Offices are first intended for, and executed on the Church Catholic here below. He is King, Priest, and Prophet, primarily in respect of the whole, and but secondarily in respect of a particular congregation or member. God's aim in Redemption was to redeem the whole firstly, and secondarily particulars. God so loved the world, that he gave his only begotten Son etc. And so is the application of that redemption by Christ. As a Priest he reconcileth, cleanseth and intercedeth for all of the elect, and proffers it to the whole Church Catholic visible. As a Prophet he teacheth all. As a King he ruleth all primarily, and particulars secondarily. As an earthly King is indeed King of Thomas and John, etc. but not primarily, but secondarily as they are members of his kingdom. And the natural head is indeed head to the little finger and little toe, but not primarily, but as they are parts of the whole body, whereof it is head: so is Christ a mystical King and head first of the whole, and secondarily of the particular parts contained in and under the whole. Yea Christ may be King, Priest, and Prophet to a particular convert, brought in, and nourished by the word of God preached in a visible congregation, before he be admitted a member of that congregation, or any other by public consent, remaining in no Church but the Church Catholic visible, and haply scarce being a complete member of that, being as yet not baptised.  
Fourthly, the signs that difference a true Church from a false, do Argument 4 not primarily belong to a particular congregation, but to the Church Catholic visible, viz profession of the true faith; the administration of the true ordinances of God, the Word and Sacraments, for therein all the whole Church agree, and is thereby distinguished from those that are without, not from those that are within. This is no note to know this or that particular Church by, from another, for it is common to the universal Church, it distinguisheth not among themselves, but from the general common opposite, the heathen, or the gross heretic. A man being lead into a vault where were the sculls of many dead men, and understanding that Alexander's scull was there, desired his guide to show him that, his guide told him it was that scull with the hollow eye holes, and with the gristly nose, and with future's crossing the brain pann, and when the man replied that they had all so, yea saith his guide, there is no difference between Kings and other men's sculls, when they are dead. So if any man should ask you or me which is the Church of Ipswich, Dedham or Colchester, it were a folly to say it is the Church where the word of God is preached, and sacraments administered, and that profess jesus Christ to be crucified, dead and buried, risen again, and ascended into Heaven, for so do all the Church Catholic, but I must give some other notes to distinguish any of them, for these are not distinctive, because common. Therefore the signs of the true Church belong primarily to the whole, secondarily to particular parts thereof, and are therefore not distinctive to the parts. That which is primary to any thing is distinctive to that thing, but that which is secondary and common is not distinctive from other particulars of the like kind.  
Fiftly all the members of particular Churches are members of the Church, Catholic, yea that relation belongs first to them. If they be born within the pale of the Church, they have federal holiness, and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not because members of this or that congregation, but because born of parents within the general covenant externally, and so within the Church Catholic. If they be converted from heathens, they are not first converted into this or that particular Church, but converted first into the Church Catholic, and then secondarily admitted members of this or that particular congregation. 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 converted but into the Church Catholic. So that particular congregations are made up of members of the Church Catholic, & therefore most properly are said to be Ortae, for such a convert may join himself after his conversion, to what congregation he pleaseth to inhabit among. If a man come into a parish that is a heathen, he is not a member of that particular Church, because not a member of the Church Catholic, but if he be a Christian, then is he a member of that particular congregation where he resideth, or fit so to be, and ought not to be denied admission or communion, though he had never been member of any other. The particular companies in London are made up only of free men, that are joined together in some particular body or society, belonging to such or such a hall, now the first notion that comes upon any of these persons or companies, is that they are freemen of London, and secondarily that they are distinct from other free men, by being of this or that particular society, belonging to such a hall. So it is for all Churches, First, all the members are conceived to be free of the Church Catholic, and secondarily, distinct by their societies, in this or that particular assembly. And though haply this similitude holdeth not in every thing, as the not removing from one company to another, and being received in there, because he is a freeman, yet is it free for any Christian to change his particular relation from one congregation to another, because he is a Christian, and takes not up his first freedom into a particular congregation or company, but in to the Catholic? They are made members of the whole, by conversion to the faith, and initiated by the sacrament of baptism externally, but are secondarily made members of a particular congregation, by cohabitation, or consociation. Suppose a man had abundance of sheep as Abraham, Isaac, Jacob, and Job, who had 14000. and these sheep had all one brand of the owners upon them, and these sheep were divided into several flocks, under several shepherds, in several sheep-walks, of the same owners, according to his appointment, the primary consideration of any of these sheep or flocks, is not that they are under such a keeper, in such a sheep walk, but the first consideration of them is that they are such a man's sheep, either bought or bred etc. bearing his brand, and fed by his servants, on his ground, and then the more particular and secondary consideration and notion is that they are under such a particular shepherd in such a particular walk. And so the first consideration of any part of God's flock, whether person or Congregation is, that they are God's people, borne or converted to him, fed and nourished by his Ordinances, and Ministers, and then the particular secondary notion is, that they are fed by such a Pastor, in such a place.  
