Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	ghost_n	holy_a	imposition_n	5,347	5	10.7351	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89779	The temple measured: or, A brief survey of the temple mystical, which is the instituted church of Christ. Wherein are solidly and modestly discussed, most of the material questions touching the constitution and government of the visible church militant here on earth. Together with the solution of all sorts of objections which are usually framed against the model and platform of ecclesiastical polity, which is here asserted and maintained. In particular here are debated, the points of so much controversie, touching the unity of the church, the members of the church, the form of the church, and church covenant, the power of the church, the officers of the church, and their power in church-government, the power of magistrates about the church, and some church acts, as admission of members, and other things set down in the table before the book. / By James Noyes teacher of the church at Newbery in New England.	Noyes, James, 1608-1656.	1646 (1646)	Wing N1460; Thomason E359_12; ESTC R201171	85,622	104

Would it not be as profitable for all Members to come about again at certain State seasons 2. Such relations do uncover the nakedness of Brethren and Fathers 3. They slander such as are not gifted such as cannot express themselves in good language 4. Pride is set on the stage in the house of God 5. Hypocrites are provoked to paint and act themselves 6. Such relations are known to afflict the afflicted who came to us and with us in love and we here hide our faces from them 7. The eloquent and such as have athletick constitutions carry away undeserved respect from Countrey Christians Materiam superabat opus Hence issue comparisons nay we foster in stead of preventing suspitious partiality 8. Yong men exalt themselves over the Faith of their Ancients 9. Some are sent to their graves frustrate of their hopes we being in a way to admit no more in many years then were admitted by the Apostles in one day much expence or waste of time to no effect 10. To grieve such as ought to be comforted to defame such as deserve honor to judge one another for infirmities is unjust Rom. 14. The Apostle thought it just to think well of all Phil. 1.17 c. It is not humility to honor our selves ungroundedly more then others it is not love to suspect there had need be apparent reason for such Acts 11. The Apostles were diligent and faithful in directing and exhorting and rebuking and why are they then so silent in point of Admission Yea when the Churches were corrupted and pestered with corrupt Members 1 Cor. 13. 1 Cor. 15.1 Phil. 3. Jude 4. such as made their Bellies their gods 12. Our Saviours rule is Mat. 28.18 19. first to make Disciples then to Baptize or initiate them and after they were initiated or admitted to teach them all things John is supposed by learned Expositors to Baptize though with an admonition those Scribes and Pharisces Mat. 3.11 We know he entertained such Disciples as envied the Lord Christ so open was the door of admission Surely admission hath never been deemed in the Churches so momentous as with us and yet we commit it to the dissident and multiformous fancies of Members without a rule Populi salus Suprema Lex The Apostles were never acquainted with those Questions How when where and whereby and by whom perversion was wrought they accepted of profession and subjection with congratulations The Church is a tender Mother 〈◊〉 and speedily embraceth her Infant by admission into her arms and layeth it to her brests of consolations Experience telleth us that a man will not easily make Protestations before God and subject himself to Discipline unless it be resolved with him If it be resolved he shall be faved If it be usually so he should be admitted as for raptures of grief fear joy from the Law or Gospel from particular Scriptures or Sermons these are not absolutely necessary some are converted without observation Happy is he that is resolved to fly from the Wrath to come to the Ark to Zoar to the Cities of Refuge and open we the gate readily without many Expostulations to rescue him from the avenger of blood yea the way is to be made easie that he may be encouraged to come we must not have such a rule of admission as may in an ordinary way disinherit Saints of their right and priviledges in the Kingdom of God Object The Churches would become impure Answ The Churches may become impure notwithstanding any thing we yet do gifted men do easily learn the language of the pure ones such as are but bones sinews and flesh having heard a Son of man Prophecy some loud cryes of a Prophet do frequently experience such passages as pass in our admissory declarations We may do much more yet to prevent impurity if we may do so much why may we or why do we do no more 2. Gods providence leads us to it God was wont to powre out of his Spirit in gifts of edification on Hypocrites and to imploy them in the Churches 3. The Apostles might have constituted Churches only of Apostles Prophets Evangelists and singular Professors they might have demurred admissions to many years experience but they did not suspend so much as one day Such