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         Title: The Keyes of the Kingdom of Heaven, and Power Thereof, According
                to the Word of God.
    Creator(s): Cotton, John (1585-1652)
   Print Basis: Boston: S. K. Whipple & Co., 1852
        Rights: Public Domain
 CCEL Subjects: All;
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    THE

                                     K EYES

    Of the Kingdom of

                                    HEAVEN,

    AND

Power thereof, according to the

VVORD of GOD.

    BY

   That learned and Judicious Divine,
   Mr. IOHN COTTON, Teacher of the Church
   at Boston, in New-England,

   Tending to reconcile some present differences about

DISCIPLINE.
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   Gen. 18:7, 8. And Abraham said unto Lot, Let there be no strife, I pray
   thee, between thee and mee, for we be Brethren.

   Gen. 45:24. And Joseph said to his Brethren (when they were going the
   third time out of Egypt) See that yee fall not out by the way.

   Acts 7:26. Sirs, yee be Brethren, why do yee wrong one to another?
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   Published
   By
   THO. GOODWIN.
   PHILIP NYE.
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   LONDON,

   Printed by M. Simmons for Henry Overton, and are to be sold at
   his shop entering into Popes-head Alley, out of Lombard-St 1644.
     __________________________________________________________________

   BOSTON:
   S. K. WHIPPLE & CO.
   1852.
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PREFACE

    TO

THE AMERICAN EDITION.

   IN submitting to the public a new edition of this excellent treatise on
   Congregationalism, it seems necessary to say something of its learned
   author, of the circumstances in which it originally appeared, and of
   the occasion for its republication.

   Our limits will not allow the insertion of an extensive Biography, but
   only of a few of the prominent events in his history. We refer our
   readers, who desire a more full account of him, to his life by Norton
   and Mather.

   John Cotton was born Dec. 4, 1585, in Derby in England. At thirteen
   years of age, he entered college at Cambridge, where his distinguished
   scholarship secured for him, soon after his graduation, the office of
   lecturer in the University. While he officiated in this capacity, the
   Spirit or God subdued his pride, and brought his talents and
   acquisitions into the service of Christ and the Church.

   His first sermon, after his conversion, on the duty of repentance, is
   said to have been a most powerful production, and was honored as the
   instrument of salvation to some of his fellow students. In the
   twenty-eighth year of his age he was settled over the established
   church of Boston in Lincolnshire, where for more than twenty years he
   was eminently useful and popular, both as a preacher and an instructer
   of candidates for the gospel ministry.

   At length, he was disturbed by the intolerance of the court, and his
   scruples about conforming to its unrighteous requirements met with
   insolence and revenge; and for the enormous crime of not kneeling at
   the sacrament, he was summoned before the Court of High Commission,
   from which he sought refuge by flight. He came to this country, in
   company with his personal friends Thomas Hooker and Samuel Stone, in
   1633, and soon after his arrival was ordained teacher of the first
   church in Boston, and colleague with the Rev. John Wilson, who had been
   the pastor of the church from its organization in 1630. Such was his
   influence in establishing the order of the churches, and so extensive
   was his usefulness, that he has been styled the patriarch of New
   England.

   His desire to quell the disorders which his parishioner, Ann
   Hutchinson, had introduced, and which other heretics had perpetuated,
   extended and multiplied, and also to systematize and defend
   Congregationalism, induced him to prepare the present volume. He
   consigned it to Mr. Thomas Goodwin, his former friend and associate at
   Cambridge, an eminent scholar and divine, who is said to have been in
   scriptis in re theologica quamplurimis orbi notus, and who was then
   pastor of a church in London. He, and Mr. Philip Nye, formerly of
   Oxford University, but at that time minister of Kimbolton, in
   Huntingdonshire, both members of the Westminster Assembly, Dissenters
   and Congregationalists, prepared the introduction which is here
   published in connection with the Keys, to show the general harmony of
   opinion among Congregationalists of that day, both in England and
   America.

   Throughout the volume, we have studiously preserved the ancient
   spelling, punctuation and style, as a curiosity, and from a conviction
   that our readers would desire to see those ancient worthies in their
   Puritanic dress and armor. If public patronage afford suitable
   encouragement, and this volume produces and increases a tendency in the
   pastors and members of our churches to "ask for the old paths, where is
   the good way, and" to "walk therein," we shall be abundantly rewarded
   for our labor, and may be encouraged to issue other reprints and
   original works of a similar character.

   THE EDITOR.

   BOSTON, May 24, 1843.
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    TO THE

READER.

   THE greatest commotions in Kingdomes have for the most part beene
   raised and maintained for and about Power, and Liberties, of the
   Rulers, and the Ruled, together with the due bounds and limits of
   either: And the like hath fallen out in Churches, and is continued to
   this day in the sharpest contentions (though now the seate of the warre
   is changed) who should bee the first adequate, and compleat subject of
   that Church-power, which Christ hath left on earth, how bounded, & to
   whom committed. This controversie is in a speciall manner the lot of
   these present times: And now that most parties (that can pretend any
   thing towards it) have in severall ages had their turns and
   vicissitudes of so long a possession of it, and their pleas for their
   severall pretences, have beene so much and so long heard, it may wel be
   hoped it is neere determining; and that Christ wil shortly settle this
   power upon the right heires to whom he primitively did bequeathe it.

   In those former darker times, this golden Ball was throwne up by the
   Clergy (so called) alone to runne for among themselves: And as they
   quietly possessed the name Klero`s, the Clergy and of the Church,
   appropriated to themselves; so answerably all manner of interest in
   power or cognisance of matters of the Church, was wholly left and
   quitted to them: whilst the People that then knew not the law, having
   given up their soules to an implicit faith in what was to be beleeved,
   did much more suffer themselves to be deprived of all Liberties in
   Church affaires. This royall donation bestowed by Christ upon his
   Church, was taken up and placed in so high thrones of Bishops, Popes,
   Generall Councells, &c. not only farre above these things on earth, the
   people; but things in heaven also, we meane the Angels & Ministers of
   the Churches themselves; in so great a remotenesse from the people,
   that the least right or interest therein, was not so much as suspected
   to belong to them. But towards these latter times, after many removalls
   of it downe againe, and this as the issue of many suits againe and
   againe renued & removed, & upon the sentence (even of whole States) as
   oft reversed. It hath now in these our dayes been brought so neere unto
   the people, that they also have begunne to pleade & sue for a portion,
   & legacy bequeathed them in it. The Saints (in these knowing times)
   finding that the Key of knowledge hath so farre opened their hearts,
   that they see with their owne eyes into the substantialls of
   Godlinesse, and that through the instruction and guidance of their
   teachers, they are enabled to understand for themselves such other
   things as they are to joyn in the practice of. They doe therefore
   further (many of them) begin more then to suspect, that some share in
   the Key of power should likewise appertain unto them.

   It was the unhappinesse of those, who first in these latter times
   revived this plea of the peoples right, to erre on the other extreame
   (as it hath ever beene the fate of truth, when it first ariseth in the
   Church from under that long night of darknes which Antichristianisme
   had brought upon the world to have a long shadow of errour to
   accompanie it) by laying the plea and claim on their behalf unto the
   whole power; & that the Elders set over them did but exercise that
   power for them, which was properly theirs, and which Christ had (as
   they contended) radically and originally estated in the people only.

   But after that all titles have been pleaded, of those that are content
   with nothing but the whole, the final judgment and sentence may
   (possibly) fall to be a sutable & due proportioned distribution &
   dispersion of this power into severall interests, and the whole to
   neither part. In Commonwealths, it is a Dispersion of severall portions
   of power and rights into severall hands, joyntly to concurre and agree
   in acts and processe of weight and moment, which causeth that
   healthfull kra'sis and constitution of them, which makes them lasting
   and preserves their peace, when none of al sorts find they are
   excluded, but as they have a share of concernment, so that a fit
   measure of power or priviledge, is left and betrusted to them. And
   accordingly the wisdome of the first Constitutors of Commonwealths is
   most seen in such a just balancing of power and priviledges, and
   besides also in setting the exact limits of that which is committed
   unto each; yea and is more admired by us in this than in their other
   Lawes; and in experience, a cleare and distinct definement and
   confinement of all such parcells of power, both of the kind and extent
   of them, is judged to be as essentially necessary (if not more) than
   whatever other statutes, that set out the kinds & degrees of crimes or
   penalties.

   So in that Politie or Government by which Christ would have his
   churches ordered, the right of disposall of the power therein (we
   humbly suppose) may lie in a due and proportioned allotment and
   dispersion (though not in the same measure and degree) into divers
   hands, according unto the severall concernments and interests that each
   rank in his Church may have; rather than in an entire and sole trust
   committed to any one man (though never so able) or any one sort or
   kinde of men or officers, although diversified into never so many
   subordinations under one another. And in like manner, wee cannot but
   imagine, that Christ hath been as exact in setting forth the true
   bounds and limits of whatever portion of power he hath imparted unto
   any (if wee of this age could attain rightly to discern it) as hee hath
   been in ordering what kinde of censures, and for what sinnes and what
   degrees of proceedings unto those censures; which wee find hee hath
   been punctuall in.

   Now the scope which this grave & judicious Author in this his Treatise
   doth pursue, is, to lay forth the just lines and terriers of this
   division of Church-power, unto all the severall subjects of it; to the
   end to allay the contentions now on foot, about it. And in generall hee
   layes this fundamentall Maxime, that holds in common true of all the
   particulars, to whom any portion of power can be supposed to be
   committed: That look whatever power or right any of the Possessours and
   subjects thereof may have, they have it each, alike immediately (that
   is, in respect of a mediation of delegation or dependence on each
   other) from Christ, & so are each, the first subjects of that power
   that is allotted to them. And for the particular subjects themselves,
   hee follows that division (in the handling of them) which the
   controversie itself hath made unto his hands; to wit, 1. What power
   each single Congregation (which is indowed with a Charter to be a
   body-politique to Christ) hath granted to it to exercise within itself:
   And 2. What measure, or rather, kinde of Power Christ hath placed in
   Neighbour-Churches without it, & in association with it.

   For the first. As hee supposeth, each Congregation, such, as to have
   the priviledge of injoying a Presbyterie, or company of more or lesse
   Elders proper unto itself; so being thus Presbyterated hee asserteth
   this incorporate body or society to be the first and primary subject of
   a compleat and entire power within itself over its own members; yea,
   and the sole native subject of the power of Ordination &
   Excommunication, which is the highest Censure. And whereas this
   corporation consisteth both of Elders &Brethren, (for as for women &
   children, there is a speciall exception by a Statute-Law of Christ
   against their injoyment of any part of this publique power;) His scope
   is to demonstrate a distinct & severall share & interest of power, in
   matters of common concernment, vouchsafed to each of these, and
   dispersed away both, by Charter from the Lord: as in some of our towns
   corporate, to a Company of Aldermen, the Rulers, & a Common Councell, a
   body of the people, there useth to be the like: He giving unto the
   Elders or Presbytery a binding power of Rule and Authority proper and
   peculiar unto them; and unto the Brethren, distinct and apart, an
   interest of power & priviledge to concurre with them, and that such
   affairs should not be transacted, but with the joynt agreement of both,
   though out of a different right: so that as a Church of Brethren only,
   could not proceed to any publique censure, without they have Elders
   over them, so nor in the Church have the Elders power to censure
   without the concurrence of the people; and likewise so, as each alone
   hath not power of Excommunicating the whole of either, though together
   they have power over any particular person or persons in each.

   And because these particular Congregations, both Elders and People, may
   disagree & miscarry and abuse this power committed to them; He,
   therefore, Secondly, asserteth an association or communion of Churches,
   sending their Elders and Messengers into a Synod (so hee purposely
   chooseth to stile those Assemblies of Elders which the Reformed
   Churches do call Classes or Presbyteries, that so hee might distinguish
   them from those Presbyteries of Congregations before mentioned). And
   acknowledgeth that it is an Ordinance of Christ, unto whom Christ hath
   (in relation to rectifying Mal-administrations, and healing dissensions
   in particular Congregations, and the like cases) committed a due & just
   measure of power, suited & proportioned to those ends; and furnished
   them not only with ability to give counsell and advice, but further
   upon such occasions with a Ministeriall power and authority to
   determine, declare and injoyne such things as may tend to the reducing
   of such Congregations to right order and peace. Onely in his bounding
   and defining this power, he affirms it to be. First for the kinde and
   quality of it, but a dogmaticall or doctrinall power (though stamped
   with authority Ministeriall as an Ordinance of Christ) whether in
   judging of controversies of faith (when they disturb the peace of
   particular Congregations, and which themselves finde too difficult for
   them) or in decerning matters of fact and what censures they doe
   deserve; but not armed with authority and power of Excommunicating or
   delivering unto Satan, either the Congregations or the Members of them:
   But they in such cases, having declared and judged the nature of the
   offence, and admonished the peccant Churches, and decerned what they
   ought to do with the offending members; they are to leave the formall
   act of this censure to that authority which can only execute it, placed
   by Christ in those Churches themselves; which if they deny to do, or
   persist in their miscarriage, then to determine to withdraw communion
   from them. And also for the extent of this power in such Assemblies and
   Association of Churches, he limits and confines that also unto cases, &
   with cautions (which will appear in the Discourse) to wit, that they
   should not intrench or impair the priviledge of entire Jurisdiction
   committed unto each Congregation (as a liberty purchased them by
   Christs blood) but to leave them free to the exercise and use thereof,
   untill they abuse that power or are unable to manage it; and in that
   case only to assist, guide and direct them, and not take on them to
   administer it for them, but with them & by them.

