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.
      
       
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             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.
          
           [52] p.
           
             Printed by Peter Cole ...,
             London :
             1652.
          
           
             Cawdrey's remarks on Mr. Hooker's Survey of church discipline occur in his Inconsistencies of the independent way.
             "To the reader" signed: Samuel Mather.
             "To my Reverend dear brother, M. Samuel Stone" by John Cotton (p. [8]) in verse.
             Errata: p. [52].
             Reproduction of original in Harvard University Libraries.
          
        
      
    
     
       
         eng
      
       
         
           Cawdrey, Daniel, 1588-1664. -- Inconsistencie of the independent way.
           Hudson, Samuel, 17th cent. -- Vindication of the essence and unity of the church catholike visible.
           Church polity.
        
      
    
       A61677  R13023  (Wing S5734).  civilwar no A congregational church is a catholike visible church. Or An examination of M. Hudson his vindication concerning the integrality of the cath Stone, Samuel 1652    25526 175 150 0 0 0 0 127 F  The  rate of 127 defects per 10,000 words puts this text in the F category of texts with  100 or more defects per 10,000 words. 
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        2004-11 Andrew Kuster
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        2004-11 Andrew Kuster
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           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
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ;
           for
           every
           art
           riseth
           here
           :
           but
           Logick
           
             ratione
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ;
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           :
           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
             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
          
           
             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-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
             the
             causes
             of
             the
             
               species
               ,
            
             and
             
               species
            
             answerably
             the
             effects
             of
             the
             
               genus
               .
               Genus
            
             is
             
               not
               a
               c●usarum
               essential●um
               commnnium
               ;
            
             and
             imitates
             exactly
             the
             nature
             of
             those
             causes
             :
             as
             an
             essential
             cause
             argueth
             his
             effect
             ,
             so
             
               genus
            
             argueth
             his
             
               species
               .
            
             Hence
             .
          
           
             1.
             
             
               Genus
            
             gives
             
               esse
            
             to
             his
             
               species
               ,
            
             as
             every
             cause
             to
             his
             effect
             :
             the
             
               species
            
             had
             never
             been
             ,
             if
             it
             had
             not
             been
             for
             
               genus
               :
               Sublato
               genere
               ,
               tollitur
               species
               ,
            
             take
             away
             
               animal
               ,
            
             and
             
               homo
            
             will
             not
             be
             ;
             there
             will
             be
             no
             man
             in
             the
             world
             .
             
               Homo
            
             gives
             being
             to
             
               Socrates
               ,
            
             and
             
               Socrates
            
             will
             not
             be
             ,
             cannot
             be
             without
             
               homo
               :
            
             and
             as
             
               Rachel
            
             said
             ,
             
               give
               me
               children
               ,
               or
               else
               I
               dy
               ;
            
             so
             
               genus
            
             saith
             ,
             give
             me
             
               species
               ,
            
             or
             else
             I
             dy
             .
             
               Posito
               genere
               ,
               necessariò
               ponitur
               aliqua
               species
               .
            
             If
             
               homo
            
             be
             in
             the
             world
             ,
             there
             will
             be
             
               Iohn
               ,
               Thomas
               ,
            
             or
             some
             other
             Individuals
             or
             
               species
            
             of
             that
             kind
             .
          
           
             2.
             
             The
             
               genus
            
             communicates
             matter
             and
             form
             to
             his
             parts
             ;
             as
             the
             parts
             did
             give
             matter
             and
             form
             to
             the
             
               Integrum
            
             so
             the
             
               genus
            
             gives
             matter
             and
             form
             to
             the
             
               species
               ;
            
             because
             it
             is
             a
             note
             of
             the
             common
             essential
             causes
             ,
             which
             are
             matter
             and
             form
             ;
             it
             therefore
             gives
             matter
             and
             common
             form
             to
             the
             
               species
               .
            
          
           
             3.
             
             The
             
               genus
            
             communicates
             his
             whole
             essence
             to
             his
             
               species
               ,
            
             his
             whole
             matter
             and
             form
             :
             Though
             it
             doth
             not
             bestow
             upon
             the
             
               species
            
             all
             which
             they
             have
             ,
             yet
             it
             is
             so
             free-hearted
             ,
             that
             it
             bestoweth
             his
             whole
             essence
             and
             nature
             ,
             and
             all
             that
             it
             hath
             within
             it self
             ,
             upon
             the
             
               species
               :
            
             Hence
             the
             whole
             essence
             of
             the
             
               genus
            
             is
             in
             the
             
               species
               ,
            
             his
             whole
             matter
             and
             form
             ;
             as
             whole
             animality
             
             the
             whole
             matter
             and
             form
             of
             living
             creature
             is
             
               in
               homine
               &
               Bruto
               ▪
            
             in
             man
             and
             beast
             .
             There
             is
             nothing
             in
             the
             
               genus
            
             (
             besides
             his
             universality
             )
             which
             is
             not
             in
             the
             
               species
               .
            
             Humanity
             with
             his
             whole
             matter
             and
             form
             is
             in
             
               Socrates
            
             and
             
               Plato
               .
            
          
           
             4.
             
             The
             
               genus
            
             communicates
             the
             same
             essence
             to
             all
             his
             
               species
               .
            
             It
             is
             a
             note
             of
             the
             common
             essential
             causes
             ,
             and
             therefore
             imparts
             it self
             impartially
             and
             equally
             to
             every
             one
             of
             his
             
               species
               ,
            
             is
             common
             to
             all
             ,
             all
             have
             one
             and
             the
             same
             common
             nature
             in
             them
             .
             The
             same
             common
             humane
             nature
             is
             in
             
               Socra●es
               ,
               Plato
               ,
            
             and
             all
             Individuals
             .
          
           
             
               Parubus
               essentiale
               ]
            
             essential
             to
             its
             parts
             ;
             
               Totum
               est
               majus
               qualibet
               su●
               part●
               ;
            
             the
             whole
             containeth
             the
             single
             parts
             ,
             as
             greater
             then
             any
             one
             of
             them
             ,
             but
             containeth
             all
             ,
             as
             being
             equal
             to
             them
             .
          
           
             There
             is
             no
             
               totum
            
             consisting
             of
             one
             part
             ;
             though
             the
             entire
             nature
             of
             the
             
               genus
            
             be
             in
             every
             
               species
               ,
            
             yet
             not
             the
             universal
             nature
             :
             
               Totum
               genus
               ,
               non
               est
               nisi
               in
               cunctis
               speciebus
               ;
            
             one
             
               species
            
             cannot
             make
             up
             a
             
               genus
               :
               Animal
            
             was
             not
             made
             up
             compleat
             ,
             and
             perfect
             ,
             till
             
               homo
            
             was
             created
             .
          
           
             We
             have
             finished
             the
             explication
             of
             the
             definition
             of
             
               genus
               ,
            
             the
             kind
             ;
             and
             have
             heard
             how
             kind
             it
             is
             (
             if
             I
             may
             so
             speak
             )
             to
             all
             his
             
               species
               :
            
             We
             must
             now
             declare
             briefly
             what
             respect
             
               species
            
             beareth
             to
             
               genus
            
             in
             taking
             his
             part
             .
          
           
             
               Species
               est
               pars
               generis
               ]
            
             The
             
               species
            
             is
             a
             part
             of
             its
             kind
             ;
             the
             special
             is
             a
             part
             of
             the
             general
             .
          
           
             
               Species
               ]
            
             of
             the
             old
             verb
             
               Sp●cie
               ,
            
             to
             see
             or
             behold
             :
             It
             signifieth
             properly
             the
             ●utward
             face
             .
             countenance
             ,
             or
             a
             sight
             
               (
               non
               tulit
               hanc
               speciem
               ,
            
             he
             could
             not
             abide
             to
             see
             that
             sight
             )
             a
             thing
             seen
             or
             looked
             upon
             .
             
               Graece
               ,
            
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             
               &
            
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             of
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             
               video
               ,
            
             to
             see
             :
             It
             signifieth
             a
             visible
             shape
             ,
             fashion
             ,
             shew
             ,
             appearance
             ,
             image
             ,
             or
             representation
             ;
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             
               the
               fashion
               of
               his
               Count●nance
               was
               altered
               ;
            
             Luke
             9.
             29.
             
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ▪
             
               neither
               have
               ye
               seen
               his
               shape
               .
            
             Joh.
             5.
             29.
             the
             same
             word
             is
             translated
             
               appearance
               ,
            
             1
             Thes.
             5.
             22.
             
          
           
             The
             reason
             of
             the
             name
             is
             ,
             because
             the
             
               genus
            
             is
             seen
             in
             the
             
               species
               ,
            
             in
             them
             it
             appeareth
             and
             sheweth
             his
             face
             .
          
           
             
               Species
               est
            
             ]
             
               the
               species
            
             is
             ;
             that
             is
             ,
             really
             existing
             in
             nature
             .
             The
             
               genus
            
             subs●sts
             in
             his
             
               species
               ,
            
             and
             no where
             else
             ;
             it
             is
             no where
             else
             to
             be
             seen
             or
             found
             :
             
               Homo
            
             is
             not
             to
             be
             seen
             but
             in
             
               Socrates
               ,
            
             or
             
               Plato
               ,
               Alexander
               ,
            
             or
             some
             other
             Individuals
             which
             are
             his
             
               sp●cies
               .
            
             The
             
               genus
            
             being
             granted
             ,
             doth
             necessarily
             imply
             the
             existence
             of
             the
             
               species
               .
            
          
           
             
               Pars
            
             ]
             a
             part
             is
             that
             which
             is
             contained
             of
             the
             whole
             ;
             it
             is
             he●d
             together
             with
             some
             other
             part
             by
             the
             
               genus
               ,
            
             and
             hath
             alwaies
             some
             fellow
             or
             other
             :
             for
             the
             
               genus
            
             cannot
             be
             divided
             into
             one
             part
             ,
             but
             into
             several
             par●s
             ▪
             a
             
               species
            
             
             is
             but
             one
             piece
             of
             it
             .
             If
             
               genus
            
             be
             the
             whole
             ,
             a
             
               species
            
             is
             a
             part
             ;
             if
             
               animal
            
             be
             the
             whole
             ,
             
               homo
            
             is
             a
             part
             .
          
           
             
               Pars
               generis
               ]
               non
               integri
               :
            
             Hereby
             it
             is
             distinguished
             from
             
               membrum
               ,
            
             for
             that
             respects
             the
             integral
             ,
             but
             
               species
            
             stands
             in
             reference
             to
             the
             
               genus
               ,
            
             and
             participates
             of
             his
             essence
             ,
             together
             with
             other
             
               species
               .
               Aristotle
            
             gives
             the
             same
             definition
             of
             it
             .
             
               Cicero
            
             saith
             ,
             it
             is
             
               pars
               quae
               generi
               subest
               :
            
             It
             is
             
               pars
               generis
               subjectiva
               ,
               sub
               icitur
               generi
               in
               ordine
               &
               gradu
               descensionis
               .
            
             As
             man
             and
             beast
             are
             comprehended
             under
             
               animal
               ,
            
             as
             inferiour
             to
             
               animal
            
             contained
             under
             that
             head
             :
             
               animal
            
             is
             before
             
               homo
               ,
            
             and
             above
             him
             in
             order
             of
             nature
             ;
             those
             
               species
               ,
            
             viz.
             
               Homo
            
             and
             
               Brutum
            
             are
             cast
             under
             
               animal
               ,
            
             as
             a
             more
             general
             head
             of
             Beings
             .
             2.
             
             The
             
               species
            
             is
             subject
             to
             the
             
               genus
            
             in
             predication
             ;
             make
             an
             axiome
             of
             
               genus
            
             and
             
               species
               ,
            
             and
             we
             shall
             see
             the
             
               species
            
             to
             be
             the
             subject
             more
             often
             then
             the
             
               genus
               ;
            
             as
             
               homo
               est
               animal
               ,
            
             Socrates
             
               est
               homo
               .
            
          
        
         
           
             CHAPTER
             II.
             
          
           
             Concerning
             the
             distribution
             of
             Genus
             and
             Species
             .
          
           
             
               GEnus
               est
               generalissimum
               aut
               Subalternum
               ]
            
             The
             
               Genus
            
             is
             most
             general
             ,
             or
             subalterne
             .
          
           
             The
             
               Species
            
             is
             subalterne
             ,
             or
             most
             special
             ,
          
           
             The
             
               Genus
            
             is
             distributed
             into
             two
             kinds
             ;
             most
             general
             ,
             and
             subordinate
             :
             the
             
               species
            
             is
             also
             divided
             into
             two
             kinds
             ;
             intermediate
             ,
             or
             most
             special
             .
             God
             hath
             ranked
             things
             in
             order
             ,
             that
             there
             is
             a
             subordination
             of
             things
             one
             to
             another
             ,
             and
             one
             under
             another
             .
             There
             must
             be
             extreams
             on
             either
             side
             ,
             somthing
             highest
             ,
             somthing
             lowest
             ;
             a
             most
             general
             ,
             and
             a
             most
             special
             ;
             and
             some
             between
             both
             .
             The
             subalterne
             
               Genus
            
             and
             
               Species
               ,
            
             as
             they
             stand
             in
             respect
             to
             their
             superiours
             ,
             they
             are
             
               Species
               ;
            
             as
             they
             respect
             their
             inferiours
             ,
             they
             are
             kinds
             ,
             or
             generalls
             :
             that
             is
             ,
             they
             receive
             their
             essence
             from
             their
             superiours
             ,
             and
             communicate
             it
             to
             their
             inferiours
             .
             As
             man
             receiveth
             his
             essence
             from
             
               Animal
               ,
            
             a
             living
             creature
             ,
             and
             therefore
             is
             said
             to
             be
             his
             
               Species
               :
            
             and
             again
             he
             communicates
             his
             essence
             with
             singular
             men
             ;
             whence
             he
             is
             called
             their
             
               Genus
               .
            
          
           
             The
             highest
             
               Genus
            
             is
             most
             general
             ;
             the
             lowest
             
               Species
            
             is
             most
             special
             ;
             the
             intermediate
             kinds
             ,
             which
             come
             between
             these
             ,
             are
             the
             
               Genus
            
             of
             their
             inferiours
             and
             the
             
               Species
            
             of
             their
             superiours
             ;
             which
             by
             reason
             of
             this
             vicissitude
             and
             changing
             ,
             by
             courses
             and
             turns
             ,
             are
             called
             subalterne
             ,
          
           
             Genus
             generalissimum
             est
             cujus
             nullum
             est
             Genus
             .
          
           
             The
             most
             general
             
               Genus
            
             is
             that
             of
             which
             there
             is
             no
             
               Genus
               .
            
          
           
             
               Genus
               Generalissimum
               ]
            
             the
             most
             general
             
               Genus
            
             (
             which
             in
             Greek
             is
             called
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             the
             most
             general
             ,
             and
             the
             first
             )
             It
             is
             that
             which
             hath
             none
             more
             general
             going
             before
             it
             ,
             but
             is
             the
             Prime
             and
             first
             
               Genus
            
             of
             all
             .
             
             It
             is
             called
             the
             most
             General
             kind
             ,
             because
             it
             is
             the
             supream
             and
             highest
             kind
             ,
             which
             never
             descends
             ,
             but
             always
             keepes
             the
             highest
             ranke
             ,
             and
             can
             be
             nothing
             but
             
               Genus
               .
               Subalternum
               Genus
            
             is
             not
             onely
             and
             always
             
               Genus
               ;
            
             bu●Generalissimum
             is
             only
             and
             always
             
               Genus
               .
            