as were zealous for the Law such as separated themselves from the Gentile Christians the loose and ignorant Gentiles they supposed that many were come into the outward Court of the visible Church which were no inward Worshippers of God Heb. 6. The question is not what we can do but what we may lawfully do Rev. 11. for the prevention of impacity we must not do evil that good may come thereof Magistrates must judge by a rule that doth preserve the innocent much more Ministers Object It seems the Apostles had a discerning Spirit Answ They had not such a Spirit as was infallible permanently in way of a habit 2. If they had constantly exercised such a Spirit Peter and Paul might have answered the Jews so for the admission of the Gentiles 3. They would have excluded such as had been unworthily admitted by others Deut. 23.3 and remained unworthy 4. If such a Spirit had been extant the Churches had been better supplied in admissions there were many children in the Churches that were to be killed with death Rev. 2. There were many Bastards or Hypocrites that must never enter into the Congregation of the Mystical Church That habitual discerning Spirit which the Apostles had could not be much used when there was so little spoken by such as they were to admit They might not be bound to put forth their strength in point of admission and they did not by making inquisitions or protracting admissions 5. Annanias and Saphira joyned themselves and others like them might Acts 3.13 when the Apostles were to admit them 6. All Churches were permitted to follow the ordinary rule and measure of the Sanctuary though destitute of such a Spirit Philip an extraordinary person admits the Eunuch and Simon Magus by the common reed or measure of fellowship Object The conversion of the Gentiles was visibly miraculous Answ It was no such strange thing for the Gentiles to come to some common notions of Religion when such invincible Spirits were the dispensers of the Word and that with Signs and Wonders What though the Jews were dispersed and the Gentiles united under the Roman Empire for the Civilizing and Catechizing of the World in way of preparation 2. The question is what the Gentiles did visibly come unto before they were admitted the faces of many Converts argue that they were come but to some mediums between Barbarism and sound Christianity and that notwithstanding the common effusion of the holy Ghost after admission by Imposition of hands 3. Prophane Jews which had a long time abused the Ordinances were admitted as well as the Gentiles and by the same rule all sorts were cut out by the same measure for admission Object In Primitive days

Baptism and Imposition to intimate that the Doctrine of the Ordinance or touching the Ordinance not the Ordinance it self was intended If the Imposition it self had been here intended it might have imported or connotated the whole Ministery as an adjunct thereof but the Doctrine of Imposition or touching Imposition is the same is in Ordination respectively as in that extraordinary confirmation added to Baptism which is the ordinary Sacrament of confirmation The communication of the Spirit is the thing signified or the Doctrine of Imposition 3. Doctrine must needs be applied to the consequent principles by the Resurrection is meant the Doctrine of the Resurrection by the last Judgement the Doctrine of the last judgement and consequently by Imposition is meant the Doctrine of Imposition 4. The order is observable the gift of the holy Ghost or Imposition as an explicative adjunct of Baptism justly followeth the principle of Baptism the Doctrine of Sanctification and Justification by saith being contained therein because the spirit in way of a second act is promised to seal the Doctrine of Baptism Eph. 1.14 15. He shall Baptize you with the holy Ghost Joh. 1. Acts 2.38 5. It is answerable to the promise of the holy Ghost thereof Peter Preached in laying the foundation of conversion according to that place but now alleaged The gift sealed Faith and signified that the Spirit was the Author even of Faith and of all Grace unto perseverance 6. Faith and Repentance perseverance in Grace and Jufication by Faith signified in Baptism the Resurrection and the last Judgement are all Fundamental principles of Religion not only common principles of Christian Profession All the other are Fundamental principles therefore Imposition is also in probability 7. It is Interpreted in the next Verses 4 and 5. Illumination answers to Repentance the taste of the heavenly gift to Faith the participation of the holy Ghost to the Doctrine of Baptism and Imposition the tasting of the good Word of God to the Resurrection c. 8. The prosecution of the discourse doth argue it Imposition is made a principle from which it was necessary an Apostate should fall if finally But it is not necessary that one should be instructed touching the Office of the Ministery One may be saved and yet be ignorant in the point of Ordination and one may fall away finally though ignorant in this respect The knowledge indeed or some participation of the gift of the holy Ghost is necessary as an antecedent and the sin of Apostacy is most properly called the sin against the holy Ghost as being against