A80640:503
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.
Answ. When I said Christ committed the Keys to the Church, that is, to a Particular Congregation, I meant it indeed Subjective, though not excluding Objective. For I do not make the Particular Visible Church a different Church from the Invisible. The distribution of the Church into Visible and Invisible, is not into divers kinds of Churches, nor into divers kinds of Members of the same Church, but into divers Adjuncts of the same Members of the same Church: who in respect of their Spiritual and Internal Estate (to wit, their Faith) are Invisible: but in respect of their External condition (to wit, the Profession of Faith) are Visible. The Particular Church (I speak of it indefinitely) receiveth the power of the Keys both Subjective to it self, and Objective for it self, though the saving benefit thereof redound only to the Elect amongst them, who are also of them. Neither is this to fall into the extreme of (those whom you call) Brownists, to take the Church for a Particular Congregation without Officers.
Answ. VVhen I said Christ committed the Keyes to the Church, that is, to a Particular Congregation, I meant it indeed Subjective, though not excluding Objective. For I do not make the Particular Visible Church a differ•nt Church from the Invisible. The distribution of the Church into Visible and Invisible, is not into divers kinds of Churches, nor into divers kindes of Members of the same Church, but into divers Adjuncts of the same Members of the same Church: who in respect of their Spiritual and Internal Estate (to wit, their Faith) are Invisible: but in respect of their External condition (to wit, the Profession of Faith) are Visible. The Particular Church (I speak of it indefinitely) receiveth the power of the Keyes both Subjective to it self, and Objective for it self, though the saving benefit thereof redound onely to the Elect amongst them, who are also of them. Neither is this to fall into the extreme of (those whom you call) Brownists, to take the Church for a Particular Congregation without Officers.
For first, When I wrote that Proposition (in the first words ⟨p. 12⟩