          
           
             
               Genus
               Generalissimum
               est
               ]
            
             there
             is
             a
             most
             general
             
               Genus
               ,
               Est
               enim
               quoddam
               in
               suo
               genere
               in
               qualibet
               arte
               supremum
               ,
            
             there
             is
             somthing
             which
             is
             highest
             in
             every
             art
             ;
             as
             argument
             in
             invention
             .
             Look
             also
             how
             many
             arts
             there
             are
             ,
             so
             many
             supream
             kinds
             there
             are
             .
             If
             God
             hath
             ordered
             and
             disposed
             things
             by
             certain
             degrees
             one
             above
             another
             ,
             there
             must
             be
             somthing
             supream
             and
             highest
             ,
             which
             is
             the
             most
             general
             kind
             .
          
           
             
               Cujus
               nullum
               est
               Genus
               ]
            
             of
             which
             there
             is
             no
             
               Genus
               :
            
             this
             being
             the
             highest
             ,
             hath
             no
             
               Genus
            
             above
             it
             ,
             and
             therefore
             hath
             no
             
               Genus
            
             at
             all
             ,
             and
             in
             never
             
               Species
               .
            
             It
             is
             
               supremum
               in
               suo
               genere
               non
               datur
               processus
               in
               infinitum
               ,
            
             there
             cannot
             be
             an
             infinite
             motion
             and
             procession
             in
             Creatures
             ;
             
               Ergo
               standum
               est
               in
               aliquo
               primo
               :
            
             we
             must
             rest
             in
             some
             first
             ,
             and
             highest
             thing
             .
             Art
             in
             general
             is
             the
             
               Genus
            
             of
             all
             the
             special
             Arts
             ;
             and
             
               Ens
            
             the
             most
             general
             
               Genus
            
             of
             all
             beings
             .
          
           
             The
             subaltern
             
               genus
               ,
            
             as
             also
             the
             subaltern
             
               species
               ,
            
             is
             that
             which
             is
             the
             
               species
            
             of
             one
             ,
             but
             the
             
               genus
            
             of
             another
             .
             All
             things
             comming
             between
             the
             supream
             
               genus
               ,
               &
               species
               infima
               ,
            
             are
             subalternal
             kinds
             and
             
               species
               .
            
             This
             is
             the
             forme
             of
             subaltern
             
               genus
            
             and
             
               species
               ;
            
             to
             be
             
               genus
            
             in
             respect
             of
             inferiours
             ,
             and
             
               species
            
             in
             respect
             of
             superiour
             ,
             and
             higher
             things
             :
             the
             same
             thing
             cannot
             be
             a
             
               species
            
             in
             respect
             of
             superiour
             and
             inferior
             ,
             no
             more
             the
             
               Alexander
            
             can
             be
             son
             and
             Father
             to
             the
             same
             
               Philip
               ;
               Subalternum
               genus
               &
               speci●s
            
             may
             be
             the
             same
             ,
             differing
             only
             in
             a
             respect
             ;
             and
             therefore
             one
             definition
             may
             serve
             both
             :
             
               genus
               potest
               esse
               species
               ,
               quia
               potest
               esse
               pars
               Generis
               ;
            
             It
             may
             be
             a
             part
             of
             a
             
               genus
            
             which
             is
             above
             it
             ;
             and
             
               species
            
             may
             be
             
               genus
               ,
            
             because
             it
             may
             be
             
               totum
               partibus
               essentiale
            
             to
             his
             inferiours
             which
             are
             under
             it
             .
             Cause
             is
             a
             
               species
            
             to
             
               argumentum
               absolute
               consentaneum
               ,
            
             but
             a
             
               genus
            
             to
             matter
             and
             forme
             .
          
           
             Species
             specialissima
             est
             ,
             quae
             est
             Individ●a
             in
             ●lias
             species
             .
             ]
          
           
             The
             most
             special
             
               species
            
             is
             that
             which
             cannot
             be
             divided
             into
             other
             
               Species
               .
            
          
           
             Species
             specialissima
             ]
             the
             most
             special
             ,
             the
             lowest
             
               species
               .
            
          
           
             
               Est
            
             ]
             is
             ;
             
               Est
               enim
               quoddam
               infimum
               in
               natura
               ;
            
             there
             is
             somthing
             lowest
             :
             as
             there
             is
             a
             highest
             ,
             above
             which
             we
             cannot
             ascend
             ;
             so
             there
             is
             a
             lowest
             ,
             beneath
             which
             we
             cannot
             descend
             .
             We
             must
             proceed
             from
             the
             highest
             by
             the
             intermediate
             ,
             to
             the
             lowest
             ,
             and
             there
             rest
             .
          
           
             
               Qui
               est
               Individua
               in
               alias
               species
            
             ]
             which
             cannot
             be
             divided
             into
             other
             
               species
               ]
            
             We
             may
             divide
             it
             into
             members
             ,
             but
             we
             cannot
             divide
             it
             into
             any
             lower
             
               species
               :
            
             there
             cannot
             be
             lower
             then
             the
             lowest
             .
             As
             
               genus
               generalissimum
            
             
             hath
             no
             
               genus
            
             above
             it
             ;
             so
             
               species
               specialissima
            
             hath
             no
             
               species
            
             under
             it
             ;
             it
             is
             perpetually
             a
             
               species
               ,
            
             and
             never
             a
             
               genus
               :
            
             It
             always
             takes
             his
             essence
             from
             his
             superiours
             ,
             but
             never
             communicates
             it
             with
             inferiours
             ;
             because
             it
             hath
             nothing
             beneath
             it
             ,
             into
             which
             it
             may
             be
             distributed
             .
             Singular
             men
             take
             their
             essence
             from
             
               homo
            
             as
             their
             
               genus
               ,
            
             but
             never
             communicate
             it
             to
             inferiours
             ;
             for
             there
             is
             nothing
             inferiour
             to
             those
             singulars
             .
             Thus
             this
             singular
             matter
             ,
             and
             this
             singular
             form
             are
             most
             special
             
               species●
               :
            
             and
             
               Socrates
               ,
               Plato
               ,
            
             and
             all
             individual
             men
             ,
             are
             most
             special
             
               spe●ies
               ;
            
             which
             is
             individual
             into
             other
             
               species
               .
            
             This
             is
             that
             which
             is
             commonly
             called
             
               individuum
               ,
            
             an
             individual
             .
          
           
             That
             every
             Individual
             is
             a
             
               species
               ,
            
             I
             shall
             labour
             to
             demonstrate
             when
             we
             come
             to
             the
             consectaries
             .
             To
             make
             way
             for
             this
             especially
             ,
             I
             have
             touched
             briefly
             upon
             the
             distribution
             of
             
               genus
            
             and
             
               species
            
             in
             this
             Chapter
             .
          
        
         
           
             CHAPTER
             III.
             
          
           
             Wherein
             is
             propounded
             certain
             Corollaries
             ,
             or
             consectaries
             ,
             deduced
             and
             flowing
             from
             the
             explication
             of
             Genus
             and
             Species
             .
          
           
             FIrst
             from
             the
             explication
             of
             
               genus
               ,
            
             there
             is
             a
             double
             consectary
             .
             That
             
               genus
            
             doth
             partly
             agree
             with
             
               Integrum
               ,
            
             and
             partly
             dissent
             from
             it
             .
             It
             agrees
             with
             it
             ,
             because
             it
             is
             
               totum
               ;
            
             It
             dissents
             from
             it
             ,
             because
             it
             is
             
               Totum
               partibus
               essentiale
               .
            
          
           
             First
             we
             shall
             therefore
             speak
             to
             their
             agreement
             in
             several
             conclusions
             .
          
           
             
               The
               first
               conclusion
               concerning
               the
               agreement
               of
               totum
               universale
               ,
               and
               totum
               integrale
               ,
            
             
               
                 TOtum
                 universale
                 ,
                 &
                 totum
                 integrale
                 ,
              
               the
               universal
               ,
               and
               integral
               whole
               ,
               are
               both
               immutable
               in
               
                 Actu
                 signato
              
               (
               if
               I
               may
               so
               speak
               )
               and
               mutable
               in
               
                 Actu
                 exercito
                 :
              
               They
               are
               both
               signed
               with
               an
               immutable
               and
               unchangeable
               rule
               and
               definition
               ;
               but
               are
               changeable
               in
               the
               particulars
               .
               The
               english
               is
               ,
               the
               rules
               concerning
               these
               are
               eternal
               and
               immutable
               ;
               but
               the
               special
               examples
               are
               mutable
               ,
               fluxile
               and
               variable
               .
               Here
               Mr
               
                 Hudson
              
               is
               mistaken
               ,
               for
               he
               makes
               immutability
               an
               affection
               of
               
                 genus
                 ;
              
               and
               mutability
               a
               property
               of
               
                 integrum
                 .
              
               His
               words
               (
               
                 p.
              
               81.
               )
               are
               ,
               
                 that
              
               totum
               
                 which
                 is
                 mutable
                 and
                 fluxile
                 ,
                 is
                 an
              
               integrum
               ;
               
                 for
                 a
              
               genus
               
                 is
                 immutable
                 ,
                 constant
                 ,
                 permanent
                 ,
                 〈◊〉
              
               veritatis
               .
            
             
               
                 Answer
                 ,
              
               It
               is
               true
               that
               
                 genus
              
               is
               immutable
               in
               
                 Actu
                 signato
                 ;
              
               and
               it
               is
               as
               true
               ,
               that
               
                 integrum
              
               is
               immutable
               ,
               constant
               ,
               permanent
               ,
               
                 aeternae
                 veritatis
                 .
              
               For
               every
               rule
               of
               art
               is
               eternally
               true
               ,
               and
               without
               possibility
               of
               being
               false
               ;
               being
               all
               the
               rules
               of
               the
               eternal
               wisdom
               of
               the
               first
               being
               .
               
                 Genus
                 est
                 totum
                 partibus
                 essentiale
                 ,
              
               is
               an
               eternal
               immutable
               rule
               :
               
                 Int●grum
                 est
                 totum
                 ●ui
                 partes
                 sunt
                 essentiales
                 ,
              
               is
               likewise
               an
               eternal
               and
               standing
               rule
               ,
               incapable
               of
               mutation
               .
               The
               rules
               concerning
               mutable
               things
               are
               immutable
               .
               I
               cannot
               concur
               
               with
               M●Hudson
               
                 (
                 p.
              
               79.
               )
               in
               his
               definition
               of
               
                 totum
                 integrale
                 .
              
               His
               words
               are
               these
               .
               
                 Quod
                 habet
                 partes
                 extra
                 partes
                 est
                 totum
                 integrale
                 ,
                 Sed
                 ecclesia
                 visibilis
                 universalis
                 ●abet
                 par●es
                 extra
                 partes
                 ,
                 ergo
                 .
              
               The
               major
               is
               the
               very
               definition
               of
               
                 totum
                 integrale
                 .
                 Answ.
              
               How
               can
               that
               be
               the
               very
               definition
               of
               
                 totum
                 int●grale
                 ,
              
               when
               
                 genus
                 ●abet
                 partes
                 extra
                 partes
                 ?
                 Socrates
                 ,
                 Plato
                 ,
                 Paul
                 ,
              
               &c.
               are
               
                 species
                 ,
              
               and
               therefore
               
                 partes
                 ●●minis
                 ,
              
               and
               yet
               are
               not
               one
               within
               another
               ,
               but
               different
               one
               from
               another
               .
            
             
               But
               take
               any
               example
               of
               
                 genus
              
               or
               
                 integrum
                 ,
              
               and
               both
               are
               mutable
               ;
               For
               all
               kinds
               of
               things
               in
               this
               inferiour
               world
               are
               mutable
               Those
               kinds
               of
               things
               that
               live
               a
               springing
               life
               are
               corruptible
               ;
               and
               so
               are
               those
               kindes
               of
               beings
               which
               live
               the
               life
               of
               sense
               .
               The
               whole
               kind
               of
               trees
               ,
               and
               the
               whole
               kind
               of
               brute
               beasts
               shall
               utterly
               perish
               at
               the
               last
               .
               In
               this
               respect
               
                 totum
                 genus
                 plantarum
                 &
                 brutorum
                 ,
              
               are
               mutable
               and
               fluxile
               .
               Man
               is
               now
               of
               a
               shorter
               life
               then
               he
               was
               before
               the
               flood
               ;
               I
               speak
               of
               man
               as
               
                 genus
                 hominum
                 ,
              
               of
               man
               in
               general
               .
               Hence
               that
               rule
               which
               Mr
               
                 Hudson
              
               propounds
               is
               not
               true
               ,
               
                 viz.
              
               That
               
                 totum
              
               which
               is
               mutable
               and
               fluxile
               ,
               is
               an
               integral
               .
               For
               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
                 o●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
               ●rgu●●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
               
                 Bucephalu●
              
               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
               
                 sp●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
               in●egral
               .
               A
               part
               ,
               cannot
               be
               the
               whole
               ;
               the
               eye
               cannot
               be
               the
               whole
               body
               ;
               1
               
                 Cor.
                 12
                 ,
                 17.
                 
                 If
                 the
                 whole
                 body
                 were
                 an
                 eye
                 ,
                 where
                 were
                 the
                 hearing
                 ?
                 If
                 the
                 whole
                 body
                 were
                 hearing
                 ,
                 where
                 were
                 the
                 smelling
                 ?
                 v.
                 18.
                 
                 But
                 now
                 ,
                 God
                 hath
                 disposed
                 the
                 members
                 every
                 one
                 of
                 them
                 in
                 the
                 body
                 ,
                 at
                 his
                 own
                 pleasure
                 .
              
               v.
               19.
               
               
                 For
                 if
                 they
                 were
                 all
                 one
                 members
                 ,
                 where
                 were
                 the
                 body
                 ?
              
               v.
               20.
               
               
                 But
                 now
                 are
                 there
                 many
                 members
                 ,
                 but
                 one
                 body
                 .
              
               A
               mutilated
               ,
               and
               maimed
               body
               ,
               cannot
               be
               a
               perfect
               and
               entire
               body
               .
               
               M.
               
                 Hudson
              
               will
               not
               affirm
               that
               a
               City
               may
               be
               preserved
               entire
               in
               one
               members
               ;
               for
               a
               City
               contains
               many
               Citizens
               :
               there
               cannot
               be
               
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
              
               ,
               of
               
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
              
               ;
               
                 multus
                 ,
              
               where
               there
               is
               but
               one
               man
               .
               M.
               
                 Hudson
              
               consents
               to
               this
               ,
               that
               the
               nature
               of
               a
               flock
               is
               not
               reserved
               in
               one
               sheep
               ;
               or
               a
               Corporation
               in
               one
               man
               ;
               or
               that
               a
               swarm
               of
               Bees
               cannot
               be
               in
               one
               Bee
               .
               
                 Integrum
              
               is
               not
               made
               of
               one
               member
               ,
               as
               M.
               
                 Hooker
              
               chap.
               15.
               pag.
               26.
               speaks
               .
               I
               wonder
               to
               what
               end
               M.
               
                 Hudson
              
               speaks
               of
               a
               flock
               and
               a
               sheep
               ;
               which
               are
               
                 Integrum
              
               and
               
                 membra
                 ;
              
               when
               he
               would
               shew
               that
               the
               whole
               nature
               of
               the
               
                 genus
              
               is
               not
               in
               
                 una
                 specie
                 .
              
            
          
           
             
               CONCLUSION
               V.
               
            
             
               
                 Genus
              
               and
               
                 Integrum
              
               are
               both
               existing
               ,
               and
               measurable
               by
               time
               and
               place
               .
               I
               find
               M.
               
                 Hudson
              
               clearly
               and
               fully
               expressing
               his
               judgement
               ,
               that
               
                 Genus
              
               doth
               not
               exist
               ,
               and
               that
               it
               is
               not
               measurable
               by
               time
               and
               place
               :
               I
               shall
               present
               some
               of
               his
               expressions
               concerning
               this
               business
               ,
               to
               the
               Reader
               ;
               
                 viz.
              
               in
               
                 page
              
               78.
               he
               saith
               ,
               
                 Universality
                 is
                 of
                 another
                 Nature
                 ,
                 being
                 an
                 abstract
                 second
                 Notion
                 .
              