convictions by the holy Ghost (a) The sin against the holy Ghost is against some convictions or some participations of the holy Ghost 9. If we should understand the Doctrine of the Ministery by Imposition then we must exclude the Administration of Baptism in the principle of Baptism because Baptism under this consideration belongeth unto the Ministery and therefore cannot except it signifie the Doctrine of Baptism only be a distinct principle from Imposition of hands And if we shall make Baptism it self together with the Doctrine which it holds forth a distinct principle and the Doctrine of Imposition together with the Administration of it in Ordination another distinct principle to what principle shall we refer the Sacrament of the Lords Supper 10. It is known how commonly Interpreters do apply this Imposition of hands to confirmation which was wont in Primitive times even after the Apostles days to be nothing else but Imposition of hands Ezek. 1.3 3.1 and a concomitant to Baptism The gift of the Spirit is a great and Fundamental principle of Religion and therefore Impofition was used for a symbol of Gods assisting hand the hand of the Lord was with them Act. 11.23 in these extraordinary times And Imposition being a symbol of that great principle the Apostle figuratively expresseth the symbol and implieth the gift The Apostle James commendeth Imposition and Anointing with Oyl also for the healing of the sick because they were concomitants at that time of that extraordinary gift But now there is cause to lay by both as Peter Martyr discourseth in point of Confirmation because the gift ceaseth 'T is observable that Piscator and Calvin also exclude both Baptism and Imposition out of the number of principles here intended Both Sanctification or perseverance in Sanctification and Iustification are seated in Baptism And therefore we are Baptized with the Spirit of Christ as well as with the Blood of Christ 1 Cor. 6.11 Baptism doth signifie the communication of the Spirit as well as Imposition the water doth signifie the Spirit of Christ as well as the Blood of Christ but Imposition did signifie that part of Baptism more directly and extraordinarily while there was an extraordinary effusion of the Spirit 3. Arg. 3. The practise of Imposition in the Apostles days is not precedential to us because it was observed only by extraordinary persons or at least by extraordinary revelation in point of Ordination Christ and his Apostles and extraordinary Presbyters are only recorded to have used this Rite in the New Testament In the Old Testament Jacob in blessing imposed hands Moses in Ordaining Joshua imposed hands but both of them by special revelation and an extraordinary men Imposition on the Levites and Sacrifices nothing concerned Ordination as hath been said before Object The Presbytery that imposed hands on Timothy was an ordinary Presbytery Answ It hath been argued already that ordinary Presbyters cannot Ordain unless in an ordinary way of Office such as are extraordinary Presbyters 2. This Imposition conferred a sensible and extraordinary gift such an effect supposeth an extraordinary Presbytery by way of proportion 1 Tim. 4.14 3. It seemeth to be dependent upon Prophesie or to be administred by such as did Prophesie I● Ames acknowledgeth that some of the Fathers conceived this Presbytery to consist of extraordinary and transcendent Elders Object Ordinary Elders did separate Paul and Barnabas to be Apostles Acts 13.1 2. Answ Paul and Barnabas were not esteemed Apostles at this time Gal. 2. and it was long after this time the Apostles gave Paul the right hand of fellowship 2. These seem to be extraordinary Elders partly by their Ambulatory course partly by their Titles ordinary Elders are no where described by the title of Doctors only partly because it is evident some of them were extraordinary Prophets Pise Comment Acts 13.1 2. and yet they are all put together as if they were equal Paul is the last named amongst them who was at this time an Evangelist at least The Leid Professors take them all to be extraordinary in their Dispute de Ministris Ecclesiasticis 3. Paul and Barnabas seem to be separated here to some special design rather then to any Office 4. We do not finde the Apostles were wont to be Ordained by men they were immediatly sent without Ordination by men Paul indeed was called out of course as we

naturally a negative voice in point of election but they cannot compleatly elect any Officer without the consent of the people That act which doth give authority is an act of authority the peoples consent in election doth give authority The assumption is thus proved That which doth compleat the authoritative act of the Elders or which doth adde authority to the Elders act that act doth give authority but the consent of the people doth at least compleat the act or adde authority to the act of the Elders in election 5. Either Election or Ordination alone or both together do give the Keys not Ordination alone therefore Election doth give the Keys either in toto or ex parte In Rome it was wont to be said that authoritas was in Magistratu Potestas in plebe Majestas in populo 6. Ordination doth not give the Keys essentially therefore Election doth give the Keys 