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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82508	A defence of sundry positions, and Scriptures alledged to justifie the Congregationall-way; charged at first to be weak therein, impertinent, and unsufficient; by R.H. M. A. of Magd. Col. Cambr. in his examination of them; but upon further examination, cleerly manifested to be sufficient, pertinent, and full of power. / By [brace] Samuel Eaton, teacher, and Timothy Taylor, pastor [brace] of [brace] the church in Duckenfield, in Cheshire. Published according to order.	Eaton, Samuel, 1596?-1665.; Taylor, Timothy, 1611 or 12-1681.	1645 (1645)	Wing E118; Thomason E308_27; ESTC R200391	116,862	145

Paul alone did not do it Doth Paul command the Church to deliver the incestuous person to Satan Answer and yet reserve the whole power to himself as he must needs do if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have reference to himself These things being spoken by you in reference to one individuall act under one and the same consideration expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether inconsistent one with another or with the truth 2. If the Elders abuse the Text by saying that Paul exhorts the Church of Corinth to excommunicate the incestuous person how will you wash your hands from all wrong offered to the Text whilst you affirm that Paul commanded them to excommunicate him Yes say you Paul writes to them to see if they would be obedient in all things Is this your meaning that Paul writes not to them requiring them to put forth a power given unto them and all other Churches by Jesus Christ but only to exercise an act of power which did not of right belong unto them but to his Apostolicall Function And why by the same reason might not the Apostle then and the Ministers now in their Churches call out one or more and command them to preach or administer Baptisme or the Supper meerly to try their obedience Now this must be your meaning or else your argument will never conclude the thing you professe to conclude For we willingly grant that Paul writ unto them to try their obedience but the very Text imports that there were other grounds of his writing as well as this for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore for this I write much lesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this therefore only writ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this therfore also I writ unto you to try your obedience intimating that there were other grounds And therefore that Paul writ unto them to try their obedience will never afford such a conclusion therfore he writ not to them to exercise an ordinary power purchased for them by the blood of Christ for obedience may be tried by that which is both a priviledge and a duty Paul bids the Colossians cause an Epistle to be read in Laodicea Answer they its like did it in obedience to Apostolicall authority yet it will not bence follow that a Church hath ordinarily the same power over another Church There is a twofold causing by way of authority Reply or by way of morall swasion or endeavour this latter the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he work or use your endeavour and the same power hath every Church over other at this day for their good 2. Suppose you could obtain what you desire in all these that Paul did excommunicate not the Church or if the Church did yet it is a wrong to the text to plead for the like power at this day Do you not all this while fight against the Presbyterians whose Cause you pretend to advocate as well as against the Congregationall men whom you professedly oppose For if it will not follow The Church of Corinth whether particular or representative is commanded to deliver the incestuous person to Satan therefore every true Courch hath the same power then whilest the Presbyterian Brethren urge this place to prove the power of a Classicall Presbyterie they wrong the Text For though it may be a question whether this Text gratifie the fraternity of the Church with so much power as we would state upon them by vertue of this Text yet Presbyterians and Congregationall men all except your self that we know agree That whatsoever power the Fraternity and Presbyterie of the Church of Corinth had that the Fraternity and Presbyterie of all true Churches have to the end of the world He bids them purge out the leaven Answer and put away from them the wicked person c. which must not be understood as if Elders and People were equally authorized thereunto c. 1. Reply Is not this to insinuate that the Elders of New-England and Mr. Cotton affirm that the Elders and People are equally authorized to cast out the incestuous person and not only quilibet in suo gradu every one in their degree There is nothing in the place by you alledged that doth import thus much They say the Apostle reproves the one as well as the other The King for a miscarriage in a Cause may reprove the Jury as well as the Judge and yet there is no such implication that Elders and People Judge and Jury are equally authorized to the