   As for ourselves, we are yet neither afraid nor ashamed to make
   profession (in the midst of all the high waves on both sides dashing on
   us) that the substance of this brief extract from the Authors larger
   Discourse, is That very Middle-way (which in our apologie we did in the
   generall intimate and intend) between that which is called Brownisme,
   and the Presbyteriall-gorernment, as it is practised; whereof the one
   doth in effect put the chief (if not the whole) of the rule, and
   government into the hands of the people, and drowns the Elders votes
   (who are but a few) in the major part of theirs: And the other, taking
   the chief and principall parts of that rule (which we conceive is the
   due of each Congregation, the Elders and Brethren) into this
   Jurisdiction of a common Presbyterie of severall Congregations, doth
   thereby in like manner swallow up, not only the interests of the
   people, but even the votes of the Elders of that Congregation
   concerned, in the major part thereof.

   Neither let it seem arrogance in us, but a testimony rather to the
   truth, further to Remonstrate, that this very Boundry platforme and
   disposement of Church power, as here it is (we speake for the substance
   of it) set out & stated; as also that the tenure and exercise thereof
   in all these subjects, should be immediately from Christ unto them all,
   is not new unto our thoughts; yea it is no other than what our owne
   apprehensions have been moulded unto long since: And this many of our
   friends, and some that are of a differing opinion having knowne our
   private judgments long, as likewise our owne Notes and transcripts
   written long agoe, can testifie; besides many publike professions since
   as occasion hath beene offered: Insomuch as when we first read this of
   this learned Author (knowing what hath been the more generall current
   both of the practice and judgement of our Brethren for the
   Congregationall way) we confess we were filled with wonderment at that
   Divine hand, that hath thus led the judgments (without the least
   mutuall interchange, or intimation of thoughts or notions in these
   particulars) of our Brethren there, and ourselves (unworthy to be
   mentioned with them) here: Onely we crave leave of the reverend Author
   and those Brethren that had the view of it, to declare: that we assent
   not to all expressions scattered up and down, or all and every
   Assertion interwoven in it; yea nor to all the grounds and allegations
   of scriptures; nor should wee in all things perhaps have used the same
   terms to expresse the same materialls by.

   For instance, wee humbly conceive Prophesying (as the Scripture tearmes
   it) or speaking to the edification of the whole Church, may (sometimes)
   be performed by Brethren gifted, though not in Office as Elders of the
   Church; onely 1. Occasionally, not in an Orderly course; 2. By men of
   such abilities as are fit for Office; and 3. not assuming this of
   themselves, but judged such by those that have the power, and so
   allowed and designed to it: And 4. so as their Doctrine be subjected
   (for the judging of it) in an espiciall manner to the Teaching-Elders
   of that Church: And when it is thus cautioned, wee see no more
   incongruity for such to speake to a point of Divinity in a
   Congregation, then for men of like abilities to speake to and debate of
   matters of religion in an Assembly of Divines, which this reverend
   Author allows; and here, with us, is practised.

   Againe, in all humility, we yet see not that assembly of Apostles,
   Elders, and Brethren, Acts 15, to have beene a formall Synod, of
   Messengers, sent, out of a set and combined association from neighbor
   Churches; but an Assembly of the Church of Jerusalem, and of the
   Messengers from the Church of Antioch alone; that were farre remote
   each from other, and electively now met: Nor are we at present
   convinced that the Apostles to the end to make this a Precedent of such
   a formal Synod, did act therein as Ordinary Elders, and not out of
   Apostolicall guidance & assistance; But we rather conceive (if we would
   simply consider the mutual aspects which these two Churches and their
   Elders stood in this conjunction, abstracting from them that influence
   and impression (that superior Sphere) the Apostles who were then
   present had in this transaction) this to have been a Consultation (as
   the learned Author doth also acknowledge it to have beene in its first
   originall, onely rising up to be a Generall Councell by the Apostles
   presence, they being Elders of all the Churches;) or if you will, a
   reference by way of Arbitration for deciding of that great controversie
   risen amongst them at Antioch, which they found to bee too difficult
   for themselves; and so to be a warrant indeede for all such waies of
   communion between all, or any, especially neighbor churches; and upon
   like occasions to bee Ordinances furnished with ministeriall power for
   such ends and purposes. Our reasons for this, wee are now many waies
   bound up from giving the accompt of, in this way, and at this season:
   But however if it should have beene so intended as the learned Author
   judgeth, and the Apostles to have acted therein as ordinary Elders, yet
   the lines of that proportion of power that could bee drawne from that
   patterne would extend no farther then a Ministeriall Doctrinall power,
   &c. in such Assemblies, which we willingly grant. And it may bee
   observed with what a wary eye & exact ayme hee takes the latitude and
   elevation of that power there held forth, not daring to attribute the
   least, either for kind or degree, then what that example warrants,
   which was at utmost but a Doctrinall decernment both of the truth of
   that Controversie they were consulted in; as also the matter of fact in
   those that had taught the contrary, as belyers of them and subverters
   of the faith; without so much as brandishing the sword and power of
   Excommunication, against those high & grosse delinquents, or others,
   that should not obey them by that Epistle.

   Onely in the last place for the further clearing the difference of the
   peoples interest (which the reverend Author usually calleth Liberty,
   sometimes Power) and the Elders rule and authority (which makes that
   first distribution of church-power in particular congregations) at
   likewise for the illustration of that other allotment of Ministerial
   doctrinal power in an association or communion of Churches as severed
   from the power of Excommunication (which is the second.) We take the
   boldnes to cast a weake beame of bur dimne light upon either of these;
   & to present how these have layne stated in our thoughts, to this end
   that wee may haply prevent some readers mistake, especially about the
   former. For the first, we conceive the Elders and Brethren in each
   Congregation, as they are usually in the New Testament thus mentioned
   distinctly apart, and this when their meeting together is spoken of, so
   they make in each congregation two distinct intrests (though meeting in
   one Assembly), as the interest of the Common-Councell or body of the
   people, in some Corporations, is distinct from that of Aldermen; so as
   without the consent and concurrence of both nothing is esteemed as a
   Church act. But so as in this company of Elders, this power is properly
   Authority; but in the people is a priviledge or power. An apparent
   difference betweene these two is evident to us from this. That two or
   three or more select persons should be put into an Office and betrusted
   with an intire interest of power for a multitude, to which that
   multitude ought (by a command from Christ) to bee subject & obedient as
   to an ordinance to guide them in their consent, and in whose sentence
   the ultimate formall Ministeriall act of binding or loosing should
   consist: this power must needs be esteemed and acknowledged in these
   few to have the proper notion and character of Authority, in comparison
   of that power (which must yet concurre with theirs) that is in a whole
   body or multitude of men, who have a greater and neerer interest and
   concernment in those affairs, over which these few are set as Rulers.

   This difference of power cloth easily appeare in comparing the severall
   interest of Father and Child, in his disposement of her in marriage,
   and her concurrence with him therein, (although we intend not the
   parallell between the things themselves.) A virgin daughter hath a
   power truly & properly so called, yea and .a power ultimately to
   dissent upon an unsatisfied dislike, yea, and it must be an act of her
   consent, that maketh the marriage valid: But yet for her Parents to
   have a power to guide her in her choyce (which she ought in duty to
   obey) and a power which must also concurre to bestowe her, or the
   marriage is invalid, this (comparing her interest (wherein she is more
   neerly and intimately concerned) with theirs) doth arise to the notion
   of an extrinsicall authority; whereas that power in her is but simply
   the power of her own act, in which her own concernment which doth
   interest her free by an intrinsicall right. The like difference would
   appeare, if we had seene a Government tempered of an Aristocracy and
   democracy; in which, suppose the people have a share, and their actuall
   consent is necessary to all lawes and sentences, &c. whereas a few
   nobles that are set over them (whose concernment is lesse generall) in
   whom the formall sanction of all should lye, in these it were Rule and
   Authority, in that multitude but Power and interest, and such an
   Authority is to be given to a Presbytry of Elders in a particular
   congregation, or else (as wee have long since beene resolved), all that
   is said in the New Testiment about their Rule, and of the peoples
   Obedience to them, is to be looked upon but as Metaphors, and to hold
   no proportion with any substantiall reality of Rule and Government.

   And in this Distribution of power, Christ hath had a suitable and due
   regard unto the estate and, condition of his Church; as now under the
   New Testament, He hath qualified and dignified it. Vnder the Old
   Testament, it was in its infancy, but it is comparatively come forth of
   its nonage, growen up to a riper age (both as the tenure of the
   Covenant of grace in difference from the old, runs in the Prophets, and
   as Paul to the Galatians expresseth it.) They are therefore more
   generally able, if visible Saints (which is to be the subject matter of
   churches under the New Testament) to joyn with their Guides & Leaders
   in judging and discerning what concernes their own and their Brethrens
   conscences; And therefore Christ hath not now lodged the sole power of
   all church matters solely & entirely in the Churches Tutors & Governors
   as of old when it was under age He did: But yet because of their
   weaknes and unskillfulnes (for the generality of them) in comparison to
   those whom He hath ascended to give gifts unto, on purpose for their
   guidance & the government of them; He hath, therefore, placed a Rule
   and Authority in those Officers over them, not directing onely but
   binding: so as not onely nothing (in an ordinary way of church
   government) should be done without them, but not esteemed validly done
   unlesse done by them. And thus by meanes of this due and golden
   ballancing & poysing of power and interest, Authority and Privilege, in
   Elders and the Brethren, this Government might neither degenerate into
   Lordlynesse and oppression in Rulers over the Flocke, as not having all
   power in their hands alone; nor yet into Anarchy and confusion in the
   Flocke among themselves; and so as all things belonging to mens
   consciences might be, transacted to common edification, & satisfaction.

   For the second, Let it not seeme a paradoxe that a Ministeriall
   Doctrinall Authority should be found severed from that power of
   Excommunication, to second it, if not obeyed. Every Minister and
   Pastour hath in himselfe, alone, a Ministeriall Doctrinall authority
   over the whole Church that is his charge, and every person in it, to
   instruct, rebuke & exhort with all authority: By reason of which those
   under him are bound to obey him in the Lord, not only vi Materiæ by
   virtue of the matter of the commands, in that they are the commands of
   Christ (for so he should speake with no more authority than any other
   man, yea a child, who speaking a truth out of the word, should leade
   us, as the prophet speakes;) But further, by reason of that
   Ministeriall Authority which Christ hath endowed him withall, he is to
   be looked at by them as an Ordinance of His, over them and towards
   them: And yet he alone hath not the authority of Excommunication in
   him, to inforce his Doctrine if any doe gainsay it: Neither therefore
   is this authority (as in him considered) to be judged vaine and
   fruitlesse and ineffectuall, to draw men to obedience.

