FIrst then of the Holy Catholique Church . An Argument , fitting for these times , being specially insisted vpon and inlarged by Priests and Iesuites to our preiudice ; they well perceiuing , their intricate disputes and sophisticall discourses in this point to bee the only net , which Peters pretended successors haue left them for catching silly & vncatechized soules , or for intangling men of deepe vnderstanding , but of deeper discontent or dislike with their present Gouernours or Dispensers of preferment . For vnto men , either not misled by discontented passion , or otherwise not vncapable of sound reason , it might easily appear that there is no heresie at this day maintained in Christendome , ( at least so generally ) which doth either so highly offend God and his Christ , or so grieuousty disturb the publike peace of Christs Church , or so desperately indanger the soul of euery one that subscribes vnto it , as this heresie concerning the transcendent Authoritie of the visible Romish Church . Howbeit , I must confesse , it is a great deale easier to discouer their blasphemies , & refute their heresies ; to pittie the stupiditie of some , or to deride the petulancie or rashnesse of others : then to auoide the contrary errors , into which some reformed Writers of good note haue fallen , some through meere eagernesse of opposition , others through weakenesse and want of Arts. And no maruell ; for there is nothing which sooner or faster leades Artists themselues into errour , than identitie of names or words , including in them diuersitie of significations or importances .

The diuers significations of one and the same word , may be either equiuocall , or analogicall , or a medly of both . Be the diuersitie of this or that kinde , or of what kinde it may bee , vntill the difference betwixt them be exactly notified or vnfolded by some commodious distinction or artificiall explication ; they are apt to bring forth seeds of such endlesse quarrels betwixt controuersie-writers , as grounds and tenements , not well bounded or suruaide , alwaies breede betwixt greedy and wrangling neighbours . As in the one case , each man is prone to trespasse vpon his neighbours possession , so in the other , each seuerall signification or importance , is alwaies incroaching vpon the attributes or prerogatiues , which most properly appertaine to some other more prime and principall . Now there is no word or terme vsed either in any scientificall , morall , or popular discourse , which hath so many , so much different significations or importances , as the word [ Church ] hath , whether we take it in the Greeke , Latine , or English .

For preuenting the inconueniences , whereunto the multiplicity and diuersitie of its significations or acceptions expose vs , the best remedy , we can thinke of will be ; In the first place , to seeke out the definition , the nature at least of the principall Analogatum , that is , of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to take a true terriar or suruey of the attributes , prerogatiues , or royalties , which belong either solely or principally vnto it : In the second place , to value the other significations or importances , and rate their seuerall attributes or properties by the neernesse or remotenesse , of their affinitie with it , or reference vnto it .

Before we come to a perfect view of the nature or properties of that Church , which is entituled Holy and Catholike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we must enquire the nature or definition of a Church in generall , or as it is abstracted from true holinesse or vniuersality . For these are the proper and formal differences of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , of the principall Analogatum , comprehended vnder this word or name , Church , taking it in his vniuersall or amplyest signification .

Omitting quid nominis : the first inquirie must be quid rei , what is the summum genus of the Church , indefinitely or generally considered . And this hath presented it selfe vnto vs without further search : is an assembly or Congregation of men .

Omnis ecclesia , omnis concio , est coetus aut multitudo hominum :

Omnis multitudo , omnis coetus hominum , non est Ecclesia , non est Concio .

Euery Church is a congregation or assembly of men : Euery Congregation or assembly of men is not a Church . The next Quaere therefore must be , what it is , that doth constitute or formally difference a Church , or concionem legitimam or an Ecclesiasticke congregation , or at least the genus proximum of the Church ingenerall , from an assembly taken in generall . This cannot be the multitude or number of persons assembled , for these are oft-times greater at a horserace , bowling , shooting , bul baiting , or other like concourses of people ( which no man would call concionem legitimam or ecclesiam ) then in those meetings which we properly call conciones , Ecclesias , or Churches . Secondly , that which formally differenceth a Church generally considered from an ordinary assembly or congregation , is not iuxtà positio , no vicinity or vnion meerly locall of the parties so assembled . For as the multitude , so the throng may be greater at a stageplay , then at a Sermon or Ecclesiastical congregation . And thickest crowdes least participate of the nature of a Church or Concio .