               And
               again
               in
               the
               same
               page
               he
               hath
               these
               words
               ;
               
                 Genus
                 being
                 a
                 second
                 Notion
                 ,
                 existeth
                 not
                 ;
                 but
              
               in
               intellectu
               nostro
               :
               habet
               fundamentum
               in
               rebus
               ,
               non
               existentiam
               ;
               
                 for
                 as
                 it
                 doth
                 exist
                 ,
                 it
                 is
                 an
                 integral
                 ,
                 and
                 loseth
                 his
                 abstract
                 nature
                 ,
                 wherein
                 the
                 Universality
                 doth
                 consist
                 .
              
               And
               again
               in
               page
               88.
               
               
                 Genus
                 is
                 a
                 notion
                 not
                 existing
                 .
              
               I
               shall
               name
               but
               one
               place
               more
               ,
               in
               page
               81.
               where
               he
               expresseth
               himself
               in
               these
               words
               ;
               
                 That
              
               Totum
               
                 which
                 is
                 measured
                 by
                 time
                 and
                 place
                 ,
                 is
                 an
              
               Integral
               ;
               
                 for
              
               Genus
               
                 which
                 is
                 a
                 notion
                 ,
                 is
                 capable
                 of
                 neither
                 of
                 them
                 .
              
               By
               which
               ,
               
                 &c.
              
               it
               appears
               ,
               that
               M.
               
                 Hudson
              
               apprehends
               that
               this
               is
               one
               main
               difference
               between
               
                 genus
              
               and
               
                 integrum
                 :
              
               that
               
                 genus
              
               is
               a
               notion
               not
               existing
               ,
               nor
               measurable
               by
               time
               and
               place
               ;
               but
               
                 integrum
              
               exists
               ,
               and
               is
               measured
               by
               time
               and
               place
               .
            
             
               
                 Answ.
              
               I
               conceive
               and
               affirm
               ,
               that
               both
               of
               them
               (
               
                 genus
              
               as
               well
               as
               
                 integrum
              
               )
               are
               existing
               things
               ,
               measured
               by
               time
               and
               place
               ;
               and
               that
               both
               of
               them
               shew
               their
               faces
               in
               
                 rerum
                 Naturâ
                 ;
              
               and
               that
               the
               Understanding
               finds
               neither
               of
               them
               lurking
               or
               lying
               hid
               in
               the
               bottomless
               pit
               of
               non
               existence
               .
               The
               existence
               of
               
                 integrum
              
               is
               so
               palpable
               and
               plain
               ,
               that
               M.
               
                 Hudson
              
               hath
               no
               scruple
               about
               it
               ,
               suspects
               it
               not
               in
               the
               least
               measure
               ,
               but
               gives
               in
               his
               clear
               Testimony
               concerning
               the
               existence
               of
               it
               ;
               that
               he
               hath
               seen
               it
               standing
               out
               from
               all
               his
               causes
               ,
               and
               that
               time
               and
               place
               have
               taken
               measure
               of
               it
               ,
               or
               at
               least
               are
               able
               to
               do
               it
               ;
               he
               affirms
               that
               it
               is
               measurable
               by
               both
               .
               Only
               I
               conceive
               that
               he
               offers
               some
               wrong
               and
               indignity
               to
               
                 genus
                 ,
              
               to
               deny
               it
               the
               same
               priviledge
               .
               We
               shall
               therefore
               plead
               ,
               (
               so
               far
               as
               the
               laws
               of
               Logick
               ,
               and
               ancienstatutes
               of
               reason
               will
               give
               in
               evidence
               for
               us
               )
               and
               labour
               to
               demonstrate
               ,
               that
               existence
               is
               a
               priviledge
               duly
               belonging
               to
               
                 genus
                 ;
              
               and
               that
               he
               cannot
               be
               denyed
               it
               in
               the
               Court
               of
               Argumentation
               ,
               without
               the
               violation
               of
               the
               rule●
               of
               reason
               .
            
             
             
               
                 In
                 the
                 touching
                 or
                 handling
                 this
                 cause
                 ,
                 we
                 shall
                 speak
                 some
                 things
                 ,
                 First
                 ,
              
               By
               way
               of
               Explication
               ;
               
                 Secondly
                 ,
              
               By
               way
               of
               Confirmation
               of
               the
               Truth
               .
               
                 The
                 Question
                 being
                 stated
                 ,
                 we
                 shall
                 give
                 the
                 Explication
                 in
                 several
                 Propositions
                 .
              
            
          
           
             
               PROPOSITION
               I.
               
            
             
               Second
               Notions
               are
               as
               real
               as
               first
               Notions
               :
               
                 Argumenta
                 orta
              
               are
               as
               real
               as
               
                 prima
                 :
              
               arising
               Arguments
               are
               as
               real
               ,
               true
               existing
               things
               ,
               as
               the
               very
               first
               Arguments
               from
               whence
               they
               arise
               ;
               and
               have
               as
               real
               a
               Being
               and
               Entity
               as
               they
               .
               
                 Adam
              
               was
               the
               first
               man
               ,
               but
               all
               his
               sons
               are
               true
               men
               as
               well
               as
               himself
               :
               So
               those
               Arguments
               which
               arise
               and
               spring
               from
               the
               first
               ,
               as
               their
               Ancestors
               or
               Predecessors
               ,
               are
               real
               Things
               or
               Beings
               ,
               as
               well
               as
               their
               Parents
               ,
               from
               which
               they
               descend
               .
               Those
               which
               some
               call
               Nominal
               (
               because
               the
               force
               of
               Arguing
               is
               in
               the
               name
               )
               yet
               have
               a
               reality
               in
               them
               ,
               and
               are
               not
               meer
               fictions
               ;
               but
               here
               the
               force
               of
               Arguing
               lieth
               in
               the
               things
               themselves
               .
               Definition
               is
               not
               a
               first
               Argument
               ,
               but
               is
               beholding
               to
               the
               first
               Arguments
               for
               his
               Birth
               ,
               Nativity
               ,
               and
               Breeding
               ;
               and
               hath
               derived
               his
               whole
               Existence
               and
               Being
               from
               them
               ;
               and
               yet
               is
               not
               a
               meer
               Notion
               ,
               crept
               into
               the
               Understanding
               of
               man
               ,
               before
               it
               was
               duely
               entred
               and
               enrolled
               into
               the
               Artificial
               Fabrick
               of
               Reason
               ;
               which
               is
               one
               of
               those
               
                 Vestigia
              
               and
               Impressions
               which
               the
               first
               Being
               hath
               left
               behind
               him
               .
               Those
               who
               read
               in
               the
               great
               book
               of
               the
               world
               ,
               and
               turn
               over
               those
               leaves
               and
               volumes
               ,
               may
               find
               the
               explication
               of
               the
               quiddity
               ,
               and
               being
               of
               things
               ,
               or
               the
               bounds
               of
               their
               being
               unfolded
               ;
               which
               is
               nothing
               else
               ,
               but
               their
               definition
               .
               E.
               Gr.
               
                 homo
                 est
                 animal
                 rationale
                 ,
              
               a
               man
               is
               a
               reasonable
               creature
               :
               this
               is
               the
               definition
               of
               man
               .
               Men
               and
               angels
               could
               never
               make
               this
               to
               be
               the
               definition
               of
               man
               ,
               but
               find
               it
               made
               before
               their
               eyes
               ;
               they
               gather
               it
               up
               with
               the
               hands
               of
               their
               understandings
               ;
               which
               they
               could
               never
               have
               gathered
               ,
               if
               there
               had
               been
               no
               such
               fruit
               growing
               in
               the
               garden
               of
               nature
               ,
               or
               in
               
                 artificio
                 rei
                 .
                 Totum
                 integrale
              
               is
               listed
               in
               the
               number
               of
               arising
               arguments
               ,
               being
               a
               symbol
               of
               the
               effect
               :
               and
               yet
               is
               never
               so
               much
               as
               charged
               or
               accused
               by
               M.
               
                 Hudson
                 ,
              
               or
               any
               other
               (
               that
               I
               have
               heard
               )
               for
               non-reality
               or
               non-existence
               .
               We
               have
               gained
               thus
               much
               already
               in
               pleading
               the
               cause
               of
               
                 genus
                 ,
              
               that
               his
               ortive
               or
               derivative
               nature
               is
               no
               prejudice
               at
               all
               to
               his
               real
               being
               ,
               and
               existence
               .
               We
               cannot
               deny
               ,
               but
               that
               the
               impressions
               of
               other
               second
               notions
               ,
               have
               been
               extant
               many
               thousands
               ,
               of
               years
               ;
               and
               what
               reason
               have
               we
               (
               if
               we
               desire
               to
               deal
               impartially
               )
               to
               say
               ,
               that
               
                 genus
              
               is
               not
               extant
               ,
               because
               it
               is
               a
               second
               notion
               ?
               For
               my
               part
               ,
               I
               cannot
               deny
               but
               that
               it
               is
               come
               abroad
               in
               the
               world
               ,
               as
               the
               impression
               of
               the
               first
               being
               ,
               who
               is
               author
               ,
               
                 entium
                 &
                 ar●ium
                 ,
              
               unless
               I
               had
               some
               spleen
               against
               this
               more
               then
               against
               other
               second
               notions
               ;
               to
               which
               this
               (
               if
               it
               may
               have
               its
               right
               )
               is
               not
               inferiour
               .
            
          
           
           
             
               PROPOSITION
               II.
               
            
             
               
                 Abstractio
                 vel
                 '
                 
                   {non-Roman}
                   {non-Roman}
                   {non-Roman}
                   {non-Roman}
                   {non-Roman}
                
                 est
                 sejunctio
              
               
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
              
               .
               The
               abstraction
               of
               the
               
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
              
               ,
               is
               that
               whereby
               the
               understanding
               can
               seperate
               ,
               and
               sever
               the
               arts
               one
               from
               another
               ,
               that
               are
               confounded
               in
               the
               
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
              
               ;
               which
               is
               
                 opus
                 motu
                 ●rtis
                 factum
                 .
              
               As
               a
               Geometrician
               can
               take
               magnitude
               (
               length
               ,
               breadth
               and
               thickness
               )
               from
               a
               body
               in
               conceit
               ;
               that
               is
               ,
               he
               can
               understand
               those
               dimensions
               which
               are
               found
               only
               in
               m●terial
               things
               ,
               not
               considering
               or
               looking
               at
               the
               matter
               .
               This
               abstraction
               is
               common
               to
               all
               Arts
               ,
               there
               is
               the
               impression
               of
               all
               Arts
               in
               the
               things
               ;
               and
               one
               may
               abstract
               the
               workmanship
               of
               one
               Art
               from
               the
               workmanship
               of
               another
               Art
               .
               As
               suppose
               seven
               Artificers
               have
               bin
               at
               work
               in
               building
               a
               Ship
               ;
               the
               Carpenter
               ,
               Smith
               ,
               Glasier
               ,
               &c.
               a
               man
               by
               his
               understanding
               may
               sever
               the
               work
               of
               the
               Glasier
               ,
               or
               the
               work
               of
               the
               Smith
               ,
               from
               the
               work
               of
               the
               Carpenter
               ,
               &c.
               
               The
               first
               being
               (
               having
               all
               arts
               in
               himself
               )
               hath
               left
               an
               impression
               of
               them
               in
               the
               frame
               and
               building
               of
               the
               world
               ;
               and
               here
               a
               man
               by
               his
               understanding
               may
               sever
               the
               fabrick
               of
               one
               Art
               from
               another
               .
               When
               a
               man
               looks
               upon
               a
               Tree
               ,
               by
               the
               eye
               of
               Logick
               ,
               he
               may
               abstract
               ,
               and
               draw
               away
               the
               
                 artificium
                 logicum
              
               from
               it
               ;
               he
               looks
               upon
               it
               as
               bringing
               forth
               fruit
               ;
               and
               in
               that
               respect
               he
               sees
               a
               cause
               and
               effect
               there
               ;
               as
               it
               is
               of
               such
               a
               colour
               or
               quantity
               ,
               he
               sees
               a
               subject
               there
               ;
               as
               it
               is
               placed
               in
               such
               an
               Orchard
               ,
               he
               sees
               it
               as
               an
               adjunct
               ;
               as
               it
               containes
               root
               ,
               body
               ,
               and
               branches
               ,
               he
               finds
               
                 integrum
              
               and
               
                 membra
              
               there
               ;
               as
               it
               is
               a
               Vine
               ,
               Fig-tree
               &c.
               
               He
               finds
               
                 genus
              
               and
               
                 species
              
               there
               ,
               &c.
               
               The
               Phylosopher
               looks
               at
               the
               
                 artificum
                 physicum
                 :
              
               the
               Grammarian
               looks
               at
               the
               word
               ,
               &c.
               
               The
               Arichmetician
               at
               the
               number
               ,
               &c.
               
               This
               abstraction
               is
               nothing
               but
               severing
               the
               work
               and
               artifice
               of
               one
               art
               from
               that
               of
               another
               ,
               in
               my
               understanding
               ;
               not
               considering
               the
               other
               frames
               that
               are
               there
               growing
               together
               with
               it
               .
            
             
               As
               there
               is
               an
               abstraction
               of
               the
               work
               of
               one
               Art
               from
               the
               work
               of
               another
               ;
               so
               there
               is
               also
               an
               abstraction
               of
               some
               part
               or
               piece
               of
               the
               work
               of
               one
               Art
               ,
               from
               other
               parts
               and
               pieces
               of
               the
               work
               of
               the
               same
               Art
               growing
               together
               with
               it
               in
               the
               same
               frame
               .
               One
               may
               abstract
               the
               workmanship
               of
               a
               Carpenter
               appearing
               in
               the
               frame
               of
               the
               windowes
               made
               by
               him
               ,
               and
               look
               upon
               that
               piece
               of
               his
               art
               ,
               without
               consideration
               of
               the
               rest
               of
               the
               building
               ,
               or
               any
               other
               part
               of
               it
               .
               So
               here
               I
               can
               abstract
               the
               consenting
               ,
               arguments
               from
               the
               rest
               in
               my
               consideration
               ,
               or
               I
               can
               leave
               them
               ,
               and
               consider
               the
               arising
               arguguments
               ;
               as
               the
               
                 genus
                 ,
              
               definition
               ,
               &c.
               
               And
               this
               abstraction
               is
               not
               a
               real
               separation
               of
               those
               arguments
               and
               affections
               from
               the
               things
               ,
               but
               only
               a
               mental
               separation
               ,
               whereby
               a
               man
               sees
               a
               thing
               distinct
               from
               another
               ,
               and
               looks
               upon
               it
               alone
               distinctly
               .
               I
               can
               consider
               the
               nature
               of
               a
               thing
               in
               the
               abstract
               ,
               that
               never
               subsists
               by
               it self
               but
               in
               the
               concrete
               .
               As
               I
               can
               take
               colour
               from
               a
               body
               coloured
               (
               although
               no
               colour
               can
               subsist
               alone
               by
               it self
               )
               and
               consider
               
               that
               quality
               alone
               by
               it self
               in
               its
               own
               nature
               ,
               without
               consideration
               of
               the
               subject
               ,
               in
               which
               this
               quality
               is
               inherent
               .
               So
               likewise
               we
               may
               abstract
               moysture
               from
               the
               ayre
               ,
               and
               consider
               it
               only
               in
               its
               own
               nature
               ,
               as
               a
               quality
               whereby
               a
               thing
               is
               ready
               to
               flow
               out
               of
               its
               own
               bounds
               ,
               and
               to
               take
               the
               figure
               of
               another
               thing
               .
               Lastly
               ,
               thus
               we
               may
               abstract
               humanity
               from
               
                 Socrates
                 ,
                 Plato
                 ,
              
               &c.
               and
               conceive
               the
               
                 idea
              
               of
               it
               in
               our
               minds
               ,
               without
               the
               consideration
               of
               
                 Socrates
                 ,
                 Plato
                 ,
              
               &c.
               