respective acts of Judicature The Elders of New-England infer from hence that all church-Church-power is not in the Officers alone do they therefore affirm that there is as much in the people as in the Elders Whereas in answer to Q. 15. p. 60. they shew certain acts of power in the Eldership which are not in the people and Mr. Cotton (a) Cotton Keys cap. 4. and 5. expresly gives all authority properly so called to the Eldership allotting only a popular power of interest and liberty to the people 2. And lastly for the rest of your expressions about this matter I take to be but of the train and retinue of this grand misprision and so passe them over lastly I say when you say that he bids them purge out the old leaven and put away the wicked person which must not be understood as if Elders and People were equally authorized thereunto but quilibet in suo gradu a man would think you did acknowledge that the People in suo gradu are authorized to purge out the old leaven and put away the wicked person which questionlesse are acts of some kinde of governing power and yet in the Catastrophe of all this Discourse you wipe the Fraternity of the Church cleerly of all acts of governing power when you say So when he speaks of acts of gouerning power it is to be understood of Elders and not of Believers Are not these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are purging out the old leaven and putting away the wicked person acts of governing power And are Believers authorized in suo gradu to perform these acts and yet doth no act of governing power belong to the Believers of the church Let him assoyle this Riddle that is an Oedipus able to do it for our parts we cannot Thus much of your 21. Section POSITION XXII The Lord Jesus reproving the Angel of Pergamus for suffering Balaamites sends his Epistle This is alledged by Answ to 32. q. 45. and 49. not only to the Angel but to the Church The Spirit saith not only to the Angel but to the Churches Rev. 2.11 And the Church members are seen by Iohn in a vision sitting on Thrones clothed with white raiment having on their heads Crownes of gold Rev. 4.14 Now Thrones and Crownes are ensignes of Authority and governing power To make good your charge against the Elderss of wrong offered to these Texts

it in a definite latitude especially since no reason is or we suppose can be by you brought why we may not take it in a limited sense and yet deny it to be taken in an unlimited sense Is not this an ignorance of the Elench Can you ever inferre contradictorium propositionis negatae with this medium St John saith Christ hath made us Kings and Priests c. Because these words Rev. 1.6 Kings and Priests taken in their indefinite latitude will inferre that the people of God are temporall kings having Soveraign power over others and Priests to offer up corporall sacrifices to God as the Priests of the Law did Will it therefore follow that he that shall expound these words in a definite latitude as importing only that in Christ they have overcome the Law Death Sin the World and do triumph over them that they are Priests by a speciall sequestration of themselves from the world to offer up spirituall sacrifices to God the Father do pervert and abuse this Text Questionlesse there were Elders amongst them Answer it may be the Seventy Disciples were not quite out of Commission certainly Philip was amongst them who was an Euangelist c. Suppose that amongst those that were scattered and preached Reply some were Elders yea preaching Elders Suppose the Commission of the Seventie by vertue of which they were to carry neither purse nor scrip nor shoes neither were to salute any man by the way Luke 10.1 2. Nullos dum habes hic Apostolos sed Discipulos illorum Discipulori● Discipulos sic quovis medio utiliter Deus uti potest Aretius in Acts 11. but to go before the face of Christ two and two into every city and place whither Christ himself would come were in full force at this time Lastly Suppose that Philip were an Euangelist amongst them Will it from hence follow that all that preached were Church-officers and that none of them were gifted persons out of Office and consequently that those that say that all were not Officers that went preaching do abuse the Text certainly this is a wide consequence But you say They were all filled with the Holy Ghost Answer Acts 2.4.10 and 4.31 which made them Doctors the first day and gave both ability and a call to speake the Word c. Reply But did their extraordinary gifts of the Holy Ghost make them all Officers yea or no for you suppose that all received the Holy Ghost If so then there was a Church of Officers and none over whom those Officers were set and that were under the authority of Office If the gifts did not make them Officers then we have what we assume viz. Gifted persons not in Office may preach yea if all the members of a Church had gifts fit for the work all might preach Numb 11.29 1 Cor. 14.12.31 If it be said Objection these were extraordinary gifts by immediate inspiration So were the gifts of the Officers in those times Answer Now by the same