1. It appears from the nature of Ordination Ordination is but a solemn declaration and confirmation of a person in Office Ordinatio est testificatio complementum electionis 2. The body of members gave the Keys essentially to their proper Officers in the resurrection and restitution of the church out of Antichristianism There is no sufficient testimony of their immediate call and the church of Rome had lost its power 3. Election is not onely a signe of Office then an officer should be an officer before he be elected and before he be ordained also because Ordination was wont to follow Election 4. The Priests and Levites were essentially Officers before they were ordained Ordination was but a circumstance to the hereditary right of the Levitical tribe 5. The fathers and masters of families were Priests before the Law essentially and absolutely without any Ordination The ceremonial Ordination under the Law is abrogated and Ordination under the Gospel is onely moral and a complement of Election Doctor Ames compareth Ordination to the coronation of Princes and inauguration of Magistrates in his Bellar. Ener 6. Election in other Societies doth give the authority The gift of edification faculty or aptitude is presupposed to Election the authority or Office is conferred by Election by Election sufficienter by Ordination abundanter Reformed churches have attributed liberty to the people in point of Election for the general Polanus saith that an Elder is ordained in the name of the church Object Election is but an act of subjection Answ Such an act of subjection transmitteth that power which the church had formerly within it self unto the Officers and therefore giveth authority unto the Officers Every one that is sui juris or so far as any one is sui juri he is so far indued with authority within himself and therefore a servant giveth authority to his master a servant I say giveth a master authority over himself by putting himself under his masters authority and by giving over to his master that authority which he had over himself while he was free Object The members have not sole power of Election where there are Officers Answ The power of Election is primitively in the body of members though secondarily there be a negative and an authoritative voice in the Elders as Elders The common members are not meet Organs to ordain their Officers Pro. 3. 1. Common members have not co-ordinate power to act with their Officers but Officers elected are essentially Officers in respect of them at least An Elder elect is supposed fittest to preach and pray for preparation unto his own ordination 2. Ordination includes prayer as a part thereof and the Elder elect is fitter to pray then the common members 3. Ordination includes a blessing and this blessing supposeth a meliority in order Heb. 7. The Officers are to blesse the people and not the people the Officers in way of church-order 4. Ordination is an act of consecration Numb 8. but the Officers are to consecrate the people not the people the Officers Such as have been sent in way of special office have been onely found to send others in point of Ordination both in the old and new Testament The Fathers have observed it so Religiously as to appropriate Ordination to the Bishop The church is greater then its officers in point of priority and finality and dignity but the Officer are greater in authority and power of execution Christiani sumus propter nos Augustine Pastores sumus propter vos 5. The Apostles and extraordinary Elders would never have taken ordination out of the peoples hands if it had belonged to them because they did not deprive them of the power of election Object In case of general Apostacies there can be no ordinary way of ordination Answ In case no Elders can be acquired election doth suffice The members do give power immediately of acting some Ordinances The members have formally some power to teach and the commission of Christ giveth them power to baptize which have the power of office to teach Matth. 28.19 The church of common members have not formally and actually power to administer the Seals but it hath power efficiently and virtually The Sun giveth life though it hath no potentia proxima of life the foul hath power to see virtually because it hath power to frame its organs and convey power to them so the members have power to set up Officers and to convey power to them for the administration of the Seals and thus qui possidet dispensat 2. God in extraordinary passages of providence did ordain the Apostles Moses ordained Aaron but who ordained Moses Ordination is not essential we may not make ordination with Scotus and Franciscus a Sacrament Ordination is not so necessary to a Minister as the Sacrament to a christian and yet a christian is a christian though he never partake of a Sacrament The Papists themselves hold it sufficient to be baptized in voto Object The people of Israel are said to anoint Solomon 1 Chron. 20.22 Answ It s evident that they anointed him by some sacred person even as they did Zadoc the Priest not immediatly but by some Nathan c. Object Members may elect which is the greater therefore they may ordain which is the lesser Answ Ordination is an act of order as well as of jurisdiction Some Papists place the essence of Ordination in that form of words Be thou a Priest Where shall we finde the very form of Ordination in the Scriptures We conceive that it consisteth in Solemnities connatural to the confirmation of Election and prayer and blessing which are acts of order are acts of Ordination Those that can do the greater may not do the lesser unlesse it be of the same kinde Object The Levites were ordained by the hands of the congregation Answ 1. Upon the same ground the members should now ordain and their proper Elders stand by 2. The Levites were ordained by Aaron and the Priests Numb 8.3 Imposition of hands by the congregation was proper to the ceremonial offering of the