   Neither let it seeme strange, that the power of this Censure, of
   cutting men off, and delivering them to Satan (in which the positive
   part (and indeed the controversie betwixt us and others,) of
   Excommunication lyes) should be inseperably linked by Christ unto a
   particular Congregation, as the proper native priviledge hereof, so as
   that no Assembly or company of Elders justly presumed and granted to be
   more wise & judicious, should assume it to themselves, or sever the
   formall power thereof from the particular Congregations. For though it
   be hard to give the reason of Christs institutions. Yet there is
   usually in the wayes of humane wisdom and reason something analogous
   thereunto, which may serve to illustrate, if not to justifie this
   dispersion interests: And so (if we mistake not) there may be found
   even of this in the wisdome of our Ancestours, in the constitutions of
   this Kingdome; The sentencing to death of any subject in the Kingdome,
   as it is the highest civill punishment, so of all other the neerest and
   exactest paralell to this in spiritualls, of cutting a soule off and
   delivering it to Satan; yet the power of this high judgement is not put
   into the hands of an Assembly of Lawyers onely, no not of all the
   Judges themselves, men selected for wisdome, faithfulnesse, and
   gravity, who yet are by office designed to have an interest herein; But
   when they upon any speciall Cause of difficulty, for councell and
   direction in such judgements doe all meete (as sometimes they doe): Yet
   they have not power to pronounce this sentence of death upon any man
   without the concurrence of a Jury of his Peeres, which are of his owne
   rank; and in Corporations of such as are Inhabitants of the same place:
   And with a Jury of these (men, of themselves not supposed to be so
   skilfull in the Lawes &c.) two Judges, yea one, with other Justices on
   the Bench hath power to adjudge and pronounce that which all of them,
   and all the Lawyers in this Kingdome together, have not without a Jury.
   And we of this Nation use to admire the care and wisdom of our
   Ancestors herein, & do esteeme this priviledge of the Subject in this
   particular (peculiar to our Nation) as one of the glories of our Lawes,
   and doe make boast of it as such a liberty and security to each persons
   life, as (we thinke) no Nation about us can shew the like. And what
   should be the reason of such a constitution but this (which in the
   beginning we insisted on) the dispersion of power into severall hands
   which in capitall matters, every mans tryall should runne through;
   whereof the one should have the tye of like common intrest to oblige
   them unto faithfulnesse; as the other should have skill and wisdome to
   guide them and direct therein.

   And besides that interest that is in any kind of Association,
   fraternity, yea or neighbourhood, or like wise, that which is from the
   common case of men alike subjected to an Authority set over them to
   sentence them, there is also the speciall advantage of an exact
   knowledge of the fact in the hainous circumstances thereof, yea, and
   (in these cases) of the ordinary conversation of the person offending.

   We need not inlarge in the application of this: Although a greater
   Assembly of Elders are to be reverenced as more wise and able than a
   few Elders with their single Congregations, and accordingly may have an
   higher doctrinall power, (a power properly and peculiarly, suited to
   their abilities) in cases of difficulty, to determine and direct
   Congregations in their way; yet Christ hath not betrusted them with
   that power Hee hath done the Congregation; because they are abstracted
   from the people: And so one Tribe of men concerned in all the
   forementioned respects is wanting which Christ would have personally
   concurring, not by delegation or representation alone, not to the
   execution only, but even to the legall sentence also of cutting men
   off, as in the former paralell and instance may bee observed. Yea, and
   the higher and the greater the associations of the Presbyteries are,
   the further are they removed from the people, and although you might
   have thereby a greater helpe, in that Juridicall knowledge of the Rule,
   to be proceeded by: yet they are in a further distance (and disinabled
   thereby) from that Precise practique knowledge of the Fact and frame of
   spirit in the person transgressing. And Cases may be as truely
   difficult and hard to bee decided from obscuritie and want of light
   into the Circumstantiation of the Fact, and person: in which it was
   committed, and by him obstinately persisted in; as of the Law itself.

   Other considerations of like weight might here be added, if not for the
   proofe (which we do not here intend) yet the clearing of this
   particular; As also to demonstrate that that other way of proceeding by
   withdrawing communion is most suitable to the relation, that by Christs
   endowment all Churches stand in one towards another, yea and wherein
   the least (being a body to Christ) doth stand unto all: But we should
   too much exceed the bounds of an Epistle, and too long detayne the
   Reader from the fruitfull and pregnant labors of the worthy Authour.

   The God of peace and truth, santifie all the truths in it, to all those
   holy ends (and through his grace much more) which the holy and
   peaceable spirit of the, Author did intend.

   THO: GOODVVIN.

   PHILIP NYE.
     __________________________________________________________________

Of the Keys of the Kingdome of HEAVEN, and the Power thereof; according to the
WORD of GOD, &c.
     __________________________________________________________________

CHAP. I.

   What the Keyes of the Kingdome of Heaven be, and what their Power.

   THe Keyes of the Kingdom of Heaven are promised by the Lord Jesus (the
   head and King of his Church) unto Peter, Mat. 16. 19. To thee (saith
   Christ) will I give the keyes of the Kingdom of Heaven; and whatsoever
   thou shalt binde on earth, shall be bound in Heaven; and whatsoever
   thou shalt loose on earth, shall be loosed in Heaven. The words being
   Allegoricall, are therefore somewhat obscure: and holding forth honor
   and power in the Church, are therefore controversall; For where there
   is no honour (nor pride to pursue it) there is no contention. (Prov.
   15. 1.) It will not therefore be amisse, for opening of the Doctrine of
   the Power of the keyes; somewhat to open the words of this Text,
   whereon that power is built. Five words require a little clearing.

   1. What is here meant by the Kingdome of Heaven?

   2. What are the keys of this kingdom, and the giving of them?

   3. What are the acts of these Keyes, which are said to be binding and
   loosing?

   4. What is the object of these acts to be bound or loosed, here put
   under generall name, Whatsoever?

   5. Who is the subject recipient of this power, or to whom is this power
   given? To thee will I give the Keyes, &c.

   1. For the first: By the Kingdome of Heaven is here meant both the
   Kingdome of Grace, which is the Church; and the Kingdome of Glory,
   which is in the highest heavens; For Christ giving to Peter the keys of
   the kingdome of Heaven, conveyeth therewith not only this power to
   binde on earth (that is, in the Church on earth; for he gave him no
   power at all to binde in the world; The kingdome of Christ is not of
   this world;) but he gives him also this priviledge; That what he bound
   on earth, should be bound in heaven. And heaven being distinguished
   from the Church on earth, must needs be meant the kingdome of Glory.

   2. For the second: What the keys of the kingdom of heaven be?

   The keys of the kingdom are the Ordinances which Christ hath
   instituted, to be administred in his Church; as the preaching of the
   Word, (which is the opening and applying of it) also the administring
   of the Seals and censures; For by the opening and applying of these,
   both the gates of the Church here, and of heaven hereafter, are opened
   or .shut to the sons of men.

   And the giving of these keyes, implyeth, that Christ investeth those to
   whom he giveth them, with a power to open, and shut the gates of both.
   And this power lyeth partly in their spirituall calling (whether it be
   their office, or their place & order in the Church:) and partly in the
   concurse and co-operation of the Spirit of Christ, accompanying the
   right dispensation of these keyes; that is, of these Ordinances
   according to his will.

   Moreover, these keys are neither Sword nor Scepter; No Sword, for they
   convey not civill power of bodily life and death; nor Sceptre, for they
   convey not Soveraigne or Legislative power over the Church, but
   stewardly and ministeriall. As the key of the House of David was given
   to Hilkiah (Isa. 22. 22.) who succeeded Shebna in his office; and his
   office was lhbyt over the house, v. 15. and the same word over the
   house, is translated steward in the house, Gen. 43. 19.

   3. Touching the third thing, what are the acts of these keys?

   The acts of these keys, are said here to be binding and loosing, which
   are not the proper acts of materiall keys; for their acts be opening
   and shutting, which argueth the keys here spoken of be not materiall
   keys, but metaphoricall; and yet being keys they have a power also of
   opening and shutting: for Christ who hath the soveraigne power of these
   keyes, hee is said to have the key of David to open, and no man to
   shut; to shut, and no man to open, Rev. 3. 7. which implyeth, that
   these keys of Christs Kingdome, have such a power of opening and
   shutting, as that they do thereby, binde and loose, retain and remit;
   in opening, they loose, and remit: in shutting they binde, and retain;
   which will more appeare in opening the fourth point.

   The fourth point then is, What is the subject to be bound and loosed?

   The Text in Mat. 16. 9. saith, whatsoever, which reacheth not (so far
   as the Papists would stretch it) to whatsoever oathes, or covenants, or
   contracts, or counsels, or laves; as if whatsoever oathes of
   allegiance, covenants of lease or marriage, &c. the Pope ratifieth or
   dissolveth on earth, should be ratified or dissolved in heaven: No,
   this is not the key of the kingdome of heaven, but the key of the
   bottomlesse pit, Rev. 9. 1. But this word whatsoever is here put in the
   Neuter Gender, (not in the Masculine whomsoever) to imply both things
   and persons Things, as sins; Persons, as those that commit them. For so
   when our Saviour speaketh of the same acts, of the same keys, Joh. 20.
   21. he explaineth himself thus; Whose sins soever yee remit, they are
   remitted, and whose sins soever yee retain, they are retained.
   Whatsoever you binde on earth, is, as much therefore, as whose sins
   soever you retain on earth; and whatsoever you loose on earth, is as
   much as whose sins soever you loose on earth.

   Now this binding and loosing of whatsoever sins, in whosever commit
   them, is partly in the conscience of the sinner, and partly in his
   outward estate in the Church, which is wont to be expressed in other
   terms, either in foro interiori, or in foro exteriori. As when in the
   dispensation of the Ordinances of God, a sinner is convinced to lie
   under the guilt of sin, then his sin is retained, his conscience is
   bound under the guilt of it, and himself bound under some
   Church-censure, according to the quality and desert of his offence; and
   if his sin be the more hainous, himself is shut out from the communion
   of the Church: But when a sinner repenteth of his sin, and confesseth
   it before the Lord, and (if it he known) before his people also, and
   then in the ministery of the Doctrine and Disciple of the Gospel, his
   sin is remitted, and his conscience loosed from the guilt of it, and
   himself hath open and free entrance, both unto the promise of the
   Gospel, and into the gates of .the holy communion of the Church.

   5. The fifth point to be explained, is, To whom is this power of the
   keyes given? The Text saith, To thee Simon Peter, the sonne of Jona,
   whom Christ blesseth, and pronounceth blessed upon his holy confession
   of Christ, the Sonne of the living God, and upon the same occasion
   promiseth both to use him and his confession, as an Instrument to lay
   the foundation of his Church; and also to give him the keys of his
   Church, for the well ordering and governing of it. But it hath proved a
   busie Question, How Peter is to be considered in receiving this power
   of the keys, whether as an Apostle or as an Elder, (for an Elder also
   he was, 1 Pet. 5. 1.) or as a Believer professing his faith before the
   Lord Jesus, and his fellow Brethren. Now because wee are as well
   studious of peace, as of truth, wee will not leane to one of these
   interpretations, more than to another. Take any of them, it will not
   hinder our purpose in this ensuing Discourse, though (to speake
   ingenuously and without offence what we conceive) the sense of the
   words will be most full, if all the severall considerations be taken
   joyntly together. Take Peter considered not onely as an Apostle, but an
   Elder also, yea, and a Beleever too, professing his faith, all may well
   stand together. For there is a different power given to all these, to
   an Apostle, to an Elder, to a Beleever, and Peter was all these, and
   received all the power, which was given by Christ to any of these, or
   to all of these together. For as the Father sent Christ, so Christ sent
   Peter (as well as any Apostle) cum amplitudine, et plenitudine
   potestatis (so far as either any Church-Officer, or the whole Church
   itselfe, was capable of it) John 20. 21. So that Austin did not mistake
   when he said Peter received the keys in the name of the Church.
   Neverthelesse, wee from this place in Mat. 16. 19. will challenge no
   further power, either to the Presbytery, or to the Fraternatie of the
   Church, then is more expressly granted to them in other Scriptures. Now
   in other Scriptures it appeareth; First, That Christ gave the power of
   retaining or remitting of sins (that is, the power of binding and
   loosing, the whole power of the keys) to all the Apostles as well as to
   Peter Joh. 20. 21. 23. Secondly, It appeareth also that the apostles
   commended the rule and government of every particular Church to the
   Elders (the Presbytery) of that Church, Heb. 13. 17. 1 Tim. 5. 17. And
   therefore Christ gave the power of the Keys to them also. Thirdly, It
   appeareth farther that Christ gave the power of the keys to the Body
   likewise of the Church, even to the Fraternatie with the Presbytery.
   For the Lord Jesus communicateth the power of binding and loosing, to
   the Apostles, or Elders, together with the whole Church, when they are
   met in his name, and agree together in the censure of an offender, Mat.
   18. 17. 18. If an offender (saith he) neglect to heare the Church, let
   him be to thee as an Heathen or a Publican, that is, let him be
   excommunicated. Which censure administered by them, with the whole
   Church, he ratifieth with this promise of the power of the keys,
   Verily, I say unto you, whatsoever ye shall binde on earth, shall be
   bound in heaven, and whatsoever ye shall loose on earth, shall be
   loosed in heaven. In which place, howsoever there be some difference
   between Classicall and Congregationall Divines, what should be meant by
   the Church (Tell the Church) whether the Presbytery or the
   Congregation: yet all agree in this (and it is agreement in the truth,
   which wee seek for) That no offender is to be excommunicated, but with
   some concurse of the Congregation, at least by way. 1. Of consent to
   the sentence. 2. Of actual execution of it by withdrawing themselves
   from the offender so convicted and censured. Now this consent and
   concurse of the Congregation, which is requisite to the power and
   validitie of the censure, we conceive is some part of the exercise of
   the power of the keys.

