A survey of the Survey of that summe of church-discipline penned by Mr. Thomas Hooker ... wherein the way of the churches of N. England is now re-examined ... / by Samuel Rutherfurd ...

CHAP. II.

Of the first subject of the power of the Keys.

MR. H. The power of the Keys is committed to the Church * 1.1 of confederate Saints, as to the first subject thereof; it is no new opinion.

2. I oppose Fathers to Fathers.

3. If it be in the peoples power to hinder excommunication to take place, then the Elders only have not a power given them of Christ, to manage this: but this is against the wisdom of Christ to ordain means that cannot attain the end; which must be, if the people may ••inder it.

Ans. If man be the first and proper subject of capacity to laugh, then must all contained under this subject, Peter, Ann••, be capable to laugh; but women, servants, aged children are as properly the confederate and inchurched Saints by Mr. H. his words, as men. Cyprian and most of the Fathers take in the * 1.2 people with the Rulers in the exercise of censures, by way of consent; but without vanity, I say, never Fathers, Greek or or Latine, Councels, old or late, Doctors, Schoolmen, Prote ••ant, Papist, or any Divine, till of late the Socinians, and now the brethren of the Congregational way, and the Separatists and Anabapti••••s taught, that the Church of believers of a single con∣gregation, hath formally a power of jurisdiction in them to make and unmake officers, to call and excommunicate them. But you shall find all the principles and grounds of this new way 〈◊〉〈◊〉

the Arminian Authors and Socinians cited in the Margin; and Mr. H. never laboured to vindicate their way from these im∣pure Sects. For,

1. They deny the notes of the visible Church, as the brethren do against the reformed Churches.

2. They deny the word Church, either Mat. 18. or elsewhere to signifie any thing but Believers, never Rulers only.

3. They deny the definition of a visible Church, from a pro∣fession, and require reality of holiness, at least some of them, as our brethren with Anabaptists do.

4. Episcopius maintains separation. * 1.3

5. They deny all jurisdiction and necessity of lawful Synods, as our Brethren do.

6. All Churches to them are visible congregations which meet in one place to hear the Word; so our brethren Churches of C••. in new England, c. 1. sect. 1. par. 1, 2. and Mr: H.

7. Our brethren reject ordination by the laying on of the hands of the Presbytery, and all juridical mission by officers of associate Churches, and teach that aptness to teach, and holiness of live is sufficient for a call, so the people desire them, or chuse them; and so do also the Arminians and Socinians.

8. Th•••• the whole Church, id est, the Brethren, and the Of∣ficers by accident, being only separable adjuncts of the Church, have a juridical power of excommunication; so Socinians ac∣knowledge all the godly and believers to be the visible Church, though scattered all the world over, and reject the authority of all visible Churches and Councels, deny all juridical calling and ordination; so that it is clear that they judge the visible professors and people to be the visible Church, which governs and excommunicates, which is the mind of Mr. Hooker.

Mr. H. And the brethren and (9.) some Socinians, as Nico∣laides and others, hold that wicked men by no law of God are * 1.4 to be suffered in the visible Church, and they are not there Iure. Mr. H. offends, that unregenerated men, when known to be such, are to be suffered to be there, or that the ordinan∣ces should be dispenced to them; which to be, is against

1. The patience and meekness of Christ (I speak of the known non-regenerated, that are not scandalous) and so against the * 1.5 patience and meekness required in his servants and Church in or∣der to his end.

2. Against the institution of the visible Church, the schoole of Christ; no master ought to exclude out of the school a child, who though dull of learning, yet is well disposed, and keepes the laws of order and discipline; for it is ordained ••o fine, that the non-regenerate may be effectually called.

3. None should be excommunicated, but these who are ex∣tremely scandalous, or obstinate; and so none are to be excom∣municated for simple non-regeneration, which can appear only to be non-regeneration to some regenerate only, Ps. 36. 1. and not to them infallibly.

4. By the command of Christ, and so jure, Iohn Baptist bap∣tized huge multitudes, of whom he had no assurance that they were regenerate, when by the spirit of God he names them a generation of Vipers, and rebukes them as Hypocrites, who thought it holiness enough to be the carnally born sons of A∣braham, Mat. 3.

10. I do not speak this to lay any odium upon the brethren, as if they loved the wayes of Arminians and Socinians, but up∣on a twofold account.