reason you deny Church-members though orderly called to the work we mean not to the Office because eminently gifted for it a liberty to exercise their gift because their gifts are not extraordinary as were those of the Primitive Christians By the same reason you may deny Officers though both orderly called and competently gifted a liberty to exercise their gift because their gifts are not extraordinary as were the gifts of the Primitive Officers Again if a Brother gifted by immediate inspiration might preach or prophesie publikly in those Churches where the Officers were gifted by immediate inspiration then a Brother eminently gifted by Gods blessing upon his labour and industry being orderly called thereunto may preach in those Churches where the Officers are gifted only by Gods blessing upon their labour and industry without any immediate inspiration That these did preach ordinarily Answer and usually to the Churches like to Pastors and receive maintenance for the same as some do in London and elsewhere is impossible to be proved That which is not affirmed by the Elders Reply need not be proved by them We have already proved that eminent gifted persons being orderly called thereunto may lawfully preach though not in Office and if by ordinarily and usually you mean that toties quoties as oft as the Church shall have need suppose by reason of the sicknesse death or just absence of the Pastor or any other lawfull ground and occasion and his calling and condition will permit we suppose the person eminently gifted may preach though for divers moneths together And if he do the work why may he not receive the wages not in the capacity of a Pastor but of one that hath done the work that deserves wages Suppose he hath spent his means in many yeers painfull study in the Vniversity may he lawfully preach and yet must he necessarily famish because he is not in the Pastorall relation May he lawfully dispence unto them his spirituall things and may he not lawfully receive of them a dispensation of their temporall things May he nay must he by a conflux and concentering of all things that make up his Call to such a work for such a time usually and ordinarily tread out the corn and yet his mouth be muzzled during all that space May he lawfully communicate unto them by teaching them in the Word and may he not lawfully communicate with them in receiving who are freely willing to communicate with him in giving all good things In the Church of Israel none besides the Priests and Levites Answer did ordinarily prophesie either in the Temple or in the Synagogues unlesse they were either furnished with extraordinary gifts of prophecy as the Prophets of Israel or were set apart and trained up to prepare for such a Calling c. In case that either those whose Office it is in an ordinary way to prophesie be unable many of them to the work Reply or the people grown bold in sinfull courses so that they sleight and contemn them If the King and certain choyce men of the Princes of the Realm be able and in parts no way inferiour to those able men whose Office it is to preach unto the people they may they ought to prophesie as well as Kings Princes Noble-men being gifted may sit in Ecclesiasticall Synods and declare what they conceive to be the minde of God therein And this Jehosaphat and his Princes did by vertue of that generall equity which is of perpetuall use whereby eminent gifts are to be put forth upon just occasion for the Publike good though by men not in Office Luther and the first Preachers in the beginning of Reformation were not Church-officers nor could be unlesse we will say that the Antichristian Hierarchie could institute a Christian Ministery and yet they preached lawfully as gifted persons stirred up by God in a time of defection and apostasie And so Jehosaphat and his Princes preached not meerly as King and Princes for then all Kings and

foundationalls of the Church of Ephesus which were about twelve the number in the first beginning of the greatest Church was small enough in comparison Acts 1.15 p. 9 POS. 3. A visible Church in the new Testament consists of no more in number then may meet in one place in one Congregation 1 Cor. 11.20 14.23 p. 13 POS. 4. A visible Charch in the new Testament is not Nationall as the Jewes was hence we reade of the Churches of Galatia Macedonia Judea not Church of Galatia 1 Cor. 16.1 2 Cor. 8.1 p. 21 POS. 5. When a visible Chuch is to be erected the matter of it should be visible Saints and Believers 1 Cor. 1.2 p. 31 POS. 6. The form of a Church is the gathering together of these visible Saints and combining and uniting them into one body by the form of a holy Covenant Deut. 29.1.10 11 12. by which is plainly shewed that a company of people become Gods people that is a Church by entring into Covenant with God If it be said they were a Church before yet that was when the Church of the Jewes was constituted in Abrahams Family by Covenant p. 37 POS. 7. Every Member at his admission doth promise to give himself as to the Lord to be guided by him so to the Church to be guided by them which is