   So that when Christ said to Peter, To thee will I give the keys of the
   kingdom of heaven: If Peter then received the whole power of the keys,
   then he stood in the roome and name of all such, as have received any
   part of the power of the keys, whether Apostles, or Elders, or
   Churches. Or if he stood in the roome of an Apostle onely, yet that
   hindreth not, but that as he there received the power of an Apostle, so
   the rest of the Apostles received the same power, either there or
   elsewhere: and the Presbytery of each Church received, if not there,
   yet elsewhere, the power belonging to their office: and in like sort
   each Church or Congregation of professed Believers, received that
   portion also of Church-power which belonged to them.
     __________________________________________________________________

CHAP. II.

   Of the Distribution of the Keys, and their power, or of the severall
   sorts thereof.

   THE ordinary Distribution of the keys is wont to be thus delivered.
   There is clavis

   {

     1. Scientiæ, A key of knowledge, and

     2. Potestatis, a key of power: and the key of power is
   {

     1. Ordinis, Either a key of order, or

     2. Jurisdictionis, a key of Jurisdiction.

   This distribution though it goe for current both amongst Protestants
   and Papists, yet wee crave leave to expresse, what in it doth not fully
   satisfie us. Foure things in it seeme defective to us: 1. That any key
   of the kiqgdome of heaven should be left without power. For here in
   this distribution, the key of knowledge is contradistinguished from a
   key of power.

   2. There is a reall defect in omitting an integrall part of the keys,
   which is that key of power or liberty, which belongeth to the Church
   itself. But no marvell, though the Popish Clergie omitted it, who have
   oppressed all Church-libertie: and Protestant Churches, having
   recovered the libertie of preaching the Gospel, and ministery of the
   Sacraments, have been well satisfied therewith, so as some of them have
   looked no farther, nor so much as discerned their defect of
   Church-power, ot liberty due unto them in point of discipline: and
   others finding themselves wronged in withholding a key or power, which
   belongs to them, have wrested to themselves an undue power, which
   belongs not to them, the key of authority.

   3. There is another defect in the Distribution, in die. viding the key
   of order from the key of Jurisdiction of purpose to make way for the
   power of Chancellours and Commissaries in foro exteriori: who though
   they want the key of order, (having never entred into holy orders, as
   they are called, or at most into the order of Deacons onely; whereof
   our Lord spake nothing touching Jurisdiction) yet they have been
   invested with Jurisdiction, yea, and more then ministeriall authoritie,
   even above those Elders who labour in word and doctrine: By this
   sacralegious breach of order (which hath been as it were the breaking
   of the Files and Ranks in an Armie) Satan hath routed and ruined a
   great part of the libertie and puritie of Churches, and of all the
   Ordinances of Christ in them.

   4. A fourth defect, (but yet the least, which we observe in this
   distribution) is, that order is appropriated to the Officers of the
   Church onely. For though wee be far from allowing that sacralegious
   usurpation of the ministers office, which we heare of (to our griefe)
   to be practised in some places, that private Christians ordinarily take
   upon them to preach the Gospel publickly, and to minister Sacraments:
   Yet we put a difference between Office and Order. Office we looke at as
   peculiar to those, who are set apart for some peculiar function in the
   Church, who are either Elders or Deacons. But order (speaking of
   Church-order properly taken) is common to all the members of the
   Church, whether Officers or private brethren. There is an order as well
   in them that are subject, as in them that rule. There is a ta`xis as
   well ton upotaktikon, as ton epitaktikon. The maid in Athenæus is said
   therapa`ines ta`xin epila'bausa, as well as her Mistresse. Yet if any
   man be willing to make office and order æquipollent, we will not
   contend about words, so there be no erroneous apprehension wrapt into
   the matter. To come therefore to such a distribution of the keyes as is
   more suitable to Scripture phrase. For it becomes true Israelites
   rather to speak the language of Canaan, then the language of Ashdod.
   When Paul beheld, and rejoiced to behold, how the Church of Colosse had
   received the Lord Jesus, and walked in him he summeth up all their
   Church estate, to wit, their beautie and power, in these two, Faith and
   order, Col. 2. 5, 6. There is therefore a key of Faith, and a key of
   Order.

   The key of Faith, is the same which the Lord Jesus calleth the key of
   knowledge, Luke 11. 52. and which he complaineth, the Lawyers had taken
   away. Now that key of knowledge Christ speaketh of, was such, that if
   it had not been taken away, they that had it, had power by it to enter
   into the kingdom of heaven themselves, and it may be to open the doore
   to others, to enter also. Now such a knowledge whereby a man hath power
   to enter into heaven, is onely faith, which is often therefore called
   knowledge, as Isa. 53. 11. By the knowledge of him shall my righteous
   servant justifie many: that is, by the faith of Christ, And Joh. 17. 3,
   This is eternall life to know thee: that is, to beleeve on thee. This
   key therefore, the key of knowledge (saving knowledge) or which is all
   one, the key of faith, is common to all beleevers. A faithfull soul
   knowing the Scriptures, and Christ in them, receiveth Christ, and
   entreth through him into the kingdom of heaven, both here, and
   hereafter. Here he entreth into a state of grace through faith Heb. 4:
   3. and by the profession of his faith, he entreth also into the
   fellowship of the Church (which is the kingdom of heaven upon earth:)
   and by the same faith, as he beleeveth to justification, so be maketh
   confession to salvation, which is perfected in the kingdom of glory.
   Rom. 10. 10.

   The key of Order is the power whereby every member of the Church
   walketh orderly himself, according to his place in the Church, and
   helpeth his brethren, to walk orderly also.

   it was. that which the Apostles and Elders called upon Paul, so to
   carrie himself before the Jews in the Temple, that he might make it
   appear to all men that he walked orderly. (Act. 21. 18. 24.) Orderly,
   to wit, according to the order of the Jewish Chuch, with whom he then
   conversed. And it was the commandment which Paul gave to the whole
   Church of Thessalonica, and to all the members of it, to withdraw
   themselves from every brother that walketh disorderly, 2 Thes. 3. 6.
   This their withdrawing from him that walketh disorderly, was the
   exercise of their key of order. And it was a like exercise of the same
   key of order, when he requireth the Brethren to warne the unruly, which
   is, (in the originall) the same word, to admonish the disorderly: 1
   Thes. 5. 14. And this key of order (to wit, order understood in this
   sense) is common to all the members of the Church, whether Elders or
   brethren.

   Furthermore, of Order there be two keyes; a key of power, or interest:
   And the key of Authority or Rule. The first of these is termed in the
   Scriptures, Liberty: So distinguishing it from that part of Rule and
   Authority in the officers of the Church. We speak not here of that
   spirituall liberty, whether of impunitie, whereby the children of God
   are set free by the blood of Christ from Satan, hell, bondage of sin,
   curse of the Morall Law, and service of the Ceremoniall Law: nor of
   immunitie whereby we have power to be called the sons of God, to come
   boldly unto the throne of grace in prayer, and as heirs of glory, to
   look for our inheritance in light: but of that externall libertie, or
   interest which Christ also hath purchased for his people, as libertie
   to enter into the fellowship of his Church, libertie to chuse and call
   well gifted men to office in that his Church: libertie to partake in
   Sacraments, or seals of the Covenant of the Church: libertie and
   interest to joyn with officers in the due censure of offenders, and the
   like. This libertie and the acts thereof, are often exemplified in the
   Acts of the Apostles: and the Apostle Paul calleth it expressly by the
   name of libertie. Brethren (saith he) you have been called unto
   LIBERTY, onely use not your liberty as an occasion to the flesh, but by
   love serve one another. Gal. 5. 13. that the Apostle by that libertie
   meaneth Church libertie or power in ordering Church affaires, will
   evidently appeare, if we consult with the context, rather then with
   Commenters. For the Apostle having spent the former part of the
   Epistle, partly in the confirmation of his calling, partly in
   disputation against justification by the works of the Law, to the end
   of v. 8. of Chap. 5. in the ninth Verse he descendeth not to exhort
   unto bonos mores in generall, (as usually Commenters, take it) but to
   instruct in Church Discipline, in which he giveth three or foure
   directions to the tenth v. of Chap. 6. 1. Touching the censure of those
   corrupt Teachers, who had perverted and troubled them with that corrupt
   Doctrine of justification by works. Chap. 5 ver. 9. to the end of the
   Chap. 2. Touching the gentle admonition and restoring of a brother
   fallen by infirmitie, Chap. 6. ver. 1. to 5. 3. Touching the
   maintenance of their Ministers, ver. 6, 7, 8. and beneficence to
   others, ver. 9, 10.

   Touching the first, the censure of their corrupt teachers. 1. He layeth
   for the ground of it (that which himself gave for the ground of the
   excommunication of the incestuous Corinth, 1 Cor. 5. 6). A little
   leaven leaveneth the whole lump. vers. 9.

   2. He presumeth the Church will be of the same mind with him, and
   concur in the censure of him that troubled them with corrupt doctrine,
   v. 10. (from fellowship with which corrupt doctrine he cleareth himself
   v. 11.)

   3. He proceedeth to declare, what censure be wisheth might be dispended
   against him, and the rest of those corrupt teachers. I would (saith he)
   they were even cut off that trouble you: cut off, to wit, by
   excommunication, ver. 12. Now lest it should be objected by the
   brethren of the Church: But what power have we to cut them off? The
   Apostle answereth, they have a power and libertie (to wit to joyn with
   the sounder part of the Presbyterie, in casting them out, or cutting
   them off:) For brethren (saith he) you are called unto liberty.

   If it should be further objected, Yea, but give the people this power
   and libertie in some cases, either to cast off their teachers, or to
   cut them off, the people will soon take advantage to abuse this
   libertie unto much carnall licentiousnesse. The Apostle preventeth that
   with a word of wholsome counsell: Brethren (saith he) you have been
   called unto libertie: onely use not your liberty as an occasion to the
   flesh, but by love serve one another, v. 13. and thereupon seasonably
   pursued] this counsell with a caveat to beware of abusing this liberty
   to carnall contention, (an usuall disease of popular liberty) and
   withall dehorteth, them from all other fruits of the flesh, to the end
   of the Chapter. Evident therefore it is, that there is a key of power
   or libertie given to the Church (to the Brethren 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, as when through corrupt and
   pernicious doctrine, they turn from Shepherds to become ravenous
   wolves.

   Having spoken then of that first key of order, namely, the key of
   power, (in a more large sense) or liberty in the Church, there
   remaineth the other key of order, which is the key of Authority or of
   Rule, in a more strict sense which is in the Elders of the Church.
   Authority is a morall power, in a superiour order (or state) binding or
   releasing an inferiour in point of subjection. This key when it was
   promised to Peter, Math. 16. 19. and given to him with the rest of the
   Apostles,. Joh. 20. 23. they thereby had power to bind and loose; and
   it is the same Authority which is given to their successours the Elders
   whereby they are called to feed and rule the Church of God, as the
   Apostles had done before them. Acts, 20. 28. And indeed by opening, and
   applying the Law (the spirit of bondage accompanying the same) they
   bind sinners under the curse, and their consciences under guilt of sin,
   and fear of wrath, and shut the kingdom of heaven against them. And by
   opening and applying the Gospel (the Spirit of Adoption accompanying
   the same) they remit sin, and loose the consciences of beleeving
   repenting souls from guilt of sin, and open to them the doores of
   heaven. By vertue of this key, as they preach with all authoritie, not
   onely the doctrine of the Law, but also the Covenant of the Gospel so
   they administer the seals thereof, Baptisme, and the Lords Supper. By
   virtue also of this key, they with the Church do bind an obstinate
   offender under excommunication, Math. 18. 17. 18. and release, and for-
   give him upon his repentance. 2 Cor. 2. 7.

   This Distribution of the keys, And so of spiritual power, in the things
   of Christs kingdom we have received from the Scripture. But if any men
   out of love to Antiquitie, do rather affect to keep to the terms of the
   former more ancient Distribution (as there be who are as loath to
   change Antiquos terminos verborum, as agrarum) we would not stick upon
   the words rightly explained, out of desire both to judge and speak the
   same things with fellow-brethren. Onely then let them allow some
   spirituall power to the key of knowledge, though not Church-power. And
   in Church power let them put in as well a key of liberty, that is, a
   power and priviledge of interest, as a key of Authoritie. And by their
   key of order, as they do understand the key of office, so let them not
   divide from it the key of jurisdiction (for Christ hath given no
   jurisdiction, but to whom he hath given office) and so we willingly
   consent with them.
     __________________________________________________________________

CHAP. III.