It is an usual similitude on all hands to compare the Church to the Sea or Ocean, which though it be one, yet as it washeth upon this, or that country, receiveth the name and distinction of the German, Spanish, Irish, British Seas. And so when it puts in at any creek, because it is continuous with the Sea we call it the Sea. And we say the sea comes up at Harwich, Ipswich, Manitree, Colchester, now it were an absurd thing for any man to think that the particular seas were the prime seas, and the maine is mare ortum. Or because the name sea is indulged to this or that arm or creek, that therefore that should either monopolise the name Sea, that there should be no sea but such creeks, or that any such creeks should arrogate the name and privileges of the sea first to themselves, and leave them but secondarily to the main. So it is for particular Congregations, which have the name and Privileges of the Church indulged to them at second, or third hand, (because they are members and similar parts of the whole) to usurp and challenge the name and Privileges given by God to the Church Catholic, primarily to themselves, and leave them secondarily to the Church Catholic.  
Argument 6 Sixthly, the Ministers are primarily Ministers of the Church Catholic; secondarily, of this or that particular flock or congregation: and therefore the Catholic is the prime Church. And this appears by this demonstration. That Church to the which the donation of the Ministry was first made, is the first subject thereof, but that was the Church Catholic, therefore. For proof hereof see 1 Cor. 12.28, 29. God hath set some in the Church first Apostles, secondarily Prophets, thirdly Teachers. Now this Church was the Church Catholic, and not any particular congregation, for it is the Church to which the Lord gave Apostles. Note also from hence, that the same Church to which God gave Apostles, and Prophets, to the same he gave Teachers also. Bishop, and Pastor may seem to be in respect to the particular relation to some particular place, wherein by the polity of the Church a particular Minister is set, but Presbyter, Minister, and Teacher, more general, extending to the whole Church Catholic. Paul an Apostle calls himself a Teacher and Preacher, 2 Tim. 1.11. Peter also and John the Apostles call themselves Presbyters, 1 Pet. 5.1. 2 Ep. Joh. 1.3 Joh. 1. we find also that Ministers are in Scripture spoken of under a general notion. They are called Ministers of the Word, Luke 1.2. and Ministers of God, 2 Cor. 6.4. And Ministers of Christ, 1 Cor. 4.1. And Ministers of the New Testament, 2 Cor. 3.6. And Ministers of the Gospel, 1 Thes 3.2. And Ministers of the Lord, Eph. 6.21. where the Ministerial Office is noted by the reference thereof to the Author that employeth them, and the subject about which they are employed, and not by the Object to whom they preached, They are not called Ministers of the people, but their Teachers, Rulers, Pastors, Overseers, or Ministers for them, Col. 1.7.  
And if a Minister of this or that Congregation were not a Minister of the Church Catholic visible, than he were no Minister out of his own Congregation, and therefore could not preach, or administer any Sacrament, as a Minister, out of his own Congregation. Yea, if any members of another Congregation should come and hear a Minister in his own Congregation, he could not preach to them, nor they hear him as a Minister, but only as a gifted brother. And though he may pray and beseech his own flock as an Ambassador of Christ to be reconciled unto God, 2 Cor. 5.20. yet he cannot say so to any other, except he be an Ambassador in office unto others also; and if he be a Minister to one member besides his own Congregation, then is he so indefinitely to all, by the same reason. But if he deliver the Word as a Minister to his own Congregation only, than the same Word which is delivered at the same time by the same man is delivered by virtue of Ministerial Office to some, and to others ex officio charitatis generali, only as a gifted brother. And if this be granted, which is absurd, yet a greater absurdity will follow, viz. that if he administer the Lords Supper to any members of another Congregation, he must do that also as a gifted brother, and as a private person, which yet all men hold hath nothing to do to administer the Scales of the Covenant. And yet this communion of members of other Congregations is frequent among our brethren for congregational Churches. Neither can this be answered that it is done by virtue of consociation of Churches, except the consociation of Churches and their members make also a consociation of offices and officers, and so every Minister be a general officer, and a Minister of the Church Catholic, as well as the particular members be members of the Church Catholic. And if a Minister of one Congregation be a general officer, and can administer the Seals of the Covenant, Baptism, and the Lords Supper, to strangers in his own congregation in his own meetinghouse, than any where else in any other meeting house, for no man will say his ministerial office is circumscribed by, or tied unto the limits and fabric of his own meeting house, or any especial influence or authority afforded him in the execution of his ministerial function by the presence of his own congregation. He whose office is limited within, and stands wholly in relation unto a particular place, is out of office when he is out of that place, as a Major of a Corporation, and Constable of a Parish, but it is not so with a Minister, he is no private man, as soon as he is out of his meeting house, or the limits of his congregation, and though he indeed be peculiarly their Pastor or Bishop, one that hath the oversight of them in the Lord in a more immediate especial manner, yet this extends to all times, and places, wherever he or they shall come by occasion, though never so fare from their dwellings, but so is not a Major or Constable. And besides that particular office he is an officer, a Minister in general to all others, and may execute his office to them as God giveth him occasion, but so cannot a Major or Constable, because they are only particular officers. Suppose a Ministers flock by mortality, captivity, or the sword, should be dissolved, extinct, and fail, indeed he ceaseth to be their Pastor, because the correlative faileth, but he ceaseth not to be a Minister of the Gospel. A King or Major haply cease to be so any longer, if his Kingdom, or Corporation should sink, because there is no Catholic Kingdom, or Township whereof they were officers, but the office of the Minister ceaseth not, because he was an officer of the Church Catholic, which correlate sinketh not. And being an officer of the Church Catholic, he hath thereby actum primum to administer all the Ordinances of Christ, which a single officer may or can do in any place, only wanteth actum secundum, vel exercitum, pro hic & nunc which is appointed by the polity of the Church, for order. For though their office be general, as Ministers of the Gospel, yet they take particular divisions, and parcels of the Church to feed, and stretch not themselves within one another's line, without a call, by permission or entreaty.  