            
          
           
             
               PROPOSITION
               III.
               
            
             
               The
               abstraction
               of
               a
               logical
               notion
               from
               the
               thing
               ,
               is
               no
               prejudice
               to
               its
               existence
               :
               when
               a
               man
               by
               the
               rule
               of
               G●ometry
               abstracts
               magnitude
               from
               a
               body
               ,
               in
               his
               mind
               ;
               it
               followes
               not
               from
               hence
               ,
               that
               there
               is
               no
               magnitude
               existing
               in
               bodies
               ;
               I
               can
               abstract
               moysture
               from
               the
               ayr
               ,
               and
               consider
               it
               abstractively
               and
               sejurctively
               in
               its
               own
               ●ature
               ;
               and
               yet
               there
               is
               moysture
               really
               existing
               in
               nature
               .
            
          
           
             
               PROPOSITION
               IIII.
               
            
             
               The
               abstraction
               of
               
                 genus
                 ,
              
               or
               the
               general
               universal
               nature
               of
               things
               ,
               from
               the
               things
               themselv●s
               ,
               by
               mental
               consideration
               ;
               is
               no
               argument
               to
               demonstrate
               the
               non-existence
               of
               
                 genus
              
               and
               universals
               in
               
                 rerum
                 naturâ
                 .
              
               The
               abstraction
               of
               heat
               from
               fire
               ,
               or
               dryness
               from
               the
               earth
               ,
               or
               a
               colour
               from
               a
               boby
               coloured
               ,
               
                 i.
                 e.
              
               the
               consideration
               of
               any
               of
               these
               in
               their
               own
               distinct
               nature
               ,
               is
               no
               evidence
               that
               these
               things
               are
               not
               really
               existing
               in
               nature
               ;
               so
               likewise
               ,
               the
               abstraction
               of
               
                 genus
              
               and
               universality
               ,
               is
               no
               evidence
               against
               their
               real
               existence
               and
               being
               in
               nature
               ;
               but
               a
               good
               argument
               (
               as
               we
               shall
               perceive
               presently
               )
               of
               their
               real
               entity
               ,
               and
               that
               they
               are
               extant
               in
               
                 rerum
                 naturâ
                 .
              
               Is
               there
               no
               colour
               really
               existing
               ,
               because
               I
               can
               abstract
               it
               ?
               the
               universality
               of
               things
               doth
               not
               consist
               in
               their
               abstract
               nature
               (
               as
               M.
               
                 Hudson
                 p.
              
               78.
               conceives
               )
               as
               the
               quantity
               and
               quality
               of
               things
               consist
               not
               in
               their
               abstract
               natures
               ;
               that
               is
               ,
               they
               are
               not
               so
               ,
               because
               I
               discerne
               them
               ;
               but
               they
               are
               existing
               ,
               and
               therefore
               I
               discerne
               them
               .
               I
               know
               not
               the
               reason
               why
               Mr
               
                 Hudson
              
               should
               call
               the
               nature
               of
               things
               ,
               their
               abstract
               nature
               :
               for
               the
               nature
               of
               things
               is
               the
               same
               ,
               when
               they
               are
               not
               abstracted
               and
               discerned
               ,
               and
               when
               they
               are
               taken
               into
               consideration
               by
               our
               understanding
               .
               Colours
               are
               the
               same
               seen
               or
               unseen
               :
               our
               apprehension
               cannot
               change
               the
               nature
               and
               property
               of
               things
               .
               I
               cannot
               assent
               to
               that
               notion
               of
               Mr
               
                 Hudson
                 p.
              
               78.
               that
               as
               the
               
                 genus
              
               exists
               ,
               it
               loseth
               his
               abstract
               nature
               ;
               for
               by
               that
               reason
               ,
               nothing
               existing
               could
               be
               abstracted
               .
               I
               can
               consider
               the
               nature
               and
               definition
               of
               
                 integrum
                 ,
              
               without
               the
               consideration
               of
               this
               or
               that
               integral
               ;
               and
               yet
               Mr
               
                 Hudson
              
               confesseth
               ,
               that
               
                 integrum
              
               is
               always
               existing
               .
            
          
           
             
               PROPOSITION
               V.
               
            
             
               The
               subsistence
               of
               universals
               in
               singulars
               ,
               is
               no
               argument
               of
               their
               non-existence
               ,
               
               Universals
               are
               subsistent
               in
               singulars
               ;
               and
               
                 genus
              
               subs●sts
               in
               individuals
               ;
               as
               
                 animal
              
               in
               
                 homine
                 &
                 bruto
                 ;
              
               and
               
                 homo
              
               in
               
                 Socrates
                 ,
                 Alexander
                 ,
                 Cicero
                 ,
                 &c.
                 
              
               And
               we
               must
               look
               for
               
                 genus
              
               in
               
                 individuis
                 ,
              
               and
               there
               we
               shall
               find
               it
               ;
               It
               is
               where
               individuals
               are
               .
               But
               this
               doth
               not
               argue
               and
               demonstrate
               ,
               that
               it
               hath
               no
               real
               existence
               .
               Quantity
               and
               quality
               have
               no
               subsistence
               ,
               but
               in
               their
               proper
               subjects
               ;
               and
               yet
               there
               are
               such
               things
               really
               extant
               in
               the
               world
               .
               Colour
               ,
               savour
               and
               odour
               ,
               have
               no
               subsistence
               ,
               but
               in
               mixt
               bodies
               ;
               and
               yet
               are
               real
               things
               .
               There
               is
               such
               a
               thing
               as
               paternity
               existing
               in
               the
               world
               ;
               and
               yet
               cannot
               subsist
               without
               Filiation
               ;
               
                 integrum
              
               is
               a
               real
               thing
               ,
               and
               yet
               never
               subsists
               without
               his
               members
               .
               And
               as
               
                 integrum
              
               hath
               his
               subsistence
               in
               his
               members
               ,
               so
               
                 genus
              
               in
               his
               individuals
               .
               As
               
                 integrum
              
               is
               ,
               where
               the
               members
               are
               ;
               so
               
                 genus
              
               is
               ,
               where
               the
               indviduals
               are
               .
               A
               flock
               is
               ,
               where
               the
               sheep
               are
               ,
               which
               are
               the
               members
               of
               that
               body
               .
               There
               cannot
               be
               the
               whole
               body
               without
               the
               head
               ,
               hands
               ,
               feet
               ,
               or
               members
               of
               which
               it
               is
               made
               .
               So
               it
               is
               with
               
                 genus
              
               and
               
                 species
                 :
              
               there
               cannot
               be
               
                 homo
              
               without
               individuals
               ,
               as
               
                 Socrates
                 ,
                 Plato
                 ,
                 &c.
                 
              
            
             
               This
               seemeth
               rather
               to
               be
               an
               Argument
               ,
               and
               demonstration
               of
               the
               real
               existence
               of
               universals
               :
               for
               how
               could
               they
               be
               in
               singulars
               ,
               if
               they
               were
               not
               really
               existing
               ?
               If
               quantity
               and
               quality
               are
               in
               their
               proper
               subjects
               ;
               it
               is
               certain
               that
               there
               are
               such
               things
               in
               the
               world
               .
               So
               likewise
               ,
               if
               universals
               are
               subsisting
               in
               singulars
               ;
               it
               is
               most
               certain
               that
               there
               are
               such
               things
               in
               
                 rerum
                 naturâ
                 .
              
            
          
           
             
               PROPOSITION
               VI
               .
            
             
               
                 Genus
              
               is
               capable
               of
               time
               ,
               and
               place
               ,
               and
               may
               be
               measured
               by
               both
               .
               This
               Mr
               
                 Hudson
                 p.
              
               81.
               denyeth
               ,
               but
               we
               affirme
               .
            
             
               1.
               
               It
               is
               capable
               of
               time
               ,
               and
               may
               be
               measured
               by
               it
               .
               The
               essence
               of
               a
               thing
               stands
               in
               the
               union
               of
               matter
               and
               form
               ;
               
               the
               duration
               or
               continuance
               of
               the
               act
               of
               the
               forme
               upon
               the
               matter
               ,
               or
               the
               holding
               together
               of
               the
               matter
               and
               form
               ,
               is
               an
               adjun●t
               of
               the
               essence
               :
               and
               this
               is
               time
               .
            
             
               2.
               
               There
               is
               a
               duration
               of
               the
               matter
               and
               forme
               of
               individuals
               .
               The
               matter
               and
               forme
               of
               
                 Gabriel
              
               have
               continued
               together
               above
               5000.
               years
               .
            
             
               3.
               
               
                 Gabriel
                 ,
              
               and
               other
               individual
               Angels
               ,
               have
               been
               existing
               in
               the
               world
               above
               5000.
               years
               :
               his
               duration
               and
               theirs
               is
               measured
               by
               time
               .
            
             
               4.
               
               Hence
               the
               
                 totum
                 gen●s
                 ,
              
               Angel-kind
               ,
               the
               whole
               kind
               of
               angels
               were
               created
               in
               beginning
               of
               time
               ,
               and
               have
               been
               in
               the
               world
               a
               certaine
               space
               of
               time
               ;
               the
               duration
               of
               the
               whole
               kind
               is
               equal
               with
               the
               duration
               of
               the
               individuals
               ,
               and
               is
               therefore
               measured
               by
               time
               .
               There
               was
               a
               time
               when
               there
               was
               no
               kind
               of
               inconstant
               natures
               in
               the
               world
               ,
               
                 viz.
              
               the
               sust
               12.
               hours
               ,
               when
               there
               was
               nothing
               but
               the
               third
               heaven
               ,
               and
               the
               angels
               created
               ;
               and
               the
               first
               matter
               ,
               after
               that
               all
               the
               several
               sorts
               and
               kinds
               of
               things
               ▪
               which
               were
               per●ected
               
               by
               degrees
               ,
               came
               into
               the
               world
               in
               their
               order
               ,
               successively
               one
               after
               another
               ,
               all
               the
               kinds
               have
               continued
               in
               the
               world
               for
               many
               1000
               years
               .
               The
               existence
               of
               all
               these
               kinds
               is
               measured
               by
               time
               .
            
             
               All
               these
               kinds
               also
               are
               measured
               by
               place
               ;
               for
               where
               the
               individuals
               are
               ,
               there
               are
               the
               kinds
               .
               All
               the
               individuals
               of
               every
               kind
               are
               in
               some
               place
               or
               other
               ;
               and
               therefore
               it
               may
               be
               truly
               affirmed
               ,
               that
               all
               kinds
               of
               things
               were
               seated
               in
               some
               place
               or
               other
               .
               The
               stars
               ,
               the
               whole
               kind
               of
               them
               remain
               in
               the
               element
               of
               fire
               to
               this
               day
               .
               I
               conclude
               this
               proposition
               ;
               The
               
                 genus
              
               subsisting
               in
               individuals
               ,
               which
               are
               in
               time
               and
               place
               ,
               in
               that
               respct
               is
               it self
               also
               in
               time
               and
               place
               .
            
             
               Having
               premised
               these
               things
               ,
               we
               shall
               now
               state
               the
               question
               ,
               and
               give
               some
               arguments
               for
               the
               confirmation
               of
               the
               truth
               .
            
             
               That
               which
               is
               to
               be
               demonstrated
               ,
               is
               ,
               that
               
                 genus
              
               is
               not
               a
               notion
               (
               as
               Mr
               
                 Hudson
                 p.
              
               81.
               calls
               it
               )
               that
               is
               ,
               a
               meer
               notion
               :
               we
               shall
               labour
               to
               prove
               that
               
                 genus
              
               is
               not
               a
               meer
               notion
               floting
               only
               in
               the
               brain
               ;
               it
               is
               not
               a
               meere
               fantasme
               or
               fantastical
               thing
               ,
               existing
               only
               in
               
                 intellectu
                 nostro
                 ,
              
               and
               no where
               else
               :
               but
               a
               real
               thing
               .
               
                 Universalia
                 non
                 sunt
                 intentionalia
                 ,
                 sed
                 realia
                 ;
              
               Universal
               things
               are
               real
               things
               ,
               existing
               in
               nature
               ,
               and
               
                 rebus
                 ipsis
                 .
              
               That
               
                 genus
              
               is
               existing
               in
               
                 rerum
                 naturâ
                 ,
              
               may
               appear
               by
               these
               reasons
               .
            
             
               1.
               
               
                 Reason
                 ,
              
               Every
               artificial
               argument
               is
               in
               
                 rerum
                 naturâ
                 ,
              
               existing
               really
               in
               nature
               :
            
             
               
                 Genus
              
               is
               an
               artificial
               argument
               ;
            
             
               Therefore
               
                 genus
              
               is
               in
               
                 rerum
                 naturâ
              
            
             
               The
               
                 Major
              
               or
               first
               proposition
               is
               evident
               ,
               for
               that
               is
               an
               artificial
               argument
               ,
               which
               is
               in
               
                 artificio
                 rei
                 :
              
               in
               the
               frame
               ,
               fabrick
               ,
               and
               nature
               of
               the
               thing
               immediately
               .
            
             
               The
               
                 Minor
              
               is
               also
               clear
               ,
               that
               
                 genus
              
               is
               an
               artificial
               argument
               :
               for
               it
               is
               either
               an
               artificial
               argument
               ,
               or
               a
               testimony
               ;
               but
               it
               is
               not
               a
               testimony
               :
               
                 ergo
                 .
              
               It
               argues
               not
               by
               an
               as●umed
               force
               as
               a
               testimony
               ,
               but
               in
               ,
               and
               of
               it self
               .
               The
               
                 genus
              
               is
               arguing
               and
               claiming
               an
               interest
               in
               his
               
                 species
                 ,
              
               as
               parts
               of
               himself
               ,
               before
               any
               man
               give
               testimony
               of
               it
               .
            
             
               2.
               
               
                 Reason
                 ,
              
               That
               which
               may
               be
               invented
               and
               found
               in
               
                 rerum
                 natur●
                 ,
              
               is
               in
               
                 reru●
                 naturâ
                 .
              
            
             
               
                 Genus
              
               may
               be
               invented
               and
               found
               in
               
                 rerum
                 naturâ
                 .
              
            
             
               Therefore
               
                 genus
              
               is
               in
               
                 rerum
                 naturâ
                 .
              
            
             
               
                 Invenire
                 est
                 in
                 rem
                 venire
                 ,
              
               to
               invent
               is
               to
               come
               in
               upon
               a
               thing
               :
               and
               it
               is
               impossible
               to
               finde
               a
               thing
               in
               nature
               ,
               that
               is
               not
               there
               to
               be
               found
               .
               A
               man
               cannot
               find
               fruits
               or
               flowers
               growing
               in
               orchards
               or
               gardens
               where
               they
               never
               grew
               :
               nor
               mines
               of
               gold
               ,
               in
               places
               where
               the
               Sun
               never
               made
               any
               .
               If
               
                 g●nus
              
               were
               not
               in
               
                 fabrica
                 rei
                 ,
              
               in
               the
               frame
               of
               things
               ;
               it
               could
               never
               be
               
               found
               there
               .
               
                 Genus
              
               may
               be
               invented
               ,
               for
               it
               is
               an
               argument
               in
               the
               first
               part
               of
               Logick
               ,
               which
               is
               nivention
               .
            
             
               
                 Reas.
              
               3.
               
               That
               which
               may
               be
               abstracted
               from
               the
               things
               ,
               is
               in
               
                 rerum
                 naturâ
                 .
              
            
             
               
                 Genus
              
               may
               be
               abstracted
               form
               the
               things
               .
            
             
               Therefore
               
                 genus
              
               is
               in
               
                 rerum
                 naturâ
                 .
              