   Of the subject of the power of the keyes, to whom they are committed:
   and first of the key of knowledge, and Order.

   AS the keys of the kingdom of heaven be divers, so are the subjects to
   whom they are committed, divers: as in the naturall body, diversitie of
   functions belongeth to diversity of members. 1. The key of knowledge
   (or which is all one, the key of Faith) belongeth to all the faithfull,
   whether joyned to any particular Church or no. As in the primitive
   times, men of grown yeers were first called and converted to the faith,
   before they were received into the Church: And even now an Indian or
   Pagan may not be received into the Church, till he have first received
   the faith, and have made profession of it before the Lord, and the
   Church: which argueth, that the key of knowledge is given not onely to
   the Church, but to some before they enter into the Church. And yet to
   Christians for the Churches sake: that they who receive this grace of
   faith, by it may receive Christ and his benefits, and therewith may
   receive also this priviledge, to find an open doore set before them, to
   enter into the fellowship of the Church. 2. The key of order (speaking
   as we do of Church order, as Paul doth, Col. 2. 5) belongeth to all
   such, who are in Church order, whether Elders or Brethren, For though
   Elders be in a superiour order, by reason of their office, yet the
   brethren (over whom the Elders are made Overseers and Rulers) they
   stand also in an order, even in orderly subjection, according to the
   order of the Gospel. It is true, every faithful soul that hath received
   a key of knowledge, is bound to watch over his neighbours soul, as his
   own, and to admonish him of his sin, unlesse he be a scorner: but this
   he doth, Non ratione ordinis, sed intuitu charitatis: not by vertue of
   a state of order which he is in (till in Church fellowship) but as of
   common Christian love and charitie. But every faithfull Christian who
   standeth in Church order is bound to do the same, as well respectu
   ordinis, as intuitu charitatis, by virtue of that royall Law, not onely
   of love, but of Church order, Matth. 16. 15, 16, 17. whereby if his
   brother who offended him, do not hearken to his conviction and
   admonition, he is then according to order, to proceed further, taking
   one or two with him: and if the offender refuse to hear them also, then
   he is by order to tell the Church, and afterwards walk towards him, as
   God shall direct the Church to order it.
     __________________________________________________________________

CHAP. IIII.

   Of the subject to whom to the key of Church priviledge, power, or
   Liberty is given.

   THIS key is given to the Brethren of the Church: for so saith the
   Apostle, in Gal. 5. 13. (in the place quoted and opened before)
   Brethren, you have been called to liberty. And indeed, as it is the eu
   einai, euexi'a, & eupraxi'a of a Commonwealth, the right and due
   establishment and ballancing of the liberties or priviledges of the
   people (which is in a true sense, may be called a power) and the
   authority of the Magistrate: so it is the safety of Church estate, the
   right and due settling and ordering of the holy power of the
   priviledges and liberties of the Brethren, and the ministeriall
   authority of the Elders. The Gospel alloweth no Church authority (or
   rule properly so called) to the Brethren, but reserveth that wholly to
   the Elders and yet preventeth the tyrannie and oligarchy, and
   exhorbitancy of the Elders, by the large and firm establishment of the
   liberties of the Brethren, which ariseth to a power in them. Bucers
   axiome is here notable; Potestas penes omnem Ecclesiam est; Authoritas
   ministerii penes Presbyteros & Episcopos. In Mat. 16. 19. where
   Potestas, or power being contradistinguished from Authoritas, Authority
   is nothing else but a liberty or priviledge.

   The liberties of the Brethren, or of the Church consisting of them, are
   many and great.

   1. The Church of Brethren hath the power, priviledges and liberty to
   choose their officers. In the choyce of an Apostle into the place of
   Judas, the people went as far as humane vote and suffrage could go. Out
   of 120 persons (Acts 1. 15.) they chose out, and presented two; out of
   which two (because an Apostle was to be designed immediately by God)
   God by lot chose one; And yet this one so chosen of God
   sunkatepsephi'sthe communibus omnium suffragiis inter duodecim
   Apostolos allectus est v. 26. was counted amongst the Apostles by the
   common suffrages of them all. And this place Cyprian presseth amongst
   others, to confirm the power, (that is exousi'an or priviledge, or
   liberty) of the people in choosing or refusing their Ministers. Plebs
   Christiana (saith he) vel maximé, potestatem habet, vel dignos
   sacerdotes eligendi, eel indignos recusandi, Epistol. 4. lib. 1.

   The like, or greater liberty is generally approved by the best of our
   Divines (studious of Reformation) from Acts 14. 23. They ordained them
   Elders, chosen by lifting up of hands.

   The same power is cleerly expressed in the choyce of Deacons, Acts 6.
   3. 5. 6. The Apostles did not choose the Deacons, but called the
   multitude together and said unto them, Brethren, looke you out seven
   men amongst you whom we may appoint over this businesse: And the saying
   pleased the whole multitude, and they chose Stephen, &c.

   2. It is a priviledge or a liberty the Church hath received, to send
   forth one or more of their Elders, as the publike service of Christ,
   and of the Church may require. Thus Epæphroditus was a Messenger or
   Apostle of the Church of Philippi unto Paul. Phil. 2. 25.

   3. The Brethren or the Church have power and liberty of propounding any
   just exception against such as offer themselves to be admitted unto
   their communion, or unto the seales of it: Hence Saul, when hee offered
   himself to the communion of the Church at Jerusalem, was not at first
   admitted thereto, upon an exception taken against him by the Disciples
   till that exception was removed, Acts 9. 26. 27. And Peter did not
   admit the family of Cornelius to Baptisme, till he had inquired of the
   Brethren, if any of them had any exception against it. Acts 10. 47.

   4. As the Brethren have a power of order, and the priviledge to
   expostulate with their Brethren, to case of private scandalls,
   according to the rule, Mat. 18. 15. 16. so in case of publike scandall,
   the whole Church of Brethren have power and priviledge to joyn with the
   Elders, in inquiring, hearing, judging of publike scandals; so as to
   binde notoribus offenders and impenitents under censure, and to forgive
   the repentant: For when Christ commandeth a brother, in case that
   offence cannot be healed privately, then to tell the Church, Mat. 18.
   17; it necessarily implyeth that the Church must heare him, and inquire
   into the offence complained of, and judge of the offence as they find
   it upon inquiry. When the Brethren that were of the circumcision
   expostulated with Peter about his communion with Cornelius, and his
   uncircumcised family, Peter did not reject them; and their complaint
   against him, as transgressing the bounds of their just power and
   priviledge, but readily addressed himself to give satisfaction to them
   all, Acts 11. 2. to 18. The Brethren of the Church of Corinth being
   gathered together with their Elders, in the name of the Lord Jesus, and
   with his power, did deliver the incestuous person to Satan, 1 Cor. 5.
   4. 5. And Paul reproveth them all, Brethren as well as Elders, that
   they had no sooner put him away from amongst them, v. 2. and expressly
   he alloweth to them all power to judge them that are within, v. 22.
   Yea, and from thence argueth, in all the Saints, even in the meanest of
   the Saints, an ability to judge between brethren, in the things of this
   life, as those that have received such a spirit of discerning from
   Christ, by which they shall one day judge the world, even Angels, so in
   the next Chapter, the 6. of that 1 Cor. 1. 2. 3. 4. 5. And the same
   Brethren of the same Church, as well as the Elders, he intreated to
   forgive the same incestuous Corinthian, upon his repentance. 2 Cor. 2.
   7. 8.

   If it be said, to judge is an act of rule; and to be Rulers of the
   Church, is not given to all the Brethren, but to the Elders only; Answ.
   All judgement is not an act of authority or rule; for there is a
   judgement of discretion, by way of priviledge, as well as of authority
   by way of sentence. That of discretion is common to all the Brethren,
   as well as that of authority belongeth to the Presbytery of that
   Church. In England the Jury by their verdict, as well as the Judge by
   his sentence, do both of them judge the same malefactor; yet in the
   Jury their verdict is but an act of their popular liberty. In the Judge
   it is an act of his Judiciall authority.

   If it be demanded, What difference is there between these two?

   The answer is ready, Great is the difference: for though the Jury have
   given up their judgement and verdict, yet the malefactor is not
   thereupon legally condemned, much lesse executed, but upon the sentence
   of the Judge. In like sort here, though the Brethren of the Church do
   with one accord give up their vote and judgement for the censure of an
   offender, yet he is not thereby censured, till upon the sentence of the
   Presbytery.

   If it be said again; Yea, but it is an act of authority to binde and
   loose, and the power to bind and loose, Christ gave to the whole
   Church, Mat. 18. 18.

   Answ. The whole Church may be said to bind and loose, in that the
   Brethren consent, and concurre with the Elders, both before the Censure
   in discerning it to be just and equall, and in declaring their
   discernment, by lifting up of their hands, or by silence, and after the
   censure, in rejecting the offender censured from their wonted
   Communion. And yet their discerning or approving of the justice of the
   censure before-hand, is not a preventing of the Elders in their work.
   For the Elders before that have not onely privately examined the
   offender and his offence, and the proofes thereof, to prepare the
   matter and ripen it for the Churches cognizance: but doe also publickly
   revise the heads of all the materiall passages thereof before the
   Church; and doe withall declare to the Church the counsell and will of
   God therein, that they may rightly discerne and approve what censure
   the Lord requireth to be administered in such a case. So that the
   peoples discerning and approving the justice of the censure before it
   be administered, ariseth from the Elders former instruction and
   direction of them therein: Whereunto the people give consent, in
   obedience to the will and rule of Christ. Hence is that speech of the
   Apostle: Wee have in readinesse to revenge all disobedience, when your
   OBEDIENCE IS FULFILLED. 2 Cor. 10, 6. The Apostles revenge of
   disobedience by way of reproofe in preaching, doth not follow the
   peoples obedience, but proceedeth whether the people obey it or no. It
   was therefore their revenge of disobedience by way of censure in
   discipline, which they had in readinesse, when the obedience of the
   Church is fulfilled in discerning and approving the Equitie of the
   Censure, which the Apostles or Elders have declared to them from the
   Word.

   This power or priviledge of the Church in dealing in this sort with a
   scandalous offender, may not be limited only to a private brother
   offending, but may reach also to an offensive Elder. For (as hath been
   touched already) it is plaine that the Brethren of the Circumcision,
   supposing Peter to have given an offence in eating with men
   uncircumcised, they openly expostulated with him about his offence, and
   he stood not with them upon termes of his Apostleship, much lesse of
   his Eldership, but willingly submitted himselfe to give satisfaction to
   them all. Acts, 11, 2 to 18. And Paul writeth to the Church of Colosse,
   to deale with Archippus, warning him to see to the fulfilling or his
   Ministry. Col. 4, 17. And very pregnant is his direction to the
   Galatians, for their proceeding to the utmost with their corrupt and
   scandalous false Teachers. I would (saith he) they were even cut off
   that trouble you; And that upon this very ground of their libertie,
   Gal. 5. 12, 13, as hath been opened above in Chap. 2.

   But whether the Church hath power or libertie for proceeding to the
   utmost censure of their whole Presbytery, is a Question of more
   difficultie.

   For, 1. It cannot well be conceived that the whole Presbytery should be
   proceeded against, but that by reason of their strong influence into
   the hearts of many of the Brethren, a strong partie of the Brethren
   will be ready to side with them: and in case of finding dissension and
   opposition, the Church ought not to proceed without consulting with the
   Synod. As when there arose dissension in the Church at Antioch and
   SIDING, (or as the word is sta'sis) they sent up to the Apostles and
   Elders at Jerusalem, who in way of Synod determined the businesse, Acts
   15. 2 to 23. A precedent and patterne of due Church proceedings in case
   of dissension, when some take with one side, some with another. But of
   that more hereafter.

   1. Excommunication is one of the highest acts of Rule in the Church,
   and therefore cannot be performed but by some Rulers. Now where all the
   Elders are culpable, there be no Rulers left in that Church to censure
   them. As therefore the Presbytery cannot excommunicate the whole Church
   (though Apostate) for they must tell the Church, and joyne with the
   Church in that Censure: So neither can the Church excommunicate the
   whole Presbytery, because they have not received from Christ an office
   of rule, without their Officers.