1. Because Mr. H. passes all what I said of this, as not wor∣thy * 1.6 the answering; though indeed, to speak or comply in opi∣nions with enemies to Christ, his redemption, satisfaction, and free grace, is not overly to be looked on; especially in a new frame of government spiritual in the house of God.

2. Because the Presbytery is called Antichristian, prelatical, formal, by our brethren. I love not high appeals, judging that they often fail against the third command; as for toleration maintained by Socinians and Arminians I impute it not to Mr. H. or the brethren of N. E. But there be not many, to my knowledge (I say no further) for the congregatonal way, but

they are for toleration in non-fundamentals: and how few fun∣damentals there be possibly.

2. What they are, who can define? so that this way seems to me no less new, then other sinful ways of Arminians and So∣cinians; and what mischiefe toleration brings forth in Britain also.

Lastly, we hold that censures should not be dispenced against the peoples mind; for as Augustine saith, the censure shall not * 1.7 edifie, if most of the people be infected with the same scandal; and if the people shall not in their practices yield, it may breed a separation and a schism. But it is a naughty consequence, if * 1.8 the people may hinder excommunication, then it is no ordinance of God, which is executed without the peoples judicial power; this follows not, except the people had a Ius, a judicial power from Christ to hinder excommunication, which they have not; yea, and though they had a judicial power, yet if they use it not right, but abuse that judicial power (suppose they had it) it follows not, Ergo, excommunication is not an ordinance of God. For,

1. The Elders may abuse their power, and so hinder excom∣munication; and without them, saith Mr. Cotton, no act of ruling and excommunicating can be; shall therefore excommuni∣cation be no ordinance? persecutors do hinder the preaching of the Gospel, shall the preaching of the Gospel for that be no ordinance of God? but the people lawfully may withdraw their consent, and then there shall be no excommunication. This yet proves not; If the peoples power lawfully used hinder undue ex∣communication, then the Elders onely have not power. For the peo∣ples power lawfully used, hindered King Saul to put Ionathan to death, and hindered all the Judges from doing the same; Er∣go, King Saul and the Judges only have not judicial power of life and death, but the people have it also? it follows not: yea, but (saith he) that Christ shall appoint a means of reformation, and purging the Church, that in an ordinary course shall not attain the end, is deeply prejudicial to the faithfulness, wisdom, and power of Christ: any manner of way this is an argument carnall and humane.

1. Where hath Christ interposed his faithfulness and wisdom,

that if officers and brethren make use of the judicial power he hath given to them, the Church shall be actually purged, is not this the question?

2. Where hath he promised a reformed Church, in case these who have power to reform, stand in the way, shall Christs wis∣dome be accused, or the Gospel reproched, because either men hinder it to be preached, or these to whom it is preached, believe it not? or does the faithfulness of God fail, though all men are lyars? Rom. 3. Is his wisedom darkned, though all be∣come vain and foolish in their imaginations? yea, if women, servants, children of age refuse to withdraw from the excommu∣nicate, the censure cannot edifie; they have not for that a ju∣dicial power to excommunicate by Mr. H. his way.

Mr. H. The keys of the kingdom, by way of Metaphor, signi∣fies all that ministerial power by Christ dispenced, and from Christ received; whereby all the affairs of his house, in point of opening to such as stoop to him, and of shutting to such as will not come un∣der his authority, are acted according to his mind. * 1.9

Ans. Learned Mr. Wilson, Mr. Liegh, Beza, Beda, Chryso∣stome, Augustine, Ierom, Cyprian, tell us that the keys noteth ministerial power, never since Learning and Tongues were in the world, given to unofficed and private men, to exercise and make use of them, but to the oeconomus Master-houshold, or steward. Cyprian, and the learned Annotator, who answers Pamelius, make Stantes distinguished from these who fell a part of the Church, because they are not utterly to be debar∣red ut prophani & canes, as prophane, ab omni rerum Ecclesiasti∣carum cognitione, but never indued with juridical power, as the Rulers; to these Mr. H answers nothing: onely all such means (saith he) as are sufficient, private, or publick, to open and shut Heaven, may be called the keys. All means of promises and threatnings in the mouths of women. Abigail and others of

ged children and servants, yea, and of these of another con∣gregation are sure means of the word, for opening and shutting Heaven; shall these women and children, and servants, for that bear the keys of the Kingdom of God?