no more then the Members of the Church of Macedonia did in a parallel case 2 Cor. 8.5 p. 44 POS. 8. This particular Congregation is a Church before it have Officers Acts 2.47 p. 45 POS. 9. She hath also full and free power to choose her own Officers without the help of Synod Classis or Presbyterie Act. 1.15 6.3 14.23 p. 46 POS. 10. The particular Congregation though they want Officers have power and authority to ordain Officers as the children of Israel did put their hands upon the Levites Numb 8.9 10. p. 52 POS. 11. When the Apostles were sent out by Christ there was no mention of Ordination in that Commission of theirs but only of teaching and baptizing Mar. 16.15 Mat. 28.19 20. If ordination of Ministers had been such a speciall work there would belike have been some mention of in in their Commission p. 56 POS. 12. The Church hath power to censure her Officers if she see just occasion Col. 4.17 p. 58 POS. 13. These Officers are to be maintained by contribution every Lords Day 1 Cor. 16.1 p. 60 POS. 14. The great Mountain burning with fire cast into the Sea upon the sounding of the second Trumpet Rev. 8.8 9. is applied by some good Writers to those times in which Constantine brought settled endowments into the Church p. 68 POS. 15. There must be in the Church Teachers distinct from Pastors as Apostles are distinct from Euangelists Ephes 4.11 p. 69 POS. 16. This particular Congregation is Sion which God loveth and he hath promised to be present Mat. 18.20 p. 71 POS. 17. So long as a Believen doth not joyn himself to some particular Congregation he is without in the Apostles sense 1 Cor. 5.12 p. 74 POS. 18. The Elders are not Lords over Gods heritage 1 Pet. 5.3 nor do exercise authority as the Kings and Princes of the earth do remembring our Saviours lesson Mat. 20.25 26. Luke 22.25 26. p. 78 POS. 19. The Power of Government is expresly given to the Church where we are bidden Hear the Church which is a particular Congregation Mat. 18. p. 85 POS. 20. Matth. 16.19 Christ directeth his Speech not to Peter alone but to all the Disciples also for to them all was the Question propounded by Christ vers 15. Nor to them as generall Officers of the Churches for that Commission was not yet given them but as Disciples and Believers p. 90 POS. 21. 1 Cor. 5. Paul himself though an extraordinary Officer yet would not take upon him to excommunicate the incestuous person without the Church but sends to them exhorting them to do it and reproves the Brethren of the Church of Corinth as well as the Elders that they did no sooner put him away p. 95 POS. 22. The Lord Jesus reproving the Angel of Pergamus for suffering Balaamites sends his Epistle not only to the Angel but to the Church The Spirit saith not only to the Angel but to the churches Rev. 2.11 And the Church-members are seen by John in a vision sitting on Thrones clothed with white raiment having on their heads crownes of gold Rev. 4.14 Now thrones and crownes are Ensignes of Authority and governing power p. 101 POS. 23. The particular Congregation takes Christ for her only spirituall Prophet Priest and King Deut. 18.15 Acts 7.37 Psal 110.4 Heb. 5.4 Isa 9.6 7. Rev. 15.3 p. 104 POS. 24. Christ left but one way of Discipline for all churches which in the Essentialls of it is unchangeable and to be kept till the appearing of Christ 1 Tim. 6.13 14. p. 107 POS. 25. The Church or the Ministers thereof must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. And therefore the Minister must not perform a Ministeriall act to another Congregation Acts 20.28 1 Pet. 5.1 2. p. 111 POS. 26. Gifted men viz. so reputed by competent Judges though not called to the Ministery nor intended for it may preach They that were scattered abroad upon the Persecution which arose about Stephen were not Church-officers at least not all of them yet these men did preach the Word and Philip which was but a Deacon preached without the calling or privity of the Apostles Acts 11.19 8.14 p. 118 POS. 27. Jehosaphat sent Princes who were neither Ministers nor intended so to be to teach with the Priests and Levites viz. at least to incourage the people to hearken to the Priests and Levites 2 Chron. 17.7 8 9. as Jehosaphat did 2 Chron. 20.20 yea and was their mouth to God in Prayer vers 2.5 to 13. As we conceive something in that prophesying 1 Cor. 1.4 to be extraordinary so we conceive it to be ordinary that some private men grown Christians of able gifts who may have received a gift of Prophecy need no more extraordinary calling for them to Prophesie in the Churches then for Jehosaphat and his Princes to prophesie in the Church of Israel p. ibid. A Defence of certain Positions and Scriptures against an examination thereof by R.H. in which they are charged to be faultie POSITION I. GAthering of Churches in the Name of Christ See almost the same Argument verbatim in answer from New England to 32. q. p. 35. and setting up of Church-Ordinances cannot be unlawfull for want of a Commandement from Man as appeareth by the Doctrine and Practice of the Apostles Acts 4.19 5.29 THe Apostles never taught or practised to gather or separate some Christians from others one part of this true Church Answer and another part of that especially persons which themselves converted not to make a purer Church neither with nor without the Magistrates Authority THe Apostles both taught and practised the separating of some Jewes