And that a Minister is a Minister of the Church Catholic visible appears by this argument. He that can ministerially 

eject  
admit   a member 

out of  
into   the Church Catholic visible, is a Minister, and Officer of the Church Catholic visible. But every Minister by 

Excommunication  
Baptism 

ejecteth  
admitteth     members 

out of  
into   the Church Catholic visible, Therefore, etc. This argument I find more fully laid down by Apollonius, " Pastor ut Pastor exercet multos actus ministeriales non tantum erga Ecclesiam suam particularem cujus ordinario Ministerio est affixus, sed etiam erga Ecclesias alias Particulares, & Provinciales, & Nationales, imò & erga Ecclesiam Vniversalem: Nam per Baptismum membra in Ecclesiam universalem admittit. Per Excommunicationem membra non tantum ex sua particulari sed etiam Provinciali, Nationali, & Vniversali Ecclesia ejicit. Matth. 18.18, 19 Ex officio pastorali preces Deo offert pro omnibus aliis Ecclesiis laborantibus: Verbum Dei in alia Ecclesia particulari praedicare potest, non tantum virtute & ratione donorum, sed cum pastorali authoritate, ita ut verbo suo liget & solvat peccatores, remittat & retineat peccata, & ut legatus missus à Deo obsecret homines ut reconcilientur Deo. Gul. Apollon. consideratio quarundam, etc." pag. 86. Of Excommunication I spoke before, proving that it ejecteth a man out of the whole Church Catholic visible: which though it be passed with the knowledge and consent of the Congregation, (as also is Baptism) yet it is an act of the Presbyters. But because it is an act of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* 2 Cor. 2.6. , I will therefore insist more largely and particularly upon Baptism, which is the act of a single Pastor or Minister. That by Baptism we are admitted into the Church, I think is without doubt, for if persons baptised be not members of a visible Church, than the Seal of the Covenant, yea the initial Seal thereof, is administered to those that are and remain out of the Church, which were absurd to say. Mr Ball in his Catechism hath this passage. " Baptism is a Sacrament of our engrafting into Christ, Communion with him, and entrance into the Church, for which he citeth Matth. 28.19. Acts 8.38. And afterward explains himself. It doth, saith he, solemnly signify and seal their engrafting into Christ, and confirm that they are acknowledged members of the Church, and entered into it, though it doth not make us Christian souls." And that we are thereby admitted members, not of a particular Congregation, but the Church Catholic appears, because we are baptised into one body, 1 Cor. 12.13. And this appears further, because he that is baptised in one Congregation, is baptised all over the world, and is not to be rebaptised, but is taken as a member wherever he becomes. Now that baptising is an act of office appears John 1.33. He that sent me to baptise: And go teach all nations, and baptise them, was the substance of the Apostles Commission. And though Paul, 1 Cor. 1.17. saith, Christ sent me not to baptise, but to preach the Gospel, yet that is meant not principally, for he was sent also to baptise, else he might not have done it. And that by virtue of this office, we are baptised into the Church Catholic, appears, because John Baptist, baptised all Jerusalem, Judea, and the Region round about Jordan: And the Disciples of Christ made and baptised more Disciples than John, and that without relation to any particular Congregations, which had it been necessary they could have combined them into. So Peter caused Cornelius and his friends to be baptised, Act. 10.48. but no mention is made of any Congregation into which they were baptised. And Philip baptised the Eunuch not into any particular Congregation. And the Apostles carried about one with them, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Minister, Acts 13.5. who was no Apostle, and he baptised for them. So Tychicus, Col. 4.7. is called a beloved brother, and faithful Minister, and fellow-servant in the Lord, yet he was none of their Minister: and Ephes. 6.21. he hath the same stile given him again, certainly he could not be a peculiar Minister to both those distant Churches, and I suppose he was of neither. Apollo's baptised at Corinth, 1 Cor. 3.4. and yet was no Apostle, but as a Minister, and steward of the Mysteries of God, as well as they, 1 Cor. 4.1. Hence is this distinction of Junius in his Animadversions on Bellaerm. cap. 7. nota 7. Alia est electio sive vocatio communis, qua vir bonus, pius, doctus, aptus, absòlutè eligitur ad ministerium verbi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Alia particularis sive singularis quâ ad ministerium singulariter huic vel illi Ecclesiae praeficiendus eligitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And the truth is, the Scripture always calling the Believers in one City one Church; even Jerusalem though there were many thousands, yea, myriads, that is, many times ten thousands, of believing Jew's therein, as James tells Paul, Act. 21.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which were all probably of Jerusalem, as appears, first because they were not such as could bear any witness against Paul but by hear-say: they are informed of thee: but the Jews amongst the Gentiles dispersed having seen and heard Paul, could have testified of their own knowledge, and would not be blinded with Paul's present conformity. And secondly, because they only of Jerusalem could receive satisfaction by Paul's conformity to the Law, at Jerusalem, at that time, and not the others) And also the Holy Ghost calling the Elders in those Cities, the Elders of the Church, in communi, it leaveth it uncertain to me, whether the several Elders were fixed over particular congregations, or taught and ruled in communi, as the Ministers do now in Middleburgh, and Strasburgh, and other places, yet because it maketh most for edification, and order, to have them fixed, I shall think they were, until the contrary shall be proved. And I verily believe they ruled in communi, though haply they did not teach so.  
