Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	church_n	key_n	peter_n	5,807	5	7.9067	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34675	A defence of Mr. John Cotton from the imputation of selfe contradiction, charged on him by Mr. Dan. Cavvdrey written by himselfe not long before his death ; whereunto is prefixed, an answer to a late treatise of the said Mr. Cavvdrey about the nature of schisme, by John Owen ...	Cotton, John, 1584-1652.; Owen, John, 1616-1683. Of schisme.	1658 (1658)	Wing C6427; ESTC R2830	62,631	184

Sacraments But notwithstanding that the Assoylment of the contradiction is no lesse faire and cleare For Mr Cawdrey well knoweth and so doth any Logician That to a contradiction It is a necessary Requisite amongst others That both speake ad Idem But here it is otherwise In the keyes I spake of such a power of the keyes as Peter Received Formally standing in the roome both of an Apostle and of an Elder and of a Profest Believer that is such a Power as Peter having Received might exercise in his own person and each one of them respectively In the Way I spake of such a power as the Brethren of the Church have Received not formally farther than concerneth their own liberty but virtually only For though the Brethren have not a formall Power to excercise the Pastorall ministry of the word and Sacraments yet they have a virtuall Power to exercise them by choosing and calling forth such Officers as have a formall Power to exercise the same And there is nothing in the keyes or in the way or in the Defence that contradicteth this So that both these two Passages in the keyes and in the way are so farre from making a Contradiction and that so flat as never any more as that they doe not indeed amount to an Opposition In an Opposition both parts cannot be true here both are true Peter considered as standing in the Roome of an Apostle Elder and Profest Believer did receive Formally all the Power of the keyes The Body of the Brethren have received though the power of their liberty Formally yet all other Parts of Church Power which belongeth to Officers they have Received only virtually and this very distinction is expressed in terminis in the very same Page 27. of the way whence this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is fetched As for his Exageration of the Contradiction That is was as flat as never any more though he to make this Comparative Speech seem lesse hyperbolicall doe tell us in a Parenthesis That Contradictions doe not Recipere magis minùs and therefore if they make any Contradiction at all It must needs be as flat as ever any was He may be pleased to Consider That such a Parenthesis though it make his Speech lesse hyperbolicall yet it maketh it the more irrationall If I should say Nero was as wicked a man as ever any was and yet presuppose all men were equally wicked wickednesse in men did not Recipere magis minùs there were very little Reason in Such Exaggeration In my former Answer to this Contradiction intituled The way of the Congregationall Churches cleared I said the words whereon the Assertour grounded this Contradiction were his own not mine For He reporteth me to say in the keyes pag. 4. That the keyes were delivered to Peter as an Apostle as an Elder as a Believer But in his Preface Sect. 5. Num. 1. He confesseth That the words are not mine in terminis but in sense he saith they be For I said take Peter not as an Apostle Only but as an Elder also and a Believer too all may well stand together Whereupon he Inferreth Doth not this discourse clearly hold forth this Proposition as the sense of that Text The keyes were delivered to Peter as an Apostle as an Elder as a Believer too all may well stand together Ans. That discourse of mine is so farre from clearly holding forth that Proposition that it clearly holdeth forth the contrary in expresse termes my expresse termes be Take Peter considered not only as an Apostle c. now if not only as an Apostle than not as an Apostle For if they were delivered to him as an Apostle then to all the Apostles and only to the Apostles which my words in Terminis doe expresly Deny But saith he This Apology maketh it worse For if it be so that whatsoever is Attributed to any as such is given to all such universally reciprocally and only to such Now Assume But the keyes were given to Peter as an Apostle Therefore they were given only to the Apostles and not to the Believers as such But here the Assumption is Palpably false not at all delivered by me but dragged out of my words against the letter and against the sence of them I say the keyes were not given to Peter as an Apostle only why then not to him as an Apostle but as He is joyntly considered with other Officers and Brethren When therefore he Appealeth to the Judgment of any Logician whether to say Peter Received the keyes not as an Apostle only but an Elder also and a Believer be not as much as to say Peter had the Power of the keyes given Him as an Apostle as an Elder and as a Believer Verily if that were the Judgment of all Logicians I should conclude either that Logick had forsaken the world or at least that my