A80640:579
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.
And yet in proper speech, Christ, is no Church Officer, no officer in the Church, (unless it be to God the Father) no more then the King can be said to be an Officer in the Common-wealth. Officers are of an inferior rank, Deut. 16.18. But subordinate power is two-fold: 1. [Greek or Hebrew], Officiaria Potestas, stewardly Ministerial Office-Power. And secondly, Honoraria Potestas, an honourable Power: such as a King going into a far Country may leave to his Queen; whom though He leave her subject to the Laws and Officers of his Court and Kingdom; yet he betrusteth her with this power, that in defect of officers, she ••all have power to choose new, according to the Law: and together with the officers, joint power, either to admit servants into her family, or upon just cause to remove any of them out of her Family. And that Christ (the King, and Husband of his Church) being gone himself in bodily presence into a far Country, hath left this honourable power to his Church, as to choose their own officers, to join in admission of Members, and censure of Offenders; I presume Mr Rutterford will not gainsay. To give a touch of each; Plain it is, that when Deacons were to be chosen into office, the Apostles referred the choice of them to the multitude of Brethren, and they performed it. Acts 6.1, 2, 3.5. When Saul essayed to join himself to the Church at Jerusalem, he was not received till the Brethren's fear of his carnal estate was removed, and themselves satisfied, that he was a Disciple; Acts. 9.26. Let no man except, Paul did not essay to join himself as a a member to the Church at Jerusalem: for he was (as being an Apostle) an Officer, (and therefore a member) in all Churches: For his call to the Apostleship was at first unknown to them: and ⟨p. 30⟩the Argument holdeth so much the stronger, that if the Brethren must be satisfied in the Discipleship of an Apostle, before he can be admitted to join with them; much more may they require probable ground of the Discipleship of a Brother, before he be admitted to join with them in Church-Communion. And when the Incestuous Corinthian was to be cast out of the Family of the Church; Paul referreth the Administration of that power to the joint proceeding of the Elders and Brethren of that Church, leaving to either sort their concourse of several power respectively.