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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44866	A vindication of the essence and unity of the church catholike visible, and the priority thereof in regard of particular churches in answer to the objections made against it, both by Mr. John Ellis, Junior, and by that reverend and worthy divine, Mr. Hooker, in his Survey of church discipline / by Samuel Hudson ...	Hudson, Samuel, 17th cent.	1650 (1650)	Wing H3266; ESTC R11558	216,698	296

external donative regiment of Christ over his visible Church-Catholike dispensed by Ordinances and Officers here below which shall then cease And though the Ordinances as he alledgeth are distinct from the Kingdom in sense and signification Yet they strongly argue a Kingdom constituted and governed by them as the Kings laws argue a King and Kingdom As from helps and governments 1 Cor. 12.28 we gather the consequence of helpers and governours as officers in the Church so from the external laws of this Kingdom we necessarily conclude there is such a Kingdom commensurable to the extent of these laws and that external Organical and Catholike which is spoken of Isa 9.6 And the 25. ver makes it plain for he must reign until he hath put all enemies under his feet which reigning relates to professed Subjects as well as professed enemies and these Subjects comprehended in a Kingdom Again Heb. 12.28 Wherefore we receiving a Kingdom which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear This Kingdom cannot be meant of the internal Kingdom of grace in the heart for that was also exercised by Christ in his peoples hearts under the old Testament but it is meant of the external unalterable perpetual Ordinances of worship and government which differed from those under the Law else the Apostles antithesis of the Church under the Law and the Church under the Gospel had not been good which are the things he compares in that place Externals under the Law are opposed to externals under the Gospel It cannot be meant of the Kingdom of glory for they had not yet received that And it is plain he speaks of a Kingdom wherein we may now serve God acceptably with reverence and godly fear Now these Ordinances of worship and discipline being Catholike or universal and relating to a Kingdom and therefore set down under the name of a kingdom by a Metonymy of the subject for the adjunct the Kingdom for the Ordinances of the Kingdom do strongly argue the being of the Kingdom Can we conceive that the holy Ghost would chuse to use such a metonymy of the subject where there is no such subject It is true as is alledged the unalterablenesse lyeth in the adjunct Ordinances i. e. in regard of God who will not alter them and that the subject or kingdom may be moved and shaken by persecutions or heresies and so may the Ordinances also and have been we know but that kinde of alteration moving or shaking is not meant in the text neither was intended by me I have the rather mentioned this text because I finde one of our brethren for Congregational Churches viz. M. William Sedgwick giving this Exposition of it in a Sermon of his in print which was preached before divers members of the House of Commons Sect. 6. Again 1 Cor. 5.12 The Apostle saith what have I to doe to judge those that are without The preposition or adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to know what it doth relate unto Is it not meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Church And can we think that that Church was the Church of Corinth only Had Paul nothing to do to judge any that were out of the Church of Corinth when he was an Apostle all over the Christian world This could not be meant of the invisible company only what had Paul nothing to do to censure any but invisible members Why did he then excommunicate Hymenaeus Philetus Phigellus Hermogenes and Alexander And saith I would they were cut off that trouble you Also it must be meant of an Organical body because here are censures mentioned as belonging to all within And therefore it must be meant of the Church-Catholike visible Organical What have I to do to judge those that are not brought into the Church They are not under my power or cognizance but belong only to the civil Magistrate And we usually speak of the Countreys that are within the Pale of the Church and those that are without And we have an axiome Extra Ecclesiam non est salus which cannot be meant of any particular Congregation in the world but is true of the Church-Catholike visible typified by the Ark of Noah without which ordinarily and visibly there is no hope of salvation Extra ejus gremium non est speranda peccatorum remissio Calv. Inst l. 4 c. 1. S. 4. Again Eph. 4.4 5. The Apostle proveth the Church to be but one by divers Arguments First saith he There is one body of Christ which is therefore called Eph. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of Jews and Gentiles i. e. the same body And this an Organical body because Paul addeth ver 7. whereof I was made a Minister Secondly there is but one spirit in that whole body which is as one soul in one body Thirdly there is but one hope of their calling Fourthly There is but one Lord or King over the whole Church Fifthly There is but one faith i. e. One religion doctrine worship the same Commands and Statutes for all Sixthly There is but one Baptism to admit into this Church Now if the whole world were under one King and governed by one Law and all one body and all capable of the same priviledges and all made Denizons by the same way of enrowlment it would make but one Empire yet so it is with all the Christians and Churches in the world they have the same King Law Word Sacraments of admission and nutrition which they visibly subject themselves unto and receive therefore they are all one visibly Church Upon this text ver 12. Beza in his large Annotations hath this note Being the Church is to be considered either as a Communalty of a sacred Common-wealth or as a spiritual Temple or as a mystical body the ministery of the word ought likewise to be referred to these three heads c. All which 3. considerations shew the unity and integrality of the whole And that this is meant of the visible Church and not invisible or Triumphant as M. Ellis conceiveth appeareth because it is the Church to whom Officers are given ver 11. to be edified ver 12 13. compacted together by joints ver 16. of whom mutual duties both religious and civil are required for such are set down in that Chapter and the following And so M. Hooker understands it Surv. p. 3 where he cites this text for the political body or Church visible of Christ ruled by the donative delegated power of Christ and that visibly by his Ordinances and officers It is therefore the militant visible Church which holdeth forth the truth Phil. 2.16 contending for it Jude 3. Into which the thief may possibly enter Joh. 10. Act. 20.29 30. Again Christ saith Mat. 16.18 On this rock will I build my Church and the gates of hell shall not prevail against it Was this a particular Congregation No surely but the Church Catholike for any particular Church may

a quovis impio nec pio videri potest saith Whitaker And if the word Church be taken in that sense it is most certainly true it must needs be invisible But there is also an external communion as hath been shewed before which the visible members have both with Christ and one with another which is visible and makes the enjoyers thereof visible one to another and to all others also viz. their praying one with another and for another and their hearing the Word and receiving the Lords-Supper together as occasion is offered and their receiving all those as visible members of the visible mystical Kingdom and body of Christ that are admitted in any part of the Church by baptism and the avoiding of such as are any where excommunicated and the receiving again into communion those that are any where absolved So that there is an external visible Kingdom of Christ as well as an internal and invisible and the elect are of the visible Kingdom as well as of the invisible they are as Ezechiels wheels a wheel in the midst of a wheel It is true which reverend M. Hooker puts me in minde of that these 4. Questions between the Pontificians and our Divines are distinct Vtrum Ecclesia sit visibilis Vtrum Ecclesia visibilis potest deficere An sit semper frequen● gloriosa Vtrum Ecclesia opus habet visibili monarchâ summo Judice But they are rather marshalled so by our Divines in their answers then distinguished by themselves for they often confound visible conspicuous glorious manifest specious splendid magnifical and flourishing together yet the Church is visible when latent under persecutions and is deprived of the other properties for all the members even then are not invisible members of Christ Cameron granteth that these properties may betide the visible Church but not alwaies and so say some of the Papists also and that when they do betide the Church they rather shew Quid sit Ecclesia quam quae sit that it cannot be discerned which is the true Church by these accidents of perpetual clarity Cameron de Conspic Eccl. The Pontificians notion of the Church Catholike is very absurd for they hold the name Church-Catholike to belong to one Church viz. the Church of Rome and that being the Church-Catholike and comprizing the universality of the Church in it self all that will be members of the Church-Catholike must submit unto them and be members of that Of which Tylen in Syn●●g saith well Orbem urbi includunt And the necessity which they make that this one visible Church should be under one visible universal head on earth viz. the Pope as Christs vicar general is as absurd and therefore they are worthily confuted by our Divines But to deny an external Kingdome or Church of Christ upon earth or to deny the visibility or perceptibility of it or the unity of it or the univesality of it under the Gospel is as I conceive as absurd on the other side To the particulars I shall speak more fully in following Chapters I finde reverend M. Hooker in his Survey of Church-Discipline par 1. pag. 3. acknowledging Christ a political head by his especial guidance in means and dispensations of his Ordinances as well as a mystical by spiritual influence and the Church a political body as well as a mystical The political body or Church-visible saith he results out of that relation which is betwixt the professors of the faith when by voluntary consent they yeeld outward subjection to that government of Christ which in his word he hath prescribed and as an external head exerciseth by his Word Spirit and Discipline by his Ordinances and Officers over them who have yeelded themselves subjects to his headship and supream authority And pag. 25. The visible Church is truly stiled and judged by Scripture light