A80640:539
The way of Congregational churches cleared in two treatises. In the former, from the…
The way of Congregational churches cleared in two treatises. In the former, from the historical aspersions of Mr. Robert Baylie, in his book, called, A dissuasive from the errors of the time. In the latter, from some contradictions of Vindicæ Clavium : and from, some mis-constructions of learned Mr. Rutherford in his book entitled The due right of presbyteries. / By Mr. John Cotton, sometime preacher at Boston in Lincoln-shire, and now teacher of the Church at Boston, in New-England.The way of Congregational churches cleared in two treatises. In the former, from the historical aspersions of Mr. Robert Baylie, in his book, called, A disswasive from the errors of the time. In the latter, from some contradictions of Vindicæ Clavium : and from, some mis-constructions of learned Mr. Rutherford in his book intituled The due right of presbyteries. / By Mr. John Cotton, sometime preacher at Boston in Lincoln-shire, and now teacher of the Church at Boston, in New-England.
London: printed by Matthew Simmons for John Bellamie, 1648
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Upon this Proposition M. Rutterford (as he excelleth in acuteness and Scholastical Argumentativeness) hath raised four Questions, though some of them more then I did intend to point at in the Proposition. Let us consider of them in their order, not with a spirit of contention (which himself in his Epistle to the Reader, candidly professeth against) but with a spirit studious of Truth and Peace.
Vpon this Proposition M. Rutterford (as he excelleth in acutenes and Scholastical Argumentativenes) hath raised four Questions, though some of them more then I did intend to point at in the Proposition. Let us consider of them in their order, not with a spirit of contention (which himself in his Epistle to the Reader, candidly professeth against) but with a spirit studious of Truth and Peace.
The first Question he raiseth from that Proposition, is this: Whether a company of Believers and Saints, builded by Faith upon the Rock Christ, and united in a Church-Covenant, be the only instituted Visible Church of the New-Testament, to the which Christ hath given the Keys?
The first Question he raiseth from that Proposition, is this: Whether a company of Believers and Saints, builded by Faith upon the Rock Christ, and united in a Church-Covenant, be the onely instituted Visible Church of the New-Testament, to the which Christ hath given the Keys?
Himself understandeth the Proposition, as if it held forth the Affirmative. But in very Truth, as the word [only] is not in the Proposition: so it was far from my intendment, to exclude an Organical Church (a Church furnished with all her officers) from being an instituted Visible Church of the New Testament, as well as Coetus Fidelium, a company of Christians without Officers. When the Proposition speaketh of Officers as given to the Church, it intendeth them not as mere adjuncts given to a Subject, but as Integral parts given to the whole Body of the Church, for completing the integrity and perfection of it. And so much the very words of the Proposition do imply; for it speaketh of such a Church, to whom Christ hath given the administration of all his public Worship and Ordinances: which is not a power given to a Church of private Believers, destitute of Officers. Howsoever they may be capable (more or less) of some spiritual Administrations: yet doubtless they are not capable of all: and for instance, not of the administration of Sacraments, without Officers.