Mr. H. The key of Royalty is only in Christ, the key of charity in the hand of all believers, who out of Christian love lend some help, but have no power judicial to proceed. There is the Key of subordinate power which only such and all such have as are combi∣ned in a special corporation, and come under the external govern∣ment of the Scepter of Christ; such have good law to proceed a∣gainst such as will not stoop to the rule.

Ans. 1. What the Brethren have more then the key of charity, * 1.10 to lend help out of love, is the debate; sure if women be not excluded from the Law of Love, this key cannot be taken from them.

2. If only such, and all such (omne & solum) as are combined in a speciall corporation, have the key of subordinate power; this power essentially and universally must agree to the so combi∣ned body. But women, aged children, servants, are especially combined by the Church-covenant, as is easie to prove from Mr. H. quod convenit omni & soli convenit reciprocè & universa∣liter. Ergo, only the combined Church-members, and all the Church-members (so women) must excommunicate, and all for them; then the officers, as members combined, not as officers do excommunicate; I quit all Logick, if this can be eluded. Now Mr. H. sayes that confederate Saints, all, and onely have the keys.

Mr. H. Pro. 3. The keys of subordinate power are seated firstly in the Church, and by vertue of the Church, they are communi∣cated to any that in any measure or manner share therein: heat to first in the fire, as its proper subject, the faculty of sense belongs first to the sensitive soul, &c.

Ans. The power of the keys belongs to the Church of Be∣lievers, * 1.11 of men and women, as the first virtual subject.

2. To the rulers and guides, as to the formal subject; as heat is in the fire, so every part of the fire is formally hot, as a part of the first formal subject: as iron is hot by participation, by the fire. But by this Mr. H. must say all the parts of the Churches

of Believers are endued with this power of binding and loosing, as the partial and incomplete subject. So yetmust women, chil∣dren and servants be endued formally with the judicial power of the keys: but this is false.

3. The keys are in the whole, in the exercise, in the rulers for∣mally by the judicial power inherent in them, in the people, men, and women by consent, not by any inherent formal pow∣er juridical.

4. The keys belong to all rulers, ruled, men, women, ma∣sters, servants, parents, children, objectively and finaliter for the edification of the whole body, and every part thereof, Eph. 4. 11, 12. 2 Cor. 10 8.

Mr. H. Is suits not with right reason to cast some part of the power firstly upon the people, some part upon the Rulers, as though there were two first subjects of this power which the letter of the text gainsayeth, to thee will I give, not to them: it were to speak daggers and contradictions to make but one first subject of the power, and yet have others to share in this power, is more wide from the mark.

Ans. Judge if it suits with reason, which judicious and godly Mr. Cotton saith, when the Church of a particular Congregation * 1.12 walketh together in the truth, all the brethren of the Church are the first subject of Church liberty, and the Elders thereof of Church∣authority, and both of them together, are the first subject of all * 1.13 Church power needful to be exercised within themselves, whether in Election, Ordination, or Censures of their own body.

They may distinguish between the power of the keyes, and between Church power. But it suits as little with reason to make two, to wit, Elders and Brethren, the two first subjects, or one complete first subject of Church power, as to make them one complete first subject, or two first subjects of the power of the keys. Nor is it against reason, that the body organick be the first virtual subject of the Keys, and the same body be the first formal subject of both the Keys, and of Church-power in the exercise, the Rulers acting their way, and the people their way, as is said; nor are there for that two subjects of power.

2. The Argument by which Mr. H. proveth this is most fee∣ble,

It is said to Peter, to thee I will give the keys, not to the 〈◊〉〈◊〉 Ergo, Peter represents the people, Believers only, 〈◊〉〈◊〉 est, the male-Church of the redeemed: I would not buy such Logick for a Not, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a collective, and represents many, for the Keys of the Kingdom noteth the Keys of jurisdiction, of preaching the word, &c. Now see, he gives the keys of know∣ledge principally and firstly to the people, and secondarily to the Elders who labour not in the word and doctrine, in so far as they concur to make the word effectual. Nor can the Lord have given the Key of only ruling to the preaching Elders, and there∣fore he speaks to Peter as representing two subjects.

3. It is neither dagger nor weapon of blood, that the Ca∣tholick visible Church of the first-born including rulers and ru∣led, be the first subject of free redemption, of all power of the Keyes in their saving fruit, of all styles, the Spouse, Body, Love, &c. the saving priviledges of special note, that one promised in the covenant of grace, the new heart, remission of sins, per∣severance, ruling in the visible kingdom by binding and loosing, and that your particular congregation and society share of all these at the second hand. And Mr. H. must be content that we look upon it as weak Divinity, that Christ gave himselfe for the Catholick Church, and bestows all upon her firstly, and that this be the first natural recipient subject of all these, as the element of fire, not this or that fraction or fragment of that E∣lement is the first adequate, natural recipient subject of heat, as is above explained.