Euery Church herein exceeds an ordinary assembly or multitude , in that it is a society of men or corporation , & every corporation or societie corporate supposeth an vnion , more then meerly locall , between the members ; an vnity proportionable to the vnity of bodies artificiall , naturall or vegetable . An assembly or multitude , how great , how close soeuer , not thus vnited or framed into a corporation ; or not vnited by some civill bond , answers in proportion to the Latine cumulus or aceruus , to an heape or congest of bodies homogeneall and contiguous , but not informated by one and the same forme , not animated by one and the same soule or spirit . Euery naturall body is ens per se , etomne ens , quà ens , est vnum . An heape or congest is neither ens nor vnam , but by accident , or by extrinsecall denomination from the Identity of place , with in which the parts or ingredients of it are contained . So that vnion meerely locall , neither is , nor presupposeth any forme either naturall or artificiall whence it floweth . Quod non est aliquid formatum , non est aliquid verè vnum . That which hath no set forme or fashion , can haue no true reall vnity : for it is the forme of euery thing , which giues it a distinct entitie or vnitie . That which hath no set forme , can haue no set or proper name , whereby to be knowne ; it must bee described by addition of quantity . For wee doe not say , a bread , a earth , a waxe , or the like , as wee say , a loafe , a candle , or a close ; but a peece of bread , a peece of waxe , if it be not made vp into some certaine forme .

An heape of corne , though euery indiuiduall part or grain of it be specifically the same , as of Wheat , Rye , Oates , &c. cannot so properly bee termed one body , as a ship may be said to bee one body , although it consists of indiuidualls or materiall parts , more heterogeneall for their substance or quality , and more dislike in outward forme or figure , than rye is from wheat , or oates from barly . The reason is , because the vnion betweene the seuerall parts of a ship is much greater and more perfect , than the vnion betweene the seuerall graines of Corne in the same heape . All the materiall or indiuiduall parts of the ship , how different soeuer in their naturall substance , qualitie or figure , are all wrought into one artificiall forme . If one should haue an heape of corne bequeathed by legacy , and particularized by the place wherein it is , and by the measure which it containes ; though the heape were dissolued , so the indiuiduals ( though put in diuers places ) remaine the same without any alteration or diminution of their measure or number , the legacy would stand good , and the partie vnto whom it is bequeathed , would sustaine no losse . But if the indiuidualls should be successiuely taken away , and others put in their places to make vp the same measure , and the same heape ( for outward fashion and quantity ) which the Donor did bequeath , the legacy were lost ; if this were done through his default , to whom it was bequeathed : for the heape is not the same , vnlesse the individuals be the same , because it hath no forme to giue it distinct being or vnion . He that bequeaths a certain measure of corne , though dispersed , is presumed to haue bequeathed the same corne , though afterwards it be made into one heape , or è contra . Hee that bequeathes an heape of corne is presumed to bequeath euery indiuiduall graine contained in the heape at the time of the bequest , though they bee afterward dispersed or put into seueral places , before the Donee can come to challenge them . But it is not so in a house or ship , for if a man should bequeath a ship by legacie , which afterwards were dissolued , albeit no materiall part were lost , yet the legacie were lost , because it is not the same body that was bequeathed , as hauing lost the forme .

So the Lawyers * * Aliud enim materia est , aliud species . Cui materia legata est , species ex eâ facta non debetur : vt s●lana legata est , deinde vestis fiat , aut ex tabulis navis , aut armarium . Similiter traditur , si navis legata dissoluta sit , nequè materiam nequè navem refectam deberi . Hottoman : Quaest. il . lust . Quaest. octa● . say : si navis legata , dissoluta sit , neque materiam , neque navem refectam deberi . If the ship which is bequeathed by legacie be taken in peeces , neither the materialls nor the ship which is made of them , is due to the legatee . For the materialls were not bequeathed , but as vnited into one forme , and the forme being lost , the indiuiduall bequeathed is lost . Though the same materials were made vp againe into the like forme , yet could it not be reputed the same ship , but another like vnto it . But this is to bee vnderstood in case the dissolution bee made , simul & semel , all at once : For if a ship bequeathed should , before the Donee take possession of it , bee successiuely repaired , as Theseus his ship was , albeit neuer a rib , or plank , or other materiall did remaine the same , yet the form being not dissolued or abolished , the ship should bee the same it was . For the new materials , although numerically or perhaps specifically distinct from the former , yet being for vse the same as the former were , and holding the same proportion with the whole , whereunto they were fitted , doe no way dissolue , but rather continue the former vnitie or Identitie of forme .