are alledged to 32 q p. 59. 76. though not with such tartnesse against Presbyteriall government We will not say to you as Geta in the Comoedian (b) Teren. in Phor. Reply Nihil est Antipho quin male narrando possit depravarier tu id quod boni est excerpis dicis quod mali For you do not only leave out in reciting that which is good but for want of an evill use made of these Scriptures by the Elders of New-England in the 32. Quest you first insinuate that such an ill use is made of the Text and then confute your own fiction for you say To say nothing that the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime translated Sir Answer and sometimes Lord Joh. 12.21 c. You take up the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reply and tell us that it signifies Sir and Lord and that it is sometimes given to Elders amongst others as if you had a minde to speak a good word for some kinde of Lordly power in Church-officers but you lay it down again and tell us Though Elders be not Lords over Gods heritage Answer yet they are Leaders and Guides yea Shepheards Rulers Overseers Bishops Governoure and not only Presidents of the Congregation Moderators of her actions or as the fore-men of the Jury And is not this to insinuate Reply that the Elders of New-England say that the Elders are only Presidents of the Congregation I suppose you mean meerly for orders sake Moderators of her actions or as the fore-men of the Jury Now there is not the least expression in either of the places that so much as seems to smile upon such an assertion as you would father upon the Elders of New-England Nay do they not expressly say that the Elders rule as Stewards as Shepheards as Captains as Guides as Leaders and doth this amount to no more in your Arithmetick then a bare presidency Moderatorship or Fore-manship of a Jury which doth not advance the person that carries the stamp of it one haires breadth above his Brethren in point of authority But only one step before them in point of order Whereas the Elders do not only state a Ministeriall authoritative power in them but also lay an obligation of duty upon the people towards their Officers by vertue of 1 Thes 5.12 13. This is that that we judge to be your own fiction The other Text say you Answer viz. Mat. 20.25 26. forbids Kingly or Lordly power in the Ministers of the Gospel for the two Apostles still dreaming of a temporall kingdome and being kinsmen to Christ did expect some temporall honour and advanaement Christ saith not there was inequality amongst the Priests of the Jews and amongst the Priests of the Gentiles or between the Priests and the people but it shall not be so among you but very aptly and pertinently to their Petition answereth The Princes of Gentiles c. And would you indeed make the world believe by all this Reply that you are all this while beating up the quarters of the Independents when as in truth this Text is urged by the Elders to no other purpose but to deny a kingly or Lordly power in Elders over their Brethren but not to deny an authoritative ministeriall power in reference to their Congregations Therefore they say the Elders are forbidden to exercise authority as the Kings and Princes of the earth do and they quote Mr. Baynes his Diocesan triall Q. 2. p. 74. where he distinguisheth power into naturall and morall morall into Civill and Ecclesiasticall both into Kingly and ministeriall asserting Kingly Ecclesiasticall power to be in Christ ministeriall in the Elders of the Churches who though they be Governours to the Church in the descending line of power yet are they but servile or ministeriall Governours in the ascending line that leads to Christ from whom they receive the Commission because they do all ex mero alterius obsequio by the meer will and command of another I but by this Text they deny a kingly spirituall power Object whereas the Text speaks nothing of spirituall but only of kingly secular power Admit that not only the two sons of Zebedee Answer but even all the Apostles that had been conversant with Christ and heard his doctrine from the beginning were such babes as to imagine that Christ would lay down his spirituall Kingdome over the souls and consciences of his people and for their sakes over Angels wicked men and devills in a way of soveraign power and would take up a temporall kingdome to divide inheritances rule over the persons and estates of men Nay admit that the sons of Zebedee or any or all of the rest of the Apostles had their eyes so dazled with the lustre of this imaginary temporall kingdome that they desired an eminencie one above another herein nothing regarding an eminencie above others in the spirituall Kingdome yet it will not follow that Christ speaks nothing by way of reproofe of ambitious aspirings in the spirituall but