they feared persecution upon admission Answ Persecution was not universally feared till Nero's days 2. Hypocrites needed not to fear persecution because they could evade it at their pleasure 3. The fear of persecution did make admission the more difficult so far was it from facilitating it Paul had not been shaved but for fear of persecution not for fear of pollution It may be then retorted that there is less need of searching now then in those days because we do not fear persecution by false Brethren as they did 4. All Hypocrites might have more cause all things considered to joyn themselves in those times in respect of danger then now they have because they could then revolt at their pleasure both safely and honorably in respect of the multitude which now is impossible And there were alluring invitations of gain maintenance wonderful gifts the society of the Apostles men admired If the Apostles had made tryal of Converts before admission it had been more considerable yet the adventure of persecution is common to Turks Papists Familists all Heretiques it is ordinary for men to precipitate themselves upon death even for colourable novelties But if there was less gain acquired in those days there was more loss adventured and gain enough to occasion much suspition of Converts and much inquisition in admission if it had been allowed And what though Joel Prophesieth of great conversions in Primitive days He did not Prophesie that all or most that should desire fellowship should be sincere Converts Object James requireth good Works to the demonstration of a living Faith Good works may benecessary to prove falvatiō yet not admission Answ The Apostles scope is to demonstrate the necessity of all kindes of good Works in their seasons both of Charity and Piety both external and internal in all grown Christians but not before admission nor in respect of admission but in respect of salvation Object It doth good to men to be debarred of communion Ans A Magistrate may do an innocent person good in correcting him it might make him a better member by Gods over-ruling providence both in Church and State but it is not therefore lawful for a Magistrate so to do I might in many respects deny the Assumption but I need not insist on so weak an Objection Object It was difficult for Paul to abstain fellowship Ans The difficulty was not for Conscience sake in respect of pollution but for fear of persecution 2. Are we to condemn Paul in requesting fellowship or the Brethren in denying it One would think that Paul did know what he did better then the Brethren They had not respect to the rule of admission but to the rule of natural or common prudence to prevent persecution Object The Worshippers in the Temple must be measured Answ The reed is the word conversion or vocation is the measuring Christians are measured as converted not as admitted The measuring here is appropriated to the Church in respect of its invisible state The visible Church represented by the outward Court is not measured under that consideration as visible 2. It evidently signifieth the secret act of conversion by the reed of the Gospel not a visible Church act of admission 3. It is to be granted that there are measures for Members as visible the question is not touching the being or existence but touching the nature essence or difference of the measures in the Visible Church The materials of the Visible Church may be mean compared with the materials of the Invisible All the Members of the Visible Church are not Saphirs and Diamonds they are not of the beaten Gold of the Candlestick or of the Golden Cherubims The Invisible Members are but dark Saphirs and invisible in comparison Those heavenly representations shew rather how transparent we shall be in heaven then what we have already obtained The measure of the outward Court is not the exact measure of the Temple of God Object The Servants are blamed for sleeping in the Parable of the Tares Answ The servants are not blamed at all 2. They are distinguished from men it is said Whilest men slept to note the season of Satans seed time 3. It doth not hold out Church-state the field is the Region of the Church not Church-state 4. If they had been rashly admitted they might have been consideratly excluded The petition is that all sins might be cast out of the Region of the Church this is denied but Christ doth not deny his people to purge sinners out of Church state The equity of the Parable forbids us to be so violent in purging out the Tares out of Church state as to cast