Mr. H. Prop. 4. The power of the keys take it in the complete nature thereof, is in the Church of Believers, as in the first subject, but in the manner and order of ruling that Christ appointed, in the parts.

Ans. Mr. H. speaks not distinctly, and should have told us what the power of the keys is in its complete nature, and what in its incomplete and half nature it is.

2. When he sayes the Church-congregational, and the male-Church of Believers so consederate, is the first subject of the Keys, he saith an untruth like to this, this particular fragment of the Element of fire is the first subject of heat. And, Sir, what say you of the rest of the quarters of the Element of fire, must

they, I pray you, be the subj••ct of heat secondary, and by way of participation? So you may say London is the first subject of the power of government in England, yea, or Norwich; now the first subject by you is omne and solum, and so doth Mr. Cot∣ton go before you; it is like England would take it evil, and judge that Norwich did not logically distinguish. Our Brethren * 1.14 must be content no Congregation is any other but an integral part (as D. Ames. grants) of the Catholick visible Church. And Christs design of Love was, that the whole, by order of nature, as the first subject, should partake of all the speciall privi∣ledges.

• 1. Grace.
• 2. Redemption.
• 3. Covenant blessings, &c. power of binding, loosing, seals in their blessed fruit for the whole.

Nor can I say Amen to that of Mr. Cotton. * 1.15

A particular Church or Congregation professing the faith taken indefinitly, for any Church (one as well as another) is the first sub∣ject of all the Church Officers, with all their spiritual gifts and power—whether it be Paul, or Apollo, or Cephas, all are yours (speaking of the Church of Corinth, 1 Cor 3. 22.)

Ans. 1. Mr. Cotton must prove that Paul there speaks of a * 1.16 particular Church that comes all together into one place, as he speaks, citing 1 Cor. 14. 23. and that formally as a single con∣gregation meeting in one. It were a most comfortless Doctrine to limit that soul delighting priviledge, 1 Cor. 3. 21. all things are yours, then Christ, and Grace and Glory are yours. And vers. 23. ye are Christs, onely to Saints, as they are a Church∣meeting in one place. What is this, but by the scope of that place, you have right to Christ and Salvation, and Covenant∣promises, as the first subject only under the reduplication of a congregation meeting in one place, as an organized Church. * 1.17

Ah! and shall not Christ and all things be theirs, who are in no Church-state like that of Corinth, but wander in deserts, and in mountains, and in dens, and cave•• of the Earth, Heb. 11. 38 and have no certain dwelling house, nor fixed Church congregational, 1 Cor. 4. 11?

2. What agrees to Believers, as Christians, and Believers, to believing women, aged children, servants, and to the scattered Saints. Now in no such Church state, as Mr. Cotton imagines the Corinthians to be in, and to Iohn in the Isle of Pathmes, and to the Apostles as believing Apostles, that cannot agree to a congregation as the first subject, which reciprocally and on∣ly receiveth this power. But such is this, Revel. 21. 7. He that overcomes shall inherit all things, all are yours, death in the sweet fruit of it belongs to women, and to Christians as Christians, though in no congregational state; Ergo, women, and the whole Catholick Church, whether in such a Church-state or not, must be the first subject of the Keyes. And it is wretched Logick; Paul saith, all things are yours, and ye are Christs, to a congre∣gation that meets in one place: Ergo, such a promise is made to a congregation, as to the first subject, and as to a congregati∣on: then may I infer the promise to eat of the Tree of Life, to receive the hidden Manna, and the •…•…ning Star, and to sit in a Throne with Christ, is made to such as overcome in the con∣gregation (as our Brethren say) of Ephesus, of Pergamos, of Thy∣atira, &c. Rev. 2. 3. therefore these promises are made to the Church of a congregation, as to the first subject; upon the same ground all the congregational Church must be the first subject, and so the only subject of all priviledges of the congregational Church of Corinth, of being justified, sanctified, Temples of the Holy Ghost, redeemed and bought with a price, &c. And if so, these priviledges must agree to the congregation firstly, and to all other for the congregation, as that agrees first to the fire, and then to iron, to water for the fire.