to be the visible body of Christ over whom he is a head by political government and guidance which he lends thereunto 1 Cor. 12.12 And that it is a visible politick body appears quite through the whole Chapter but especially ver 27 28. Because in that Church God set Orders and Officers Some Apostles Teachers Helpers Governments The like to this Eph. 4.12.13 Again p. 16. The Church is the visible Kingdom in which Christ reigns by the scepter of his word and Ordinances and execution of Discipline The testimony cited out of Ames by me was this Congregationes ille particulares sunt quasi partes simulares Ecclesiae Catholica atque adeò nomen naturam ejus participan● And further he saith Illi qui pro●essione ●●ntum sunt fideles dum rema●ene in illa societ●●● sunt membra illius Ecclesia sicut etiam Ecclesia Catholice quo ad statum exter●●m Ames medul l. 1. c. 22. Sect. 11. And in his Bellarminus euer●atus he saith Nos fotemur Ecclesiam militantem visibilem esse quo ad formam accidentalem exteruam insuit partibus singulatim conjunctim c. Here I am taxed by M. Ellis vind p 53. for citing this authour for me who is known to be against me But I answer I dealt candidly with D. Ames acknowledging him to be against a Church-Catholike visible in some sense and yet not against it in some other sense 〈◊〉 expresse words declare Neither doth he reject i● terminis an universal visible Church in my sense as M. Ellis affirme but my position stands good for ought that I finde in D. A●●● though I 〈◊〉 consent to his judgement in all things But let M. Ellis observe that Ames doth not hold the Church which is mystically one to be a genus or one generically sed quasi species specialissima vel Individuum quia nullas habet species propriè dictas Dicitur igitur Cat●olica non ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genus aut generale aliquid significat sed ut denotat aliquid significat sed ut denotut aliquid integraliter universale ut quum dicimus Orbis universus quia complectitur fideles omnium gentium omnium locorum omnium temporum Med. l. 1. c. 31. n. 18 19. Again cap. 32. n. 5. he saith Ecclesia particularis respectu communis illius naturae qua in omnibus particularibus Ecclesij● reperitur est species Ecclesiae in genere sed respectu Ecclesia Catholicae quae habet rationem integri est membrum ex aggregatione variorum membrorum singularium compositum atque respectu ipsorum est etiam integrum Which is as much as in this part of the question I contended for viz. that the Church-Catholike in regard of the external and accidental form is an integral and not a genus But M. Ellis makes the Church-Catholike one only in regard of the internal essential form and not in regard of any external form wherein he expresly crosseth Ames And therefore I retort it upon him again that he citeth a man for him which is expresly against him The external form is that which is visible and if the

this method rightly understood though they were not my words but only collected out of them I conceive that a man of any Nation converted to be a visible beleever is a member of the Church-Catholike entitive being within the general external Covenant and hereby hath right to all Church-priviledges that belong to the whole Church and that his particular membership which he comes to next doth not afford him his right but opportunity only But when M. Hooker comes to shew how this crosseth Gods method he only sheweth that it crosseth the method that God used in the national Church of the Jews which being in populo Israelitico must needs differ from the method in populo Catholico A person being a visible beleever must join himself to the Jewish Church before he can partake of their priviledges because the priviledges by Gods Covenant were so given but now the Covenant is Catholike it is sufficient to be in the general Covenant to make a man have right to the priviledges of the Covenant opporunity indeed cometh by joyning himself with some particular Congregations where the Ordinances are administred or some particular priviledges but not the general For my part therefore I conceive and conclude that the Church-Catholike visible is Totumintegrale and the particular Churches are partes similares or members thereof and parcels thereof As the Jewish Synagogues were of the Jewish Church though with some more priviledge for both Sacaaments And therefore Jam. 2.2 the Apostle calleth a Christian Assembly a Synagogue in the Greek If there come into your Synagogue a man with a gold ring And Heb. 10.23 The Apostle cals their assembling in Christian Congregations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a coming together into a Synagogue So Tylenus in Syntag. de Eccl. dis 1 Thes 3. Quamvis Ecclesiae nomen usitatius sit pro Christiano caetu quàm Synagogae tamen ne hanc quid●m appellationem respuit Scriptura Cum enim utriusque Testamenti Ecclesia una eademque sit secundum essentiam uno eodemque nomine utrumque populum indigitare nihil vetat Neither am I averse from the opinion of such who make the several Synagogues of the Jews several depending Churches for they had there the word read and preached and praier and there they kept daies of humiliation and there they had their Officers of the Synagogue and the dispensation of discipline even of excommunication Joh. 9.22 Only the censures were with liberty of appeals in case of male administration And they are called by the Psalmist the houses