out wholly any wheat in so doing Saints must not be cast out of the Church-State in toto or wholly Beza speaketh as strictly as any of the first Reformers and yet I cannot finde him opposite to our Proposition Bucer requires that children should be dutiful to their Parents that they should be found to pray creberè ultro that they should seem to have a sense and fear of sin that they should hold forth some signs of Regeneration before they are admitted to the Lords Supper all this doth well consist with the rule of admission in the Proposition It is a rule that holdeth forth the highest degree of an incompleat or comparative probability But it is in a rule of absolute probability that must perswade always concerning the sincerity of the greater part of those which are admitted Concerning Imposition of hands IMposition of hands seems not to be warranted in ordination by Imposition of hands upon the Levites 1. Arg. 1. Israel imposed hands on the Levites to signifie that they were to bear their sins their burthens and to make atonement for them Exod. 29. they imposed hands on the head of the Sacrifices in like maner 2. Aaron and his Sons were to ordain the Levites and not to stand by while the common Members of Israel did use this sacred Rite for Ordination The common Members may not now Ordain their Elders standing by 3. It hath been proved that common Members may not Ordain when they are destitute of Officers or by themselves without Officers 4. The Levites were Ordained by the Priests in all other particulars Numb 8. 5. This was a Jewish Ceremony and why should this all other being abrogated be only reserved 6. Imposition of hands by the Congregation was proper to the Ceremonial offering of the Levites as a Sacrifice to God not to our Moral offering of Ministers in Ordination Calv. Inst 4.3.16 That act of the Congregation did contain something of Election rather then of Ordination 2. Arg. 2. Heb. 6. doth not hold it forth in point of Ordination but is a Fundamental principle of Religion used figuratively for the gift of the holy Ghost which is signified and conferred 1. The Apostles discourse concerned such principles as were necessary to the Institution or Initiation of Converts 2. Doctrine is added to

may say and therefore God may be this sign together with many other commend Paul to the Church as an Apostle of Christ but it doth not follow that he was here Ordained to be an Apostle 5. Were these Elders ordinary or extrardinary did they Ordain them or not Ordain them they were warranted to impose hands by special revelation Separate me Barnabas and Saul saith the Spirit unto the work which I have called them unto t is not expressed what work it was 4. The object of Imposition in Primitive days doth argue Arg. 4. that it is not now to be appropriated to Ordination in case it ought to be reserved If we must remove Imposition from Converts from prayers for the sick if from any why not from all The extraordinary gift ceaseth in respect of Ordination as well as in respect of the other Administrations the ordinary gift remains equally in all Object It may be a sacred sign in Ordination to signifie the Consecration of a person to administer holy things Answ It was not of this use in the consecration of Priests and Levites 2. It is not of this use in the Ordination of Deacons why should it signifie any otherwise in the Ordination of Elders then in the Ordination of Deacons 3. In Confirmations in Benedictions in Prayers for the Sick it signified directly but the gift of the Spirit Calvin only maketh it a gesture of Prayer and a sign of approbation 4. It is manifest that in all other Administrations it was used by the Apostles as connatural to the extraordinary gift of the Spirit The common gift of the Spirit under the Gospel the Gospel being the ministration of the Spirit comparatively might admit such an extraordinary symbol but why only in Ordination 2 Cor. 3.8 Yet it seemeth rather proper to the extraordinary gift and power of extrabrdinary persons The extraordinary effects did countenance such solemnities of expression in such persons Eliah might pray with his head betwixt his legs because he could do observable wonders by prayer An extraordinary Rite or adjunct in prayer or blessing is proper to an extraordinary prayer and to an extraordinary blessing The Ministers of Reformed Churches do generally diminish the use of Imposition of hands The omission of it is rather alowed then condemned by Aretius The right hand of fellowship was never in use as an Ecclesiastical Rite according to all the Interpreters that I am acquainted with It was a Civil custom and Paul Gal. 2. alludes to it and where an Ancient Father useth the phrase he may well be supposed to allude both to Paul and to the custom also of the times in their salutations As for Imposition it is acknowledged only to be an ornament or adjunct not any essential part of the Sacrament of orders by many great ones amongst the Papists and so argued in the Councel of Trent If we make Imposition a sacred Institution in Ordination then we must put Religion in it and use it as necessary necessitate praecepti Concerning Excommunication EXcommunication doth admit of degrees Pro. 1. Num. 9. Lev. 13. 15. 