Seventhly, that Church to which every Christian bears first relation, and which relation continueth last, and cannot be broken by him without sin, is the first Church: but such is the Church Catholic visible, therefore. Them nor appears, because none can be admitted into a particular congregation except he be judged first of the Church Catholic: so again though he change his habitation never so often, and bear relation to never so many particular congregations, one after another, yet in all those the general relation holdeth still, he is a baptised visible member of the Church Catholic, and therefore to be received where ever he becometh into any particular congregation. Yea in the Interim between his breaking off from one congregation and placing in another congregation, he retains the general relation, and baptism, and is not a heathen or infidel, he is not one without in the Apostles phrase. Yea suppose a man should be a Traveller, Merchant or Factor, and settled in no particular congregation, yet being a Christian he is a member of the Church Catholic: yea and if he broach any errors, or live inordinately, he shall be accountable to the Church wherein he for the present resides, or such crimes are committed, and be liable to their censure, as being a member of the Church Catholic: which appears in that the Church of Ephesus is commended Rev. 1.2. 
☜  for trying strangers that came among them, under the notion of Apostles. And finding them liars did not suffer them; now prohibition is a censure. They are not to be left to the Magistrate only, but to the Church trial, for those crimes come not always under the cognizance of the civil Magistrates, and if they do, he may be a heathen and will not regard an haeretick, nor can judge of him. And if every kingdom will try murder, or treason, or any other foul crime committed in the same, though by a stranger, or alien, because the crimes are against their laws, and sovereign, though their laws pertain not to the country where the foreigner was borne, and dwelleth, then much more shall every Church try those members of the Church Catholic residing among them for their crimes, seeing they have all the same sovereign head, the same laws, and are all one body.  
Again it is no sin for a man to remove from one congregation to another as oft as occasion requireth, but for a man to remove out of the Church Catholic is a sin and apostasy. No man is a schismatic for removing from one congregation to another, but he that shall separate himself from all Church communion, and shall rend himself from the Church Catholic, he is a schismatic, he is an apostate. And therefore your several sects though they pretend because of wants or blemishes to rend from the Church of England or Scotland etc. Yet not from the Church Catholic by no means, because they know that were a sin.  
Argument 8 Eighthly, that Church from which the particular Church's spring, and to which they are as an additament and increase, that is the prime Church, but that is the Church Catholic, 
* Act. 2.47.  therefore etc. The minor appears, because first the whole essence of the Church Catholic was in Adam and Eve, and from them spread to his seed by their federal right from them, and their actual taking up that freedom, and continuance therein. And so again from Noah's Ark.  
And for the Church under the Gospel; that little handful which Christ left, leavened the whole world, and brought them in as an addition unto them. They were to be witnesses first in Jerusalem, them in judea, and then to the ends of the earth. For the Law shall go forth of Zion and the word of God from Jerusalem. Isa. 2.3. It was with the Church then as was said of the river of Eden Gen. 2.10. A river went out of Eden to water the garden, and from thence it was parted and became into 4. heads: so the water of life flowed from Zion into the 4. quarters of all the world. So that as there is no Sea but hath influence, and continuity with the main Sea, and receives name from thence: so no particular Church but hath his first rise, and spiritual ministerial influence from the Church Catholic, and received the Gospel and privileges of it from thence. God calls no Evangelicall Churches by inspiration, but by the ministry of those that are members of the Church Catholic, or some part thereof, and therefore God would not have Cornelius instructed by an Angel, though he could have done it, but by Peter, a member of the Church Evangelicall. So that the Church is as the Sea, and particular Churches as so many creeks, or arms, and rivers, not running into the sea, but running from the sea, and receiving a tincture and season of her waters. The Church Catholic is as the tree, Christ as the root, and particular Churches as branches. She is the mother and they as daughters born of her, and receiving from her ministerially both nature, name and privileges. Paul indeed was called extraordinarily from Heaven by Christ himself, the head of the Church (and not by an Angel) that he might be, as some conceive, a type of the second call of the Jews, who (as some bold) shall be so called as he was, by the appearing of the sign of the son of man, and therefore that Church is said to come down from God out of Heaven, Rev. 21.2, 10. And the ground for this type they take from 1 Tim. 1.16. For this cause I obtained mercy that in me first jesus Christ might show forth all long sufferance for a pattern, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to them which should or shall hereafter believe on him: but these things are mysteries, and I dare not be too confident in them, yet should they come to pass, they infringe not the present truth, because their conversion shall come from the head, root, and fountain itself of the Church, as Abraham's call was; and no question but Christ did convert many in the days of his flesh when he was actually and visibly a member of the Church here below. And if any be converted by secret revelation, or inspiration, and neither converted, nor fed by any external ordinances, nor joined to any visible Church, as infants of heathens, or any of the Philosophers as Plato (if possibly they may be such) these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not within the compass of the general rule for the visible Church, and so not of the question.  