of God Psal 83.12 And the Apostles separated not from them any where until they persecuted them Totum essentiale sive genericum doth not comprise the form of the species in it self but giveth the matter or common nature to the species but the Church-Catholike is made up of the matter and form of the particular Churches conjoined as a whole house of the particular rooms in it and the particular Churches have in them and consist of part of the matter and part of the form of the whole qu●ad statum exteruum And these parts are limited and distinguished from others by prudential limits for convenience of meeting and maintenance and transacting of businesse and every Christian is or ought to be a member of the Church in whose limits he dwels being already in the general Covenant by baptism I do not hold as M. Hooker conceives from my words that meer cohabitation divolveth a Church-membership upon a man for then a Heathen Turk or Jew should be a Church member if cohabiting with a Church but I expressed the condition of being baptized and so in the general Covenant and then he ought to associate with the Church where God layeth out his habitation and they ought not to refuse him except there be sufficient cause of censure For of any Christians dwelling in any city or Town where there was a Church and he not to be a member of that Church or to be a member of another Church in another Town or City and reside in his own but per accidens as some distinguish hath neither example nor warrant in the Scripture And must imply either that he holdeth them not to be a Church and so not of the Kingdom of Christ or else such a corrupt part that he dares not joyn himself with them And as a man that comes to dwell in a Town ought not to refuse to be a member of that town but shall be ruled by the Officers thereof in civil affairs and if he like not he may yea must remove from them if he will not submit himself and if he continue with them he will be liable to punishment or restraint by those civil Officers if there be just cause so I conceive If any professed subject of Christs Kingdom shall sit down and cohabit with a Church within the civil limits allotted for such a Congregation he not only ought to associate with them but the Officers of that Church ought to take the inspection of him and if he be dangerously hererical or prophane and thereby dangerous and offensive they ought to take care of his cure and the preservation of the rest of their members by censuring of him whether he will or no in regard of his habitual general membership and their habitual indefinite office And though civil prudential limits wherein a Congregation dwels give no formality to the Church being heterogeneal yet as the limits of the particular seas and their names are from the shoars and lands they are bounded by though heterogeneal so may particular Churches well be bounded and denominated by their civil limits We finde frequently in Scripture the Church which was at Jerusalem Antioch Corinth Ephesus and Cenchrea And so it is in New-Englaad the several Churches are limited and named by the precincts and names of the civil divisions of Towns The Christians of Boston associated together make the Church of Boston if there be any not associated yet it is their duty to joyn and they ought to be received except as I said before CHAP. V. That the Church-Catholike is visible I now proceed to prove the Church-Catholike to be visible Sect. 1. which is the thing so much denied by many Divines There is indeed an invisible Church of Christ and that Catholike but if you take Catholike for Orthodoxal and also for universal and that in the largest sense of all comprehending all places and all times both past present and to come some militant some triumphant for whose sakes principally Christ died and the Ordinances were given and the visible Church was instituted Which invisible company are only known to God and are given by the Father to Christ to redeem and save And these persons though they be visible in their generations and enjoy visible communion in the visible Church whereof they are ordinarily visible members yet besides that they have invisible grace and invisible communion with Christ their head by faith on their parts and the

Spirit on his part and only these shall be saved yet that is not the Church that is meant in this question but the external Church of Christ consisting of true beleevers and hypocrites in which sense the Scripture oft takes the word Church I say the external political body and kingdom of Christ as M. Hooker cals it The same Church which Valle Messalinus or Salmasius Apollonius Spanhemius and Cameron de regimine Ecclesiae and Polanus de Ecclesia visibili universili and M. Rutherford M. Richard Hooker and M. Parker and divers others mean ●n their tractates of this nature wherein hypocrites as well as true beleevers are partakers of external Ordinances of worship and discipline And of this Church it in that Cameron saith Non negamus simpliciter Ecclesiam esse visibis●m quaestio est quomodo sit visibilis quatenus quando quibus Cam. de conspic Ec. p. 248. And he addeth that this visibility rather sheweth Quid sit Ecclesia quàm quae sit Now visible is that which may be seen Visibile est quod videri potest i. e. that which hath a capablenesse in it self to be seen herein it differs from visum for that is that which is actually seen Now as Cameron and others of this