selfe were forsaken of Logick When Christ Promised the keyes to Peter though he spake Indefinitely keyes yet he meaneth universally all the keyes of the kingdome of Heaven And to put all the keyes into Peter's hand as an Apostle though it would communicate them indeed to all the Apostles yet since the Death of all the Apostles all the Churches and all the Elders have been left destitute of the Power of the keyes And if so then why doe we blame the Seekers who have cast off all Churches and all Ordinances 'till new Apostles come Againe the Replyer Argueth thus on the contrary from that Passage in the way pag. 27 If the keyes were given to Peter not as an Apostle nor as an Elder but as a Believer then to all Believers and only to Believers But saith the Way the keyes were given to Peter not as an Apostle nor as an Elder but as a Believer therefore they were given to all Believers Women and all and only to Believers Ans. It hath been shewed above That in that Place in the Way I speak expresly of Profest Believers to have received all the power of the keyes not Formally but virtually So that if there be some Power of the keyes which they cannot exercise Formally as Brethren yet they may exercise the same virtually by choosing and calling forth such as may formally exercise the same for them which presupposed I answer to the Major If the Power of the keyes which was to continue in the Church were given to Peter not as an Apostle nor as an Elder but as a Believer then it was Given to all Believers and only to believers to such whom Believers shall orderly choose and call forth to execute the same As to instance in a like example If heate be Given to Fire as such then to all Fire and only to Fire to such other things as Fire communicateth his virtue to When therefore the Publishers of the keyes say The Power of the keyes may be Disposed in a due Allotment into divers hands The Replyer had no cause to say Herein

Power Keyes pag. 31. 9. As the keyes of the kingdome of Heaven are divers so are the Subjects to whom they are committed diverse keyes pag. 11. The Apostles were the first subject of Apostolicall power ibid. pag. 32. A Synod is the first Subject of that Power whereby Errour is convinced and condemned ibid. pag. 47. 9. The Power of the keyes belongeth firstly to a Congregation of Covenanting Believers Surv. part ● p. 219. The Power of the keyes is in the Church of Believers as in the first subject ib. p. 195 That conceite is wide to make one first subject of this power yet others to share in this power not by meanes of that for this is to speak daggers and Contradictions ibid. Ans 1. This is one of those Differences of which I spake before that lyeth rather in Logicall Notion than either in Doctrine of Divinity or in Church Practise Against which the exception made above hath been Answered above in clearing the first Contradiction Ans. 2. There is no colour of Contradiction betweene the two former Columnes For when I say A Particular Church is the first Subject of all the Church Officers and their Gifts I speak not of this or that particular Church which is but an Individuall but of a Particular Church taken Indefinitely which by meere errour of the Printer is without sence said taken Independently which is the Disadvantage of us who live so far remote from the Presse that we can neither prevent their mistakes nor correct them afterwards But take a Particular Church Indefinitely it comprehendeth all Particular Churches And that God hath given to Particular Churches all spirituall officers together with their Gifts for the Discharge of their offices is Proved by evident Texts of Scripture in that very Page of the Keyes 31. I doe not say as some doe that the Church meaning the Fraternity is the first subject of all spirituall Gifts for then they had received them immediately without officers but I say the offices and Officers not devoid of Gifts but furnished with their gifts are given by Christ to the Church freely and not to any other Person or Society from whom the Church Receiveth them But this no whit crosseth what is said in the second Columne That Elders are the first Subjects of ordinary Ministeriall Power and Apostles of Apostolicall Power and Synods of Synodicall Power A wife may be the first subject of her own Dowry but yet her Husband is the first Subject Recipient of his wife with her Dowry Ans. 3. As for what is said differently by my Brother Hooker in the third Columne as his Person and Gifts and Friendship were pretious and deare to me whilest he lived so now that he resteth in Glory his Name and memory and labour saving some very few private Notions are honourable and blessed with me and I suppose with all that knew him But in this Logicall Notion I crave leave not so much to dissent from him for he herein Dissented from me who wrote first rather than I from him but leave I crave not to Retract what I formerly wrote in the Keyes touching this Point though I should as much suspect mine own judgment where he Dissenteth from me as where any man It is true he taketh the Church of Covenanted Believers to be the first Subject of the power of