The same case is cleerer in bodies naturall , at least in vegetables . As if a master should bequeath a yong tree ; not of ten yeers grouth , vnto his seruant , giuing him leaue to cut it downe , or to let it stand , as long as hee pleased ; though it should stand threescore yeeres , before he cut it downe ; yet could no man except , that it was not the same tree , which was bequeathed , albeit neuer a materiall part could bee thought to remaine the same it was , when the tree was giuen . For albeit euery materiall part should successiuely perish , yet in as much as others come in their places , altogether as capable of animation , of nutriment , of growth , or augmentation , as these were which haue perished , the tree or vegetable is still the same . And although many vegetables de facto retaine some of the same materiall parts which they had at their first plantation , yet it is an vndoubted Maxime in true Philosophie , that ad identitatem corporis vegetabilis non necessariò requiritur identitas materiae ; vnto the identitie of a bodie vegetable , identitie of matter is not necessarily required . But of this point , by Gods assistance , more at large in the Article of the Resurrection .

7 Answerably to these degrees of vnion betweene materials or corporall substances , ( of which some are vnited onely in place , others by forme artificiall , or truly Physicall ) there bee as many degrees of vnion betweene multitudes , assemblies , or companies of men . Men assembled in a market place , at some match of sport , or merry meeting , are one multitude , not one bodie ; and for this reason , being once dissolued , remaine no more the same companie , as hauing no other bond of vnitie , besides vicinity of place , or vnion meerely locall . As no man would say the same companie that met at a horserace , this or the last yeere , shall meet the same againe the next yeere . At least such companies cannot bee the same they were , vnlesse the indiuidualls remaine the very same . But Societies , Corporations , or Bodies civill , herein resemble bodies naturall , that albeit every particular or indiuidual person , that met in their common Hall or place of assembly this day , bee dead within 20. yeeres following , yet the Companie or Corporation shal ramaine still the same it was . In this sense it is said , that although all men are mortall , yet corporations , consisting of mortall men , are immortall , because their lawes & ordinances , are perpetuall . The vnitie of proportion or subordination to the same Lawes , is sufficient to continue the vnitie or identitie of the Societie or Corporation , albeit the parties subordinate , doe alter , change or perish .

Againe , Bodies ciuill , or societies corporate , exceede not onely other assemblies of men , which resemble heapes or congests , but euen artificiall or naturall bodies in this ; that the vnion of Bodies ciuill is not dissolued by dissolution of vnion locall , or of continuitie or contiguitie . The Companie of Stationers ( for example ) after euery man hath repaired to his owne home , remaines the same it was , at their meeting in their common Hall ; because the vnion or bond of euery member to the same Lawes and ordinances , still remaines the same , or because there still remaines the same power or authoritie in their principall Gouernours to call them together againe . And in this point they resemble those naturall bodies , which being resolued into fume or vapour , their fumes or vapours may be recollected againe into the same bodie without any lesse of substance or quantitie . As an Alchymist would bate but little or nothing in selling the fume or vapour of Quicksiluer , for Quicksiluer it selfe . So then vnitie of Lawes and ordinances , is the life , the soule , and spirit of euery corporation or body ciuill . Oath or other obligements to the obseruation of the same Lawes , or to the maintenance of priuiledges bestowed vpon the societie , are as the nerues or arteries , by which motion is conueyed from the head or principall members to euery inferiour or particular member of the same Societie . Thus we haue found the genus proximum of a Church considered in generall .