3. Paul saying, all are yours, whether Paul, &c. he cannot mean Paul, as an Apostle, is proper to you as a congregation, in all his Apostolick travels, for that is false: nor can the meaning be, Paul as a fixed Pastor is yours, for he was no fixed Pastor to them, tyed to that congregation only. Then the meaning must

be, Paul, and by a Synechdoche, all the Apostles and Pastors, and the World, and Life and Death, in their labours must be for you, and the Catholick Church, and all the Saints all the earth over, whom they must gather in, and perfect as Christs body, and parts of his body, Ephes. 4. 11, 12, 13. and not as a congregation; so our Brethren in this as in many other points abuse, but expound not the word.

Mr. H. The power of the keys is in her (the Church congregati∣onal of Believers) as in the cause subordinately under Christ, and it may thereby here be acted as potestas judicii, in admission of mem∣bers, in the absence of Ministers, in censuring by admonition, for each man is a Iudge of his brother, and there is a judicial way of admonition, when the parties are in such a state as in foro exteri∣ori, they can make process juridicè, against each other, so there is a power of gift in all elections. Or else this power of the keys is com∣municated from her to the officers, the soul doth not see but by an eye, makes an eye and sees by it, so that the Church makes a Mini∣ster, and dispenseth Words and Sacraments by Officers.

Answ. We seek Scripture, and see only Mr. H. his naked assertions.

1. The power of the Keys is radically in the Church of re∣deemed * 1.18 ones, to wit, the male-Church of redeemed ones, a crea∣ture for name and thing, not in the Word.

2. That this male-Church by a judicial power admits mem∣bers, prove that.

3. In the absence of Ministers this is done, then Ministers and Elders with the male-Church excluding women, aged children, judicially admit members, then all female members, and chil∣dren, and servants with blind obedience must own these mem∣bers, and watch over them: prove this, for women have neither consent nor vote.

4. That every one may judicially process another, that is, ju∣dicially accuse one another and complain, and bring witnesses against one another, and prove the scandal: that is true, and may judicially accuse before the Church the daughters, or ser∣vant women, yea, or men that are incorrigible after private ad∣monition, but that the members of the male-Church judge one

another by the power of the Keyes, is the question. Give us Scripture for it.

5. There is Potestas doni, a power of a gift in all elections, well; a power of a gift of discerning & trying, who shall be my Pastor, sure women have their gift of discerning; why should Pastors be obtruded upon women blindly? should men have dominion over their faith? I am glad that Mr. H. gives no juridical power to the call and making of Officers: but only a power of gift, Potestas doni. But the Church communicates this power of the Keyes to the Officers, that is, the male Church of redeemed Brethren. This is proved by no word of God, but by a similitude, in which it is said (by poor Physiology) The Soul makes an Eye, and the Brethren make their Officers, which we deny: God makes them by the laying on of the hands of the Elders, Acts 6. 6. 1 Tim. 4. 14. 2 Tim. 2. 2. 1 Tim. 5. 22.

Mr. H. The power of judgement is the Church formaliter.

Ans. It is often said, never proved to be formaliter in your male Church.

Notes

• * 1.1

  Survey, par. 〈◊〉〈◊〉. c. 11. sect. 2. p. 192.
• * 1.2

  Cypr. lib. 〈◊〉〈◊〉. E••. 4. pa••. 1. ca. 11 p. 186. Par. 1. c. 2. p. ••5 The way of our brethren in most of 〈◊〉〈◊〉 p•…•…ples is the 〈◊〉〈◊〉 〈◊〉〈◊〉
• * 1.3