the keyes vvhich if he meane no more than that they have all Church-Power either formaliter or Radicaliter and Virtualiter then there is no Difference in our expressions but if he meane that that they are the first Subject of all Church-Povver properly two or three things Detaine me from consenting with him herein 1. That vvhich is the first Subject of any Povver Receiveth it immediately vvithout any other Intervening Subject As fire being the first Subject of Heate Receiveth not his Heate from any former Subject But it is evident That many a Church of Believers hath not Received Pastorall Gifts nor it may be any Gifts fit for office 'till they fetch them from other Churches and sometimes from some who are not members of any Particular Church at all 2. The first Subject of any Power as it hath immediately Received it so it may immediately exercise it as Fire the first subject of Heate can Heate without Intervention of any other subject But the Church hath not Power immediately to exercise Pastorall Preaching or Administration of the Sacraments 'till it have procured and chosen and called forth some or other Gifted Persons to exercise the same 3. I might Adde a third Reason to both the former Whatsoever is properly the first Subject of any Power It hath that same Power or some other equivalent and analogicall to it not only radicaliter and virtualiter but Formaliter also And because formaliter therefore radicaliter and virtualiter For whatsoever is in any Subject Firstly whether it be proper Adjunct or proper effect or any other proper Argument it either floweth from the forme or from the matter so formed As for instance capacity of Learning or Risibility is in Man as in the first subject The former floweth from the Reasonable soule the latter from the matter of a man so formed But neither of these are in man radicaliter or virtualiter but only because they are in a man formally and so either flow from the forme or from the matter so formed Take another Instance and of another sort The People that have power to elect a King though they have not formally kingly power yet have they a formall Power to submit themselves to Kingly Power And so haveing a formall Power to put one of the Relatives they have an aequivalent and Analogicall Power to put the other Correlative For Posito uno Relatorum Ponitur etiam alterum As for that which is quoted by the Replyer from Mr Hooker in the last clause of the third Columne of this contradiction I see not how it concerneth me or contradicteth any thing in the former Columnes For I doe not make any first Subject of Church-Power and yet others to share in that Power but not by meanes of that But as the keyes of the kingdome of heaven are diverse So I see no Inconvenience that the first Subjects to whom the severall keyes are committed may be diverse also Neither doth the letter of the Text seeme to me to gainesay that Mat. 16. 18. For though it speak not to Them but to Thee a Representing one state or Condition of men yet say that one condition to be believers and take Believers in a large sence It comprehendeth all sorts of Professing Believers whether Private members or Elders or Apostles indeed all But neither doe I see any convincing reason seeing Peter stood in a threefold Ecclesiasticall Relation being both an Apostle and an Elder a Profest Believer why Christ committing the keyes to him saying to Thee will I give them might not Intend to give all the keyes and the severall sorts of them

way which I delivered more laxly I expresse more distinctly in the Treatise of the Keyes which followed after and some things more fully and clearely in the way cleared then in either of the former Answer 3. When I say No Act of the Peoples part doeth properly binde unlesse the Authority of the Elder joyne with it Keyes pag. 36. I would be understood to speak it as I meant it of the Elders walking without offence in the Right Administration of their office and Conversation of their lives Answer 4. When Mr Hooker saith Excommunication is not an Act of Office Power nor of Rule but of supreame Judgment seated in the Fraternity I easily grant that the Excommunication dispensed by the Fraternity is not an Act of Office-Power But it may Justly be Inquired whether Excommunication being Dispensed by the Elders with the consent of the Church be not an Act as of the Churches honourable Judiciall Power so of the Elders Office-Power and Rule in the Church For as the Pastorall Preaching of the Elders is Officiall and so Authoritative though the Preaching of other Brethren as of the Sonnes of the Prophets be not so so why may there not be the like Difference observed here To deliver unto Satan seemeth to be an Act of Judiciall Office-Power as when in another case it is said The Judge delivereth a man to the Officer and the officer casteth him into Prison Matth. 5. 25. He that casteth into Prison is an Inferiour officer The Judge must therefore be a Superiour officer that delivereth an offendour to the officer to be cast into Prison In the Excommunication of the Incestuous Corinthian where both the Elders and Brethren concurred the sentence might well be delivered in Termes that expresse an Act of highest Authority To deliver unto Satan But where the Church is called to Act against their Elders who corrupt them with false Doctrine there the Apostle Requireth the Church to mark them and Avoyd them Rom. 16. 