1. Some were shut up or suspended some were shut out of the Host and the City Thus it was in the Ceremonial Law and the equity of it is perpetual 2. There is a proportion between sins and punishments all Crimes in the Common-wealth are not capital 3. According to the Doctrine of the New Testament some are to be examined some are to be admonished some are to be interdicted the Sacrament and familiar communion 1 Cor. 11. These degrees were observed in the Primitive Church Cyp. lib. 5. Epist 7. Niddui Cherem Shammatha 2 Thes 3. others are to be given up to Satan 1 Cor. 5. pro modo delicti to speak the words of Calvin In Primitive times some were also cursed with an Anathema Maranatha The Excommunicate person Mat. 16. seems to be compared to an Heathen and Publican in respect of his sinful state as well as in respect of his excommunicated state and therefore not to be admonished as a Brother but to be dealt with as an Heathen and Publican Rabbines of the Jews do all for the general consent to this Proposition Draco is said to have written his Laws with blood because he absurdly made all Crimes capital All scandalous persons are to be Excommunicated in part Pro 2. A Sacramental holiness consists in the acting of grace as well as in the having of grace Union with God requireth the being of grace Communion with God in the Sacraments requires the declaration of grace in an holy profession and an adorned conversation 1 Cor. 11. Mat. 5.24 All uncleanness in Israel that was not washed away by the Rites of Purification did debar from communion None that do express repentance ought to be Excommunicated Pro. 3. with the partial or lesser or any Excommunication 1. Penitent smners are presently to be admitted to communion in their first conversion The Analogy is unquestionable the way mut not belong to the City of Refuge 2. Deut. 13. Under the Law it was permitted to him that was guilty of Theft and Perjury to bring his Sacrifice for Reconciliation Lev. 6. none were shut out rejected but such as were habitually or resolvedly presumptious though an actual presumption might incur a cutting off by God immediatly 3. The supreme end of Church acts is the glory of Gods mercy and goodness in pardoning sin this is obtained in the acceptation of Repentance other ends must be subordinate unto this 4. The statute rule of Christ supposed impenitency in the most flagitious and impious sinner unto the total Excommunication If he will not hear the Church let him be as a Publican c. Matth. 18. otherwise forgive him seventy times in a day Matth. 18.22 God sits on a Throne of Justice in Magistracy on a Throne of Mercy in the Church therefore Magistrates must punish when the Church must pardon and yet Magistrates may somtimes pardon together with the Church 5. Repentance doth take off Excommunication therefore it must prevent Excommunication 2 Cor. 2. 6. The main end of this censure in the first place is Repentance when it is an end in Excommunication it is the main and master end 1 Cor. 5.6 2 Thes 3.14 The object of total Excommunication is only a desperate and obstinate impenitent 1. Pro. 4. It refers to the casting of the Angels out of Heaven to the cutting a man off from the Kingdom of God Mat. 18.17 the lesser Excommunication interrupts communion this dissolveth union May we fententially declare Union to be dissolved Prov. 15.10 13.13 unless it appeareth to be dissolved 2. Such as are savingly penitent to us must be admitted in part therefore none but such as are damnably impenitent to as may be totally Excommunicated In point of admission we may not wholly reject a sinner that would come in but upon tryal of impenitency therefore we may not reject a sinner

Levites as a Sacrifice to God Exod. 29.13 not to our moral separating of Officers under the Gospel That act of Imposition doth rather import somthing of Election then of Ordination as we may shew in another question Calvins opinion is that Ordination ought to be administred by Elders praesse etium electioni debere alios pastores Doctor Ames granteth to Bellar. Instit lib. 4. cap. 3. that it is the doctrine of the reformed church that Ordination is an act of the Elders except in case of a general Apostacie Bellar. Ener de vocations Clericorum Election is an essential application of authority in the way of Jurisdiction Ordination is a circumstantial application of authority sutable to the power of Order and Office Election is an act of essential Jurisdiction Ordination is proper to official power and jurisdiction The least Ordinances in point of exemption are proper to the Officers as the greatest persons in respect of executive power The Keys of natural power of of general Office are in the members the Keys of instituted power or of Office in special in the Elders I might distinguish thus The Keys of natural power are in the body of members the Keys of Office in the Elders Concerning the Officers of the Church A Bishop and Presbyter are the same in point of power Pro. 1. both of Order and Jurisdiction both intensively and extensively 1. The Lording or Magistratical power is prohibited all Presbyters for what is allowed in Magistrates is disallowed in Ministers Luke 22.25 26. The Apostle Peter interpreteth the words of our Savour 1 Pet. 5.3 2. All Elders or Presbyters of Churches are equally styled Bishops in Scripture Acts 20. Phil. 3. Tit. 1. 