Quest. If it be asked, what it is that is sufficient to make a man a member of the Church Catholic visible? Answ. I answer, Belief of the main points of the Christian faith, & professed subjection thereunto. And this is as much as the Apostles required, as in the case of the Eunuch, and Simon Magus, and if it were sufficient then, it is sufficient still: for those were the purest Churches. So many as gladly received the Word were baptised, Acts 2.41. And yet this is no more than may be found in an hypocrite, for the stony ground received the Word with joy. And we have no other rule to go by in gathering Churches, or receiving members into a Church, than they had then, neither may we presume to make any other to ourselves. Sic omnes ferè Reformati Theologi celebres materiam visibilis Ecclesia asserunt esse homines externè vocatos fidem Christi profitentes: namque definiunt caetum hominum vocatione externa seu praedicatione Verbi & Sacramentorum communicatione evocatorum ad cultum Dei & societatem Ecclesiasticam inter se celebrandam. Apolon. pag. 8. Vide etiam utrumque Trelcatium in locis communibus, Loc. de Ecclesia & Professores Leidenses, Disp. 40. Thes. 3. Neither is it requisite that they should be truly godly, to make them members of a visible Church, for then no man could tell whose child were to be baptised, or who are members of a Church, or when he is in a true Church. And if the living members of Jesus Christ were the only, or essential members of a visible Church, than none are true essential members of the Church visible but they, and then a truly godly Minister is a more essential Minister then another, and the Ordinances administered by him are more essentially administered then by another, and the virtue of the Ordinance should depend, not on Christ's Institution, but the worthiness of the person administering. And haply after twenty or thirty years living under a Minister that seemed religious, that Minister by falling away proves himself not to be truly godly, and so all those Ordinances were null, being administered by one that was not only no Minister, but no true member of the Church. I conclude this answer with that saying in Ames. in his Bellar. enervat. Falsum est internas virtutes requiri à nobis ut aliquis sit in Ecclesia quoad visibilem ejus statum.  
Object. The Church Catholic is Integrum, and the particular Churches are membra, and therefore neither of them can be Prima, or Orta, in reference of one to another, because being Relata, they are simul naturâ, and both Integrum & membra are both of them Orta argumenta. Vide Rami Dialecticam.  
Indeed we find in Logic that both Genus and Species, 
Answ.  Integrum & membra, are Orta Argumenta, and that it is not meant in reference one to another, but to those arguments which are called Prima, as Cause, Effect, Subject, Adjunct, and Contraries. And it would be a Logical dispute, not Theological, to define whether Integrum or membra have the primary consideration, seeing they are Relata, Quorum alterum constat è mutuâ alterius affectione. Ergo dicuntur simul esse naturâ: For Totum est quod habet parts, Pars est quae continetur à toto. So that a thing cannot be said to be a whole but in reference to the parts, nor can any thing be said to be a part but in reference to the whole, for though it may have a being before the whole, yet it is not a part of the whole until the whole be.  
Yet for the clearing of this Objection we must consider that Integrum & membra admit of divers kinds, and considerations, and though in a constant permanent or continuous body, whose particular individual parts rise and fall together with the whole, so that it cannot consist but of so many essential individual parts whereof it is constituted, there the whole and the parts whereof it is constituted as they stand in relation unto one another must be simul naturâ, yet the Church Catholic being, as I may say, a kind of discreet, successive, indefinite body, always transient and in flux, some members being always in their adding and some always in taking away, so that even in respect of the particular parts it is not one hour every way the same it was the last, I say, that in reference to the members that are to be added, the whole must needs be accounted first, because it hath a being before the addition, and after the substraction, and the members must needs be first added to the whole before they can bear the relation of parts unto it. And herein it is like a Corporation, whose first members whereof it is constituted are simul naturâ with the whole, yet all the members that are added successively find it a Corporation before their addition, and so are not simul naturâ with the whole.  
Object. The Church Catholic is made up of the particular Churches, and therefore it is Orta, and they are Prima?  
Answ. To let pass Logical disputes, consider we the universal and particular Churches in a theological notion, and we shall find (as hath been already proved) that the particular Churches or congregations do rise out of the Church Catholic, and not contrary. For the members of a particular congregation are first members of the Church Catholic, and admitted thereinto, before they come to be capable of being members of a particular Congregation: for no Congregation takes a heathen in first, and makes him a member, and then a Christian, but he is first made a Christian, and then made a member. Yea, I conceive that there may be many belonging to the Church Catholic, that belong to no particular Congregation, whose conversion hath been by accidental providence, as by reading, or discourse, or haply hearing a disputation, or Sermon, and yet their habitation, or imprisonment, slavery, banishment, travel, or other occasions may not suffer them to join themselves to any particular Congregation, and yet are visible Christians yielding professed subjection to the Gospel in their lives and conversations. And are, by being of the Church Catholic, fit to be members of any Congregation, but are actually none. Suppose a man by transplanting into America, suffering shipwreck, should swim to some unknown land, and there live among the natives, is that man without? or if he should convert a native to the faith in Christ, is he without? is he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Of what Congregation was the Eunuch, that was baptised by Philip? and yet we doubt not to say, he was a Christian, and one of the Church members, but it must be the Church Catholic.  