17 18. which may expresse an Act of liberty and Judiciall Power but not of Authority CHAP. 4. Touching the seaventh Contradiction and eighth The seaventh Contradiction is thus gathered 7. It was a Sacrilegious Breach of Order That Commissaries and Chancellours wanting the Key of Order no Ministers have been invested with Jurisdiction Yea and more then Ministeriall Authority above those Elders who labour in word and Doctrine The Keyes pag. 16. 7. There is a Key of Power given to the Church with the Elders as to open a doore of entrance to the Ministers calling so to shut the doore of entrance against them in some cases c. The Keyes p. 9. Yea to Censure all their Elders without Elders The Way p. 45. as before Ans. The power given to the Commissaries Chancellors I justly called a Sacrlegious Breach of Order in more Respects than one 1. In that being no Ministers they exercised more than Ministeriall Authority over the Elders For Ministers doe not exercise Authority over Elders no nor over any Brother but with consent of the Church But these doe it without and against the Consent of the Church 2. In that they exercise this Authority even in Churches wherein they have not Received the key of Order and so stand not so much as in the Order of Members amngst them 3. In that they proceed against them not for crimes committed against the word of God but for Neglect of Popish-Canons or Humane Traditions But now no Authority allowed to Brethren either in the Keyes or in the Way cometh neere to this Breach of Order For 1. In Joyning with the Elders to open a doore of entrance to Minister's calling They put forth no Act of Authority properly so called at all but only exercise a liberty and Power orderly which they have Received from the Lord Jesus to elect their own officers As the Peoples election of Deacons Act. 6. 2. to 5th And their lifting up of hands in the choice of Elders Act. 14. 23. doth declare And when they doe shut them forth it is not without their Elders where their Elders are not wanting or not wanting to their Duty And even then they put forth no Act of Office Rule or Authority properly so called as the Commissaries doe but only an Act of Judiciall Power common to the whole Church 1 Cor. 5. 12. 2. The People do exercise this Power only in their own Church where themselves are members and have Received a key of Order 3. They proceed not against any much lesse against their Elders but for notorious offences committed against the word of God in Doctrine or life so that this Contradiction speaketh as little ad idem as any of the former Touching the 8th Contradiction The 8th Contradiction is represented thus 8. We are so farre from Allowing that Sacrilegious usurpation of the Ministers office That private Christians ordinarily take upon them to Preach the Gospell Publickly The Keyes pag 6. 8. This is ordinarily Practised in England and Allowed by the Independant Brethren Yea they being but in the Notion of Gifted Brethren no Ministers to other Congregations doe it ordinarily themselves Ans. 1. This Contradiction is not of me to my selfe but of some others who whether they be Independants truly so called I doe not know sure I am that Presbyterians and Independants are not membra Dividentia though I see that all that are not for Popery or Episcopacy or Presbytery doe commonly lurke under the style of Independancy I hope the Replyer would be loth to Renounce the Protestant Religion because there are found some contradictions and greater than these in one of them to another Ans. 2. When I call it a Sacrilegious usurpation for Private Christians Ordinarily to take upon them to Preach the Gospell Publickly to Administer the Sacraments yet this latter of Administring the Sacraments the Replyer leaveth out and so the Contradictiction is not ad idem which is a Common failing in this and the rest For I would not say that it is a Sacrilegious usurpation for well gifted Brethren where ordained Ministers cannot be had there to Preach ordinarily and Publickly especially if they be Approved by those that have Power and requested thereto by the People wherein I goe further in giving way to the Prophecying of Private Brethren than my Reverend Brethren the Prefacers to the Keyes doe who only Allow them to Preach occasionally and not ordinarily which I speak only to this end That the Replyer and others may know there is more consent and Agreement in our Judgments then they take notice of or sometimes our selves either But if Private Brethren doe Administer the Sacraments at all whether ordinarily or Occasionally It seemeth to me like the Fact of Uzziah in offering Incense CHAP. 5. Touching the 9th Contradiction The 9th Contradiction is layd out thus 9. A Particular Church of Saints Professing the Faith that is members without offices is the first subject of all the Church Offices with all their Spirituall Gifts