            
             
               That
               
                 genus
              
               may
               be
               abstracted
               ,
               is
               granted
               by
               Mr
               
                 H●dson
                 :
              
               and
               abstracted
               and
               drawn
               away
               it
               could
               not
               be
               ,
               if
               it
               were
               never
               existing
               in
               the
               things
               .
               Men
               cannot
               gather
               grapes
               of
               thorns
               ,
               or
               figges
               of
               thistles
               ,
               where
               they
               never
               grew
               .
               If
               
                 genus
              
               were
               not
               growing
               and
               springing
               up
               in
               the
               garden
               of
               nature
               ,
               it
               could
               never
               be
               abstracted
               and
               drawn
               from
               thence
               by
               the
               consideration
               of
               our
               understandings
               .
               To
               abstract
               (
               as
               we
               have
               heard
               )
               is
               to
               see
               a
               thing
               distinct
               from
               another
               ,
               that
               grows
               together
               with
               it
               in
               the
               frame
               .
               If
               magnitude
               were
               not
               really
               existing
               in
               a
               body
               ,
               and
               adjoyned
               to
               it
               ,
               it
               could
               never
               be
               abstracted
               from
               it
               by
               Geometry
               .
            
             
               
                 Reason
                 ,
              
               4.
               
               Every
               
                 totum
              
               whose
               parts
               are
               real
               things
               ,
               really
               existing
               in
               nature
               ,
               is
               it self
               in
               
                 rerum
                 naturâ
                 .
              
            
             
               
                 Genus
              
               is
               a
               
                 totum
                 ,
              
               whose
               parts
               are
               real
               things
               ,
               really
               existing
               in
               nature
               ;
            
             
               Therefore
               
                 genus
              
               it self
               is
               in
               
                 rerum
                 naturâ
                 .
              
            
             
               The
               first
               proposition
               is
               fair
               and
               rational
               ;
               for
               there
               is
               a
               reciprocation
               of
               all
               the
               parts
               with
               the
               whole
               .
               The
               whole
               contanies
               just
               as
               much
               as
               the
               pars
               ;
               and
               it
               cannot
               contain
               so
               much
               as
               the
               parts
               ,
               if
               the
               parts
               be
               full
               of
               entity
               and
               reality
               ;
               and
               the
               whole
               be
               a
               vain
               thing
               ,
               having
               no
               reality
               ,
               or
               real
               entity
               ,
               and
               being
               in
               it
               .
               If
               
                 genus
              
               be
               a
               meer
               fantastical
               thing
               ,
               and
               notion
               ,
               which
               men
               have
               got
               in
               their
               crowns
               ,
               it
               is
               an
               empty
               vessel
               ,
               and
               holds
               no
               real
               entity
               at
               all
               ;
               and
               then
               the
               parts
               must
               be
               empty
               .
               A
               vessel
               full
               of
               ayre
               or
               wind
               is
               empty
               ,
               in
               comparison
               of
               that
               which
               is
               filled
               with
               water
               or
               precious
               liquor
               .
               If
               the
               
                 species
              
               are
               real
               things
               ,
               and
               the
               
                 genus
              
               an
               empty
               notion
               ,
               an
               empty
               vessel
               ,
               how
               can
               it
               hold
               as
               much
               as
               the
               
                 species
                 ?
              
               If
               that
               be
               an
               empty
               thing
               it
               pours
               out
               nothing
               but
               emptiness
               into
               the
               
                 species
                 ;
              
               and
               they
               receive
               nothing
               but
               emptiness
               from
               it
               .
               
                 Animal
              
               is
               as
               real
               a
               thing
               as
               
                 homo
              
               and
               
                 brutum
                 :
              
               And
               
                 Homo
              
               as
               real
               ,
               as
               
                 Socrates
                 ,
              
               or
               
                 Plato
                 .
              
            
             
               The
               
                 Minor
              
               is
               most
               true
               ,
               that
               
                 species
                 ,
              
               especially
               the
               individual
               
                 species
                 ,
              
               are
               real
               things
               .
               Mr
               
                 Hudson
              
               will
               not
               deny
               ,
               that
               
                 Peter
                 ,
                 Abraham
                 ,
              
               and
               
                 David
              
               &c.
               are
               real
               things
               .
            
             
               
                 Reason
                 ,
              
               5.
               
               That
               which
               gives
               and
               communicates
               real
               essence
               and
               being
               to
               other
               things
               ,
               is
               in
               
                 r●rum
                 naturâ
                 .
              
            
             
               
                 Genus
              
               gives
               and
               communicates
               real
               essence
               ,
               and
               being
               to
               other
               things
               ;
            
             
               Therefore
               
                 genus
              
               it self
               is
               in
               
                 rerum
                 naturâ
                 .
              
            
             
               That
               which
               is
               a
               meer
               fanta●ie
               or
               fantastical
               thing
               ,
               can
               give
               no
               essence
               .
               
               How
               can
               that
               which
               is
               onely
               in
               the
               brain
               give
               essence
               ?
               If
               it
               were
               onely
               mental
               ,
               it
               could
               not
               give
               being
               ;
               
                 Nihil
                 dat
                 ,
                 quod
                 non
                 habet
                 .
              
               It
               is
               a
               strange
               thing
               to
               conceive
               that
               a
               notion
               should
               sit
               in
               a
               mans
               understanding
               ,
               and
               brood
               so
               many
               real
               things
               :
               all
               the
               
                 species
              
               of
               things
               should
               then
               have
               a
               mighty
               dependance
               upon
               mens
               understanding
               :
               For
               upon
               this
               account
               ,
               if
               there
               were
               no
               reasonable
               Creatures
               ,
               having
               understanding
               to
               catch
               and
               hold
               this
               bird
               ;
               it
               would
               imediately
               make
               use
               of
               its
               wings
               ,
               and
               flee
               as
               an
               Eagle
               out
               of
               the
               world
               ,
               and
               the
               compass
               of
               beings
               ,
               and
               vanish
               into
               just
               nothing
               .
               All
               universalls
               would
               betake
               themselves
               to
               their
               flight
               ,
               they
               would
               all
               take
               their
               leave
               .
               But
               if
               there
               should
               be
               but
               one
               rational
               creature
               produced
               in
               the
               world
               ,
               they
               would
               come
               flocking
               in
               thick
               and
               threefold
               ,
               and
               build
               their
               nests
               in
               his
               understanding
               ;
               and
               being
               well
               seated
               there
               ,
               would
               out
               of
               their
               emptiness
               pour
               out
               themselves
               as
               freely
               upon
               their
               
                 species
                 ,
              
               and
               make
               them
               as
               real
               beings
               as
               ever
               they
               were
               .
            
             
               
                 Genus
              
               gives
               and
               communicates
               being
               to
               other
               things
               ,
               
                 i.
                 e.
              
               to
               his
               
                 species
                 :
              
               for
               
                 genus
                 est
                 totum
                 partibus
                 essentiale
                 .
              
               The
               essential
               causes
               ,
               which
               constitute
               the
               essence
               ,
               are
               comprehended
               in
               the
               
                 genus
                 ,
              
               and
               the
               forme
               .
               
                 Homo
                 est
                 animal
                 rationale
                 :
                 Animal
                 ,
              
               a
               living
               creature
               is
               essential
               to
               man
               :
               It
               containes
               part
               of
               the
               essence
               of
               man
               .
               For
               the
               definition
               layeth
               out
               all
               the
               essentiall
               causes
               .
            
             
               
                 Reason
                 ,
              
               6.
               
               If
               there
               be
               a
               community
               of
               nature
               and
               kindred
               between
               beings
               ,
               and
               general
               kinds
               of
               things
               in
               
                 rerum
                 naturâ
                 ,
                 genus
              
               is
               in
               
                 rerum
                 naturâ
                 ,
              
               But
               there
               is
               community
               of
               nature
               ;
               and
               kindred
               between
               beings
               ,
               and
               general
               kinds
               of
               things
               in
               
                 rerum
                 natura
                 ;
              
            
             
               Therefore
               
                 genus
              
               is
               in
               
                 rerum
                 naturâ
                 .
              
            
             
               I
               shut
               up
               diverse
               arguments
               in
               one
               ,
               and
               conclude
               this
               question
               .
               I
               know
               no
               exception
               against
               either
               of
               the
               propositions
               .
               I
               see
               no
               ground
               to
               question
               the
               first
               :
               for
               what
               is
               in
               the
               
                 genus
              
               but
               community
               of
               nature
               ,
               and
               kindred
               between
               beings
               from
               the
               first
               ?
               If
               therefore
               some
               special
               things
               have
               the
               same
               nature
               in
               common
               one
               with
               another
               ;
               and
               if
               there
               be
               such
               neer
               affinity
               and
               kindred
               between
               beings
               ;
               there
               
                 is
                 genus
                 in
                 rerum
                 naturâ
                 .
              
               If
               there
               be
               general
               kinds
               of
               things
               ,
               
                 varia
                 genera
                 rerum
                 ,
              
               there
               must
               be
               
                 genus
                 ;
              
               for
               what
               is
               
                 genus
                 ,
              
               but
               the
               general
               kinde
               ?
            
             
               The
               
                 minor
                 ,
              
               or
               second
               proposition
               may
               easily
               appear
               .
               What
               is
               more
               evident
               then
               this
               ,
               that
               there
               is
               community
               of
               nature
               ,
               a
               kindred
               between
               beings
               ,
               and
               general
               kinds
               of
               things
               in
               nature
               ?
               Constant
               natures
               ,
               as
               Angels
               ,
               have
               the
               same
               Angelical
               nature
               in
               common
               one
               with
               another
               ,
               divided
               between
               them
               .
               The
               Elements
               have
               one
               common
               nature
               ,
               being
               a
               kin
               ,
               
                 i.
                 e.
              
               of
               the
               same
               generall
               kinde
               one
               with
               another
               .
               So
               likewise
               have
               the
               Elementaries
               ,
               which
               are
               made
               of
               them
               .
               All
               living
               things
               are
               of
               a
               kindred
               .
               Things
               that
               live
               the
               life
               of
               sense
               ,
               are
               of
               a
               neere
               kindred
               :
               and
               those
               that
               live
               the
               life
               of
               reason
               ,
               together
               
               with
               the
               life
               of
               sense
               ,
               have
               a
               neer
               agreement
               of
               nature
               ,
               and
               are
               neer
               a
               kin
               one
               to
               another
               .
               
                 Iam.
              
               3.
               7.
               
               
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
              
               :
               hath
               been
               tamed
               of
               the
               humane
               nature
               ,
               or
               of
               mankind
               (
               as
               it
               is
               in
               our
               translation
               )
               which
               are
               both
               one
               for
               the
               substance
               :
               all
               mankind
               having
               the
               same
               humane
               nature
               in
               common
               .
               So
               also
               there
               is
               a
               kindred
               of
               Arts
               (
               as
               
                 Cicero
              
               speaks
               :
               he
               affirms
               that
               )
               Poetry
               is
               a
               kin
               to
               Oratory
               ;
               because
               all
               Arts
               have
               a
               common
               
                 Vi●culum
              
               and
               bond
               ,
               and
               a
               certain
               kindred
               between
               them
               ,
               by
               which
               they
               are
               contained
               ,
               and
               held
               together
               ,
               &c.
               
            
             
               And
               that
               there
               are
               diverse
               general
               and
               special
               kinds
               of
               things
               in
               nature
               appeares
               ,
               
                 Gen
                 ,
              
               1.
               11.
               12
               ,
               21
               ,
               24.
               
               There
               are
               various
               kinds
               of
               trees
               ,
               as
               a
               Vi●e
               ,
               Fig-tree
               ,
               &c.
               and
               several
               kinds
               of
               Apple-trees
               under
               that
               general
               kind
               .
               Several
               kinds
               of
               living
               creatures
               ,
               Fishes
               ,
               Birds
               ,
               Beasts
               ;
               and
               diverse
               sorts
               under
               one
               kind
               :
               under
               the
               general
               kind
               of
               beasts
               ,
               there
               are
               Lyons
               ,
               Horses
               ,
               &c.
               who
               can
               reckon
               up
               their
               manifold
               kinds
               ?
               There
               is
               Angel-kind
               ,
               mankind
               ,
               &c.
               
               All
               these
               kinds
               of
               things
               are
               real
               things
               :
               and
               all
               other
               kinds
               besides
               mankind
               ,
               were
               come
               into
               the
               world
               and
               had
               a
               real
               being
               and
               existence
               before
               the
               understanding
               of
               man
               was
               created
               ,
               and
               sitted
               to
               receive
               them
               .
               They
               could
               not
               exist
               then
               in
               
                 intellectu
                 nostro
                 :
              
               where
               could
               they
               exist
               ,
               but
               in
               
                 rerum
                 natura
                 ?
              
            
             
               We
               have
               heard
               of
               the
               agreement
               ;
               we
               are
               now
               to
               speak
               concerning
               the
               difference
               of
               
                 totum
                 universale
                 ,
              
               and
               
                 integrale
                 .
              
            
          
           
             
               DIFFERENCE
               I.
               
            
             
               The
               
                 genus
              
               is
               a
               not
               of
               the
               causes
               ;
               the
               
                 integrum
              
               is
               a
               note
               of
               the
               effect
               :
               
                 genus
              
               and
               
                 species
              
               are
               notes
               of
               the
               causes
               and
               effects
               :
               and
               
                 integrum
              
               and
               
                 membra
                 ,
              
               are
               notes
               of
               the
               effect
               and
               causes
               .
               The
               
                 integrum
              
               is
               a
               
                 Totum
                 ,
              
               to
               which
               the
               parts
               are
               essential
               :
               they
               give
               essence
               ,
               
                 i.
                 e.
              
               causes
               .
               The
               essential
               causes
               are
               the
               matter
               and
               form
               ;
               therefore
               these
               parts
               give
               matter
               and
               forme
               to
               the
               whole
               .
               Every
               member
               gives
               a
               portion
               of
               matter
               and
               forme
               ;
               and
               all
               members
               make
               up
               a
               common
               matter
               and
               forme
               of
               the
               whole
               :
               and
               of
               the
               matter
               and
               forme
               of
               every
               part
               ,
               is
               made
               up
               the
               matter
               ,
               and
               forme
               of
               the
               whole
               ;
               the
               matter
               of
               the
               whole
               is
               made
               of
               the
               matter
               of
               the
               parts
               ;
               and
               the
               forme
               of
               the
               forme
               of
               the
               parts
               .
            
             
               And
               as
               these
               contain
               the
               matter
               and
               forme
               of
               the
               whole
               ,
               so
               the
               
                 Genus
              
               being
               essential
               to
               the
               parts
               ,
               containeth
               the
               matter
               and
               common
               forme
               of
               the
               
                 species
                 .
              
               A
               perfect
               definition
               containes
               all
               the
               the
               essential
               causes
               of
               the
               thing
               ,
               which
               are
               the
               matter
               and
               form
               ,
               the
               general
               ,
               and
               proper
               nature
               :
               the
               forme
               is
               exprest
               ,
               and
               the
               matter
               is
               included
               in
               the
               
                 g●nus
                 ,
              
               which
               containes
               the
               matter
               and
               common
               forme
               .
            
          
           
             
               DIFFERENCE
               II.
               
            
             
               The
               
                 Genus
              
               comm●nicates
               his
               whole
               essence
               ,
               and
               his
               whole
               entire
               nature
               to
               the
               
                 species
                 .
                 Species
                 habet
                 naturam
                 generis
                 integram
                 ,
                 non
                 universam
                 .
              