  Episcopius Ar∣minianorum antesignanus in respons. ad di••ēmata de∣cem Pentificia, to 2. quaesit. 2. p. 255. Nuspiā sub Ecclesiae nomine pasto∣res, Episcopi, Doctores veni∣unt, uti videre est, Act. 14. 1. & 14. 22. & 15. 12. 20. 17, 18. & 1 Cor. 12. 18. & 14. 4. Philip. 1. 11. pag. 156. Si quae∣sitor secundo sensu à nobis judicato Ecclesiae vocem sumit, unam sanctam ca▪ holicam Chri∣stianam multitudinem vere p••o um & simplicium Christianorum reperiri, qui ubique in sacris Christ•• oves aut ov••le, Christi corpus, & Ecclesia vocantur, pro certo et••ā ap••d nos esse, professio••em cum dicimus (not••m Ecclesiae, inquit id••m Episcop. part. 3. disp. 28. thes. 9.) eam intelligi volumus, quâ non singulitantum, sed pleri{que} singulatim, doctrinam Christi salutarem profitentur dictis ac factis: sed juncti etiam ea faciunt quae Deus fieri voluit, & quae non nisi in coetu fieri poss••nt. Remonst. in declara••. suâ c. 22. 〈◊〉〈◊〉. 9, 10. thes. 7. Exter∣n••m mandatorum Jesu Christi observationem n••tam esse Arminius in disp. 54. 11. 8. signa haec sunt verae fidei, professio, & vitae s••cundum spiritus praescriptum & instinctum institutio, quod ad externas actiones attinet, de quibus ••olis judicare possumus homines. disp. 58. 11. 3. Concilium nullum (maxime orthodoxum) potest successoribus suis praescribere Episcop. par. 3. disp. 31. 11. 12. nec enim fas est, ut quis se socium in celebratione nominis ac bene∣ficiorum Jesu Christi faciat ejus quem ni••il minus quem Christianum esse novit. Ecce manifesta est separatio prorsus illicita. Idem ••••sp 32. th. 5. Si vero ad decidendum alicujus in religione cap••t••, sive veritatem sive necessitatem indicantur, non tantum non utiles esse conventus, sed pericalosos etiam & tyrannicos asser••mus. R menst. ••eclar. c. 25. th. 2. 6. conditio Synodorum, si quod in iis statutum est, libere semper examini (1 Ioh 4. 1. 1 Thess. 5. 21.) & ulteriori tevisioni subjectum relinqu••tur. R monst. Apolog. c 22. Scriptura testa∣tur nos per fidem fieri filios Dei, membra corpor••s Jesu Christi, im•• corpu•• Jesu Christi (visibile de quo l••quuntur) ut unum quidem corpus cum eo esse, per eundem{que} fiuci spiritum.
• * 1.4

  Ioan. Volkelius Socinianus de vera Religione, Lib. 6. cap. 1. Particularis Ecclesia eo hominum coe∣tu continetur, qui in certo quodam loco convocatus est: veluti est Ecclesia unius domus ac familiae, c. 15. p. 690. Animadvertendum est Ecclesiam loci illius, in quo res ista geritur, totam in unum locum ••ogendam esse, ut nimirum tum omnes, de ejus, qui excommunican∣dus est, peccato justissimum judicium faciant, tum ipsius animadversâ mal••tiâ uno consen∣su eum in Christi membris nullo pacto haberi posse statuant. c. 16. p. 695. Ubi sit vera Ecclesia, res non est scitu necessaria ad salutem. c. 17. p. 669, 700. Nullae sint notae aspe∣ctabilis Ecclesiae, & quas credis esse has (assignatas à Protestantibus) non sint verae. Theoph. Nicolaides, de Ecclesia & missione Ministrorum r••su. cap. 2. p. 9. Ego ostendo Soci∣num affirmare, quaestionem de Ecclesia non omnem, sed aliquam, nempe quaenam, & apud quos sit, esse non simpliciter & absolutè, sed vel propemodum vel modo quodam in∣utilem, resut. c. 3. p. 27, 28. Certe etiamsi in Ecclesia esse possunt tam boni quam mali; non est tamen vera Christi adspectabilis Ecclesia, in qua mali sunt perpetuo. Nam mali qui sunt in Ecclesia, qua mali, ferendi non sunt, sed aut ad frugem perducendi, vel tan∣dem excommunicandi, ita ut dici non posset jure (ita plane Robinsonus) in Ecclesia esse vel bonos vel malos, 16. 29. non dici illo loco, Ephes. 4. Christum dedisse pastores—donec occurra••••us omnes—in Ecclesia perpetuo extituros apostolos. Pesse enim verba illa ad sola Apostolo••um tempora referri, qu••bus scilicet multa extabant quae ab unitate fidei remorissima erant, & tantum doceri quodnam sit officium pasterum 31. semen esse semper ad finem mundi, etiamsi non sint qui illud spargunt. c. 9. 89. In prima Aposto∣lica Ecclesia, semel tantum ad consilia itum est. c. 10. p. 197. An li••ear docere abs{que} mis∣sione, hoc est, an abs{que} antegressa humana vocatione & licentia ab aliis datâ, quam ille mediatam missionem vocat, liceat ei qui ad docendum alios aptus, & vitae inculpatae, alios docere Evangelium Christi. Notandum vero hic imprimis illud est, nullam missionem quae ab hominibus proficiscatur, vel mediatam dari. Missio solius Dei est Jesu Christi: Adeo ut nec ipsi Apostoli quenquam mittere propriè loquendo, potuerint, aut misisse legantur. 102. Qui nova revelat ei missione nec opus est, nec esse potest: Apostlis opus fuisse mis∣sione, non ministris qui nunc sunt.
• * 1.5