   If it be said the twentie-foure Elders (who represent the private
   members of the Church, as the foure living creatures doe the foure
   Officers) had all of them Crowns upon their heads, and sate upon
   thrones (Rev. 4. 4,) which are signes of regall authoritie; The answer
   is, The crowns and thrones argue them to be Kings, no more then their
   white rayments argue them to be Priests ver. 4, but neither Priests nor
   Kings by office, but by libertie to performe like spirituall duties by
   grace, which the other doe by grace and office: As Priests they offer
   up spirituall sacrifices; and as Kings they rule their lusts, passions,
   themselves, and their families, yea, the world and Church also after a
   sort; the world, by improving it to spirituall advantage: and the
   Church, by appointing their own Officers, and likewise in censuring
   their offendcers, not onely by their officers (which is as much as
   Kings are wont to doe) but also by their own royall assent, which Kings
   are not wont to doe, but onely in the execution of Nobles.

   But neverthelesse, though the Church want authoritie to excommunicate
   their Presbytery, yet they want not libertie to withdraw from them: For
   so Paul instructeth and beseecheth the Church of Rome (whom the holy
   Ghost foresaw would most stand in need of this counsell) to make use of
   this libertie: 1 beseech you (saith he) mark such as cause divisions
   and offences, contrary to the DOCTRINE you have received kai'
   ekkli'nate ap' auton WITHDRAW from them.

   So then by the agitation of this objection, there appeare two liberties
   of the Church more to be added to the former.

   One is this (which is the fifth libertie in members) the Church hath
   libertie in case of dissension amongst themselves to resort to a Synod.
   Acts 15. 1, 2. Where also it appeareth the Brethren enjoyed this
   libertie, to dispute their doubts till they were satisfied, ver. 7, 12,
   to joyne with the Apostles and Elders in the definitive sentence and in
   the promulgation of the same, ver. 22, 23.

   The sixth Libertie of the Church is, To withdraw from the communion of
   those, whom they want authoritie to excommunicate. For as they set up
   the Presbytery, by professing their subjection to them in the Lord: so
   they avoyd them by professed withdrawing their subjection from them
   according to God.

   A seventh and last libertie of the Church, is, Libertie of communion
   with other Churches. Communion we say: for it is a great Libertie, that
   no particular Church, standeth in subjection to another particular
   Church, no, not to a Cathedrall Church; but that all the Churches enjoy
   mutuall brotherly communion amongst themselves: which communion is
   mutually exercised amongst them seven waies, which for brevitie and
   memory sake, we summe up in seven words. 1. By way of Participation. 2.
   Of Recommendation. 3. Of Consultation. 4. Of Congregation into a Synod.
   5. Of Contribution. 6. Of Admonition. 7. Of Propagation or
   Multiplication of Churches.

   1. By way of Participation, the members of one Church, occasionally
   comming to another Church, where the Lords Supper commeth to be
   administered, are willingly admitted to partake with them at the Lord's
   Supper, in case that neither themselves, nor the Churches from whence
   they came, doe lie under any publique offence. For wee receive the
   Lord's Supper, not onely as a Seale of our communion with the Lord
   Jesus, and with his members in our owne Church, but also in all the
   Churches of the Saints.

   2. By way of Recommendation; Letters are sent from one Church to
   another, recommending to their watchfulnesse and communion, any of
   their members, who by occasion of businesse, are for a time to reside
   amongst them. As Paul sent Letters of Recommendation to the Church of
   Rome in the behalfe of Phoebe, a Deaconesse of the Church at Cenchrea.
   Rom. 16. 1, 2. And of these kind of Letters be speaketh to the Church
   of Corinth also, though not as needfull to himselfe (who was well known
   to them) yet for others, 2 Cor. 3. 1.

   But if a member of one Church have just occasion to remove himselfe,
   and his family, to take up his settled habitation in another Church,
   then the Letters written by the Church in his behalfe doe recommend him
   to their perpetual watchfulnesse and communion. And if the other church
   have no just cause to refuse him, they of his own Church do by those
   letters wholly dismisse him from themselves; whereupon the letters (for
   distinction sake) are called letters of dismission; which indeed do not
   differ from the other, but in the durance of the recommendation, the
   one recommending him for a time, the other for ever.

   3. By way of consultation, one Church hath liberty of communicating
   with another to require their judgement and counsell, touching any
   persons or cause, wherewith they may be better acquainted then
   themselves. Thus the Church of Antioch by their messengers consulted
   with the Church at Jerusalem, touching the necessity of circumcision.
   Acts 15. 3. Although the consultation brought forth a further effect of
   communion with Churches; to wit, their Congregation into a Synod. Which
   is the fourth way of communion of Churches. All the Churches have the
   like liberty of sending their Messengers, to debate and determine in a
   Synod, such matters as do concern them all. As the Church or Antioch
   sent messengers to Jerusalem for resolution and satisfaction in a doubt
   that troubled them; the like liberty by proportion might any other
   Church have taken; yea, many Churches together; yea, all the Churches
   in the world, in any case, that might concern them What authority these
   Synods have received, and may put forth, will come to be considered in
   the sequele.

   A fifth way of communication of Churches is, the liberty of giving and
   receiving mutuall supplies and succours one from another. The Church of
   Jerusalem communicated to the Churches of the Gentiles, their
   spirituall treasures of gifts of Grace; and the Churches of the
   Gentiles ministred back again to them, liberall oblations of outward
   beneficence. Rom. 15. 26. 27, Act 11. 29. 30. When the Church of
   Antioch aboundeth with more variety of spirituall gifted men, then the
   state of their own Church stood in need of; they fasted and prayed; as
   for other ends, so for the inlargement of Christs Kingdome in the
   improvement of them. And the Holy Ghost opened them a dore for the
   succour of many countries about them, by the sending forth of some of
   them, Act 13. 1. 2. 3.

   A sixth way of communion of Churches is, by way of mutuall admonition,
   when a publike offence is found amongst any of them: For as Paul had
   liberty to admonish Peter before the whole Church at Antioch, when hee
   saw him walke not with a right foot (and yet Paul had no authority over
   Peter, but onely both of them had equall mutuall interest one in
   another) Gal. 2. 11. to 14. So by the same proportion, one Church hath
   liberty to admonish another, though they be both of them of equall
   authority; seeing one Church hath as much interest in another, as one
   Apostle in another. And if by the royall law of love, one Brother hath
   liberty to admonish his brother in the same Church, (Mat. 18. 15. 16)
   then by the same rule of brotherly love and mutual watchfulness, one
   Church hath power to admonish another, in faithfulnesse to the Lord,
   and unto them. The Church in the Canticles took care not only for her
   own members, but for her little sister, which she thought had no
   breast; yea, and consulteth with other churches what to do for her.
   Cant. 8. 8. And would she not then have taken like care, in case their
   little sister having breasts, her breasts had been distempered and
   given corrupt matter instead of milke?

   A seventh way of communion of churches may be by way or propagation,
   and multiplication of churches: As when a particular Church of Christ
   shall grow so full of members, as all of them cannot heare the voyce of
   their Ministers; then as an Hive full of Bees swarmeth forth, so is the
   church occasioned to send forth a sufficient number of her members, fit
   to enter into a church-state, and to carry along Church-work amongst
   themselves. And for that end they either send forth some one or other
   of their Elders with them, or direct them where to procure such to come
   unto them. The like course is wont to be taken, when sundry Christians
   coming over from one countrey to another; such as are come over, first,
   and are themselves full of company; direct those that come after them,
   and assist them in like sort, in the combination of themselves into
   Church order, according to the rule of the Gospel. Though the Apostles
   be dead, whose office it was to plant and gather and multiply Churches;
   yet the work is not dead, but the same power of the keyes is left with
   the Churches in common, and with each particular church for her part,
   according to their measure, to propagate and inlarge the kingdome of
   Christ (as God shall give opportunity) throughout all generations.
     __________________________________________________________________

CHAP. V.

   Of the subject to whom the key of Authority is committed.

   THe key of Authoritie or Rule, is committed to the Elders of the
   Church, and so the act of Rule is made the proper act of their office,
   The Elders that rule well, &c. 1 Tim. 5. 17. Heb. 13. 7. 17.

   The speciall acts of this rule are many.

   The first and principall is that which the Elders who labour in the
   Word and Doctrine, are chiefly to attend unto, that is, the preaching
   of the Word with all Authoritie, and that which is annexed thereto, the
   administration of the Sacraments or seals. Speak, rebuke, and exhort
   (saith Paul to Titus) with all authoritie. Tit. 2. 15. And that the
   administration of the seals is annexed thereto, is plain from Mat. 28.
   19. 20. Go (saith Christ to the Apostles) make Disciples and baptize
   them, &c.

   If it be objected, private members may all of them prophecie
   publilquely. 1 Cor. 14. 31. And therefore also baptize: and so this act
   of Authority is not peculiar to preaching Elders. Ans. 1. The place in
   the Corinths doth not speak of ordinarie private members, but of men
   furnished with extraordinary gifts. Kings at the time of their first
   Coronation gave many extraordinary large gifts, which they do not daily
   poure out in like sort in their ordinary government. Christ soon after
   his ascension poured out a larger measure of his Spirit then in times
   succeeding. The members of the Church of Corinth (as of many other in
   those primitive times) were inriched with all knowledge, and in all
   utterance. 1 Cor. 1. 5. And the same persons that had the gift of
   prophesie in the Church of Corinth, had also the gift of tongues, which
   put upon the Apostle a necessitie to take them off from their frequent
   speaking with tongues, by preferring prophesie before it, 1 Cor. 14. 2.
   to 24. So that though all they might prophesie (as having extraordinary
   gifts for it) yet the like libertie is not allowed to them that want
   the like gifts. In the Church of Israel, none besides the Priests and
   Levites, did ordinarily prophesie, either in the Temple, or in the
   Synagogues, unlesse they were either furnished with extraordinarie
   gifts of prophesie, (as the Prophets of Israel) or were set apart, and
   trained up, to prepare for such a calling, as the sons of the Prophets.
   When Amos was forbidden by the high Priest of Bethel, to prophesie at
   Bethel, Amos doth not allege nor plead the libertie of any Israelite to
   prophesie in the holy Assemblies, but alledgeth onely his
   extraordinarie calling. Amos 7. 14. 15. It appeareth also that the sons
   of the Prophets, that is, men set apart, and trained up to prepare for
   that calling, were allowed the like libertie, 1 Sam. 19. 20.

   Answ. 2. But neither the sons of the Prophets, nor the Prophets
   themselves, were wont to offer sacrifices in Israel (except Samuel and
   Elijah by speciall direction) nor did the extraordinarie Prophets in
   Corinth take upon them to administer Sacraments.

   If any reply, That if the Prophets in the Church at Corinth had been
   endued with extraordinarie gifts of prophesie, they had not been
   subject to the judgment of the Prophets, which these are directed to
   be. 1 Cor. 14. 22.

   Ans. It followeth not. For the people of God were to examine all
   prophesies, by the Law and testimonie, and not to receive them but
   according to that rule. Psal. 8. 20. Yea, and Paul himself referreth
   all his Doctrine to the Law and Prophets. Act. 26. 22. And the Bereans
   are commended for examining Pauls doctrine according to the Scriptures.
   Act. 17. 11. 12.

   2. A second act of Authoritie common to the Elders is, they have power,
   as any weighty occasion shall require, to call the Church together, as
   the Apostles called the Church together for the election of Deacons,
   Act. 6. 2. And in like sort are the Priests of the old Testament
   stirred up to call a solemne Assembly, to gather the Elders, and all
   the inhabitants of the land, to sanctifie a Fast, Joel 1. 13. 14.

   3. It is an act of their power, to examine, if Apostles, more then any
   others (whether officers or members) before they be received of the
   Church. Rev. 2. 2.

   A fourth act of their rule is, the Ordination of Officers (whom the
   people have chosen) whether Elders or Deacons. 1 Tim. 4. 14. Act. 6. 6.

   5. It is an act of the key of Authoritie, that the Elders open the
   doors of speech and silence in the Assembly. They were the Rulers of
   the Synagogue, who sent to Paul and Barnabas to open their mouthes in a
   word of exhortation, Act. 13. 15. and it is the same power which
   calleth men to speak, to put men to silence when they speak amisse. And
   yet when the Elders themselves do lie under offence, or under suspicion
   of it, the Brethren have liberty to require satisfaction, in a modest
   manner, concerning any public breach of rule, as hath been mentioned
   above out of Act. 11. 2. 3. &c.