So that we see the Church Catholic consisteth not of particular Congregations only, but particular members, that may not haply be drawn into congregations. As not only all Cities, Towns, and Parishes in a Kingdom belong to that Kingdom, but all particular Persons living under, and by the same laws, though haply there should be some that live not in any township or village, but in some Island, forest, or in ships, as the manner is of many families in the Netherlands, or as I have heard of some house that stands so that no Parish in their Perambulation did over fetch it in.  
And if we must account the particular Churches to be primae, because the Church Catholic is made up of them, than we must account particular families to be the prime Churches, because the Congregations are made up of them, and they are called Churches in the Scripture, Rom. 16.5. 1 Cor. 16.19. Col. 4.15. Philem. 2. And we know God had his Church in families in the Patriarches times before it was either Nationall or congregational.  
But it is plain that particular Congregations are made up of a certain number or parcel of the members of the Church Catholic, and not contrary. And so were the Churches in families also.  
Now then, seeing it is evident by the former Scriptures, and Arguments, that there is a Church Catholic visible: And seeing that the Names, Nature, and Privileges of the Church, the Promises, and Ordinances of God, the Offices of Christ, and Signs of the true Church, the Members of the Church, and Ministry of the Word, belong first to the Church Catholic visible, and that every particular Christian bear first and last relation thereunto, which relation cannot be broken off by any removal, or without sin, and that particular Churches spring out of the Church Catholic, I therefore conclude according to the light God hath given me, That the Church Catholic visible is Prima, and the particular Churches are Ortae.  
From this Thesis give me leave to propound to your further consideration these Corollaries or Conclusions,  
Concerning 

Churches 

Catholic.  
Particular.    
Persons 

Public, viz. the Officers.  
Private, viz. the members.      

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

Concerning particular Churches.  
1. That particular Churches are made up of the members of the Church Catholic.  
2. That the particular Divisions of the Church Catholic visible for convenient enjoyment of public Ordinances have the Name (Church) and the Privileges thereof by participation (as fare as they are capable) indulged unto them.  
3. That particular Churches must be distinguished by particular accidental limits, and circumstances, though they be heterogeneal to the Church.  
4. Many Congregations may be in the same community of Discipline, and be ruled by their Elders in communi by co-ordination though not subordination, and so be called One Church, Nationall, Provincial, or Presbyterial.  
5. That which belongs primarily to the whole Church as Totum similare, and to the least part of the whole, as a part thereof, belongs much more to a greater part thereof.  
Or thus, That which belongs to a little part of a similar body, (quâ talis) belongs to a greater part much more.  
6. The greater the parts of the Church Catholic be, and the more united by co-ordination, the stronger they be, and the smaller the Divisions be, the weaker.  
7. The Division of the Church Catholic into small parcels to stand alone by themselves without co-ordination is dangerous.  
8. Yet necessity in regard of distance of place, etc. may cause a particular Church to be Independent in regard of actual external consociation.  
9 The constituting a particular Church by an explicit Covenant as the essential form thereof, implieth a denial of all other Churches to be true that are not so constituted, because they must want the essential form.   

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

Concerning private members.  
1. Particular Converts are first converted into the Church Catholic, and secondarily conjoined into particular consociations.  
2. Every member of a particular Church is a member of the Church Catholic, and that relation doth primarily belong unto him.  
3. Externall profession of the true Faith, and subjection to God's Ordinances is enough to make a man capable of being a member of a visible Church, quoad externam formum.  
4. By Baptism members are visibly and ministerially admitted into the Church Catholic visible.  
5. By Excommunication rightly administered an offender is cast out of the Church Catholic visible as much as out of a particular congregation.  
6. federal Holiness belongs to none primarily, because borne of members of a particular congregation, but of the Church Catholic.  
7. They that are only in the Church Catholic visible are not Without, in the Apostles sense.  
8. Children of believing parents have right to Baptism, though their parents were not members of any particular congregation, and are debarred of their due if denied it.  
9 Every member of the Church Catholic is or aught to be a member of the particular Church wherein he dwells.  
10. The being in the general Covenant gives right to the Ordinances and not any particular, neither do we find any mention in Scripture of any particular explicit Covenant either urged or used at the admission of members into a particular congregation, or at the constitution of the same.  
11. The Invisible members of the Church which have internal communion with Christ are also visible members, and have external communion in external ordinances.  
12. The departure of a member from a particular congregation and removal to another for convenience, or by necessity, is no sin, but departing from the Church Catholic, and ceasing to be a member thereof is a sin.   
