of Christ Mat. 23. 24. to 31. and vers. 37. PROP. V. The militant church mingled with Tares is distinguished into congregations and is therefore accomodated with the rule of Ecclesiastical policie Ephes. 2. 12. PROP. VI The word church used in the new Testament suits most exactly with a congregational political visible church PROP. VII The political visible church is distinguished in respect of the times thereof It was first in a family then in a nation lastly among al nations PROP. VIII The political visible church among all Nations is properly called a catholike visible church It was also in his purpose had there been time to have given some reasons of his dissent from M. Hudson's apprehension concerning the visible â—eadship of Christ It is most true that Christ is head of the Church as God-man It is also true that Christ is visible according to his humane nature but that is not conceived sufficient to render him the visible head of the visible church Christ is head of the invisible church as God-man Christ God-man is monarch of the world But he is not the visible head of the invisible church nor the visible monarch of the world Christ hath a more special influence into his church by his spirit but his spirit is invisible Every invisible member of Christ in the world is not a visible member yet every invisible member is a visible man I am sorry to stay thee any longer in the porch only there are three sad hindrances of light in these points 1. Pride 2. Wisdom 3. Prejudice Let me therefore leave upon thy heart three words of advice if ever thou wouldst see the beauty of the Lord in his Temple and the way of his house or get the blessing and good of this or any other good help for that end 1. To be much in humiliation It is a most remarkable passage of Ezekiel 43. 10. If they be ashamed of all that they have done shew them the house the fashion and forms thereof all the ordinances and laws thereof c. Oh take heed there be not some unmortified unlamented secret lust to darken thine eyes from seeing these blessed truths of God Dues ineffabili lege spargit poenales caecitates super illicitas cupiditates August Confess It would make one â—remble to see how dreadful the revenges of God whether for personal pollutions or for sinful compliances with the former devices and ways of men in the things of his house or for secret contempt of the simplicity and power of the Gospsl are gone forth in penal blindnesses and other blasting strokes upon the souls of some in these times They that will not see the visions of their own hearts and of the secret distempers and sins and plagues there mourning also for them God will not let them see the visions of himself and of his power and glory in his Sanctuary They shall ask the way to Sion weeping Jer. 50. 4 5. going and weeping as they go 2. Be not over wise plainly thus Seek not to accomodate the government of the Church to the wisdom and policy of Civil Governments amongst men We see that crookning the Gospel to the unpurged relicks of the wisdom of Nature hath been the ancient plague and seduction of Arminians Let not the same distemper pervert thy thoâ—ghts in this matter To conceive there are some reserved cases for Christ himself to come in almightily by his owne especial guidance to over-rule in particular Congregations as he hath done in that way of advice why is not this as safe as to place the help in appeals and classical subordinations where the same objection returns at last as strong as ever For if the National or General Councel wrong a man as they have often done there is no relief for him upon earth That that 's useful in Civil Courts and Iudicatories as Appeals may be is ever hurtful and pernicious in Church discipline if not commanded by Christ but prudentially taken up 3. Beware of prejudices against the way and works of God 1. Against the way Therefore I make the same request with Bucer in Bucer contr. Latom. another case ut pari studio legas utriusque partis scripta M. Brightman conceives from Rev. 17. 3. that some faithful ones in a wilderness shall make the most full discovery of the mysterie of iniquity in all its abominations clariorem adhuc lucem solitudo dabit haud venietâ—e deserto nova ignominia c. which words might have been lookt upon as trâ—fles had they dropt from some idle Pen but not from his It is certain the practise of the Churches in New-England gives light enough to clear the Congregational way from the most of those misprisions and injurious misrepresentations that arâ— cast upon it Their consultation Synod in the opinion time was blest of God for their conviction and clearing the Country of them no lesser then if the Synod had assumed the highest jurisdiction The mischievous consequences and sad effects which are alledged are either meer mistakes and misreports in matter of fact or fallaciae non causae pro causa they rise not from the Congregational Principles Either come â—nprejudiced in thy inquiries and searches after truth or thou wilt never find it 2. Against the works of God which do certainly speak somthing both in England and Scotland to such as have hearing hearts and are not espoused to any Interest How precious the Liberties of his people are to him who hath bought them with his own blood hath never been more abundantly and eminently discovered then in the dreadful changes and revolutions of Providence in these Nations and in these days wherein we live The Lord Iesus is of late gone forth into the world with jealousie for Sion and with a