   6. It belongeth to the Elders to prepare matters before hand, which are
   to be transacted by themselves, or others in the face of the
   Congregation, as the Apostles and Elders being met at the house of
   James, gave direction to Paul, how to carry himself, that he might
   prevent the offence of the Church, when he should appear before them.
   Act. 21. 18. Hence when the offence of a brother is (according to the
   rule in Math. 18. 17.) to be brought to the Church, they are beforehand
   to consider and enquire whether the offence be really given or no,
   whether duely proved, and orderly proceeded in by the Brethren
   according to rule, and not duly satisfied by the offender: lest
   themselves and the Church, be openly cumbred with unnecessary and
   tedious agitations: but that all things transacted before the Church,
   be carried along with most expedition and best edification. In which
   respects they have power to reject causlesse and disorderly complaints,
   as well as to propound and handle just complaints before the
   Congregation.

   7. In the handling of an offence before the Church, the Elders have
   authoritie both Jus dicere, and Sententiam ferre; When the offence
   appeareth truly scandalous; the Elders have power from God to informe
   the Church, what the Law (or Rule and will) of Christ is for the
   censure of such an offence: And when the Church discerns the same, and
   hath no just exception against it, but condescendeth thereto, it is a
   further act of the Elders power, to give sentence against the offender.
   Both these acts of power in the Ministers pf the Gospel, are foretold
   by Ezekiel Chap. 44. 23. 24. They shall teach my people the difference
   between holy and prophane, and cause them to discerne between the
   uncleane and the cleane. And in controversie they shall stand in
   judgement, and they shall judge it according to my judgement, &c.

   8. The Elders have power to dismisse the Church, with a blessing in the
   name of the Lord, Num. 6. 23. to 26. Heb. 7. 7.

   9. The Elders have received power, to charge any of the people in
   private, that none of them live either inordinately without a calling,
   or idlely in their calling, or scandalously in any sort. 2 Thes. 3. 6.
   & ver. 8. 10. 11. 12.

   The Apostles command argueth a power in the Elders, to charge these
   duties upon the people effectually.

   10. What power belongeth to the Elders in a Synod, is more fitly to be
   spoken to in the Chapter of Synods.

   11. In case the Church should fall away to blasphemy against Christ,
   and obstinate rejection and persecution of the way of grace, and either
   no Synod to be hoped for, or no helpe by a Synod, the Elders have power
   to withdraw (or separate) the Disciples from them, and to carry away
   the Ordinances with them, and therewithall sadly to denounce the just
   judgment of God against them, Act 19. 9. Exod. 33. 7. Mark 6. 11. Luk
   10. 11. Act. 13. 46.

   Obj. But if Elders have all this power to exercise all these acts of
   Rule, partly over the private members, partly over the whole Church,
   how are they then called the servants of the Church? 2 Cor. 4. 5.

   Answ. The Elders to be both servants and Rulers of the Church, may both
   of them stand well together. For their rule is not lordly, as if they
   ruled of themselves, or for themselves, but stewardly and ministeriall,
   as ruling the Church from Christ, and also from their call: and
   withall, ruling the Church for Christ; and for the Church, even for
   their spirituall everlasting good. A Queene may call her servants, her
   mariners, to pilot and conduct her over the sea to such an Haven: yet
   they being called by her to such an office, shee must not rule them in
   steering their course, but must submit berselfe to be ruled by them,
   till they have brought her to her desired Haven. So is the case between
   the Church and her Elders.
     __________________________________________________________________

CHAP. VI.

   Of the Power and Authoritie given to Synods.

   SYNODS wee acknowledge being rightly ordered, as an Ordinance of
   Christ. Of their Assembly wee find three just causes in Scripture. 1.
   When a Church wanting light or peace at home, desireth the counsell and
   helpe of other Churches, few or moe. Thus the Church of Antioch being
   annoyed with corrupt teachers, who darkned the light of the truth, and
   bred no small dissension amongst them in the Church; they sent Paul and
   Barnabas and other messengers unto the Apostles and Elders at
   Hierusalem, for the establishment of Truth and Peace. In joyning the
   Elders to the Apostles (and that doubtlesse by the advise of Paul and
   Barnabas) it argueth that they sent not to the Apostles as
   extraordinary and infallible, and authenticall Oracles of God (for then
   what need the advise and helpe of Elders?) but as wise and holy guides
   of the Church, who might not onely relieve them by some wise counsell,
   and holy order, but also set a Precedent to succeeding ages, how
   errours and dissensions in Churches might be removed and healed. And
   the course which the Apostles and Elders tooke for clearing the matter,
   was not by publishing the counsell of God with Apostolick authoritie,
   from immediate revelation, but by searching out the truth in an
   ordinary way of free disputation, Act. 15, v. 7, which is as fit a
   course for imitation in after ages, as it was seasonable for practice
   then.

   2. Just consequence from Scripture giveth us another ground for the
   assembly of many Churches, or of their messengers, into a Synod, when
   any Church lyeth under scandall, through corruption in doctrine and
   practice, and will not be healed by more private advertisements of
   their own members, or of their neighbour Ministers, or Brethren. For
   there is a brotherly communion, as between the members, of the same
   Church, so between the Churches. We have a little sister, (saith one
   Church to another, Cant. 8. 8.) therefore Churches have a brotherly
   communion amongst themselves. Look then as one brother being offened
   with another, and not able to heal him by the mouth of two or three
   brethren privately, it behooveth him to carry it to the whole church so
   by -proportion, if one Church see matter of offence in another, and be
   hot able to heal it in a more private way, it will behove them to
   procure the Assembly of many churches, that the offence may be orderly
   heard, and judged, and removed.

   3. It may so fall out that the state of all the churches in the
   countrey may be corrupted and beginning to discern their corruption,
   may desire the concurse and counsell one of another, for a speedy, and
   safe, and generall reformation. And Then so meeting and conferring
   together, may renew their covenant with God, and conclude and determine
   upon a course, that may tend to the publike healing, and salvation of
   them all. This was a frequent practice in the Old Testament in the time
   of Asa, 2 Chron. 15. 10 to 15, in the time of Hezekiah, 2 Chron. 29. 4
   to 19. In the time of Josiah, 2 Chron. 34. 29 to 33, and in the time of
   Ezra, Ezra 10. 1 to 5. These and the like examples were not peculiar to
   the Israelites as one intire nationall Church: For in that respect they
   appealed from every Synagogue and Court in Israel to the nationall high
   Priest, and Court at Jerusalem, as being all of them subordinate
   thereunto (and therefore that precedent is usually waved by our best
   Divines, as not appliable to Christian churches;) but these examples
   hold forth no superiority in one church or court over another, but all
   of them in an equall manner, give advice in common, and take one common
   course for redresse of all. And therefore such examples are fit
   precedents for churches of equall power within themselves, to assemble
   together, and take order with one accord, for the reformation of them
   all.

   Now a Synod being assembled; three questions arise about their power:
   1. What is that power they have received? 2. How far the fraternity
   concurreth with the Presbyterie in it; the brotherhood with the
   Eldership? 3. Whether the power they have received reacheth to the
   injoyning of things, both in their nature, and in their use
   indifferent?

   For the first: we dare not say that their power reacheth no farther
   then giving counsell; for such as their ends be, for which according to
   God, they do assemble, such is the power given them of God, as may
   attain those ends. As they meet to minister light and peace to such
   churches, as through want of light and peace lye in error (or doubt at
   least) and variance; so they have power by the grace of Christ, not
   only to give light and counsell in matter of Truth and Practice; but
   also to command and enjoyn the things to be believed and done. The
   expresse words of the Synodall letter imply no lesse; It seemed good to
   the Holy Ghost, and unto us, to lay upon you no other burthen, Act. 15,
   27. This burthen therefore, to observe those necessary things which
   they speak of, they had power to impose. It is an act of the binding
   power of the keys, to bind burthens. And this binding power ariseth not
   only materially from the weight of the matters imposed, (which are
   necessary necessitate præcepti from the word) but also formally, from
   the authority of the Synod, which being an Ordinance of Christ, bindeth
   the more for the Synods sake. As a truth of the Gospel taught by a
   Minister of the Gospel, it bindeth to faith and obedience, not only.
   because it is the Gospel, but also because it is taught by a Minister
   for his callings sake, seeing Christ hath said, Whoso receiveth you
   receiveth me. And seeing also a Synod sometime meeteth to convince, and
   admonish an offending Church or Presbyterie; they have power therefore,
   (if they cannot heal the offenders) to determine to withdraw communion
   from them. And further, seeing they meet likewise sometimes for
   generall information; they have power to decree and publish such
   Ordinances, as may conduce according to God, unto such reformation:
   Examples whereof wee read, Neh. 10. 32. to 39. 2 Chron. 15. 12. 13.

   For the second question; How far the Fraternity, or the Brethren of the
   Church, may concurre with the Elders in exercising the power of the
   Synod?

   The Answer is; The power which they have received is a power of
   liberty: As 1. They have liberty to dispute their doubts modestly and
   Christianly amongst the Elders: For in that Synod at Jerusalem, as
   there was much disputation, Act 15. 7. so the multitude had a part in
   the Disputation v. 12. For after Peters speech, it is said, the whole
   multitude kept silence, and silence from what? to wit, from the speech
   last in hand amongst them, and that was from Disputation. 2. The
   Brethren of the church had liberty to joyn with the Apostles and
   Elders, in approving the sentence of James & determining the same as
   the common sentence of them all. 3. They bad liberty to joyn with the
   Apostles and Elders in choosing and sending messengers, and in writing
   Synodall letters in the names of all, for the publishing of the
   sentence of the Synod. Both these points are expressed in the text v.
   22. 23. to 29. Then pleased it the Apostles and Elders, with the whole
   Church, to send chosen men, and to write Letters by them. See the whole
   church distinguished from the Apostles and Elders; and those whom he
   called the whole Church v. 22. he calleth the Brethren v. 23. The
   Apostles, and Elders, and Brethren, &c.

   But though it may not be denyed, that the Brethren of the Church
   present in the Synod, had all this power of liberty, to joyn with the
   Apostles and Elders in all these acts of the Synod; yet the authority
   of the Decrees lay chiefly (if not only) in the Apostles and Elders.
   And therefore it is said, Acts 16. 4, That Paul and Silas delivered to
   the Churches for to keep the Decrees that were ordained of the Apostles
   and Elders; So then it will be most safe to preserve to the Church of
   Brethren their due liberties, and to reserve to the Elders their due
   authority.

   If it be said, The Elders assembled in a Synod, have no authority to
   determine or conclude any act that shall binde the Churches, but
   according to the instructions which before they have received from the
   Churches.

   Answ. Wee do not so apprehend it For what need Churches sent to a Synod
   for light and direction in ways of truth and peace, if they be resolved
   afore-hand how far they will go? It is true if the Elders of Churches
   shall conclude in a Synod any thing prejudiciall to the truth and peace
   of the Gospel, they may justly expostulate with them at their return,
   and refuse such sanctions as the Lord hath not sanctioned. But if the
   Elders be gathered in the name of Christ in a Synod, and proceed
   according to the rule, (the word) of Christ, they may consider and
   conclude sundry points expedient for thee state of their Churches,
   which the Churches were either ignorant or doubtful of before.

   As for the third Question, whether the Synod have power to injoyn such
   things as are both in their nature and their use indifferent? We should
   answer it negatively, and our reasons be:

   1. From the pattern of that precedent of Synods, Act. 15. 18. They laid
   upon the Churches no other burthen, but those necessary things
   necessary, though not all of them in their own nature, yet for present
   use, to avoid the offence both of Jew and Gentile: of the Jew by eating
   things strangled and blood; of the Gentile and Jew both, by eating
   things sacrificed to idols, as Paul expoundeth that Article of the
   Synod, 1 Cor. 8. 10. 11. 12. and Chap. 10. 28. This eating with offence
   was a murther of a weak brothers soule, and a sin against Christ. 1
   Cor. 8. 11. 12. and therefore necessary to be forborn, necessitate
   præcepti, by the necessity of Gods Commandment.

   2. A second reason may be from the latitude of the Apostolicall
   commission, which was given to them, Mat. 28. 19. 20. where the
   Apostles are commanded to teach the people to observe all things which
   Christ hath commanded. If then the Apostles teach the people to observe
   more then Christ hath commanded, they go beyond the bounds of their
   commission, and a larger commission then that given to the Apostles,
   nor Elders, nor Synods, nor Churches can challenge.

   If it be said, Christ speaketh only of teaching such things which he
   had commanded as necessary to salvation.