I know it is not usual to make uses and application to Theses of this nature, and should I enter thereinto, I might drown myself in sorrow, to bewail the rents, not in Christ's seamelesse coat, but in his body the Church, which Christ preferred in some regards before his natural body, for he assumed his natural body for their sakes, and was willing to suffer that to be buffeted, spit on, whipped, crowned with thorns, crucified, pierced, slain, for their sakes, yea he was willing to be made sin, yea a curse, and to bear his father's wrath in his humanity for his Church's sake, that they might escape and be saved.  
The divisions in the Church are of three sorts, in judgement, in affection, and in way or practise.  
For judgement, first come the Romists, and they rend away the second commandment: then come the Antisabbatarians and they rend away the fourth, though placed in the heart of the Decalogue, and so extraordinarily fenced by God, with a memento before it, and so many arguments after it: then come the Antinomians, and they pluck away the whole law from us, denying it both punitive, coactive, and directive power, and so render it wholly dead and useless to Christians: then come the Socinians, and they quench the Deity of Christ, and the Holy Ghost, and deny our redemption by the blood of Christ, and so consequently would deprive us of the benefit of the New Testament: then come the Anabaptists, and they deny and deride our Baptism, and render us and our children no better than heathens: then come the Separatists, and they would pluck up our Church by the roots, and call us Antichristian, Rome, Egypt, Sodom, Babylon, and so consequently call their own mother whore, for if they have any conversion they had it in the bosom of our Church. Of whom that of the Psalmist is too true, 
Psal. 50.20.  Thou fittest and speakest against thy brother, and hast slandered thine own mother's son. Yea there be others of our honoured and beloved brethren, whom I forbear to name among the former rabble, who though they acknowledge us true Churches, yet deny us to be one Church, and would have us rend into a thousand pieces and parcels, and these to stand as so many entire, complete bodies, without any co-ordination, as so many Spouses of Christ, as so many Queens, appointing their own orders, and officers, as their servants to officiate in their names, with liberty to censure both officers and members within themselves by the votes of the whole body; and not to be accountable unto any other Church or Churches as  members, except arbitrarily at their pleasure. Not endeavouring, with us, to reform our Churches, but to gather Churches out of Churches, by calling our best members out of our congregations, and uniting them into several bodies, by a particular explicit covenant, urged as an ordinance of God, and form of the Church, and as the only Church way, and way of God: and so having fleeted off for themselves the cream of our congregations, and transplanted all our wheat by itself into their field, would leave us none but the tares, the lees and dregs of men. But I forbear, Dolour ora repressit.  
Others there are, (and I wish I could say they were others,) who plead for liberty of judgement, that every one may hold what opinions, and be of what religion, and sect he pleaseth, because judgement and conscience cannot be forced, but must be left to God only, and thereby would make England another Amsterdam of all sects and religions; whereas our brethren in New-England have banished the Familists &c. from amongst them. Yea and generally men covet new opinions, and count it their glory to differ from others in judgement, and he is no body that hath none but old truths, and so men under colour of new light and new truths rake up a multitude of old errors.  
Secondly, our divisions are in heart and affections: for difference in judgement cause alienation of affections, and great thoughts of heart, so that if there prove once a clashing and crossing in opinions, though they were never so near allied, or well acquainted, and familiar, yet than they grow strange, and fall out, and oppose, and censure each other deeply: then they are superstitious, or antichristian, or enemies to Christ's kingly office, and hence come so many invectives in Pulpit and Press.  
Thirdly, in way: for as men's judgements differ, so do their ways: Some are for one way of Worship, some another; some for one way of Discipline, some another; some for one way of constituting of Churches, some another; some for gathering of new Churches out of the old, and yet let the old ones stand as mock-churches, when they have gleaned out all that are good out of them; they would take all the golden and silver vessels, vessels of honour, and leave us none but wooden and stone, vessels of dishonour; and some are for separation wholly, and so turn all the rest over to Antichrist; yea, some so violent, as that they would pluck down our very meeting houses (tropically called Churches) which they deride by the name of Steeple houses; and all are in ways of contention, so that we are like Sampsons' foxes tied together by the tails with firebrands between them to burn up the standing corn.  
I shall conclude with an earnest desire of, and exhortation to unity and peace. The unity of the Church should be a strong motive to unity in judgement, heart, and way. It is that the Apostle presseth Eph. 4.3, 4. Endeavouring to keep the unity of the spirit in the bond of peace, for there is one body, and one spirit, etc. This spiritual unity it is that Christ so earnestly and often prayed for in that short prayer, John 17.11, 21, 23. That they may be one as we are one. That they all may be one, that they also may be one in us. That they may be made perfect in one, And this was Paul's earnest request, 1 Cor. 1.10. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you▪ but that you be perfectly joined together in the same mind, and in the same judgement. And again, 2 Cor. 13.11. it is one of the last things he concludes his Epistle with. Finally brethren, farewell▪ be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. And Phil. 1.27. He presseth it as the only thing he desired of them. Only let your conversation be as it becometh the Gospel of Christ, that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the Gospel. Certainly unity of judgement is of more importance than we are ware of, else the Apostle would not press it with such solemn adjurations, and entreaties, so often as he doth. Yea, when there were but two women that differed in opinion (as it is conceived) the Apostle thought it beseeming apostolical gravity, and the holy Ghost judged it meet for a piece of canonical Scripture to take notice of it, and compose it. Phil. 4.2. I beseech Enodias, and beseech Syntiche, that they be of the same mind in the Lord. Though it might seem but women's brabbles, yet we know how great a matter a little fire kindleth, a little strife and error will increase to more ungodliness.  
