Province that did outwardly professe the true Religion 1 Cor. 11.18 22. And so usually in the writings of Divines the company throughout the world so professing is called the visible Church Bifield on Art 9. Catholick in the most evident sense agreeth to the Church now under the Gospell since the partition wall betweene Jewes and Gentiles was broken down and yet in some sense it may agree to the Church from the beginning Idem For particular Churches either single or combined either Nationall Provinciall Classicall or Congregationall it is not belonging to this Question to discusse the Quaeries about them and therefore I shall only set down some descriptions of them positively as they are usually taken by others and give you my present apprehensions of them A Nationall Church A Nationall Church is where all the visible publike religious Assemblies of a Nation being parts of the Church Catholike living under one politick civill Government are by the profession of the same faith and communion in the same worship and Government united into one body Ecclesiastick or Ecclesiasticall Republike Two things as I conceive are required to make a Nationall Church First Nationall agreement in the same faith and worship Secondly Nationall Union in one Ecclesiasticall body in the same community of Ecclesiastical Government The Churches in France and the Netherlands have the same faith and worship and kind of Government but they are not in the same Nationall community thereof * Vide Apollō p. 29. See proofes for Nationall Churches under the Gospel Isai 55.5 Thou shalt call a Nation which thou knewest not and Nations which knew not thee shall runne unto thee It is spoken of Christ under the Gospel and there is set down both Gods call of a Nation and a Nations answer to that call and there can be no more required to make a Church Also Isai 19.25 Aegypt my people Assyria the worke of my hands and Israel mine Inheritance Where all those three Nations are called three sister Churches in effect if you marke the coherence It is a prophecy of Gospell times Psal 22.27 All the ends of the world shall turn unto the Lord and all the kinreds of the Nations shall worship before thee Revel 11.15 The kingdoms of this world are become the kingdoms of the Lord and of his Christ Also Psal 72.11 and 86.9 And by the same reason when a part of a Nationall Church shall joyne in particular consociation and community in a City or Province or Classis they may receive denomination from thence the one containing a greater part of the Church Catholike the other a lesse For the Church Catholick being a similar body retaines the name Church in what parts parcels or quantities soever it be divided into for convenient community untill it be brought in minimum quod sic as the Philosophers say i. e. into the least parts that can enjoy publike communion in ordinances which is a particular congregation Gersom Bucerus in dissert de gub Eccles p. 11. hath this description of a particular Church Nos particularem Ecclesium intelligimus quemlibet credentium caetum in unam vocationem Divinam Evangelij praedicatione 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 Presbyteriall or classicall Church and so not to divide the Church Catholick into any lesse parts for enjoyment of all the usuall publike ordinances especially of some parts of discipline and ordination then a Presbyteriall Church Mr Cotton tels us that a visible Church is a mysticall body whereof Christ is the head the Members Saints called out of the world and united together into one Congregation by an holy Covenant to worship the Lord and to edifie one another in all his holy Ordinances But with due respect to so grave and worthy a man this seemes to me to belong to an invisible Church not a visible because the matter thereof is the mysticall body of Christ consisting only of Saints called not only from Idols but out of the world and therefore truly godly Neither dare I make a particular explicit holy Covenant to be the forme of a particular Church as this definition doth because I find no mention of any such covenant besides the generall covenant imposed on Churches nor example or warrant for it in all the Scriptures and therefore cannot account it an ordinance of God but a humane politick device to keepe the members together which in some places and cases may haply be of good use so it be not urged as an ordinance of God and so it be not used to inthrall any and abridge them of liberty of removall into other places and congregations for their convenience Or urged as the forme of the Church And for the enjoyment of all the Ordinances of God in one congregation it seemeth to me very inconvenient for some of the Ordinances and altogether impossible for others First It is inconvenient and of dangerous consequence that a Church consisting of 7 10 20 or 30. should passe the formidable sentence of Excommunication against any person to cast him out of communion not only with themselves but the whole Church Catholike visible and deliver him up to Satan For if it be inflicted by the votes of the whole congregation as some would have it many of the Members being private men and haply altogether illiterate or unexperienced through want of age education or parts are not able to understand the nature of the allegations and probations they may be so intricate or not able to apply the rule unto the case for inflicting of a just censure and may be in danger to beare particular favour or ill will unto their persons and so apt to be swayed by love pity or hopes from them or to be over-awed by feare or threatnings being poore men servants children work-men tenants and therefore our brethren for congregationall Churches have of late seeing this inconvenience debarred the people from votes and put it into the hand of the Elders onely * 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 dependance on them for maintenance but suppose they were as free as Angels from temptations or infirmities which they are not yet the weightinesse and solemnity of the censure require to be performed by a colledge of Elders of a combined Presbytery that so it being passed not by the votes of 3 or 4. onely and they lyable to so many temptations also but by the joynt consent of a greater Presbytery free from any such temptations or exceptions may be done with the more advice and combined authority and be more dreadfull to the party