  Pag. 106. So. cinus satis esse ad munus pub∣licè docendi comprobandū, si illi ita ve∣lint, qui co∣hortationes & explicationes istas audiunt, id est, solam & nudam electio∣nem populi abs{que} ordina∣tione pastorum facere compro∣batum mini∣strum: Belle. Socin. adversus Gabr. Ementro∣pium adversus Cap. 1.—p. 7. Quaenam & ubi sit Ecclesia, plane incertū. Socinus. Resp. 11.—ad Resp. Andr. Volani, nullus deinceps hominibus quantumvis doctrinâ—& authoritate, adde etiam sanctitate pollentibus, nullus hominum conciliis quamvis sanctè in speciem & legitimè congregatis, nulla deni{que}—visibili Ecclesia quamvis perpetua & universali—in ju∣dicio—divinorum oraculorum interpretatione standum nobis Ionas Schlighintingius ex praelectione. Ioan. Crelbi Com. ad Galat. in c. 5. p. 263. Duo autem tantum sunt quae hoc Christianae communionis vinculum ru••pere possunt: vel pestilens aliquod dogma, quod salutem prorsus adimat; vel mores minime Christiani—si in errore pertinaciter haereat; aut etiam ob flagitia pro Synagoga Satanae haberi debeat, nihilominus ob mores flagitiosos, nisi prorsus sunt flagitiosi, non tam licet uni alicui, aut multi minori parti ab aliis recedere, quam omnibus ab uno, vel longè pluribus à paucioribus, si ipsis interea paucioribus liceat secundum Dei praecepta vivere, ac conscientiae suae consulere, & nullus extat caeteris Christianus purior—vel etiam sperari possit. Valentinus Smalcius in Re∣futat. Thesium Wolfangi Iranthii, disp. 12. pag. 297. Ubi vero non est obedientia, ibi nulla est vera Ecclesia. Idem pag. 282. Vera & sincera doctrina forma est Ecclesiae, quae scilicet illi dat esse, & gyrus est valdè ridiculus, si pro notis Ecclesiae doctrina vera & salutaris censea∣tur; tam enim incertum est, ubi sit vera Christi Ecclesia, quam incertum est ubi sit vera & salutaris doctrina, nota enim semper est notior eo cujus est nota.
• * 1.6