great jealousie for Jerusalem to still the enemy and the avenger to vindicate the cause and controversie of his people and to break the yokes of her oppressors that the Virgin of Israel may return to Sion and be adorned with her Timbrels as in the days of old This is the desirgne he hath in hand And rather then men shall hinder him when he is on his way and upon the wing in his travels of love and glory to his people he is pleased we see to break the mountaines in peeces when they stand in the way of his revenge and holiness and to bath his sword in the blood of heathen even of professing people The Father of light enlighten and enable all the Saints to close with him both in the way of his worship and in the way of his works Samuel Mather To my Reverend Dear Brother M. Samuel Stone Teacher of the Church at HARTFORD HOw well dear Brother art thou called Stone As sometimes Christ did Simon Cephas own A Stone for solid firmness fit to rear A part in Ztons wall and it upbear Like Stone of Bohan Bounds fit to describe 'Twixt Church and Church as that 'twixt Tribe and Tribe Like Samuel's
the proper subject of the rules of Ecclesistical discipline and policie which is to be guided to its publick foelicity by the rules of divine policy as a Civil society is guided by the rules of Civil policy to iâ—s Civil happiness This was one piece of the misery of the Ephesians and other â—entiles before their calling they were not onely dead in sin children of wrath by nature c. for so were the Jewes but they were also without Christ as political head of the visible Church and aliens from the policie of Israel Epâ— â— 12. The ground of it we find in the same place and that is they were strangers from the Covenants that is from the Church Covenant which is not only a Covenant between God and man but also between man and man and was often renued in the old Testament and for those reasons especially it is called Covenants in the plural number and from thence followed a double misery first that they were without those faire hopes and possibilities of the good things promised 2. And without the worship of God or ordinances of divine worship which the Jewes had being Church memâ—ers PROPOSITION III. All the visible Churches of the Gospel which are the genuine Children of that primitive Church are political bodies Visibilis dicitur ecclesia propSohnius Scrip. ter ordinem ecclesiasticum ac formam exteriorem ac visibileâ— Mâ—thod â—qua quidem fecit ut ecclesia sit et dicatur visibilis Sohnius PROPOSITION IV. The Catholike Visible Church is to be found in the Churches of the Gospel and in the dayes of Christ Before his exhibition there was a domestical Church and a national Church but no Catholike Church which is opposed to the Jewish Church The Church was first in families and then in populo and that was either in populo Israelitico or Catholico when the Son of God himself came into the world it was too light a business for him to raise up the Tribes of Israel but he must be a light to the Gentiles and salvation to the end of the earth He must haue his Honours and Royal Houses and keep his Court among all nations The Church is not confined to Iudea or limited to any part or corner of the earth but may be extended far and wide over all the world Therefore the Field is called the world PROPOSITION V. The name Catholike doth most properly agree to a generical Church to a church as the genus of al churches Integrum an integral whole or totum is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} buâ—totumgenericum or genus is properly called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A generical whole is properly called catholike and universal genus and universale are all one and the same notion an integral church may be called a whole church or if you will a synholick church but not so properly a catholike church PROPOSITION VI A congregationall church is a catholike generical church the genus of all churches in the world A church or congregation is the Genus of all congregations and the several churches and individual congregations as Boston church Capel church Hartford church are the species of church in genere REASON I. That which comunicates his whole essenâ—e to Boston church Capel church and all individual churches is a catholike generical universal church and the genus of those individuals A congregational church communicates his whole essence to Boston church Capell church c Therefore a congregational church is a catholike generical universall church and the genus of these individuals The major is clear at the first sight if we consider the definition of genus which is totum partibus essentiale The genus is that which is essential i. e. that which communicats his whole essence consisting of matter form to his parts The minor is apparent for a congregational church communicates his whole essence his matter and form to Boston church and the whole essence of a visâ—ble political congregational church is found in Boston church and in all true churches and faithful congregations of Christ There are visible saints which are the matter of a church we read of Saints at Rome Corinth c. and all churches are churches of the saints I Cor. 14. 33. these are the materials of this glorious Temple Saints are men separated from the world dedicated unto God This is the glory of a congregation to be of such glorious materials It is a pleasant sight to see churches filled with such men with men that know God and love God having derived a principle of life from Christ by faith All church members must be visible saints having a competent measure of knowledge and blameless life Mat. 5. 