Consider we, that there is but one truth, and that is of God, and God is truth, and error is of the Devil.  
Consider that the understanding is the highest and foremost faculty of the soul, it is as the fore-horse in the team, the leading faculty, and as that is informed, so the will, and conscience, and affections must needs work, and follow that, and if that be lead into error, it must necessarily mislead the whole man.  
Consider that a chief part of the image of God in man consisteth in knowledge, and so is upon the understanding, which by error is defaced.  
Remember the solemn caveats given by the Apostle, Rom. 16.17. I beseech you brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them. For they that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and blessed or fair speeches deceive the hearts of the simple. And Eph. 4.14. That we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine by the sleight of men, and cunning craftiness (or after the method of error) whereby they lie in wait to deceive. Christ himself tells us, that false Prophets shall come that shall deceive (if it were possible) the very elect. Behold, I have told you before, Matth. ●4. 24, 25. And Paul tells us, Of yourselves shall men arise speaking perverse things, to draw away disciples after them. Therefore watch. Acts 20.30, 31. Therefore Hold fast the form of sound words, which thou hast heard of me, 2 Tim. 1.13. They that coin new words and new high strange expressions to amaze the people, it is a sign as Calvin tells us, that they have some new opinion upon the Anvil.  
O let us labour to be of one heart, seeing we are all but one body, and have but one head, and one spirit, and because we are all brethren of the same heavenly Father. This is that which God hath promised his people, Ezek. 11.19. I will give them one heart, and I will put a new spirit within you. And we find Christ inculcating this exhortation, John 13.34. A new Commandment I give unto you that ye love one another, as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples if you have love one to another, John 13.34, 35. Again, This is my commandment that ye love one another as I have loved you. John 15.12. And ver. 17. These things I command you that you love one another. 
Acts 2.46.  And this we find practised, Acts 4.32. And the multitude of them that believed were of one heart and one soul. And this Paul exhorteth to, Rom. 12.10. Be kindly affectioned one to another with brotherly love, in honour preferring one another. And we find the unity both of judgement and heart exhorted unto, 1 Pet. 3.8. Finally be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteus. Divisions is the Devil's music, but that which makes the Devil laugh, should make us cry. O what a solemn obsecration is that of Paul, Phil. 2. ●, 2. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; fulfil ye my joy that ye be like minded, having the same love, being of one accord, of one mind.  
O that we might labour to be of one way also. This is that which God hath promised his people, Jer. 32.39. I will give them one heart and one way, that they may fear me for ever, for the good of them and of their Children after them. And Zeph. 3.9. Then will I turn to the people a pure language, that they may all call upon the name of the Lord with one consent or one shoulder. And this was the blessing to Hezekiah in his people, 2 Chron. 30.12. Also in Judah the hand of God was to give them one heart to do the Commandment of the King and of the Princes, by the word of the Lord. Certainly there is but one rule for Doctrine, Worship, Discipline. And as many as walk according to this rule, peace be on them and on the Israel of God. Gal. 6.16. And this is the Apostles exhortation, Rom. 15.6. That ye may with one mind and one mouth glorify God. Yea though we be not of the same judgement in every thing, yet as it is Phil. 3.16. whereto we have already attained. Let us walk by the same rule, let us mind the same things. And this unity in way is that which we have sworn unto, and covenanted in our late Nationall League and Covenant, in the first branch of it. That we shall endeavour to bring the Churches of God in the three Kingdoms of England Scotland and Ireland, to the nearest conjunction and uniformity in Religion, Confession of faith, Form of Church Government, Directory for Worship and Catechising; That we and our posterity after us may as brethren live in faith and love, and the Lord may delight to dwell in the midst of us. And we shall be forsworn if we endeavour it not. All the members of the same body natural agree to go the same way. Yea the strength, health, and beauty of the body natural consisteth in the fast knitting of all the members together to each other, and to the head, and the luxation thereof is dangerous: so and much more it is in a body Politic or Ecclesiastical. And though the divisions in our civil estate be very sad, and might deserve tears of blood to bewail them, yet I look upon divisions in the Church as a matter of more fad and doleful consequence, and I fear, (but wish I might be mistaken) that when the breaches of the common wealth shall be closed, the breaches in the Church may grow wider, and the differences rise higher; which having seized upon the understandings and consciences of men cannot be composed by commands nor clubbed down by force. Only here is my hope herein, that he which found a way to reconcile God and man when they were at enmity, can find a way to reconcile man and man though they be at difference. Now the God of peace that brought again from the dead our Lord jesus Christ, 
Heb. 13.20, 21.  that great Shepherd of the sheep, through the blood of the everlasting Covenant, make us perfect in every good work to do his will, working in us that which is well pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever, Amen.  
FINIS.