1 Tim. 3. And those which have wholly the same Titles have the same Office 3. All Presbyters have equally the flock of Christ with them Act. 20. Cyprian might have said of Presbyters and Bishops together what he said of Bishops in his own sense Episcopatus est unus cujus pars in sclidum tenetur a singulis The Apostle made many Bishops in one Congregation but not one Bishop for many Congregations The Word of God is far from allowing teaching Elders to be onely ruling Bishops to rule by themselves and teach by others Personal qualifications must be personally executed and teaching Elders are the excelling Bishops The office of Bishops is a Ministery not onely a dignity therefore he that hath the title must do the work 1 Tim. 5.17 4. The Office of Diocesans is both formally and efficiently Antichristian Grant a Primate of England and why not of the whole world Gregory justly called John of Constantinople The forerunner of Antichrist 5. In other Orders there was no precedency instituted by the Lord Christ No Arch-Apostle no Arch-Evangelist no Arch-Presbyter or Arch-Bishop In the Temple the High-priest was a type of Christ the sons of the High priest were types of Presbyters and they were equal in the matter of their Office This Proposition according to Jeromes assertion had place of great authority amongst the Papists themselves until the Councel of Trent It hath been witnessed unto by the Fathers anciently The invented Orders of the Papists have been some of the plagues of the Antichristian Egypt The praedicant Orders of Antichrist are like to the clamorous Froggs the mendicant Friars or manducant Friars as Buchanan hath it are like to the creeping Lice the plague of Egypt of the Church and of the world This Proposition is abundantly elaborated by many Some Theologes opposed the superiority of Bishops as maintained to be Jure divino in the Councel of Trent the Cardinals opposed it also though for their own sakes It is an extraordinary judgement of God that so many Christian Princes and Kingdoms do suffer the Papal bondage all this while Nome populus as one said diutius ex conditione esse potest cujus eum poeniteat Object Timothy and Titus are made Diocesan Bishops by the Postscripts of those Epistles which are written to them Answ The Postscripts are proved to be Apocrypha by Beza and others When Paul saloteth the Elders of Ephesus Act. 20 he owneth Archbishop there but equally saluteth them all Besides Timoshy his course was ambulatory and he is called an Evangelist 2 Tim. 1.4 ● Titus was in the same rank with Timothy As for the Angels of the seven Churches in the Revelation they were Angels but of so many Congregations and do represent all the Elders of those Churches No Diocesan can be made to appear in the three next centuries after the Lord Christ The Angels are not called Archangels The seven stars the four beasts are all the Elders of all the Churches not onely seven or four The two Witnesses Revel 11 do represent all the witnesses of Truth The singular is frequently read for the plural All Bishops or Presbyters are both Pastors and Teachers Pro. 2. Pastors and Teachers are not distinct Officers 1. All the Priests under the High-priest all the fons of Aaron had the same Function or Office in the Temple There was not one a teaching Priest another an exhorting Priest a third a ruling Priest as if one Presbyter should be a teaching Bishop another an exhorting Bishop a third a ruling Bishop 2. The Apostle assigneth the title of Pastor and Teacher to the same Office Ephes 4. Some are Apostles some Prophets Jer. 5.15 some Evangelists some according to the Apostle Pastors and Teachers which is as much as both Pastors and Teachers It is supposed by some that the Apostle used and for some as if the copulative and were disjunctive in this place and the meaning of the Apostle this Some Pastors some Teachers But the Apostle doth not speak after such a manner as to insinuate any such interpretation he doth not so much as say And Pastors and Teachers onely Some Pastors and Teachers There is no parallel in all the Scripture which will prove that and loth stand for some 3. Pastors do not any where denote such as had the gift of exhortation most eminently but rather such as had the gift or office of Government both in the Old and New Testament 4. Teachers are properly before Pastors in order as they are taken for exhorters exhortations are dependent applications of Doctrines The Apostle placeth teaching before exhorting 2 Tim. 13.16 Tit. 1.9 5. All Bishops are called both to teach and exhort Tit. 1.9 Every Bishop saith the Apostle must exhort with wholesome doctrine 6. Pastors are sometimes described onely by the administration of teaching Go make disciples teaching them Matth. 28.19 20. A Bishop must be apt to teach 1 Tim. 3. The distinct gifts of teaching and exhorting do denominate some teachers and some exhorters rather then some Pastors and some Teachers 7. The Office of Bishops or Presbyters is made sometimes to consist onely in feeding as if all were Pastors Paul biddeth all the Elders feed the flock of Christ Acts 20. Peter speaketh in like manner 1