19. Rev. 22. 14. I. There is also a confaederation either explicite or implicite whereby church members stand bound to walk with God and one with another in the wayes of the worship of Christ according to the rules of divine policie An explicite covenant is not essential to a church because explicitness is but an adjunct of the covenant and because Christ hath had visible churches in all ages since the primitive church and yet an explicite covenant cannot be found in all ages yet it is to be desirâ—d and there is much of the visible glory of Christ appearing in it when men visibly bind themselves and their children also to Christ they cannot bind them to a better Master Isaiah 44. 5. All Iacobs Children were inrolled in the catologue of the church REASON II That totum which giveth his name to Boston Church Capâ—l church and all individual churches is a catholike generical universal church and the genus of all those churches A congregational church giveth his name to Boston church Capel church and all individual churches Therefore a congregational church is a catholike universal church and the genus of all individual churches It is true which M Hudson speaks pag. 90. that every visible beleever is a christian and it is as true that a christian is a generical and Paul an individual christian and these are genus and species Every church member is a member of Christ his Kingdom because every church is a Kingdom of Christ We have proved that pars similaris is species and that aqua and â—aec aqua are genus and species and thaâ— it is the peculiar prerogative of the gâ—nus to communicate his name with his nature to his species Integrum cannot communicate his whole essence to every member for then there would be so many men in every man as there are fingers and toes and members in his body Therefore every finger and toe and member cannot be called by the name of a man The members of a man being essential to him make him a man but a man cannot communicate his whole humanity to all his members and make them so many men It is most just and meete therefore that a mans
is an entire Ecclesiasticall body politick Therefore Boston Church containeth officers and members This Argumentation is a genere ad speciem An entire Ecclesiastical body politick is the Genus and Boston Church the species This may serve to answer that Argument which Mr Hudson p. 84. 85 86. useth to prove that the Church Catholike is an integral taken from the several appellations which are given to the Church Catholike in scripture It is called a body a kingdom a tabernacle a city an army a sheepfold a wheat field a barn-floor a drag-net a loaf of bread Now all these saith M. Hudson p. 86. and many more appellations have no analogie to a genus but to an Integrum I answer that those and such appellations are firstly and properly appellations of an integrum having Analogie to Totum integrale But this totum integrale is species specialissima or every individuall Church being species specialissima is also an integrum and containeth members and the genus comprehending all his species under him it comprehends the individualls with all their members under it or within it self Hence those appellations which are given to an individual Church are given to the Church in General Quicquid affirmatur negatur de specie etiam affirmatur negatur de genere particulariter Et quicquid essentiale affirmatur negatur de genere affirmatur etiam negatur de specie If a Church be a body then this or that individual Church is a body and all the members of it are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} one and the same body of one and the same Corporation A Church is a bodie Boston corgregation is a Church Therefore Boston congregation is a bodie Mr. Husdon p. 84. saith that a Genusâ—s no body Ans. Yet a body or Integrum considered in Gâ—nere is Genus Mr Hooker p. 85. doth not say that a Genus is a body and the particular species are â—tly joyned together and compacted by that which every joynt supplyeth as Mr Hudson insinuates But Mr Hooker p. 268. affirmeth that the particular members of a congregation are compacted together and where there are many particular Churches there is Totum genericum existens I might say the like of the other appellations A Church is a Kingdom Tabernacle Temple City c. Boston corgregation is a Church Therefore Boston congâ—egation is a Kingdom Tabernacle Temple Citie c. We have heard of the rules concerning Genus we now proceed to the application of those rules to the question in hand where we shall first return answer to Mr Hudson his Arguments Secondly propound reasons tending to prove that a congregational Church is a Catholike Church CHAPTER IIII. Containing an answer to Mr Hudson his Arguments propounded in his fourth chapter wherein he laboureth to prove that the Church Catholicke visible is one Integral or Totum Integrale I Cannot enlarge as I would I shall therefore return a brief answer in these several conclusions following CONCLUSION I. Toâ—um genericum existit in rerum naturâ— The general or Universal whole is really exisâ—ing in nature See the fifth Conclusion concerning the agreement between Genus Integrum This answers Mr Hudson his first Argument p. 78 79. CONCLUSION II. Totum genâ—ricum hâ—bet partes extra partes See the first conclusion concerning the agreement of Genus and integrum This answers Mr Hudson his second