same tillage Sever the wicked from among the just seed fencing watering It is a barn floore with wheate and chaffe It is a draw net gathering together good and bad It is a marriage where were wise and foolish virgins some with wedding garments some without some had oyle and some had none but lamps of profession Now these metaphors cannot be limited to any particular Congregation but agree to the Church Catholike not as invisible but visible And when we say Thy kingdome come we pray for the good of the Church Catholike visible that it might be enlarged and have freedome and purity of ordinances which are things that concerne it as visible In 1 Cor. 15.24 it is said Then shall Christ deliver up the Kingdome to God his Father This is not the essentiall Kingdome which he hath with the Father and Holy Ghost as God for that he shall never deliver up Neither is it the kingdome of grace which he exerciseth in the hearts of the elect for that shall continue for ever and be more perfect in Heaven For the kingdome of grace here and glory afterward differ only gradu communionis as Ames tells us here the degree is imperfect then it shall be perfect both in graces and joyes But it is the kingdome exercised in the visible Church in ordinances of worship and discipline which shall then cease for as the Evangelicall externall service thrust out the legall and ceremoniall so shall the heavenly thrust out the evangelicall And Heb. 12.28 Wherefore we receiving a kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly feare This kingdome cannot be meant of the internall kingdome of grace in the heart for that was also exercised by Christ in his peoples hearts in the old Testament but it is meant of the externall ordinances of worship and discipline which differed from that under the Law else the Apostles antithesis of the Church under the Law and the Church under the Gospell had not been good which are the things he compares in that place Now nothing is opposite to externall under the Law but externall under the Gospell It cannot be meant of the kingdome of glory for they had not yet received it and it is plaine he speakes of a Kingdome wherein we may now serve God acceptably with reverence and godly feare Repent for the Kingdome * Mat. 3.2 Mat. 4.17 of Heaven is at hand He that is least in the Kingdome †Mat. 1.11 of Heaven is greater then John Now if these things were spoken of a particular congregation only which particular congregation in the world shall impropriate these things to it selfe But if true of everyone in particular and all in generall and these all be continually called one kingdome then there is a Church Catholike visible Againe 1 Cor. 5.12 The Apostle saith What have I to doe to judge those that are without The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extra I desire to know what Noune shall be understood or supplied unto it Is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Church And can we think that that Church was the Church of Corinth only Had Paul nothing to doe to judge any that were out of the Church of Corinth when he was an Apostle all over the Christian world This could not be meant of the invisible company only What had Paul nothing to doe to censure any but invisible memmbers Why did he then excommunicate Hymineus Philetus Phygellus Hermogines and Alexander And saith I would they were cut off that trouble you and therefore it must be meant of the Church Catholike visible What have I to do to judge those that are without the pale of the Church they are not under my power or cognizance but belong only to the civill Magistrate And we usually speake of the countries that are within the pale of the Church and those that are without And we have an axiome Extra Ecclesiam non est salus which cannot be meant of any particular congregation in the world but is true of the Church Catholike visible typified by the Ark of Noah without which ordinarily and visibly there is no hope of salvation Also it is said Acts 2.47 God added to the Church daily such as should be saved which was not a particular congregationall Church but the Catholike For it is not probable that those hundred and twenty that were together at Pentecost were one congregationall Church for many of them were men of Galilee which by their habitation could not pertaine to the Church in Jerusalem and yet the rest were added to them Againe Ephes 3.10 To the intent that unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God This Church here spoken of was not a particular Congregation but the whole Church Catholike whereof Paul was made a Minister as he saith in the same chapter And this proficiency of the Angels for ought I know was by the truths which it pleased God by the ministry of the word to make knowne audibly to the Church And Ephes 3.21 To him be glory in the Church throughout all ages c. This place speakes of the Church Catholike visible in the largest sence that can be possible both in respect of place for it is the whole Church by which God hath glory which is universall and time for it is the Church in all ages but no particular congregation nor nationall Church can be sure to last to all ages no not by succession but the Church Catholike shall Againe Ephes 4.4 5. The Apostle proveth the Church to be but one by divers arguments First he saith There is but one body of Christ which is therefore called Eph. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of Jewes and Gentiles i. e. the same body Secondly there is but one Spirit in that whole body which is as one soule in one body Thirdly there is but one hope of their calling Fourthly there is but one Lord or King over the whole Church Fifthly there is but one Faith i. e. one Religion Doctrine Worship the same Commands and Statutes for all Sixthly There is but one Baptisme to admit into this Church Now if the whole world were under one King and governed by one Law and all capable of the same Priviledges and all made Denizons by the same way of inrowlement it would make but one Empire yet so it is with all the Churches in the world they have the same King Law Word Sacraments of admission and nutrition which they visibly subject themselves unto and receive therefore they are all one visible Church Againe Christ saith on this rock * Matth. 16.18 will I build my Church and the gates of hell shall not prevaile against it Was this a particular Congregation No surely but the Church Catholike for any particular Church may be prevailed against but the whole shall not The place is meant
