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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

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

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

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 i●s Civil happiness This was one piece of the misery of the Ephesians and other ●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 Ep● ● 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 mem●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 visibile● M●thod ●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} bu●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 essen●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 vis●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 desir●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 Cap●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 ●aec aqua are genus and species and tha● it is the peculiar prerogative of the g●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

Stone erst Eben-Ezer hight To tell the Lord hath helpt us with his might Like Stone in Davids sling the head to wound Of that huge giant-Giant-Church so far renownd Hight at the Church-Catholike Oecumenical Or at the lowest compass National Yet Poteck Visible and of such a fashion As may or Rule a world or Rule a Nation Which though it be cry'd up unto the Skys By Philist●ms and Isralites likewise Yet seems to me to be too neer a kin Unto the Kingdom of the Man of sin In frame and state and constitution Like to the first beast in the Revelation Which was as large as Roman empire wide And Ruled Rome and all the world beside Go on good Brother Gird thy Sword with might Fight the Lord's Battels Plead his Churches Right To Brother Hooker thou art next a kin By Office-Right thou must his pledge Redeem Take thou the double portion of his spirit Run on his Race and then his Crown inherit Now is the time when Church is militant Time hast'neth fast when it shall be Tryumphant JOHN COTTON A Congregational Church is a Catholike Visible Church IN this disquisition I shall attend two things First the explication of some Rules concerning Genus or Totum Genericum Secondly The Application of those rules to the question in hand In the Explication I shall labour briefly to open the Fundamental Rules concerning genus and species and then build some conclusions upon those Foundations or deduce some Consectaries from those Principles In the Application I shall return some answer to M. Hudson's Arguments contained in his fourth chapter and also propound some reasons tending to demonstrate that A Congregational Church is a Catholike Church CHAPTER I. Concerning the Definition of Genus and Species GEnus est totum partibus essentiale The General or the Kind or the general kind is a whole essentia to the parts Aristotle saith it is that which is one and the same in more that is in more species He hath other expressions to the same purpose viz. that the genus is that whereby those that differ are the same according to Essence that is have community of Essence which is the same in substance with this definition which I have here propounded viz. That Genus is a whole essential to his parts There is another definition of genus which Aristotle gives and his followers have received from him which M. Hudson hath taken up viz Genus est totum quod de pluribus specie differentibus potest praedicari in quid or affirmari in qu●stione quid est That is the Genus is a whole which may be predicated or affirmed of more things differing in special kind in the question what is it It is said to be predicated in quid because when the question is what is the species the genus then must be predicated of it in answer to it As when the question is What is homo what is man the answer must be Animal a living Creature This last definition is not exact First Because Genus containeth not the whole quiddity of the thing for when this answer is given Man is a living creature there is yet no difference appearing between him and a beast a beast is a living creature and the question yet remaineth what living creature he is Secondly It is the proper office of the definition to explicate the quiddity of a thing and shew what it is Definitio est cum ex●licatur quid r●s sit when the utmost bounds of the Essence of a thing are laid forth it is then distinguished from all other things Thirdly There may be genus where no question is made We shall speak somwhat briefly tending to open the true definition of genus In which we may consider first the thing defined secondly the definition The thing desired is Genus the kind or general The word firstly and properly signifieth a Stock Linage Parentage Kindred or Family Genus is used in this signification in Acts 4. 6. where {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is translated and properly Kindred And as many as were of the kindred of the high Priest Phil. 3. 5. Paul was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the stock of Israel Here it is taken for kind community of Nature and Essence As animal is the gen●● of Man and Beast because the essence of living creature is common to both The word is translated from Families hither by reason of similitude because as Parents are causes of their children so genus is of his species And because those that are born in the same Family and are of the same house stock or kindred have all things in common between themselves as names sirnames priviledges c. so in like manner species have a like nature in common between them as Socrates and Plato The Definition is Est totum partibus essentiale Genus est Genus is that is it exists extra Intellectum without the Understanding There are universals as well as singulars and common nature as well as special There is a generality universality and community and common nature of things me non cogitante Our understanding doth not give being to genus but it is extant and in print in rerum natura whether we observe it or not Totum a whole This is the general nature of it wherein it agreeth with Integrum It is totum a whole because it is distributed into parts and is the container of the parts It is true that there is more in the species then in the genus yet the genus holds them together All the parts are held together in the whole as in the common head to which they are reduced They all agree and meet together in the genus in one common matter and a common form as in one point or center As Animality is a common Vinculum and Bond containing and comprehending man and beast they cannot but agree in that common nature and so far they must needs agree one with another that bond will bind them and hold them together while they have any existence or being in the world There will be kindred and community of nature between homo and brutum while the world stands Essentiale It is a totum which gives essence herein it is opposed to Integrum for there the parts did give essence matter and form to the Integrum We must not conceive that genus gives his community generality or universality to his species nor that it gives to the species all that they have there is more in the species then is in the genus therefore the whole essence of the species is not in the genus Homo hath a special form which Animal hath not Homo est Animal rationale here is somthing in man besides his animality which is added to it It is true in this respect plus est in specie quàm in genere yet genus is totum essentiale because it symbolically containeth