argument p. 79. CONCLUSION III. Individual Christians which are not members of any particular congregation are not formally politicall Church members Visible saints are the matter of a visible Church and in that respect may be said to be members Materialiter but not formaliter because they are not confederate The woman of Canaan was a visible saint and beleever yet was not formally a member of the Iewish Church A proselyte was called filius foederis a son of the covenant A regenerate man excommunicated is no Political Church member The Apostles were members of the Church at Jerusalem Acts I. vers. 2 3 13 14 c. The Apostles had an extraordinary commission and influence into all Churches But this is not sufficient to demonstrate that all Churches made one integral This may serve to answer Mr Hudsons third Argument p. 79 80. CONCLUSION IIII. A Genus is capable of inherent Accidents See the third difference between Genus and Integrum A Church compacted according to the institution of Christ is visible beautifull terrible Boston Church is compacted according to the institution of Christ Therefore Boston Church is visible terrible beautiful By this manner of reasoning a genere ad speciem it is evidentil that those accidents to properties do firstly belong to the genus or to a church in genere and then to an individual Church as a species of that genus A genus is also capable of being majus and minus in actu exercito Mankind is capable of increase vertue shall increase at the calling of the Jewes If humility chastity justice faithfulness and contentation which are the species of vertue shall increase then vertue which is the genus shall increase when injustice abounds which is species peccati peccatum which is the genus abounds If the species be extended the genus is extended also Quicquid affirmatur negatur de specie etiam affirmatur negatur de genere particulariter That the genus may be mutable and fluxile we have heard See the first conclusion concerning the agreement of genus and integrum Genus also is measurable by time and place See conclusion fift concerning the agreement of genus and Integrum These may answer Mr Hudson his fourth Argument p. 80 81. CONCLUSION V. A genus may be capable of admission and ejection of parts See second Conclusion concerning species specialissima wherein we may find an answer to Mr Hudson his fifth Argumeâ—t p. 81. 82. CONCLUSION VI A Genus may be capable of officers See conclusion second concerning species specialissima Every entire compleat Ecclesiastical society or Church is furnished with officers Boston congregation is a compleate intire Church or a compleate Ecclestiastical society Therefore Boston Church is furnished with officers This is part of an answer to Mr Hudson his sixth Argument p. 82. I shall add a word more to fill up the answer There are no habituall officers in the Church all officers in the Church are actuall officers Habitual officers are non Ens possibile quod non est sed potest esse Lawyers may in this sense be called habitual officers of the Church for they may officiate in a Church when they are called CONCLUSION VII The Church Catholike hath actions and operations of its own it is true that it exists and acts in its Individualls yet his properties are his owne and so likewise are his operations See the fourth difference between Genus and Integrum This answers his seventh Argument p. 82. CONCLUSION VIII The several Appellations which are given to the Church
Tree-kind and Brutekind are mutable and fluxile and yet neither of them is an integral but each of them is a genus CONCLUSION II. Totum genericum integrale are both of them argumenta oâ—ta arguments arising and springing from the first as their root being derived from thence as streams from their Fountain and children from their Parents resembling and representing their nature They are as the image and shadow of the first symbolically tacitely and secretly comprehending the prints and footsteps of those first arguments wearing their badge and livery These having the force of the first communicated to them argue as they in respect of their force and affection of arguing but in a new way and manner as second notions at the second hand look what force the cause hath to argue its effect the same force hath an argument arising from the cause to argue the symbol of the effect As the matter and forme argue their effect so the members argue the integrum Hence it apears that genus is not causa materialis as Mr Hudson pag. 78. judgeth for this he speaks of it as it doth exist in the individual it is causa materialis individui Answ. Genus is not causa materialis or materia for that is a first argument deriving this force of arguing from no other It is symbolum materiae not as it relates to genus as Mr Hudson there speaks but as genus for genus relates not genus 2. Hence it also appears that Mr Hudson pag. 78. is mistaken in conceiving that the genus only is a second notion and that thereby it is distinguished from the integral The genus being a second notion and also in the same page But Universality is of another nature being an abstract second notion Answ. It is true genus is a second notion but it is not thereby distinguished from integrum for that is a second notion arising from some first â—rguâ—â—ent CONCLUSION III. Genus and integrum are both capable of admission and ejection of parts That is not a true rule which Mr Hudson pag. 81. propounds That totum whereunto there is admission wherein there is nutrition and edification