               The
               
               entire
               nature
               of
               the
               
                 genus
              
               is
               in
               the
               
                 Species
                 :
              
               and
               in
               this
               respect
               ,
               
                 tota
                 natura
                 generis
                 conservatur
                 in
                 unâ
                 specie
                 :
              
               All
               the
               entire
               nature
               of
               man
               was
               preserved
               in
               
                 Adam
                 ;
              
               because
               the
               
                 genus
              
               is
               essentiall
               to
               its
               parts
               :
               it
               communicates
               his
               whole
               entire
               essence
               to
               every
               one
               of
               them
               .
               It
               is
               not
               so
               in
               
                 integrum
                 ;
              
               there
               the
               parts
               did
               give
               their
               essence
               to
               the
               whole
               ,
               and
               not
               the
               whole
               to
               them
               .
               There
               therefore
               the
               rule
               is
               ,
               
                 quicquid
                 convenit
                 membr●
                 ▪
                 convenit
                 integro
                 ;
              
               because
               the
               members
               were
               essential
               to
               it
               .
               But
               the
               rule
               here
               is
               ,
               
                 quicquid
                 convenit
                 generi
                 ,
                 convenit
                 speciebus
                 ;
              
               because
               the
               
                 genus
              
               is
               essential
               to
               them
               .
               And
               in
               this
               respect
               ,
               
                 species
                 recipit
                 generis
                 sui
                 definitionem
                 :
              
               not
               in
               
                 actu
                 signato
                 ;
              
               the
               definition
               of
               the
               
                 genus
              
               is
               not
               the
               definition
               of
               the
               
                 species
                 :
              
               we
               must
               not
               say
               
                 species
                 est
                 Genus
                 ;
              
               but
               in
               
                 actu
                 exercito
                 ,
              
               (
               as
               I
               said
               )
               that
               is
               ,
               take
               any
               example
               of
               
                 genus
                 ,
              
               as
               
                 Homo
              
               is
               
                 Genus
              
               to
               his
               individuals
               :
               and
               here
               the
               definition
               of
               
                 homo
              
               is
               communicated
               to
               
                 Peter
                 .
              
               Man
               is
               a
               reasonable
               creature
               ;
               
                 Peter
                 is
              
               a
               man
               ;
               therefore
               
                 Peter
              
               is
               a
               reasonable
               creature
               .
               
                 Animal
              
               is
               indued
               with
               sense
               ,
               a
               lyon
               is
               
                 animal
                 ;
              
               therefore
               a
               lyon
               is
               indued
               with
               sense
               .
            
             
               Mr
               
                 Hudson
                 p.
              
               79.
               doth
               somwhat
               dissent
               from
               this
               :
               his
               expressions
               are
               these
               .
               
                 Though
                 it
                 be
                 said
                 that
              
               tota
               natura
               generis
               conservatur
               in
               unâ
               specie
               ,
               
                 and
                 by
                 this
                 rule
              
               in
               uno
               individuo
               ,
               
                 it
                 must
                 be
              
               fundamentaliter
               
                 only
                 ,
              
               non
               formaliter
               ,
               
                 for
                 there
                 is
                 no
                 such
                 universality
                 formally
                 in
              
               specie
               ,
               &
               multo
               minis
               in
               individuo
               .
               
                 I
                 answer
                 ,
              
               That
               I
               know
               no
               man
               who
               affirms
               that
               the
               universality
               of
               the
               
                 genus
              
               is
               in
               
                 specie
              
               formally
               ;
               the
               universality
               is
               not
               there
               ,
               but
               the
               entire
               nature
               of
               man
               is
               in
               
                 Socrate
                 ,
              
               &c.
               the
               evidence
               which
               Mr
               
                 Hudson
              
               brings
               for
               the
               demonstration
               of
               this
               ,
               is
               ,
               that
               the
               nature
               of
               an
               
                 integrum
              
               cannot
               be
               preserved
               in
               one
               member
               :
               his
               words
               are
               ,
               
                 as
                 the
                 nature
                 of
                 a
                 flock
                 is
                 not
                 reserved
                 in
                 one
                 sheep
                 ,
                 or
                 a
                 corporation
                 in
                 one
                 man
                 ;
                 to
                 use
                 Mr
              
               Hooker's
               
                 own
                 words
                 .
              
            
             
               
                 Answ.
              
               He
               useth
               Mr
               
                 Hooker's
              
               own
               words
               indeed
               ,
               for
               Mr
               
                 Hooker
              
               disputes
               against
               Mr
               
                 Hudson
                 ,
              
               and
               demonstrates
               clearly
               ,
               that
               the
               nature
               of
               an
               
                 integrum
              
               cannot
               be
               preserved
               in
               one
               member
               :
               but
               he
               professeth
               ,
               that
               he
               yeilds
               that
               which
               all
               writers
               and
               rules
               confirme
               ;
               that
               
                 tota
                 natura
                 generis
                 conservatur
                 in
                 una
                 specie
                 .
              
               If
               Mr
               
                 Hudson
              
               can
               prove
               that
               
                 genus
              
               &
               
                 int●grum
              
               are
               the
               same
               ,
               his
               instances
               will
               serve
               to
               some
               purpose
               ;
               otherwise
               they
               are
               propounded
               in
               vain
               ;
               for
               a
               flock
               is
               an
               
                 integrum
                 ;
              
               and
               so
               is
               a
               corporation
               :
               an
               individual
               sheep
               cannot
               be
               a
               flock
               ;
               but
               an
               individual
               sheep
               hath
               the
               whole
               entire
               nature
               of
               a
               sheep
               in
               it
               :
               there
               is
               nothing
               in
               the
               nature
               of
               a
               sheep
               .
               that
               is
               wanting
               in
               this
               or
               that
               individual
               sheep
               .
            
          
           
             
               DIFFERENCE
               III.
               
            
             
               The
               
                 Genus
              
               communicates
               all
               his
               essential
               properties
               to
               his
               
                 species
                 ,
              
               but
               the
               
                 integrum
              
               doth
               not
               communicate
               his
               properties
               to
               his
               members
               .
               
                 Genus
              
               is
               essential
               to
               his
               
                 species
                 ,
              
               communicates
               his
               essence
               and
               nature
               ,
               and
               therefore
               he
               
               communicates
               all
               his
               essential
               properties
               to
               his
               
                 species
                 .
                 Dans
                 formam
                 ,
                 dat
                 form●e
                 consequen●ia
                 :
                 quicquid
                 tribuitur
                 generi
                 convenit
                 speci●
                 .
                 Convenire
              
               is
               to
               come
               together
               :
               all
               the
               essential
               properties
               of
               the
               
                 genus
              
               do
               come
               together
               into
               the
               world
               with
               the
               
                 Sp●cies
                 :
              
               for
               nothing
               can
               be
               without
               his
               essential
               properties
               .
               If
               
                 homo
              
               be
               
                 risibilis
                 ,
                 Socrates
                 est
                 etiam
                 risibilis
                 .
              
               If
               a
               plant
               hath
               seed
               within
               it self
               ,
               a
               Vine
               also
               hath
               seed
               within
               it self
               ;
               
                 Gen
                 ,
              
               1.
               11.
               
               If
               art
               be
               practical
               ,
               Logick
               is
               practical
               .
               And
               on
               the
               other
               side
               ,
               those
               properties
               which
               agree
               not
               to
               the
               
                 genus
                 ,
              
               agree
               not
               to
               the
               
                 Species
                 .
              
               If
               Art
               be
               not
               a
               habit
               ,
               Logick
               is
               not
               a
               habit
               :
               the
               nature
               of
               a
               thing
               and
               the
               properties
               go
               both
               together
               .
               
                 Tollens
                 naturas
                 ,
                 tollit
                 proprietates
                 :
                 tollens
                 proprietates
                 ,
                 tollit
                 naturas
                 .
              
            
             
               I
               wonder
               that
               M.
               
                 Hudson
                 p.
              
               80.
               should
               affirme
               ,
               that
               a
               
                 genus
              
               is
               not
               capable
               of
               adjuncts
               .
               
                 That
                 which
                 hath
                 inherent
                 accidents
                 existing
                 in
                 it
                 as
                 its
                 own
                 ,
                 that
                 is
                 an
                 integral
                 :
                 for
                 a
              
               genus
               
                 is
                 not
                 capable
                 of
                 them
                 .
              
            
             
               
                 Answ.
              
               Risibility
               is
               an
               adjunct
               of
               man
               existing
               in
               him
               as
               his
               own
               ,
               it
               is
               his
               own
               propriety
               he
               doth
               not
               borrow
               it
               from
               any
               other
               .
               It
               is
               a
               property
               of
               man
               firstly
               ,
               and
               agrees
               to
               
                 Socrates
              
               because
               he
               is
               a
               man
               .
               It
               is
               a
               Catholike
               property
               belonging
               to
               man
               as
               man
               .
               
                 Homo
                 est
                 animal
                 risibile
                 ,
              
               is
               a
               catholike
               axiom
               which
               it
               ,
               called
               
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
              
               
                 primum
                 de
                 toto
              
               because
               this
               is
               first
               true
               of
               the
               whole
               ,
               and
               then
               of
               the
               parts
               ;
               it
               is
               first
               true
               of
               
                 homo
                 ,
              
               and
               then
               of
               
                 Socrotes
                 ,
              
               and
               
                 Plato
                 ,
                 Omne
                 animal
                 risibile
                 est
                 hom●
                 :
                 Omnis
                 homo
                 est
                 animal
                 risibile
                 .
              
               But
               it
               cannot
               be
               said
               truely
               ,
               that
               
                 omne
                 animal
                 risibile
                 est
                 Plato
                 .
              
            
             
               We
               have
               heard
               that
               the
               properties
               of
               the
               
                 genus
              
               are
               communicated
               to
               the
               
                 species
                 ;
              
               but
               the
               properties
               of
               the
               
                 integrum
              
               are
               not
               communiaated
               to
               the
               members
               ;
               for
               the
               members
               are
               essential
               to
               the
               integral
               .
               
                 Socrates
                 est
                 risibilis
                 ,
              
               yet
               it
               cannot
               be
               said
               properly
               ,
               
                 pes
                 Socratis
                 est
                 risibilis
                 ▪
                 Socrates
                 est
                 capax
                 discpinae
                 ,
              
               but
               you
               cannot
               say
               that
               his
               heel
               is
               capable
               of
               discipline
               Mr
               
                 Hudson
                 p.
              
               93.
               saith
               ,
               
                 that
                 this
                 is
                 true
                 only
                 of
              
               integrum
               dissim●lare
               ,
               
                 not
                 of
              
               similare
               .
               
                 For
                 a
                 whole
                 pint
                 of
                 water
              
               (
               saith
               he
               )
               
                 doth
                 moysten
                 and
                 cool
                 ;
                 and
                 so
                 doth
                 every
                 drop
                 .
              
            
             
               
                 Answ.
              
               These
               proper●ies
               agree
               to
               a
               drop
               ,
               not
               as
               it
               is
               a
               part
               ,
               or
               member
               of
               a
               pint
               ,
               but
               because
               it
               is
               a
               
                 sp●cies
              
               of
               water
               ,
               having
               the
               forme
               of
               water
               in
               it
               to
               which
               all
               the
               properties
               do
               belong
               .
               One
               Bee
               makes
               honie
               not
               because
               it
               is
               a
               member
               of
               this
               swarme
               ,
               but
               because
               it
               is
               a
               
                 species
              
               of
               Bee
               in
               general
               having
               all
               his
               essential
               properties
               .
            
          
           
             
               DIFFERENCE
               IIII.
               
            
             
               
                 Genus
              
               communicates
               his
               operatio●s
               to
               his
               
                 species
                 ;
              
               but
               
                 integrum
              
               doth
               not
               communicate
               his
               operations
               to
               all
               his
               members
               .
               All
               the
               essential
               operations
               of
               the
               
                 genus
              
               are
               in
               every
               
                 species
                 .
              
               If
               the
               
                 genus
              
               commu●ica●e
               his
               entire
               nature
               ,
               and
               all
               his
               essential
               properties
               to
               his
               
                 speci●s
                 ,
              
               he
               communicates
               also
               all
               his
               essential
               operations
               ;
               
                 operatio
                 sequitur
                 esse
                 .
              
               If
               it
               communicate
               his
               qualities
               ,
               
               and
               principles
               of
               acting
               it
               communicates
               his
               operations
               :
               for
               
                 frustr
                 à
                 fit
                 pot●nt●a
                 ,
                 quae
                 nunquam
                 reduc●ur
                 in
                 actum
                 .
              
               It
               is
               true
               that
               
                 genus
              
               exists
               and
               acts
               in
               his
               
                 species
                 ;
              
               and
               
                 integ●um
              
               acts
               not
               without
               his
               members
               :
               If
               a
               star
               shines
               the
               north
               star
               shines
               .
            
             
               Mr
               
                 Hudson
              
               conc●ives
               that
               
                 genus
              
               is
               inefficacious
               ,
               
                 That
              
               (
               saith
               M.
               
                 Hudson
              
               )
               
                 which
                 hath
                 actions
                 and
                 operations
                 of
                 its
                 own
                 ,
                 is
                 an
                 integral
                 ;
                 for
                 a
              
               Genus
               
                 is
                 not
                 capable
                 thereof
                 .
              
            
             
               
                 ●eason
                 ,
              
               1.
               
               Every
               real
               being
               is
               capable
               of
               operations
               .
            
             
               
                 Genus
              
               is
               a
               real
               being
               .
            
             
               Therefore
               
                 genus
              
               is
               capable
               of
               operations
               .
            
             
               The
               
                 major
              
               is
               clear
               ;
               because
               
                 operatio
                 sequitur
                 esse
                 ,
              
               the
               operation
               of
               a
               thing
               followeth
               the
               being
               of
               it
               .
               
                 Omne
                 ens
                 agit
                 ;
              
               because
               it
               is
               
                 propter
                 finem
                 :
              
               that
               which
               is
               for
               an
               end
               ,
               workes
               or
               can
               worke
               for
               that
               end
               :
               but
               every
               being
               is
               for
               an
               end
               :
               
                 ergo
                 .
              
            
             
               The
               
                 minor
                 ,
              
               that
               
                 genus
              
               is
               a
               real
               being
               hath
               been
               prov'd
               before
               .
            
             
               
                 Reas.
              
               2.
               
               A
               second
               reason
               that
               
                 genus
              
               is
               capable
               of
               operations
               ,
               is
               taken
               from
               his
               properties
               ,
               and
               qualities
               ;
               we
               have
               proved
               that
               
                 genus
              
               is
               not
               empty
               of
               such
               things
               as
               those
               are
               .
            
             
               That
               which
               hath
               proper
               qualities
               and
               principles
               ,
               whereby
               it
               is
               able
               to
               work
               ,
               is
               capable
               of
               operations
               .
            
             
               
                 Genus
              
               hath
               proper
               qualities
               ,
               and
               principles
               ,
               whereby
               he
               is
               able
               to
               worke
               .
            
             
               Therefore
               
                 genus
              
               is
               capable
               of
               operations
               .
            
             
               We
               have
               made
               it
               evident
               ,
               that
               
                 genus
              
               hath
               properties
               ,
               and
               proper
               qualities
               :
               And
               
                 frustrà
                 fit
                 potentia
                 ,
                 quae
                 nunquam
                 reducitur
                 in
                 actum
                 .
              
            
             
               
                 Reas.
              
               3.
               
               A
               third
               reason
               is
               from
               the
               sad
               consequence
               which
               followes
               upon
               this
               position
               .
            
             
               If
               no
               
                 genus
                 ,
              
               no
               kind
               of
               things
               is
               capable
               of
               operations
               ,
               all
               kind
               of
               things
               are
               made
               in
               vaine
               :
            
             
               But
               all
               kind
               of
               things
               are
               not
               made
               in
               vaine
               ;
            
             
               Therefore
               
                 genus
              
               is
               capable
               of
               operations
               ,
            
             
               For
               it
               is
               certain
               ,
               that
               no
               kind
               of
               thing
               can
               attaine
               his
               end
               without
               operation
               ;
               where
               there
               is
               no
               
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
              
               ,
               there
               can
               be
               no
               
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
                 {non-Roman}
              
               ,
               or
               well
               working
               ;
               which
               is
               the
               end
               of
               every
               kind
               of
               being
               .
            