only in the temporall kingdome of Christ Neither needed Christ by expressing the inequality among the Priests whether of Jewes or Gentiles c. amplifie and expresse the equality which he would have amongst the Ministers of the Church For expressing the disparity betwixt civill polities of the world and the spirituall polity of the Church he doth that abundantly saith he It shall not be so amongst you as it is in the civill polities of the world There one or more rule with Lordly power the rest are in subjection but in the discharge of your Apostolicall Commission there shall be no such thing but you shall be all of equall power but if any will aspire to greatness in point of authority above his brethren let him be your minister c. as the Apostle taught afterwards 1 Cor. 12.5 There are diversities of administrations but the same Lord Christ only rules with Lordly power over the Church one Apostle or Minister hath no such power nor any authority at all one over another but are all fellow-servants having a ministeriall authority in reference to the houshold of the Church 2. It holds true in this case optimi corruptio fit pessima though Church-officers and offices are excellent things whilest they retain their genuine vigor and vertue according to the institution of Christ yet are they most dangerous when they grow degenerate and corrupt and no corruption so dangerous as that which is Symbolicall in the common nature of Church-power with that from which it doth degenerate Hence it is that corruption of Church-governours in an usurpation of exorbitant Ecclesiasticall domination is of more dangerous influence to the Church then if they should usurp some parts or branches of civill power For as in naturall things we say Elementa symbolica facilius transmutantur so in morall things corruptions do more easily change things in some thing symbolicall with themselves into their own degenerate property like a disease that it most contagious to

persons of the same blood Aud therefore if inequality of civill power be forbidden how much more inequality in power Ecclesiasticall which is the spawn and rise of Antichristian tyrannie (a) Pastor Prel p. 23. Answer to Mr. Down See pag. 81. 82. Mr. Pagets Defence part 2. p. 29 The learned Clergie in the dayes of Hen. 8. confessed there was no disparity of Ministers instituted by Christ Act. Mon. Diotrophes being but one was liker to a Prelate then a Prsbyterie c. These words are brought to vindicate 3 Joh. vers 9 Reply 10. from a supposed abuse by these words They viz. the Elders are not so many Bishops striving for preeminence as Diotrephes did We must confesse we had almost said we wonder that your ink did not blush to blot and blur such sweet humble-spirited holy and pertinent expressions as you do in this place Let your self once more and the Reader take a judgement of the passage as it lies in its perfect luster in the Answer to the 32 Quest The Question propounded by the Brethren of Old-Engand is this What authority or eminency have your Preaching-Elders above your Ruling-Elders To which the Elders of New-England frame this Answer It is not the manner of Elders amongst us whether ruling only or ruling and teaching also to strive for preeminence one above another as remembring what lesson our Saviour taught his Disciples when they were at strife among themselves which of them should be the greatest Luke 22.24 25. If Diotrephes strive for preeminence verily we abhor such striving and by the grace of God respect one another as Brethren Brother where lies the fault for which they lie under censure Is it a fault that the Elders in New-England strive not for preeminence If so we suppose it lies in this that their humble and brother-like walking each towards other condemnes the pride of those that will needs be striving for some kinde of preeminence and Prelacy above their Brethren (b) Juvtual Satyr Patriam tamen obruit olim Gloria paucorum laudis titulique cupido This formerly the countrey overthrew The lust for praise and titles and the glory of a few Or are they to blame to insinuate that the Apostles censure upon Diotrephes doth so frown upon those whether Prelates or Presbyters that strive for preeminence that it is a matter of abhorrency to them so to strive Hinc illae lacrymae hence it is that you say Diotrephes being but one is liker to be a Prelate then a Presbyterie Brother Reply a horse in the abstracted notion of unity being but one is liker a Prelate then a Presbytrie that are many But what of that Prelacy doth not consist in unity but in the usurpation of undue that is to say unscripturall spirituall power over their Brethren and in this capacity it is possible that a Classicall Presbyterie may be as like Diotrephes as a Prelate that is to say if they take upon them a preeminence over their Brethren as he did 'T is as truly Prelaticall when fourteen or fifteen exercise a jurisdictionall power over all their Brethren in a County as when one man shall take upon him to exercise the power aforesaid in two or three severall counties Perhaps the fourteen or fifteen being better