and out of which there is ejection that is an integral his meaning is it is not genus Answ. That totum may be a genus for animal admitted beast and man at the first under his wing when a man is born and admitted into the world he is admitted into mankind when an individual lyon comes into the world he is admitted into lyon-kind when Bucephaluâ— was foaled he was admitted genus equorum and was nourished c. and when he dyed he was ejected and cast out of that kind when an individual lyon dyes he is excommunicated from lyon-kind All beasts at the last shall be excommunicated and cast out of the society of animal a living creature When a Scholler is admitted into a Colledge and University he is admitted into a new kind of society where he is nourished and edified in good literature when he is expelled from thence he is cast out of that kind of society The reason is because there is no individual integral corporation or society but is of some kind or other CONCLUSION IIII. There is a reciprocation between the whole and the parts Although the parts are not the whole yet they are adaequate and equal to the whole This rule belongs to distribution and definition In quâ utraque affectio reciprocationis est illic partium omnium cum toto hîc definitionis cum definito The whole contains just as much as the parts and the definition as the definite contrà partes simul sumptae are equal to the whole neither more nor less they will reach as far as the whole and no farther and the whole will extend it self as far as all the parts and no farther They are like vessels holding the same measure of equal latitude and extent one as large as the other as two pints and a quart Having the whole you have all the parts and having the parts you have the whole Omnis divisio debet exhaurire totum divisum But one part alone is narrower and reacheth not so far as the whole this reciprocation is partium omnium cum toto not of any one For if one part alone were equal to the whole all the parts together were greater then the whole But that is a clear standing everlasting rule that the whole is greater then the part that is then any one part And this being a property of totum as such is true of totam universale and integrale 1. Of Totum universale The genus is greater then any any one species homo is greater or larger then Socrates and Animal larger then homo The totum genus the whole genus is not in every part or species the generality or universality of the genus is not in every species humanity universally considered in the whole latitude and extent of it is not in Socrates The reason is because genus is totum a whole and species est pars generis the spâ—cies is but a part of the genus Genus gives it self to be divided among all his species but gives not it self wholy and altogether to any one species It is a whole containing many or several parts and is not wholy or universally in one part or species There is but a part of the genus in one species and therefore when we say Socrates est homo Socrates is a man we mean not that he alone is a man for then Socrates should be genus giving and communicating essence to his species which cannot be tota humanitas universa all humanity universally considered is not in Socrates for part of humanity is in Plato c. it is proper to genus to be totum universale this cannot belong to any part the genus is of larger and wider extent then any one species Animal extends it self beyond Brutum and comprehends Homo also within its compass Quest When Brutum was made and not Homo where was Animal When brute beasts were made and not man where was living creature Answ. Animal living creature that genus or kind was still in making and not perfect till Homo was made 2. It is as true of totum integrale All the members are equal to the whole but not any one Hence an integrum an entire thing cannot have his whole integral entire nature preserved in one part or member Mr Hudson affirmeth that the Catholike integral Church i. e. the Church Catholike which he affirmes to be an integral may be brought into a narrow room and haply to one congregation it is possible saith he in p. 88. yet all the essence and priviledges of the Church Catholick Visible are contracted and reserved therein This position is as cross to reason as that one is two or three integrum cannot be made of one member for all the members give essence and being to the inâ—egral A part cannot
Matth. 7. 16. There are some operations peculiar to lyons some to Bees c. 1 mean that are proper to the whole kind DIFFERENCE V. The name of the genus may be given to the species but the name of the integral cannot be given to the member because the genus is totum essentiale communicating his whole nature and all his essential properties and operations to his species and the names of things are sutable to their natures Homo the name of a man is given to Socrates Plato c. but the name o man is not given to his finger or toe for a member hath but part of the nature of the whole in it Obj. Pars similaris hath the name of the integrum a drop of water is water Answ. A drop of water is species Aqua and haec aqua are genus and species as Mr Hooker speaks That aqua and haec aqua are genus and species may appear Res. 1. Where there is an essentiall predication of the whole of his part there is genus and species But in aqua and haec aqua there is an essential praedication of the whole of his part Ergo The reason is because genus onely is totum essentiale partibus Res. 2. Haec aqua hath some genus But