             
               
                 Reas.
              
               4.
               
               If
               there
               be
               operations
               proper
               to
               every
               kind
               ,
               
                 genus
              
               is
               capable
               of
               operations
               .
            
             
               There
               are
               operations
               proper
               to
               every
               kind
               .
            
             
               Therefore
               
                 genus
              
               is
               capable
               of
               operations
               .
            
             
               There
               are
               some
               operations
               proper
               to
               Angel-kind
               ,
               some
               to
               mankind
               ,
               some
               to
               other
               kinds
               .
               To
               bring
               forth
               fruit
               is
               proper
               to
               a
               Tree
               ,
               not
               to
               be
               expected
               
               from
               a
               star
               ,
               &c.
               
               To
               bring
               forth
               ,
               and
               to
               bear
               grapes
               ,
               is
               proper
               to
               a
               Vine
               ,
               &c.
               
               
                 Men
                 do
                 not
                 gather
                 grapes
                 of
                 thorns
                 ,
                 or
                 figs
                 of
                 thistles
                 .
              
               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
               
                 sp●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
                 speci●bus
                 ,
                 &
                 membra
                 int●gro
                 priora
                 :
              
               the
               
                 genus
              
               is
               before
               his
               
                 species
              
               in
               priority
               of
               nature
               ,
               and
               the
               member
               before
               the
               
                 in●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
                 e●im
                 termiais
                 comm●nior
                 quàm
                 homo
                 homo
              
               before
               
                 Socrates
                 .
              
            
             
               As
               
                 genus
              
               is
               
                 prius
              
               so
               it
               is
               
                 notius
                 naturâ
                 .
                 Claritas
                 generis
                 non
                 dependet
                 à
                 claritate
                 specici
                 ,
                 sed
                 〈◊〉
                 s●se
                 commnni●at
                 ;
              
               singulars
               may
               be
               better
               known
               to
               us
               ,
               but
               universais
               are
               by
               nature
               be●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
                 intelligibil●
                 .
                 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
                 ess●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
               ●oelicity
               of
               the
               understanding
               ,
               to
               know
               the
               Causes
               of
               things
               .
               But
               there
               is
               but
               small
               happiness
               to
               see
               the
               outside
               of
               the
               thing
               ,
               not
               understanding
               the
               essentiall
               Causes
               ,
               and
               ingredients
               into
               the
               essence
               ,
               and
               being
               of
               it
               :
               A
               man
               may
               as
               well
               know
               the
               nature
               and
               essence
               of
               a
               thing
               distinctly
               ,
               without
               the
               knowledge
               of
               his
               distinct
               nature
               and
               essence
               ;
               as
               know
               a
               thing
               distinctly
               ,
               without
               knowledge
               of
               his
               Causes
               .
            
             
               We
               have
               heard
               of
               some
               consectaries
               ,
               from
               the
               definition
               of
               
                 Genus
                 ;
              
               I
               shall
               observe
               two
               things
               from
               the
               definition
               of
               
                 species
                 specialissima
              
               (
               which
               is
               that
               which
               cannot
               be
               divided
               into
               other
               
                 species
                 .
              
               )
               The
               first
               is
               that
               
                 individuum
                 est
                 species
                 .
              
               The
               second
               is
               that
               though
               
                 species
                 specialissima
              
               cannot
               be
               divided
               into
               other
               
                 species
                 ,
              
               yet
               it
               may
               be
               divided
               into
               members
               .
            
             
               1.
               
               
                 Individuum
                 est
                 species
              
            
             
               Every
               singular
               ,
               or
               individuall
               thing
               is
               a
               
                 sp●cies
                 .
              
            
             
               Touching
               this
               question
               I
               shall
               first
               explicate
               ,
               secondly
               confirm
               the
               Truth
               .
            
             
               1.
               
               The
               explication
               may
               be
               given
               in
               these
               following
               
                 theses
                 ,
              
               or
               positions
               .
            
          
           
             
               THESIS
               .
               I.
               
            
             
               The
               variation
               onely
               of
               scituation
               or
               Accidents
               ,
               is
               not
               sufficient
               to
               vary
               the
               
                 species
              
            
             
             
               1.
               
               Here
               I
               concurre
               with
               Mr
               
                 Hudson
                 p.
              
               91.
               
               This
               man
               is
               an
               English
               man
               ;
               This
               English
               man
               is
               a
               Suffolk
               man
               ;
               This
               Suffolck
               man
               is
               an
               
                 Ipswich
              
               man
               .
               This
               praedication
               is
               
                 denominatio
                 Adjunctae
                 personae
                 à
                 subjectis
                 .
              
               If
               a
               man
               remove
               his
               habitation
               from
               one
               Country
               to
               another
               ,
               or
               from
               one
               Land
               to
               another
               ,
               this
               make
               him
               not
               another
               
                 species
                 .
              
               As
               it
               is
               sayd
               
                 Coelum
                 non
                 animum
                 mutant
                 &c.
              
               so
               I
               may
               say
               ,
               
                 Coelum
                 non
                 speciem
                 mutant
                 ,
                 qui
                 trans
                 mare
                 currunt
                 .
              
               The
               place
               is
               but
               a
               Subject
               ,
               and
               not
               essentiall
               ,
               and
               cannot
               make
               an
               essentiall
               difference
               between
               a
               man
               and
               himself
               .
            
             
               2.
               
               Augmentation
               in
               stature
               ,
               old
               Age
               ,
               &c.
               make
               not
               a
               specificall
               difference
               ;
               
                 gradus
                 non
                 variant
                 speciem
                 .
              
            
             
               3.
               
               Variation
               of
               sex
               doth
               not
               vary
               the
               
                 species
                 ;
              
               the
               same
               person
               may
               be
               
                 Mas
                 ,
                 &
                 foemina
                 .
              
               An
               Hermaphrodite
               ,
               or
               Androgyne
               ,
               is
               not
               two
               persons
               or
               
                 species
                 ;
              
               and
               yet
               is
               both
               man
               and
               woman
               .
            
             
               4.
               
               Various
               
                 species
              
               must
               be
               various
               things
               ,
               between
               which
               there
               is
               an
               essentiall
               difference
               .
            
          
           
             
               THESIS
               .
               II.
               
            
             
               Various
               
                 species
              
               must
               fall
               under
               the
               essential
               predication
               of
               some
               kind
               ,
               which
               is
               of
               a
               more
               general
               or
               comprehensive
               nature
               :
               For
               
                 species
                 est
                 pars
                 g●neris
                 ;
              
               and
               the
               
                 Genus
                 is
                 totum
                 partibus
                 essentiale
                 :
              
               there
               must
               be
               therefore
               an
               essentiall
               praedication
               of
               something
               more
               general
               ,
               upon
               something
               more
               special
               ;
               as
               
                 Homo
                 ,
                 est
                 Animal
                 :
                 Haec
                 Aqua
                 ,
                 est
                 aqua
                 .
              
            
          
           
             
               THESIS
               .
               III.
               
            
             
               When
               we
               say
               
                 Socrates
                 est
                 Homo
                 ,
              
               there
               is
               an
               essentiall
               praedication
               of
               
                 Homo
                 ,
              
               which
               is
               more
               generall
               ;
               upon
               
                 Socrates
                 ,
              
               which
               is
               more
               speciall
               .
               
                 Homo
              
               is
               essentiall
               to
               
                 Socrates
                 ,
              
               and
               comprehends
               
                 Socrates
              
               and
               
                 Plato
              
               under
               him
               :
               this
               Mr
               
                 Hudson
                 p.
              
               89.
               grants
               freely
               .
            
          
           
             
               THESIS
               .
               IIII.
               
            
             
               
                 Socrates
              
               and
               
                 Plato
              
               are
               
                 opposita
                 ,
              
               opposite
               one
               to
               another
               :
               they
               are
               
                 disparata
                 ,
              
               that
               is
               ,
               such
               things
               whereof
               one
               is
               opposed
               to
               many
               ;
               in
               like
               manner
               as
               a
               blew
               colour
               is
               opposed
               to
               red
               ,
               green
               ,
               &c.
               in
               like
               manner
               
                 Socrates
              
               is
               opposed
               to
               
                 Plato
                 ,
                 Cicero
                 ,
                 Aristotle
                 ,
              
               equally
               to
               one
               as
               well
               as
               to
               another
               .
               Hence
               
                 Socrates
              
               and
               
                 Plato
                 ,
              
               are
               not
               only
               diverse
               ,
               dissenting
               in
               some
               logical
               respect
               ;
               but
               opposite
               ,
               dissenting
               
                 re
                 &
                 ratione
                 ,
              
               really
               and
               indeed
               ,
               they
               dissent
               in
               their
               own
               nature
               ,
               as
               they
               are
               things
               ;
               there
               is
               a
               bar
               in
               their
               nature
               ,
               they
               are
               set
               one
               against
               another
               ,
               that
               they
               can
               never
               be
               one
               and
               the
               same
               ;
               as
               black
               cannot
               be
               white
               .
               
                 Socrates
              
               and
               
                 Plato
              
               are
               two
               ,
               one
               cannot
               be
               the
               other
               ,
               there
               is
               an
               essentiall
               difference
               between
               them
               .
            
          
           
             
               THESIS
               .
               V.
               
            
             
               
                 Socrates
              
               and
               
                 Plato
              
               are
               distinguisht
               one
               from
               another
               by
               their
               proper
               and
               essentiall
               formes
               .
               As
               a
               man
               and
               a
               lyon
               differ
               in
               their
               common
               forme
               ,
               so
               
                 Socrates
              
               
               and
               
                 Plato
              
               in
               their
               proper
               form
               .
               All
               opposition
               is
               firstly
               from
               the
               form
               ;
               hereby
               a
               thing
               is
               that
               which
               it
               is
               ,
               and
               is
               therefore
               by
               this
               distinguished
               from
               all
               other
               things
               .
               All
               essentiall
               distinction
               and
               opposition
               is
               from
               the
               forms
               of
               things
               ;
               they
               differ
               not
               only
               accidentally
               ,
               but
               essentially
               one
               from
               the
               other
               ,
               and
               are
               distinguisht
               one
               from
               another
               by
               their
               essentiall
               forms
               .
            
          
           
             
               THESIS
               .
               VI
               .
            
             
               The
               numericall
               difference
               between
               
                 Socrates
              
               and
               
                 Plato
                 ,
              
               is
               an
               Argument
               of
               their
               specificall
               distinction
               :
               it
               includeth
               and
               implieth
               an
               essentiall
               difference
               between
               things
               ,
               being
               distinguished
               by
               their
               proper
               individuall
               essentiall
               forms
               .
               It
               is
               true
               ,
               that
               our
               intellectualls
               are
               so
               wounded
               by
               the
               Apostacy
               of
               the
               first
               man
               ,
               that
               it
               is
               exceeding
               hard
               for
               us
               to
               find
               out
               the
               forms
               of
               things
               :
               we
               are
               forced
               many
               times
               to
               describe
               the
               forms
               of
               things
               by
               their
               accidents
               ;
               as
               we
               are
               constrained
               to
               describe
               the
               Elements
               by
               their
               proper
               qualities
               arising
               from
               their
               forms
               :
               yet
               every
               one
               of
               them
               hath
               a
               proper
               forme
               .
               The
               existence
               of
               every
               thing
               is
               from
               all
               the
               causes
               :
               nothing
               can
               exist
               and
               be
               that
               which
               it
               is
               ,
               without
               its
               proper
               form
               .
               And
               the
               difference
               of
               the
               proper
               form
               is
               no
               less
               then
               the
               difference
               of
               the
               common
               form
               ,
               but
               rather
               greater
               .
               Look
               how
               much
               greater
               the
               similitude
               and
               agreement
               is
               between
               Singulars
               in
               regard
               of
               their
               common
               forms
               ,
               so
               much
               greater
               is
               the
               difference
               of
               their
               proper
               forme
               .
               The
               difference
               and
               opposition
               of
               contraries
               is
               the
               greatest
               and
               strongest
               ;
               and
               yet
               they
               communicate
               in
               the
               same
               
                 genus
                 :
              
               these
               are
               more
               opposite
               one
               to
               another
               then
               things
               that
               are
               not
               under
               the
               same
               
                 genus
                 :
              
               white
               and
               black
               are
               more
               opposite
               ,
               then
               white
               and
               bitter
               ,
               &c.
               
               
                 Gravia
                 bella
                 fratrum
                 .
              
               To
               differ
               so
               numerically
               is
               to
               differ
               formally
               ;
               to
               differ
               in
               number
               ,
               is
               to
               differ
               in
               forme
               :
               for
               number
               is
               an
               affection
               or
               proper
               adjunct
               following
               the
               essence
               .
               
                 Socrates
              
               and
               
                 Plato
              
               have
               two
               distinct
               forms
               :
               hence
               they
               differ
               in
               essence
               ;
               hence
               they
               have
               two
               distinct
               essences
               and
               beings
               ;
               hence
               they
               are
               two
               :
               one
               cannot
               be
               the
               other
               ,
               they
               cannot
               be
               both
               one
               and
               the
               same
               :
               hence
               they
               differ
               numerically
               one
               from
               the
               other
               .
               Where
               there
               is
               one
               humanity
               and
               essential
               forme
               of
               man
               ,
               there
               is
               one
               essence
               of
               man
               ,
               and
               one
               man
               :
               and
               where
               there
               are
               two
               humanities
               ,
               and
               essentiall
               ,
               proper
               ,
               individuall
               forms
               of
               man
               ,
               there
               are
               two
               men
               :
               hence
               they
               differ
               numerically
               ,
               and
               one
               is
               not
               the
               other
               ,
               or
               the
               same
               with
               the
               other
               .
               
                 Socrates
              
               is
               not
               
                 Plato
                 ,
              
               but
               is
               numerically
               different
               from
               him
               
                 Socrates
              
               is
               one
               ,
               and
               
                 Plato
              
               is
               another
               :
               As
               
                 London
              
               is
               one
               city
               ,
               and
               
                 York
              
               another
               .
               The
               difference
               of
               number
               is
               nothing
               but
               the
               difference
               of
               the
               proper
               and
               individuall
               forme
               ,
               and
               to
               differ
               in
               number
               ,
               is
               to
               differ
               in
               forme
               :
               two
               men
               have
               two
               different
               forms
               ,
               two
               Lyons
               have
               two
               different
               formes
               .
               If
               
                 Socrates
              
               and
               
                 Plato
                 ,
              
               or
               any
               other
               individuall
               men
               differing
               in
               number
               ,
               should
               not
               differ
               in
               essence
               and
               forme
               ,
               they
               should
               differ
               only
               accidentally
               one
               from
               the
               other
               ;
               as
               one
               man
               differs
               from
               himself
               ,
               or
               as
               
                 Socrates
              
               in
               his
               old
               age
               ,
               differs
               from
               
                 Socrates
              
               
               in
               his
               youth
               ;
               being
               the
               same
               man
               ,
               and
               differing
               onely
               in
               accidents
               ,
               not
               in
               essence
               .
               
                 Socrates
              
               should
               be
               
                 Plato
                 ;
              
               and
               
                 Plato
                 ,
                 Socrates
                 .
              
               And
               when
               
                 Alexander
              
               rides
               
                 Bucephalus
                 ,
                 Aristotle
              
               sits
               in
               the
               same
               saddle
               :
               and
               it
               were
               impossible
               not
               to
               set
               the
               saddle
               upon
               the
               right
               horse
               ;
               for
               every
               horse
               is
               the
               same
               essentially
               ;
               and
               he
               that
               stealeth
               one
               horse
               ,
               he
               stealeth
               all
               the
               horses
               in
               the
               world
               ;
               because
               the
               essence
               of
               the
               one
               is
               the
               same
               with
               the
               essence
               of
               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
                 ?
              
            
          
           
             
               REBSAN
               II.
               