principled then the other may do it with more gentlenesse and lesse offence but (a) More and lesse do not alter the kind magis minus non variant speciem and they may be both (b) Alike if not equally aequè if not aequaliter Prelaticall Yet John dod not blame him simply for acceping or having preeminence Answer or for taking upon him to answer in the behalf of the Church to which St John writ or for taking to him the power of commanding forbidding excommunicating but for loving preeminence as Mat. 23.6 7. for not receiving the Apostles and Brethren and prohibiting what he should have required and incouraged and excommunicating such as were the best members of the Church Reply You might more properly have said usurping or exercising preeminence for accepting presupposeth an offer made of the thing accepted Now it is more then probable that the Church never offered him preeminence both over the Apostle John and over her self that he should over-rule the Church and cast out her best members at his pleasure neither if she would had she any such power Let it be granted that Diotrephes was an Elder of the Church of Corinth Reply (c) Rom. 16.25 1 Cor. 1.14 and so had a preeminence by vertue of Office over the Body of the Church yet this is not the preeminence here spoken of but an exorbitant preeminence usurped over the whole both the Elders his equalls in power and the fraternity who though his inferiours yet have a share and interest in the passing of excommunication and other weighty affaires of the Church expressed as your self state it in taking upon him to answer in the behalfe of the Church commanding forbidding excommunicating Now say you he is not simply blamed for accepting or having but for loving preembrence and exercising it corruptly in regard of the things done and performed by him It is said of corrupt Princes Isaiah 1.23 Every one loveth gifts by the same reason that Diotrephes is excused from the guilt of solitary excommunication in regard of the materiality of the action by the same reason may these Princes be excused from their bribery and corruption And it may be said the Prophet doth not reprove them for the receiving but for the loving of gifts When the thing is evill there love how moderate soever is faulty in this regard that it is placed upon a wrong object But where the thing is lawfull a moderate and well tempered love of it is lawfull also As for the Scribes and Pharisees so far as they were men of chief rank and place Mat. 23.6 for them to possesse and love to possesse with a well bounded love the uppermost rooms at feasts and the chief seats in Synagogues would not be unlawfull but perhaps their ambition put them upon affectation of places undue to them and then their possessing them and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Matthew and Luke or as Christ speaks Luke 24 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they choose the chief rooms and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be seen of men being added to their possessing Digito monstrari dicier hic est (a) To be shewed by the singer and to have it said This is such One is that which may justly be condemned by our Saviour But the case which respecteth Diotrephes may be this it is probable that John writ about something that did concern Discipline as the receiving of certain Brethren either to constant membership or by vertue of church communion now this was a businesse in which the fraternity had some interest as well as Diotrephes and the rest of the Elders and therefore

the world all the Churches in the world are guilty of it The reason is the same obligation that lies upon a Classicall Church to reform the severall Congregations in the Classis the same lies upon a Provinciall Church to reform the severall Classis in the Province and the same lies upon a Nationall Church to reform the severall Provinciall Churches in the Nation and the same lies upon the Oecumenicall Church to reform the severall Nationall Churches in the world and therefore though all the inferiour Churches should fail yet the Oecumenicall is bound to see it reformed and if the Oecumenicall fail all in the line of Oecumenicall communion that is to say all Churches in any Nation in the world are guilty POSITION XXIII The particular Congregation takes Christ for her only spirituall Prophet Priest and King Deut. 18.15 Acts 737. Psal 110.4 Heb. 5.4 Isai 9.6 7. Rev. 15.3 To make good this charge you say Answer Seven or eight you say are the fewest will make a Church but five or six yea any one particular Saint though out of Church-fellowship by excommunication may take Christ for his only spirituall Priest Prophet and King c. How comes it to passe Brother that your margent that hath in most places born witnesse to your Text reserves it self in deep silence Reply as if it were afraid to be accessary to this wrong offered to the Brethren of the Congregationall Way That the Congregationall Way eatenus in that it is Congregationall is conformed to the will and lawes of Christ appoined by him as King of the Church delivered by him