this water hath no genus but water Therefore this water hath water for his genus Res. 3. If two drops of water are ejusdem generis then aqua is their genus But two drops of water are ejusdem generis Ergo It is not absurd that there should be many thousand spâ—cies of water in one pailful and many thousand sands in one handful and many thousand Bees in one hive DIFFERENCE VI Genus est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} prius speciâ—bus membra intâ—gro priora the genus is before his species in priority of nature and the member before the inâ—corum The reason is because genus is a note of the causes integrum of the effect the causes are in order of nature before the effect and the effect after the causes The genus is essentiall to his parts giving causes to the species the members are essential to the integral communicating essence to it the more universal general or common any thing is the more priority of nature it hath Animal est prius homine est eâ—im termiais commâ—nior quà m homo homo before Socrates As genus is prius so it is notius naturâ Claritas generis non dependet à claritate specici sed 〈◊〉 sâ—se commnniâ—at singulars may be better known to us but universais are by nature beâ—ter known then specials Homo is better known then Socrates or Plato Animal better known then any of them and substance better then that ens à primo is better known then any of them all because it drawes neerer to ens primum which is notissimum maximè intelligibilâ— Prius notius naturâ eadem sunt But the members are before the integral in order of nature for that is made up of the members and therefore cannot be before them A house cannot be before the foundation and superstruction A tree cannot be before the root body and branches Mr Hooker p. 255. in his rational discourse about the nature of integrum made it appear as clear as the Sun that the members which make up and constitute the whole are in order of nature before it Yet Mr Hudson p. 219. seemeth to plead for the priority of an integral affirming that the nature of the Church Catholike visible in respect of the particulars is like to the priority of a Kingdom to the parts of it or of a corporation in respect of the parts of it Which is not meant saith Mr Hudson in a mathematical or techtonical consideration for so the particular buildings are prima and the whole city Orta Yet saith he so M. Hooker understands me Answ. Mr Hooker speaks not of a city only in respect of the artificial buildings but he speaketh of a civil body or corporation and a politicial Kingdom which bodies politick and corporations hold correspondence with a city having many houses and buildings in it which houses and buildings are in nature before the whole city which is the effect arising from those causes So likewise the members of every body politick are in nature before the entire body it self which is made up of those causes A city in a techtonical consideration may be first in intention perfection and dignity as well as a civil or ecclesiastical corporation Mr Hudson speaks as if a city attended in a techtonical consideration could not be first intended For Mr Hudson opposeth these which is not meant saith Mr Hudson in a techtonical consideration but in regard of intentions c. But it is a common rule that which is first in intention is last in execution contrà The finishing and compleating the whole city is last in execution in a techtonical consideration why may it not be first in intention but no integral body is first in essence Mr Hudson p. 219. affirms that the integral Church is first in essâ—nce which I confess is above the reach of my shallow reason for the members give essence to the whole that is matter and form and the integrum receives essence from them being a symbol of the effect And how is it possible to conceive that that should be first in essence that is last in essence receiving his essence from the essence of the parts Neither can any integrum be first cognitione distinctâ noscibilitate perfectâ it may be notius nobis analytically but not notius naturâ genetically When we analyse the frame and workmanship of god we meet with the effects and go from them to the causes which we perceive by their effects but the causes are better knowne by nature because as Res sese habent in esse ita in cognosci the intelligibility and Cognoscibility of things followeth their Entity and being Mr Hudson p. 278 speaks well and truly cognitio sequitur ordinem naturae in se But how the Kingdom of England can be known without or before the knowledge of the distinct parts I am not able to conceive A man may indeed know the Policy Laws and Priviledges and not know all the severall Towns but the Towns are not the members of the Laws and Priviledges A man cannot know the body of Laws distinctly before he knows any of the particular Laws For it is certain that as the essence of a thing consists in his causes so the knowledge of the essence of a thing consists in the knowledge of the Causes The common place of causes is the fountain of all Science Scirique demum creditur cujus Causa teneatur ut merito dicatur à Poëtâ Foelix qui potuit rerum cognoscere Causas It is a speculative happiness and the â—oelicity of the understanding to know the Causes of things But there is but small happiness to see the