  Ref. Thes. de ordine Eccles. disp. 4. p. 377. An hujusmodi constitutio (missio) sit prorsus neces∣saria ad constituendum verbi Dei Ministrum: Hoc autem nos negamus, nihil enim tale (quod caput rei est) legimus in descriptione eorum quae ad Episcopum constituendum re∣quiruntur, ubi tamen omnia ea recenseri necesse est, sine quibus munus istud consistere ne∣quit; nec curandum est quicquam, quod ii qui alios docent ab illis nec vocati nec missi sunt, dommodo secundum canonem Apostolicum apti sunt ad munus illud obeundum. Cateches. Raccovien. de Ecclesia Christi, c. 1. pag. 334. Non multum juvat signa verae Ecclesiae inqui∣rere—at tenere salutarem doctrinam, cum ecclesiae Christi sit natura, signum illius, si propriè loquatis, esse non potest, cum signum à re cujus est fignum differre oporteat. c. 2. 240, 241. Nonne ii qui docent in ecclesia, ut singulari aliqua ratione mittantur, opus ha∣bent? Resp. Nullo modo—Apostolus describens diserte omnia quae ad constituendas personas ejusmodi pertinent, nullam missionis facit mentionem.—Cum his duabus re∣bus p••aestant, vitae innocentia, & ad docendum aptitudine, proper ejusmodi constitutionem meritò apud omnes justam authoritatem invenire debent. Ita Episcop. disp. 26. th. 2, 3. Ostorod. institut. cap. 42. defens. ••ocin. Tract. de Eccles. & Minist. miss. contra Miedzebo, c. 1, 2. Falsum est Apostolos semper requisivisse in Ministro ordinationem. Andr. Radecius in notis in Resut. nodi Gord. c. 4. Abs{que} approbatione aliorum aliquem munus aliquod ob••re non posse concedimus, sed hac ratione missio eliditur, nam ut liberum est in liberâ repub∣licâ, eum qui aprus sit ad munus obeundum eligere, sic in Christi ecclesia, eum qui aptus est ad docendum alios ad id munus eligere, notum est Orbi Christiano Arminianos & Soci∣nianos tolerantia••••, locum habere debere profiteri in omnibus doctrinae capitibus, exceptis paucissimis, quae fundamentalia vocant. Episcop. disp. 28. th. 14. Remonst. in Apol. Ubi{que} in declar. in Praef. Arminius ubi{que} libertatem prophetandi vastam praedicat. Theoph. Ni∣colaid. in resut. Tract. de exer. de Ecclesia, c. 2. Socin. Com. m. 1. epist. Ioan. & ubique. Socin. tractatu de Eccles. pa. 4. Ecclesia significat omnes non professione tantum, sed simul etiam re ipsa Christi fideles & revera pios—p. 1. Ecclesiae nomine intelligere debent coetus omnes adspectabiles, qui Christi salutarem doctrinam profitentur. Adolp. Venator. in de∣clarat. sua, pag. 164. Credo Ecclesiam coetum esse in unum evocatum, ad audiendum ea quae divina & spiritualia sunt, & ad salurem spectant. Quae ad salutem necessaria paucis∣sima sunt—Remonst. in Confess. cap. 22. sect. 4. Sub uno tamen praecepto sidei in Jesum Christum (sed verae, sed vivae per charitatem operantis) comprehendi possunt. Theoph. Ni∣colaid. Refut. Tract. de Eccles. c. 11. S. 2. c. 3. Socinus Tract. de Eccles. sect. 124.
• * 1.7

  August. contra Donatistas.
• * 1.8

  Though the peoples not consenting may hinder excommunica∣tion to be, it shall never follow, that therefore the people have judicial power to excommu∣nicate.
• * 1.9

  The Keyes by all Interpre∣ters not a ju∣dicial power of officers. Wilson Dict. the power of tea∣ching and ru∣ling. Leigh. Potestas animadversio∣nis & poenarū est & symbolū docendi. Beza. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Metaph. Occo∣nomi potestas, Es. 22. Chrysost. Hom. 55. in Matth. Magna potestas notatur. August. de Civ. Dei, lib. 20. cap. 19. Beda in Ioan. Potestas solvendi & ligandi. Cypr. Epist. ad lapsos Ep. 27. alias lib. 5. Epist. 6. Et tibi dabo claves—inde per temporum & successionum vices Episcoporum ordinatio & Ecclesiae ratio decurrit, ut Ecclesia super Episcopos constituatur, & omnes actus Eccle∣siae per eosdem propositos gubernetur, cum hoc ita{que} divina lege fundatum sit, miror quos∣dam audaci temeritate sic mihi scribere voluisse, quod Ecclesia in Episcopo & Clero & in omnibus stantibus.
• * 1.10

  Women, ser∣vants, & others have the Key of love as well as the Male-Church.
• * 1.11

  How the Church is the subject of the Keys, 1. Virtu∣al. 2. Formal. 3. The Object.
• * 1.12

  Keys, cap. 7. 3 Prop. 33.
• * 1.13

  The subject of the Keyes ac∣cording to Mr. Cotton.
• * 1.14

  Cotton, Keyes, cap 7. 29. The first subject 1. Receiveth that power re∣ciprocally. 2. It first ad∣deth and put∣teth forth the exercise of that power. 3. It first communicateth that power to others.
• * 1.15

  Keys, chap. 7. p. 81. 1 Prop.
• * 1.16

  The place 1 Cor. 3. 21. All things are yours &c. misinter∣preted by Mr. Cotton.
• * 1.17

  If the congre∣gation in ab∣stracto, as the congregation, be the first subject of all officers, gifts, graces, by this, All things are yours, then the godly Saints visible are excluded from Christ onely, because they are not members of a congregation, and no promises of a new heart, of remission, are made to any, but to and for the congregation.
• * 1.18

  The Scripture∣less and un∣proved asser∣tions concern∣ing the Male-Church exclu∣ding women.