in his Word as Prophet of the Church we constantly affirm and shall be ready to justifie before all the word till we be convinced of our errour in that particular That the stated Classicall Provinciall Nationall and Oecumenicall Way of Church-government importing a power of jurisdiction in point of Ordination Excommunication c. over particular Congregations is not sutable to the Will of God delivered by Christ as Prophet nor to the Laws of God delivered by Christ as King of the Church as it is sutable to our light So we shall endeavour pro virili nostro according to our power with all meeknesse and brotherlike affection to defend as God shall give opportunity But that ever we have read in the writings of any Congregationall man truly so called as they stand in opposition to others of a different judgement both upon the right hand and on the left with whom alone you professe in your Preface to have to do I say that ever we have read in the writings of any Congregationall man these places applyed to prove the Position as it is by you controverted that is to say that the particular Congregationall Church takes Christ for her only Prophet Priest and King as if in these his Offices he were so only hers that no five or six or one particular Saint though out of Church-fellowship no Classicall Presbyteriall or Nationall Church no not the Nationall Church of the Jewes it self doth or notwithstanding some failings in government may take Christ as their only spirituall Priest Prophet and King as we do not remember so in whose Sack soever this cup of abomination be found yea though it be in Benjamins let him suffer according to his demerits But if any of us have thus expressed our selves whereby we have made all particular Believers not joyned to some Congregationall Church the renowned Scotish and Belgick Churches and all other reformed Churches not Congregationall yea the Nationall Church of the Jews it self at least as you would insinuate strangers from the Common-wealth of Israel yet are we unjustly condemned by you we mean in that sense in which Salvian saith a L. 7. de Gub. Dec. p. 282. Socrates when he writ a book perswading that all mens wives should be common was unjustly condemned by the Judges Injustè damnatus dicitur à judicibus verum est Rectius vuim haec talia praedicantem genus damnaret humanum In like manner we say we should be unjustly condemned by you for all the Churches of God yea all the people of God might deservedly condemne us 2. But suppose it cannot be made out by you that ever any Congregationall man truly so called held the Position you speak of in the sense insinuated in your examination where then is your ingenuity that you professe in your Preface viz. If any of the Brethren seem in my apprehension to come neerer the truth then others I willingly take notice of it Is this your willing taking notice of our neerest approaches to the truth to fasten upon us an imputation of wresting so many Scriptures to the maintenance of an opinion that never entered as we verely believe into the hearts and we are confident is not to be found in the works of any Congregationall man which if it be said and that you cannot make out the contrary it is well for you that you lived not in that over rigorous age spoken of by Ludovicus Vives in Commentary upon Augustine Lud. Vives in August de Civit. Dei l. 2. c. 9. de Civitate Dei in which it was a capitall fault and punishable with death to write or act any thing derogatory to the good name of any man For you have indeavoured to cast the odium of the most detestable pride and censoriousnesse upon many thousands Ministers and People that are of a precious anointing for learning or piety or both and in particular of a singular eminency for that rich grace of humility yea such a blot have you laid upon them whilest you say that we cleerly him that Christ doth exercise his Kingly Priestly and Propheticall Office only in Churches meerly Congregationall yea that Christ did offer himself a sacrifice for all the members of a Congregationall Church and only for such a thing of the greatest abhorrency to our thoughts if it fall on this side blasphemy against the Holy Ghost such a blot I say you have laid upon them that you will not easily wipe off for Machiavels rule is too true Calumniate fortiter saltem aliquid adhaerebit Slander boldly at least somewhat will cleave POSITION XXIV Christ left but one way of Discipline for all Churches This is found in Answ to 32. q. p. 72.73 and the like is in R. M. and W. T. to C. H. pag. 8. which in the essentialls of it is unchangeable and to be kept till the appearing of Christ 1 Tim. 6.13 14. To prove that these words are injurious to the Text alledged you say It seems by the words Thou O man of God I give thee in charge Answer that thou keep this Commandement viz. which immediatly precedes concerning faith and holinesse in the Ministery of the Word to be directed to Timothy himself or if to his successours then it must be to the ordinary Elders for Euangelists that succeeded him wee know none not to the Churches for example not to the