the other There is a difference indeed in accidents but none in essence there being according to this accompt no essentiall or substantiall difference between them Lastly Hence there is upon the same accomptâ— no essential and substantial man in the world but only Ideal for all generals subsist in individuals and individuals onely subsist in themselves If therefore individualls differ not essentiall one from another but only accidentally there is no substantiall or essentiall man subsisting by himself because individuall men only subsist in themselves If therefore no individuall proper essential humane forme there is no individuall essentiall man subsisting and therefore no individuall substantiall man in the world Every individuall man is an accidentall man having no proper substantial individual form or essence He that hath no substantial proper form hath no substantial proper essence and therefore cannot be a substantial individual man And hence there is no substantial individual man in the world but only ideal and common and Socrates and Plato should differ essentially no more one from another then Doctor Marâ—in and Doctor Luther But the truth is they have not one and the same essence but differ in their essentiall forme one from another For an accidentall forme cannot be the prime and principall essentiall Cause of a substance THESIS VII The name agrees most properly to Individuals Speciâ—s of the old verb specio to see or behold as we have heard signifieth the visible face or appearance of a thing a sight or thing seen the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} video signifyeth a visible shape forme image or representation of a thing as we have heard the reason is because individualls are onely visible in themselves we may see some of their faces daily with our bodily eyes Generalls cannot beseen but in individualls man cannot beseen but in Socrates and Plato and other individualls It is clear therefore that the name which is a note and representation of the thing sutes best of all with singulars and individualls THESIS VIII Logicians will grant that individuum est species Not onely Ramus Berhusius Snellius Gutberleth c. but Aristotle will grant it He testifyeth that the last and lowest generall kindes are next above the individualls as man is Arist. lib. 3. above individuall men Extrema seu ultima gâ—nera supra indivi-Metaph c. 4. dua sunt ut Homo I might easily name severall Authors who conceive that Homo is the Genus of Individuall men and that individuall men are species But those are onely inducements not convincements being onely inartificiall Arguments We shall therefore having propounded these preparatives and explâ—ations somwhat helping to understand the Cause in hand present some Artificiall Arguments and reasons for the demonstration of this truth that Individuum est Species Singular Lyons are species of lyon in generall Socrates Cicero Aristotle Solomon Plato c. are Species of Homo REASON I. If Homo be the Genus of Socrates and Plato Socrates and Plato are species of Homo But Homo is the Genus of Socrates and Plato Therefore Socrates and Plato are species of Homo Major Genus and species stand in a mutuall respect and look one to another so that Homo cannot be Genus Socratis Platonis unless Socrates and Plato are species Hominis Genus as such hath an eye upon his species and respects nothing else in the world As the Cause argues nothing but his effect so the Genus argues nothing but his Species Minor The proof therefore of the minor is most of all here to be attended viz. That Homo is the Genus of Socrates and Plato which may appear thus Reas. 1. That to which the definition of Genus agreeth is Genus But the definition of Genus agreeth to Homo as he standsin respect to Socrates and Plato Therefore Homo is Genus as he stands in respect to Socrates and Plato Genus is totum partibus essentiale and Homo is totum partibus essentiale giving essence to Socrates Plato and the rest of his individualls Reas. 2. If Homo stand in the same respect to his individualls in which Animal stands to Homo and Brutum Homo is the Genus of all individuall men But Homo stands in the same respect to his Individualls in which Animal stands to Homo and Brutum Therefore Homo is the Genus of all individuall men Major prob. If Homo respects and argueth his individualls as Animal respects and argues Homo and Brutum Homo hath the affection and respect of a Genus to his individualls For Animal hath the affection of a Genus to Homo and Brutum and therefore that being granted there is as good reason that Homo should be Genus to individuall men Minor prob. Homo stands affected as much and in like manner to singular men as Animal to Homo and Brutum Is Animal more general then Homo Homo is more general then Socrates c. Doth Animal comprehend Homo Brutum Homo comprehends Socrates Plato and all other individuall men under him Is Animal essentiall to man and beasts Homâ— is as essential to Socrates and his other individualls Doth Animal communicate himself and his whole essence to Homo Homo is as liberall to Socrates and Cicero and his other individualls keeps nothing to himself but unlockes all his treasures of humanity and bestowes all his whole estate and all his humane excellencies his entire nature matter and forme his name dignity nobility and all his titles of honour upon Socrates his other individualls and challengeth as great an interest in them as Animal can challenge in Homo and Brutum If Homo can say I am Animal Socrates can stand upon the same termes with Homo and say I am Homo If Homo can say Animal is mine and all that he hath Socrates can say Homo is mine and all that he hath Reas. 3. Homo is either genus or species in