A Congregational Church, Title page – Dedication
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, Teacher to the Church of Christ at Hartford in New-England.
LONDON, Printed by PETER COLE, at the sign of the Printing-Press in Cornhill, neer the Royal Exchange, MDCLII.
To the READER.
IN most Co…troversies, though in their issues and superstructures they rise to a marvelous height, yet in the beginning and bottom ground, the difference is not great. So in this, though the differences and contests, not so much of principles, as of spirits and persons; partly through inward corruptions and prejudices, together with the secret wrath of God for them; and probably also, through Iesuitical bellows, blowing these unhappy flames, are now grown to a woful heîght, to desperate distunces and heart burnings; yet the foundation is in this seemingly slight Logical question, an Ecclesia instituta sit genus an integrum? Reverend and Learned M. Hudson conceives it to be totum integrale; M. Hooker to be totum universale. That this is the bottom question hence appears, that the other contrary apprehensions in Church discipline, are mostly the contrary consequences and deductions flowing from these two opposite principles.
Nor is it strange that so great a question in Divinity should border so neer upon the principles of Logick; for all the Arts are nothing else but the beams and rays of the Wisdom of the first Being in the Creatures, shining, and reflecting thence, upon the glass of man's understanding; and as from Him they come, so to him they tend: the circle of Arts is a Deo ad Deum. Hence there is an affinity and kindred of Arts (omnes Artes vinculo & cognatione quadam inter se continentur; Cicer. pro Arch. Poet.) which is according to the reference and subordination of their particular ends, to the utmost and last end: One makes use of another, one serves to another, till they all reach and return to Him, as Rivers to the Sea, whence they flow.
Now Logick is of most general use. Divinity. ratione finis; for it is the universal end of all: physica ratione foreign; for every art riseth here: but Logick ratione foreign; is most general; there is no art but useth the help of Logick; nothing can shew it self to the eye of the mind of man, but in this light. Hence mistakes in Logick are not unusual in Writers upon this subject. A man cannot apprehend M. Hooker's double consideration of the Church, as totum essentiale & organicum; nor why as totum essentiale it is Ecclesia prima, if he do not know genus and integrum and argumentum primum and ortum in Logick; nor judge his method to be other then leaping, if he do not know the method of the first part of Logick. Nor will his proving that Christ gave the Keys to a Visible Church, entitle the Church of Boston, or any other Church to them, unless it be also proved, that the visible Church is a genus, and that every individual Church, as that of Boston, is a species or part of this genus: Nor will it ever appear whether the visible Church be genus or integrum, till it appear what genus and integrum be.
Hence the first part of this Discourse is taken up in clearing the nature of these and other Logical Notions: which cannot but be needful in this question, Review, c. for M. Cawdry was long troubled before he could find out M. 2. pag. 64. Hooker's meaning, when he saith totum essentiale, not explaining it; though upon serious observation he found it. The Reader needs not be puzzled hereafter in that kinde, the explication is here done to his hand.
And here by the way I am to advertise the Reader that the publishing of this discourse may perhaps be a supersedias to any further labours, in answer to that reverend Divine. His review glanceth at some passages, not alwaies at the main and most material; when he shall strike at M. Hooker's whole frame and principles, he may receive an answer foreign: mean while this may suffice, meeting (though in pursuance of M. Hudson) with what seemes most material in the review.
The second part of this discourse iuproving and applying the grounds laid in the former to M. Hudson's discourse, would be wel attended by the Reader. Thou canst not judge aright till thou hast read the whole.
If any shall attempt a reply, let me desire him to imitate this, which may be a patterne for all discourses of this nature in clearness, and succinctness, and close pursuing the point in hand, without distastful reflections and diversions from things to men. Many polemical writers are so filled with oddpangs of their spirits, as causeth a secret kind of disrelishment and offence to the Readers.
The Author hereof is one who sees about him, understands the Principles and grounds he goes upon, and therefore knowes what he saith. His relation to M. Hooker (being Teacher of the same church) together with his personal abilities, caused many to judge him most meet to do this office of love to him and truth, but the fulness of his imployments, in his constant preaching, and other ways, was a sufficient plea of excuse in his judgement in his not rendring an answer to M. Hudson's book; yet upon the earnest desire of a friend (who was then engaged for a Voyage to England) to have a few lines from him touching tho nature of a Catholike Visible Church (that being the first and main question betwixth M. Hooker and M. Hudson; viz. what totum the Visible Catholike Church is) he was induced to promise, that if he might but have a fortnight free from other service, he would (to satisfie the desire of his Friend) send after him some Notes upon that subject; which accordingly was performed by him, and is done accurately and strongly, though briefly, as the streights of time allotted him would permit. It was in his thoughts to have given some larger explication concerning the nature and distinction of the Church, in such Propositions as these.
PROP. I. The church considered as the subject of Application, (where it is first to be attended) is the seed of Christ. As the seed of Adam is the subject of propagation, to whom his transgression is extended; so the seed of the second Adam are the proper subject of redemption, to whom it is applyed by his Spirit, Isa. 53. 10.
PROP. II. The church is either Militant or Tryumphant.
PROP. III. The militant church is the number of those to whom Christ is applyed but in part, which is therefore wrestling with her spiritual enemies.
PROP. IV. The militant church is mingled with Tares, i. e. with such who only seem to be the seed 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 utrius que 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.Ioh. 1. 42.
A Stone for solid firmness, fit to rear
A part in Ztons wall: and it upbear.
Like Stone of Bohan, Iosh. 15. 6. &. 18. 17.Bounds fit to describe,
'Twixt Church and Church, as that 'twixt Tribe and Tribe.
Like Samuel's Stone, 1 Sam 7. 12.erst Eben-Ezer hight;
To tell the Lord hath helpt us with his might.
Like Stone in Davids sling,1 Sam. 17. 49▪ 50. the head to wound
Of that huge 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.Rev. 13.
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.