A80640:588
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.
For though it be true, that Office-power was given to them only, yet it is clear; he acknowledgeth (as others do) a power likewise of the people in the government of the Church. In stating ⟨p. 32⟩Church-Government, He giveth it thus for a Conclusion. Si velimus Christum ipsum respicere, fuit semper Ecclesiae Regimen Monarchicum: si Ecclesiae Presbyteros, qui in Doctrina & Disciplina suas parts agebant, Aristocraticum: si totum Corpus. Ecclesiae, quatenus in Electione Episcoporum & Presbyterorum, Suffragia serebat, Democraticum. Sic partim Aristocraticum, partim Democraticum, partim etiam Monarchicum, est, semperque fuit Ecclesiae Regimen. Whitaker. Controv. 4. Q. 1. c. 1. Num. 2.
For though it be true, that Office-power was given to them only, yet it is clear; he acknowledgeth (as others do) a power likewise of the people in the government of the Church. In stateing ⟨p. 32⟩Church-Government, He giveth it thus for a Conclusion. Si velimus Christum ipsum respicere, fuit semper Ecclesiae Regimen Monarchicum: si Ecclesiae Presbyteros, qui in Doctrina & Disciplina suas partes agebant, Aristocraticum: si totum Corpus. Ecclesiae, quatenus in Electione Episcoporum & Presbyterorum, Suffragia serebat, Democraticum. Sic partim Aristocraticum, partim Democraticum, partim etiam Monarchicum, est, semperque fuit Ecclesiae Regimen. Whitaker. Controv. 4. Q. 1. c. 1. Num. 2.
Nor let any put off Whitakers or Augustine, with this evasion, that Peter is said to have received the Keys in the Person of the Church, not because the Church is any subject of that power, but because it is the end of that power: all the power of the Keys being given to Peter, not for himself, but for the good, and utility of the Church.