            
             
               If
               the
               definition
               of
               
                 species
              
               agreeth
               to
               
                 Socrates
              
               and
               
                 Plato
                 ,
                 Socrates
              
               and
               
                 Plato
              
               are
               
                 species
                 :
              
            
             
               But
               the
               definition
               of
               
                 species
              
               agreeth
               to
               
                 Socrates
              
               and
               
                 Plato
                 ;
              
            
             
               Therefore
               
                 Socrates
              
               and
               
                 Plato
              
               are
               
                 species
                 .
              
            
             
               
                 Minor
                 prob.
                 Species
                 est
                 pars
                 generis
                 ,
              
               a
               part
               of
               the
               kind
               :
               
                 Socrates
              
               and
               
                 Plato
              
               are
               parts
               of
               mankind
               ;
               they
               are
               of
               that
               stock
               and
               kindred
               ,
               comprehended
               under
               that
               kind
               ,
               and
               are
               parts
               of
               it
               .
               They
               can
               be
               no
               other
               but
               parts
               of
               mankind
               universally
               considered
               .
               If
               all
               the
               men
               in
               the
               world
               should
               be
               
               annihilated
               but
               
                 Socrates
              
               and
               
                 Plato
                 ,
              
               there
               were
               yet
               a
               part
               of
               mankind
               remaining
               in
               the
               world
               .
            
          
           
             
               REASON
               III.
               
            
             
               Those
               parts
               which
               have
               the
               Entire
               nature
               ,
               matter
               ,
               forme
               and
               properties
               of
               the
               kind
               communicated
               to
               them
               ,
               are
               
                 species
                 :
              
            
             
               
                 Socrates
              
               and
               
                 Plato
              
               have
               the
               entire
               nature
               ,
               matter
               ,
               form
               and
               properties
               of
               the
               kind
               communicated
               to
               them
               ;
            
             
               Therefore
               
                 Socrates
              
               and
               
                 Plato
              
               are
               
                 species
                 .
              
            
             
               
                 Major
                 ,
              
               It
               is
               proper
               to
               the
               
                 species
              
               (
               as
               we
               have
               heard
               )
               to
               have
               the
               Entire
               nature
               and
               properties
               of
               the
               
                 genus
              
               communicated
               to
               it
               .
               If
               a
               member
               had
               the
               Entire
               nature
               of
               the
               
                 Genus
              
               communicated
               to
               it
               ,
               a
               member
               were
               an
               
                 integrum
                 .
              
            
             
               
                 Minor
                 ,
                 Socrates
                 est
                 Animal
                 rationale
                 ,
              
               and
               hath
               the
               whole
               nature
               of
               
                 Homo
                 ,
              
               and
               all
               his
               properties
               communicated
               to
               him
               :
               he
               is
               
                 Risibilis
                 ,
              
               and
               hath
               all
               humane
               properties
               which
               are
               essentiall
               to
               the
               whole
               kind
               .
            
          
           
             
               REASON
               .
               IIII.
               
            
             
               Those
               things
               which
               have
               one
               and
               the
               same
               common
               nature
               ,
               and
               are
               specifically
               distinguisht
               one
               from
               another
               ,
               are
               
                 species
                 :
              
            
             
               
                 Socrates
              
               and
               
                 Plato
              
               have
               one
               and
               the
               same
               common
               nature
               ,
               and
               are
               distinguished
               specifically
               one
               from
               another
               .
            
             
               Therefore
               
                 Socrates
              
               and
               
                 Plato
              
               are
               
                 species
                 .
              
            
             
               The
               
                 Major
              
               is
               evident
               
                 primo
                 aspectû
                 :
              
               The
               
                 minor
              
               shall
               be
               cleared
               .
            
             
               Those
               which
               are
               distinguished
               one
               from
               another
               by
               their
               proper
               essentiall
               forms
               ,
               are
               specifically
               distinguished
               one
               from
               another
               :
            
             
               
                 Socrates
              
               and
               
                 Plato
              
               are
               distinguished
               one
               from
               another
               by
               their
               proper
               essentiall
               formes
               ;
            
             
               Therefore
               
                 Socrates
              
               and
               
                 Plato
              
               are
               specifically
               distinguished
               one
               from
               another
               .
            
             
               We
               have
               made
               it
               clear
               in
               some
               of
               those
               
                 Theses
              
               which
               we
               have
               propounded
               ,
               that
               
                 Socrates
              
               and
               
                 Plato
              
               are
               distinguished
               one
               from
               another
               ,
               not
               accidentally
               ,
               but
               by
               their
               proper
               essentiall
               formes
               :
               and
               that
               to
               differ
               numerically
               ,
               is
               to
               differ
               by
               their
               proper
               forme
               .
            
          
           
             
               REASON
               V.
               
            
             
               Speciall
               beings
               comprehended
               and
               contained
               under
               that
               which
               is
               more
               generall
               ,
               are
               
                 species
                 .
              
            
             
               
                 Socrates
              
               and
               
                 Plato
              
               are
               speciall
               beings
               comprehended
               under
               that
               which
               is
               more
               generall
               ;
            
             
               Therefore
               
                 Socrates
              
               and
               
                 Plato
              
               are
               
                 species
                 .
              
            
             
               What
               are
               
                 species
                 ,
              
               but
               speciall
               beings
               
                 i. e.
                 ,
              
               such
               beings
               as
               have
               a
               more
               speciall
               nature
               and
               forme
               comprehended
               and
               contained
               under
               some
               more
               generall
               head
               ?
            
             
             
               Individuall
               men
               are
               speciall
               beings
               ,
               &c
               
                 Socrates
              
               and
               
                 Plato
              
               are
               speciall
               men
               ,
               each
               having
               a
               speciall
               forme
               (
               as
               we
               have
               heard
               )
               they
               are
               speciall
               men
               ,
               more
               contracted
               then
               
                 Homo
                 in
                 Genere
                 .
              
               Whatsoever
               is
               more
               contracted
               ,
               is
               more
               speciall
               :
               But
               the
               
                 Idea
              
               of
               
                 Plato
              
               or
               
                 Socrates
              
               is
               more
               contracted
               then
               the
               
                 Idea
              
               of
               
                 Homo
              
               in
               generall
               ;
               therefore
               they
               are
               more
               speciall
               :
               
                 Socrates
              
               is
               not
               a
               generall
               ,
               but
               a
               speciall
               man
               ,
               having
               a
               speciall
               nature
               ,
               besides
               his
               common
               nature
               .
               
                 Socrates
              
               springs
               not
               from
               the
               same
               speciall
               individuall
               principles
               out
               of
               which
               
                 Plato
              
               is
               made
               .
            
          
           
             
               REASON
               .
               VI
               .
            
             
               Singular
               parts
               ,
               bearing
               the
               name
               of
               the
               whole
               ,
               are
               
                 Species
                 :
              
            
             
               
                 Socrates
              
               and
               
                 Plato
              
               are
               singular
               parts
               ,
               bearing
               the
               name
               of
               their
               whole
               ;
               Therefore
               
                 Socrates
              
               and
               
                 Plato
              
               are
               
                 species
                 .
              
            
             
               A
               member
               not
               having
               the
               Entire
               nature
               of
               the
               
                 Integrum
                 ,
              
               is
               never
               called
               by
               the
               name
               of
               the
               
                 Integrum
                 ,
              
               as
               we
               have
               heard
               .
               But
               the
               
                 species
              
               having
               the
               whole
               essence
               ,
               and
               definition
               of
               the
               
                 Genus
              
               in
               it
               ,
               is
               called
               by
               the
               name
               of
               the
               
                 Genus
                 .
              
            
             
               A
               foot
               not
               having
               the
               Entire
               nature
               of
               
                 Homo
              
               in
               it
               ,
               is
               not
               called
               
                 Homo
                 :
              
               But
               
                 Socrates
              
               having
               the
               Entire
               nature
               of
               humanity
               in
               him
               ,
               is
               called
               
                 Homo
                 .
              
               He
               hath
               
                 integram
                 naturam
                 hominis
                 in
                 se
                 .
              
               There
               is
               nothing
               in
               humanity
               ,
               which
               is
               not
               to
               be
               found
               in
               him
               :
               and
               therefore
               the
               name
               of
               man
               may
               well
               be
               given
               to
               him
               ;
               he
               is
               an
               intire
               man
               .
               
                 Qui
                 habet
                 humanitatem
                 in
                 se
                 integram
                 ,
                 est
                 homo
                 ;
              
               Socrates
               
                 habet
                 humanitatem
                 in
                 se
                 integram
                 ,
                 Ergo
              
               Socrates
               
                 est
                 homo
                 .
              
            
             
               The
               second
               thing
               to
               be
               observed
               concerning
               
                 species
                 specialissima
                 ,
              
               is
               this
               conclusion
               which
               followeth
               .
            
             
               Although
               
                 species
                 specialissima
              
               cannot
               be
               divided
               into
               other
               
                 species
                 ,
              
               yet
               it
               may
               be
               divided
               into
               members
               .
            
             
               
                 Socrates
              
               who
               is
               
                 species
                 specialissima
              
               may
               also
               be
               considered
               as
               an
               
                 Integrum
                 ,
              
               &
               so
               be
               divided
               into
               members
               .
               An
               individuall
               Vine
               cannot
               be
               divided
               into
               more
               
                 species
                 :
              
               but
               as
               it
               containeth
               root
               ,
               body
               ,
               and
               branches
               ,
               it
               may
               be
               divided
               into
               members
               .
            
             
               Divers
               respects
               may
               fall
               upon
               the
               same
               things
               or
               may
               
                 concrescere
              
               and
               grow
               together
               upon
               the
               same
               subject
               .
               
                 Dialectica
                 concrescit
                 cum
                 seipsâ
                 ,
                 &
                 cum
                 al●is
                 omnibus
                 concresoentibus
                 .
              
               A
               singular
               vine
               ,
               as
               it
               beareth
               grapes
               ,
               is
               
                 causa
                 :
              
               as
               it
               exists
               from
               its
               principles
               or
               causes
               it
               is
               an
               effect
               :
               as
               it
               stands
               in
               the
               vineyard
               it
               is
               an
               adju●ct
               :
               as
               it
               containeth
               root
               ▪
               body
               and
               branches
               ,
               there
               are
               
                 integrum
                 &
                 membra
                 :
              
               As
               it
               respects
               a
               vine
               
                 in
                 gener●
                 ,
              
               it
               is
               
                 species
                 .
              
               The
               definition
               ,
               rule
               and
               notion
               of
               
                 species
              
               and
               
                 integrum
              
               are
               different
               ;
               
                 integrum
              
               and
               
                 species
              
               are
               diverse
               and
               various
               Logical
               respects
               ,
               which
               cannot
               be
               the
               same
               one
               with
               another
               ;
               yet
               the
               same
               thing
               which
               is
               
                 integrum
                 ,
              
               may
               also
               be
               
                 sp●cies
                 .
              
               Suppose
               a
               man
               should
               reason
               thus
               ,
               that
               vine
               which
               hath
               root
               ,
               body
               ,
               and
               branches
               ,
               is
               an
               
                 integrum
                 :
              
               
               this
               individual
               vine
               hath
               root
               ,
               body
               ,
               and
               branches
               ;
               therefore
               this
               individual
               vine
               is
               an
               
                 integrum
                 .
              
               It
               may
               appear
               from
               hence
               ,
               that
               which
               is
               
                 species
                 specialissima
                 ,
              
               may
               be
               also
               
                 integrum
                 .
              
               And
               this
               may
               serve
               to
               make
               one
               of
               our
               former
               principles
               appear
               with
               greater
               clearness
               and
               evidence
               ,
               
                 viz.
              
               that
               the
               entire
               nature
               of
               the
               
                 genus
              
               is
               in
               the
               
                 species
                 :
              
               the
               entire
               nature
               of
               a
               vine
               is
               in
               this
               individual
               vine
               .
               In
               like
               manner
               every
               individual
               church
               hath
               the
               entire
               nature
               of
               a
               church
               in
               it
               .
               An
               individual
               church
               is
               a
               
                 species
                 ,
              
               as
               it
               respects
               a
               church
               in
               general
               ,
               under
               which
               it
               is
               comprehended
               ;
               yet
               as
               it
               containeth
               members
               ,
               it
               is
               an
               integral
               .
               Hence
               it
               is
               that
               every
               individual
               church
               containeth
               members
               ,
               because
               it
               is
               an
               
                 integrum
                 ;
              
               and
               yet
               is
               a
               
                 species
              
               as
               it
               stands
               in
               reference
               to
               a
               Church
               
                 in
                 genere
                 .
              
               Hence
               also
               a
               Church
               
                 in
                 genere
              
               may
               be
               said
               to
               have
               members
               and
               officers
               in
               it
               ,
               not
               considered
               under
               the
               nature
               of
               
                 Genus
              
               (
               The
               Arguments
               of
               
                 Genus
              
               and
               
                 Integrum
              
               cannot
               be
               the
               same
               :
               
                 Genus
              
               and
               
                 integrum
              
               cannot
               be
               the
               same
               
                 in
                 Actu
                 signato
                 )
              
               but
               because
               the
               
                 species
                 speci●lissima
              
               containeth
               members
               as
               it
               is
               
                 Integrum
                 ;
              
               And
               this
               
                 species
                 specialissima
              
               is
               comprehended
               under
               the
               
                 genus
                 .
              
               In
               this
               sense
               a
               
                 Genus
              
               may
               be
               truely
               said
               to
               have
               officers
               in
               it
               .
               This
               Mr
               
                 Hudson
                 p.
              
               2.
               denieth
               ,
               his
               words
               are
               ,
               
                 A
              
               Genus
               
                 is
                 not
                 capable
                 of
                 officers
                 .
                 A.
              
               It
               is
               true
               
                 in
                 actu
                 signato
                 ,
              
               but
               that
               which
               is
               
                 Genus
                 ,
              
               comprehending
               the
               
                 species
              
               and
               individualls
               which
               containe
               members
               ▪
               may
               in
               that
               respect
               be
               said
               to
               comprehend
               members
               and
               officers
               .
               This
               may
               appear
               by
               observing
               some
               formes
               of
               reasoning
               which
               may
               be
               propounded
               .
               
                 Ex.
                 gr.
              
               Every
               entire
               Ecclesiastical
               body
               politick
               containeth
               officers
               &
               other
               members
               :
               
                 Boston
              
               Church
               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
               
                 Genus●s
              
               no body
               .
            
             
               
                 Ans.
              
               Yet
               a
               body
               or
               
                 Integrum
              
               considered
               in
               
                 G●nere
                 ,
              
               is
               
                 Genus
                 .
              
               Mr
               
                 Hooker
                 p.
              
               85.
               doth
               not
               say
               that
               a
               
                 Genus
              
               is
               a
               body
               ,
               and
               the
               particular
               
                 species
              
               are
               ●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
              
               cong●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.
               
            
             
               
                 To●um
                 genericum
                 existit
                 in
                 rerum
                 natur●
                 .
              
               The
               general
               or
               Universal
               whole
               is
               really
               exis●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
                 gen●ricum
                 h●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
               Argume●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
               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
               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
               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
                 ,
              
               ●
               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.
           
             ul●-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
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A61677e-1160
           
             Ioh.
             1.
             42.
             
          
           
             Iosh.
             15.
             6.
             
             &
             .
             18.
             17.
             
          
           
             1
             Sam
             7.
             12.
             
          
           
             1
             Sam.
             17.
             49
             
             ▪
             50.
             
          
           
             Rev.
             13.
             
          
        
         
           Notes for div A61677e-1730
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             Aristot.
             
          
           
             M.
             
               H●dson
               page
            
             77.
             
          
           
             
               Continue
               ,
            
             of
             
               con
               &
               ,
               t●nco
               ,
            
             to
             hold
             together
             .
          
           
             M.
             
               Hud●on
               p.
            
             89.
             90
             ,
             91.