subject do distinguish things may be said to be visible either per se primariò and so only light and colour are visible or else per accidens and so figure magnitude motion and all other things which we say are visible are seen a man is not seen per se but per accidens The second kinde of visibility is meant in this question viz. per accidens per effecta as all other societies are visible Secondly a thing may be said to he visible either distinctè or confutè The Church-Catholike is visible in the second sense which Cameron also granteth p. 246. And aliquatenus aliquando aliquo modo aliquibus p. 247. Thirdly a thing may be said to be visible either uno intuitu simul or secundum partes at several aspects The first way only one side of a thing can be seen viz. one plain and small superficies The same man cannot be seen at the same view in all his external parts nor yet the Sun which is most visible The Church-Catholike cannot be seen uno intuitu but secundum partes sive membra Fourthly some things are visible only by the eye and judged of by the common sense but some other things require an act of the understanding to put those visible parts together to apprehend the unity thereof The unity of a man or a tree the very beast can discern but the unity of a society or Kingdom though it be visible they cannot discern because they want understanding to put the parts together And in this last sense the Church-Catholike is said to be visible as a Kingdom or Empire is the eye and common sense alone cannot discern the unity of it but there is requisite an act of the understanding to put the visible parts together in apprehension No man will deny an Empire to be visible because he cannot see the union of it with his eyes Again I did not take visible in the strictest sense visibile est quod radiat per medium ut luminosum coloratum but for that which is perceptible by any of the senses yea to the perceiving of which there is required an act of the understanding also to conceive of it and put the parts together yet not by logical abstraction but mental apposition and conjunction as we must do to perceive the unity of a Kingdom The nearer the parts lie the more is the visibility and the further off the lesse A Congregation is more visible in this sense then a National Church and a National then the Oecumenical The more visible the copula or bond is the more visible the thing is Having shewed you what Church-Catholike is visible and how the Church-Catholike may be said to be visible I come to prove by arguments that it is visible or perceptible But indeed the difficulty lyeth not here but in the integrality for if the Church-Catholike be an integral it will easily appear to be a visible one First If the subject matter Sect. 2. the persons of whom the Church-Catholike doth consist be visible the whole Church is visible also But they are all visible Therefore so is the whole Church That the whole Church consisteth of men and women who are visible beleevers not visible as men but as beleevers also none will deny That the visibility of the whole will necessarily follow is as undeniably true for what makes a thing visible but the visibility of the materials The essential forms of the most visible things are not visible as of a stone or a man Nothing can be said to be invisible whose materials are visible Secondly If the conversion into the whole Church be visible then the whole Church is visible But the conversion is visible Therefore c. That conversion into the visible Church is visible none can deny The Apostles made a visible conquest of the world by their preaching They were charged by Demetrius to have turned the world upside down Act. 17.6 They turn'd men from Idols to serve the living and true God 1 Thes 1.9 That this conversion was not into a particular Congregation but into the external visible body and kingdom of Christ is as clear and the gathering them into particular Congregations and setting Elders over them was a second work Chap. 5. And the consequence will follow for such as the conversion is such is the Church into which they are converted visible conversion makes no man a member of the invisible body but of the visible only invisible grace is required for that Thirdly If the profession subjection obedience and conversation of the members of the whole Church be visible then the whole Church is visible But they are visible Therefore c. The assumption none will deny It is called a professed subjection 2 Cor. 9.13 And Rom. 16.19 Your obedience is come abroad unto all Let your light so shine before men that they may see your good works Mat. 5.16 It is toward God in duties of the first table and towards men in duties of the second in charity chastity equity truth humility meeknesse Phil. 1.27 2 Pet. 3.17 yea visible to them that are without 2 Pet. 3.11 Now what reference hath this profession subjection obedience conversation to the particular Congregations Do they professe subject themselves to the laws of Christ and yield obedience thereunto in a godly conversation because they are members of this or that particular Congregation or because they are entred into the general Covenant whereby they are made subjects and members of Christs Kingdom Is the particular confederation the ground and cause of their profession subjection obedience and godly conversation Were not these found in them before they were thought meet to be entred into the particular