A80640:589
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.
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.
Nor let any put off Whitakers or Augustine, with this evasion, that Peter is said to have receiv•d the Keyes 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 Keyes being given to Peter, not for himself, but for the good, and utility of the Church.
Such an evasion Chamier rejecteth with indignation, Hoccine vero (inquit) est candide agere? hoccine Augustinum interpretari? Atqui Augustinus non quaerit, quem in finem datae sint claves, sed quaerit cui. Hae vero Questions quanto separentur intervallo, quis non videt? Sed & exemplo facile docetur. Unicuique datur declaratio Spiritus ad utilitatem, inquit Paulus, 1 Cor. 12. id est, in Bonum Ecclesiae, ut totus sermo ostendit. An dicat aliquis, eum cui datur Declaratio Spiritus, Figuram gestare Ecclesiae, quum eam accipit? minime vero: est enim non publicum sed privatum donum: publicum quidem ipsa utilitate, sed privatum donatione, possessioneque. Cum igitur quaerit Augustinus, cui sint datae claves, Petro solely, an toti Ecclesiae, importune inculcatur, datas esse in Bonum Ecclesiae qui• nihil obstaret, quo minus & datae essent in incommune Bonum Ecclesiae, & tamen soli Petro. At Augustinus haec opponit, datae sunt soli Petro, & datae sunt Ecclesiae, ut si soli Petro, non Ecclesiae: & si Ecclesiae, non soli Petro. Si Petro inquit hoc tantum dictum est, non facit hoc Ecclesia.
Such an evasion Chamier rejecteth with indignation, Hoccine vero (inquit) est candide agere? hoccine Augustinum interpretari? Atqui Augustinus non quaerit, quem in finem datae sint claves, sed quaerit cui. Hae vero Quaestiones quanto separentur intervallo, quis non videt? Sed & exemplo facile docetur. Vnicuique datur declaratio Spiritus ad utilitatem, inquit Paulus,