respect of individual men But homo is not species in respect of individual men Therefore homo is genus in respect of individual men Major Homo stands in some respect to individuals and singulars Let any man put any other respect upon homo as he respects his singulars but either genus or species Minor It cannot be a species as some would have it for it is called species onely in respect of his genus If it be a species of singular men of Socrates Plato c. then those individuals must be his genus and Socrates should be more general then homo But it is clearer then the light of the sun that homo is more general Reas. 4. If all individual men are ejusdem generis of the same kind all comprehended under mankind homo is genus But all indiuidual men are ejusdem generis of the same kind all comprehended under mankind Therefore homo is their genus What else can be their next genus
finger not being a man should want the name and title of a man because such names must be given to things as may hold proportion with their natures Minor Boston church Capel church and every individual church is a congregational church and is called by the name of a church or congregation Therefore a congregational church is a catholike universal church and the genus of all churches REASON 3. There is a genus of all individual churches There is no genus of individual churches but only a congregational church Therefore a congregational church is the genus of all individual churches Their community of nature is an evidence that they have a genus and are comprehended under some more general head and there is no other next genus but only a congregational church I speake only of their next genus for a body politick is genus generalissimum or a higher and more general genus REASON 4. If all individual churches are species a congregational church is the genus of all individual churches But all individual churches are species Therefore a congregational church is the genus of all individual churches That all individual churches are species is evident because all individuals are species as wee haue proved in the first conclusion concerning species specialissima REASON 5. If all individual churches are ejusdem generis and are distinguished specifically one from another a congregational church is a catholike generical universal church and the genus of all individual churches But all individual churches are ejusdem generis â— and are distinguished specifically one from another Therefore a congregational church is a catholike generical universal church and the genus of all individual churches They are all ejusdem generis of the same kind being all congregational churches Boston church is a congregational church Capel church and Hartfora church are of the same kind All have the same general matter and form the same ordinances and officers de jure they differ not one from another in their general kind having all the same common nature and that they are distinguished specifically one from another is as evident Boston church Hartford church Capel church are disparata and therefore opposita and essentially distinguished one from another it is impossible that one should be the other The assembly of saints at Philippi are not essentially the same with those at Ephesus those at Ephesus are not the same with those at Corinth We have proved before that individuals are really formally and essentially distinguished one from another REASON 6. If a congregational church communicate all his essential properties or proper adjuncts to individual churches a congregational church is a catholike generical universal church and the genus of all individual churches But a congregational church communicates all his essential properties or proper adjuncts to individual churches Therefore a congregational church is a catholike generical universal church and the genus of all individual churches The integrum doth not communicate all his propeties to every members a mans finger is not risible is not indued with a power of laughter But the genus comunicating his whole essence communicates all his essential properties to his species as we have heard A congregational church communicates all his essential properties to individual churches Ecclesiastical ordinances Officers Seales and Censures are the proper priviledges of a congregational church And all these are to be found there All the springs of God are there Psal. 87. 7. there we may meet with Jehovah himself the first being All the water in springs is derived from the sea by secret pipes and channels under the Earth The first being is an infinite sea of being and goodness and he communicates himself and poureth out most glorious sweet influences of himself in his own ordinances and wayes of his own appointment and those who wait upon him herein may drink of the Rivers of Eden Psal. 36. 8. one day here is better then a thousand Psal. 84. 10. It is cleare from this discourse there is no catholike integral political church for an integrum is species specialissima and cannot be divided into species as wee see the catholike church is And therefore I shall add no more for the present FINIS ERRATA In the Epistle page 4. l. ulâ—-read cousultative p. 6. l. 38. r. quae p. 17. l. 2. r. invitation p. 21. l. 18. for it r. is p. 37. l. 26. r. University Ioh. 1. 42. Iosh. 15. 6. 18. 17. 1 Sam 7. 12. 1 Sam. 17. 49 50. Rev. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Aristot. M. Hâ—dson page 77. Continue of con tâ—nco to hold together M. Hudâ—on p. 89. 90 91.