The second tearme to be opened is what is meant by visible The Church is distinguished into visible and invisible which yet are not two distinct Churches or species of Churches but it is a distribution of the Subject by the Adjunct viz. à duplici modo communionis externo interno Such as have spirituall communion with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inwardly are said to be invisible members which are only known to God and not men having this seale the Lord knoweth who are his Such as have externall communion in outward ordinance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are called visible members because their communion is visible and apparent Now only the invisible company have communion for life and are elect many of those that have externall communion and are visible members shall perish And yet by reason of their profession are said 2 Thes 1.1 to be in God the Father and the Lord Jesus Christ as Ames also confesseth Such was the Church of Corinth and Ephesus c wherein all were not in communion for life And of such Christ speaketh Joh. 15.2 Every branch in me that beareth not fruit he takes away These are said to be redeemed 2 Pet. 2.1 Denying the Lord that bought them And sanctified Heb. 10.29 And hath accounted the bloud of the covenant wherewith he was sanctified an unholy thing And in Pauls exordiums of his Epistles To the Church of God to them that are sanctified in Christ Jesus called to be Saints 1 Cor. 1.2 Now we are to know that this distinction of visible and invisible is a very lame one and the lamenesse thereof deceiveth many for whereas all distinctions or distributions should have their parts distinct and different and the more opposite the members thereof be the better the distribution is these two branches of this distinction interfere one with another and the one comprehends the other the visible comprehend the invisible here in this world I meane the persons though not the notions For though indeed every visible member is not invisible yet every invisible member is also visible They that have inward communion with Christ for life are not taught and nourished only by an inward unction or inspiration but are faine to have externall communion also in the outward ordinances of God De Ecclesia vivorum modò agitur cui Symbolum Apostolicum praescriptum est non de coelesti Ramus in Symb. So that this distinction is like the old distinction of gratia gratis data gratia gratum faciens whereas omnis gratia gratum faciens est etiam gratia gratis data If invisible had been taken for Saints in Heaven and visible for Saints on earth it had been a compleat distinction Or if visible had been taken for a Church conspicuous flourishing with liberty of ordinances and invisible for a Church latent as under persecutions and generall heresies then it had been compleat but the tearmes are not used in either of those sences and therefore the distinction halteth So that in what is to be said we must take heed that by visible we meane not only such as are hypocrites and reprobates but those that are also truly godly not only such as make externall profession of faith whereby they are differenced from heathens What a Church visible is but such as have inward sincerity also whereby they are differenced from hypocrites The Church visible is a company of people called by God from Idols to the true Religion and professing subjection to that call which is true of the godly as well as the hypocrites 3d Tearme The third tearme to be opened is universall We are to know that the Church of God admits of severall distinctions from severall accidents As in reference to the time wherein the Church hath or doth exist it is distributed into the Church under the old Testament and the Church under the New And this is distributed againe into the primitive and successive So in regard of the places where the Church doth exist or persons of whom it consisteth it receiveth the distinction of universall and particular Now in this question universall is meant principally in regard of Persons Places and not in regard of time The Church Catholick existing on earth at the same time is compared with particular Churches existing at the same time also Universality is applied to places and persons in the Church at the same time What the universall visible Church is The Vniversall visible Church is the whole company of visible beleevers throughout the whole world Severall men give severall descriptions thereof I shall set down some of them Ecclesia Dei vivi est columna firmamentum veritatis toto orbe terrarum diffusa propter Evangelium quod praedicatur sicut dicit Apostolus in omni creatura quae sub coelo est Aug. Sancta Ecclesia nos sumus sed non sic dico nos quasi ecce qui hic sumus qui me modò auditis sed quotquot sunt Christiani fideles in universo terrarum orbe quoniam à solis Ortu 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 unuâ—se Deum Christum colere profitetur Calv. Instit l. 4. c. 1. Sect. 7. Est Congregatio omnium per orbem universum qui consentiunâ— 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 â—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 partes 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