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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	catholic_a	church_n	visible_a	3,379	5	9.5057	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61677	A congregational church is a catholike visible church, or, An examination of M. Hudson his vindication concerning the integrality of the catholike visible church wherein also satisfaction is given to what M. Cawdrey writes touching that subject, in his review of M. Hooker's Survey of church discipline / by Samuel Stone ...	Stone, Samuel, 1602-1663.; Mather, Samuel, 1626-1671.; Cotton, John, 1584-1652.	1652 (1652)	Wing S5734; ESTC R13023	44,012	51

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 ●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 ●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 tho●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 veniet●e deserto nova ignominia c. which words might have been lookt upon as tr●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 ar● 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 ●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

Catholike are not a sufficient demonstration that it is an Integrall See conclusion second concerning species specialissima This answereth Mr Hudson his eighth Argument p. 84 85. And also his ninth Argument p. 86 87. CONCLUSION IX The invisible Church not being distinguished into several political bodies may be an Integrum yet the visible political Church distingushed into several congregations may be a genus and those several congregations the several species The name of the whole may be given to one and not to the other A thousand visible beleevers in confoederation one with another c. may be called a visible Church But a thousand invisible saints cannot be called an invisible Church Here is no visible political vinculum or bond to bind all Churches together in one Integral body This may answer Mr Hudson his tenth Argument p. 87. CONCLUSION X. The Church covenant is not onely a covenant between man and man but also between God and man We read of two staves Zach. 11. 7 10 14. Beautie and Bands there was not onely a covenant between man and man signifyed by bands but also a covenant which God made with his people signifyed by his staff beauty We may find this double covenant exprest Isaiah 62. 5. As a Bridegroom rejoyceth over the bride so shall thy God rejoyce over thee Here is implyed a covenant between God and his people And as a young man marrieth a virgin so shall thy sons marry thee There is implyed a covenant between man and man When we enter into Church covenant we binde our selves to God and to our Bretheren to walke with God and one with another according to the rules of divine politie We make not the Covenant between man and man the forme of the Church Here Mr Hudson is mistaken who affirmes that the covenant of particular congregations is a covenant between man and man And this saith Mr Hudson we make the form of particular congregations See Mr Hudson pag. 90. CONCLUSION XI Baptisme is an adjunct priviledge of a political Church member as circumcision was a priviledge of the members of the Iewish Church Gen. 17. Those Acts 2 were admitted into the Church and then Baptized they are said to be Baptised in the name of the Lord Iesus not because the Apostles could alter the forme of Baptisme prescribed by Christ they were to Baptise all in the name of the Father in the name of the Son of the holy Ghost Math. 28. 19. but because they submitted to the power of Christ in his Church and ordinances and owned him for their Lord and politicall head and then were Baptised The same expression also we find Acts. 10. 48. The Eunuch was a proselyte a member of the Iewish Church Obsignation with the initiall seale of Baptisme implyeth confoederation and admission into the Church Suppose a Master of Artes in one University takes the same degree in another University without repetition of his former degree which is included in the second this is no Argument that all Universities are members and that there is one integral Universitys consisting of them all A man that hath been Baptized in one Church and received the Lords supper there if he remove to another church and receive the Lords supper there without repetition of his Baptisme for that must not be repeated this is no evidence that there is one integral Church of which all Churches are members This may serve to Answer that which Mr Hudson writes pag. 90. his apprehension is that a man who is no member of any particular congregation may be Baptized CONCLUSION XII A congregation may remove from one place to another and yet be the same individual congregation A man do h not vary his species as often as he ●arieth his place A Church doth not vary its species as often as it varieth its place yet two distinct congregations are distinct species as two men are This answers to that Question of M. Hudson p. 91. CONCLUSION XIII Genus containing the common matter and also the common forme of the species because the speciall forme is a member of the species the genus may be said to contain the special forme and to hold together the one with the other A man may be said to hold a sword in his hand when he holds only the hilt haft or handle in his hand he holds the sword by the handle which is but a part of it So likewise the genus holding the species by the common forme which is but a part of the species yet because the proper forme is another part and joyned to it the genus may be said to contain the species As Homo holdeth Socrates by his common forme of humanity to which his proper forme of Socrateity being adjoyned Homo holdeth Socrates and so may be said to contain individual men which are his species This may answer that which Mr Hudson propounds pag. 95. Totum essentiale sive Genericum doth not comprise the forme of the species in it self but giveth the matter or common nature to the species I cannot but dissent from Mr Hudson his judgement concerning the constitution of the Catholicke Church expressed in the next following words of the same pag. viz. p. 95. The Church Catholike is made up of the matter and forme of the particular Churches conjoyned as a whole house of the particular rooms in it For Mr Hudson saith that the Catholicke Church is first in essence but a whole house is not first in essence before the particular roomes of which it is made up I never heard of a house consisting of several rooms that was first made up of all the rooms in it having the rooms made afterwards One room may be made before a whole house consisting of several rooms but it is impossible I conceive that the whole house containing all those rooms should be made up before the several rooms are made CHAPTER V. Containing Arguments tending to demonstrate that a congr●gational Church is a 〈◊〉 Universal visible Church wherein a few propositions are premi●ed by way of explication PROPOSITION I. THE Church of Christ at Jerusalem was the mother of us all the primitive Church ou● of which all the true visible Churches in the world have swarmed Gal. 4. 25. PROPOSITION II. The Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Latine Conci● in English Church in a Theological sence is proper●y given to an Ecclesiasticall political body for it signifies properly an assembly of Citizens lawfully called together by a Be●dle ●own clark or such like publick officer to attend their civil affaires as in Cambridge the Beadles call a congregation it is used Acts. 19. 32. ●9 41. translated assembly It is taken therefore in the Theologicall use of it for an assembly of heaven●y i●izens joyned together in a Political society and corporation and meeting together according to divine institution to worship Christ and attend the affairs of his house and Kingdome A congregational Church is

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 accompt● 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 Mar●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 Speci●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 g●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 expl●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 Hom● 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