   Answ. If the. Apostles or their successors should hereupon usurpe an
   authority to teach the people things indifferent, they must plead this
   their authority from some other commission given them elsewhere: for in
   this place there is no foot-step for any such power. That much urged,
   and much abused place in 1 Cor. 14. 40 will not reach it. For though
   Paul requiring in that place, all the duties of Gods worship, whether
   Prayer or Prophesying, or Psalmes, or Tongues, &c. that they should be
   performed decently and orderly, he thereby forbiddeth any performance
   thereof undecently; as for men with long hayre, and women to speak in
   open assemblies, especially to pray with their hair loose about them.
   And though he forbiddeth also men speaking two or three at once, which
   to do, were not order, but confusion; yet he doth not at all, neither
   himself injoyn, nor allow the Church of Corinth to injoyn such things
   as decent, whose want, or whose contrary is not undecent; nor such
   orders, whose want or contrary would be no disorder. Suppose the Church
   of Corinth (or any other Church or Synod) should enjoyn their Ministers
   to preach in a gown. A gown is a decent garment to preach in: Yet such
   an Injunction is not grounded upon that Text of the Apostle. For then a
   Minister in neglecting to preach in a gown, should neglect the
   commandment of the Apostle, which yet indeed he doth not. For if he
   preach in a cloak, he preacheth decently enough, and that is which the
   Apostles Canon reacheth to. In these things Christ never provided for
   uniformitie, but onely for unity.

   For a third reason of this point, (and to adde no more) it is taken
   from the nature of the Ministeriall office, whether in a Church or
   Synod. Their office is stewardly, not lordly: they are Embassadours
   from Christ, and for Christ. Of a steward it is required he be found
   faithfull 1 Cor. 4. 1. 2. and therefore he may dispense no more
   injunctions to Gods house, then Christ hath appointed him: Neither may
   an Embassadour proceed to do, any act of his office, further then what
   he hath received in his Commission from his Prince. If he go further,
   he maketh himself a Prævaricator, not an Embassadour.

   But if it be enquired, Whether a Synod hath power of Ordination, and
   Excommunication; we would not take upon us hastily to censure the many
   notable precedents of ancient and later Synods, who have put forth acts
   of power in both these kinds. Onely we doubt that from the beginning it
   was not so: and for our own parts, if any occasion of using this power
   should arise amongst ourselves (which hitherto through preventing
   mercie it hath not) we (in a Synod) should rather chuse to determine,
   and to publish and declare our determination. That the ordination of
   such as we find fit for it, and the excommunication of such as we find
   do deserve it, would be an acceptable service both to the Lord, and to
   his Churches but the administration of both these acts we should refer
   to the Presbyterie of the severall Churches, whereto the person to be
   ordained is called, and whereof the person to be excommunicate is a
   member: and both acts to be performed in the presence, and with the
   consent of the several! Churches, to whom the matter appertaineth. For
   in the beginning of the Gospel in that precedent of Synods, Act. 15. we
   find the false teachers declared to be disturbers and troublers of the
   Churches, and subverters of their souls, Act. 15. 24. but no condigne
   censure dispensed against them by the Synod. An evident argument to us,
   that they left the censure of such offenders (in case they repented
   not) to the particular Churches, to whom they did appertain. And for
   Synodical! ordination, although Act. 1. be alledged, where Matthias was
   called to be an Apostle, yet it doth not appear that they acted then in
   a Synodicall way: no more then the Church of Antioch did, when with
   fasting and prayer they by their Presbyters imposed hands on Paul and
   Barnabas, and thereby separated them to the work of the Apostleship,
   whereto the Holy Ghost had called them, Act. 13. 1. 2. 3. Whence as the
   Holy Ghost then said, Aphorisate de' moi ton te Barna'ban kai to`n
   Saulon so therefore Paul styleth himself Apo'stolos aphorisme'nos, Rom.
   1. 1. And this was done in a particular Church, not in a Synod.
     __________________________________________________________________

CHAP. VII.

   Touching the first Subject of all the forementioned power of the Keyes.
   And an explanation of Independency.

   WHAT that Church is, which is the first subject of the power of the
   keyes, and whether this Church have an independent power in the
   exercise thereof, though they be made two distinct questions, yet (if
   candidly interpreted) they are but one. For whatsoever is the first
   subject of any accident or adjunct, the same is independent in the
   enjoyment of it, that is, in respect of deriving it from any other
   subject like itself. As if fire be the first subject of heat, then it
   dependeth upon no other subject for heat. Now in the first subject of
   any power, three things concur. 1. It first receiveth that power
   whereof it is the first subject, and that reciprocally. 2. It first
   addeth and putteth forth the exercise of that power. 3. It first
   communicateth that power to others. As we see in Fire, which is the
   first subject of heat: it first receiveth heat, and that reciprocally.
   All fire is hot, and whatever is hot is fire, or hath fire in it.
   Again, Fire first putteth forth heat itself, and also first
   communicateth heat, to whatsoever things else are hot. To come then to
   the first subject of Church-power, or of the power of the keyes. The
   substance of the doctrine thereof, may be conceived and declared in a
   few Propositions. Church-power is either supream and soveraign, or
   subordinate and ministeriall. Touching the former, take this
   proposition.

   The Lord Jesus Christ, the head of his Church, is the Proton Lektiko`n,
   the first proper subject of the soveraign power of the keyes. He hath
   the key of David: He openeth, and no man shutteth; He shutieth, and no
   man openeth, Rev. 3. 7. The government is upon his shoulder, Isa. 9. 6.
   And himself declareth the same to his Apostles, as the ground of his
   granting to them Apostolicall power. All power (saieth he) is given to
   me in heaven and earth, Matth. 28. 18. Go ye therefore, &c.

   Hence 1. All legislative power (power of making of Laws) in the Church
   is in him, and not from him derived to any other, Jam. 4. 12. Isa. 33.
   22. The power derived to others, is onely to publish and execute his
   Laws and Ordinances, and to see them observed, Mat. 28. 20. His Laws
   are perfect, Psal. 19. 9. and do make the man of God perfect to every
   good work, 2 Tim. 3. 17. and need no addition.

   2. From his soveraign power it proceedeth, that he onely can erect and
   ordain a true constitution of a Church-estate, Heb. 3. 3 to 6. He
   buildeth his own house, and setteth the pattern of it, as God gave to
   David the pattern of Solomons Temple, 1 Chron. 28. 19. None hath power
   to erect any other Church-frame, then as this Master-builder hath left
   us a pattern thereof in the Gospel. In the Old Testament the Church set
   up by him was Nationall, in the New, Congregationall; yet so as that in
   sundrie cases it is ordered by him, many congregations or their
   messengers, may be assembled into a Synod. Act. 15.

   3. It is from the same soveraigne power, that all the offices, or
   ministeries in the Church are ordained by him, 1 Cor. 12. 5. yea and
   all the members are set in the body by him, together with all the power
   belonging to their offices and places; as in the naturall body, so in
   the Church. 1 Cor. 12. 18.

   4. From this soveraigne power in like sort it is, that all gifts to
   discharge any office, by the officers, or any duty by the members are
   from him, 1 Cor. 12. 11. All treasures of wisdome, and knowledge, and
   grace, and the fulnesse thereof, are in him for that end, Col. 2. 3.
   and v. 9. 10. Joh. 1. 16. 5.

   5. From this soveraigne power it is, that all the spirituall power, and
   efficacie, and blessing, in the administration of these gifts in these
   offices and places, for the gathering and edifying, and perfecting of
   all the Churches, and of all the Saints in them is from him, Mat. 28.
   20. Lo I am with you alwayes, &c. Col. 1. 29. 1 Cor. 15. 9.

   The good pleasure of the Father, the personall union of the humane
   nature with the eternall Son of God, -His -purchase of his Church with
   his own blood, and His deep humiliation of himself unto the death of
   the Crosse, have all of them obtained to him this his highest
   exaltation, to be head over all things unto the Church, and to injoy as
   king thereof this soveraigne power, Col. 1. 19. Col. 2. 2. 9. 10. Act.
   20. 28. Phil. 2. 8. to 11.

   But of this soveraigne power of Christ, there is no question amongst
   Protestants, especially studious of Reformation. Now as concerning the
   ministerial power, we give these following Propositions.

   I. Propos. A particular Church or Congregation of Saints, professing
   the faith, TAKEN INDEFINITELY FOR ANY CHURCH (one as well as another)
   is the first subject of all the Church offices, with all their
   spirituall gifts and power, which Christ hath given to be executed
   amongst them; whether it be Paul, or Apollos, or Cephas, all are yours,
   (speaking to the Church of Corinth, 1 Cor. 3. 22.) not as a peculiar
   priviledge unto them, but common to them with any other particular
   Church. And theirs was such a Church, of whom it is said; That they
   came all together into one place, for the communication of their
   spirituall gifts, 1 Cor. 14. 23. And Paul telleth the same Church, that
   God hath set the officers and their gifts, and all variety of members,
   and their functions in his Church, 1 Cor. 12. 28, where it is not so
   well translated [some] God hath set some in his Church, for hee hath
   set all; but speaking of the members of the Church, v. 27. he
   proceedeth to exemplifie those members in v. 28. kai ous men etheto ho
   theos en te ekklesia, and which God hath set in his Church; that is,
   which members, Apostles, Prophets, &c. For though the Relative be not
   of the same gender with the Antecedent before, yet it is an usuall
   thing with the pen-men of the New Testament, to respect the sense of
   the words, and so the person intended, rather then the gender of their
   name, and to render the Relative of the same gender and case with the
   Substantive following: so here o'us me`n Aposto'lous Prophe'tas, &c.

   In the new Testament, it is not a new observation that wee never read
   of any nationall church, nor of any nationall officers given to them by
   Christ. In the old Testament indeed, we reade of a nationall church.
   All the tribes of Israel were three times in a yeer to appeare before
   the Lord in Jerusalem, Deut. 16. 16. And he appointed them there an
   high Priest of the whole nation, and certain solemne sacrifices by him
   to be administered. Lev. 16. 1 to 29. And together with him other
   Priests and Elders, and Judges, to whom all appeals should be brought,
   and who should judge all difficult and transendent cases, Deut. 16. 8
   to 11. but wee reade of no such nationall church, or high Priest, or
   Court in the new Testament; And yet we willingly grant that particular
   churches of equal! power, may in some cases appointed by Christ, meet
   together by themselves, or by their messengers in a Synod, and may
   perform sundry acts of power there, as hath been showed above. But the
   officers themselves, and all the Brethren members of the Synod; yea,
   and the Synods themselves, and all the power they put forth, they are
   all of them primarily given to the severall churches of particular
   Congregations, either as the first subject in whom they are resident,
   or as the first object about whom they are conversant, and for whose
   sake they are gathered and imployed.

   II. Propos. The Apostles of Christ were the first suliect of
   Apostolicall power; Apostolicall power stood chiefly in two things;
   First, in that each Apostle had in him all ministeriall power of all
   the officers of the Church. They by vertue of their office might exhort
   as Pastors, 1 Tim. 2. 1. teach as Teachers, 1 Tim. 2. 7. rule as
   Rulers, 2 Tim. 4. 1. receive and distribute the oblations of the Church
   as Deacons, Act. 4. 35. Yea, any one Apostle or Evangelist carried
   about with him the liberty and power of the whole Church and therefore
   might Baptize; yea, and censure an offender too, as if he had the
   presence, and concurrence of the whole Church with him. For we reade
   that Philip baptized the Eunuch without the presence of any Church, Act
   8. 38. And that Paul himself excommunicated Alexander, 1 Tim. 1. 20.
   And it is not mentioned that hee took the consent of any Church or
   Presbyterie in it. It is true indeed, where hee could have the consent
   and concurse of the Church and Presbyterie in exercise of any act of
   Church power, he willingly took it, and joyned with it, as in the
   ordination of Timothy (2 Tim. 1. 6. with 1 Tim. 4. 14.) And in the
   excommunication of the incestuous Corinthian, 1 Cor. 5. 4, 5. But when
   both himself and the person to be baptized, or ordained or
   excommunicated, were absent and distant from all churches, the Apostles
   might proceed to put forth their power in the administration of any
   church act without them. The amplitude and plenitude of power, which
   they received immediately from Christ would beare them out in it. As my
   Father sent me, (saith Christ) (to wit, with amplitude and plenitude of
   soveraigne power, so send I you (with like amplitude and plenitude of
   ministeriall power) Joh. 20. 21.

   2. Apostolicall power extendeth itself to all churches, as much as to
   any one. Their line went out into all the world, (Psal. 19. 4. compared
   with Rom. 10.) And as they received commission to preach and baptize in
   all the world, Mat. 28. 19. So they received charge to feed the flock
   of Christs Sheep and Lambs (which implyeth all acts of Pastorall
   government over all the Sheep and Lambs of Christ) Joh. 24. 15, 16, 17.
   Now this Apostolicall power, centring all church-power into one man,
   and extending itself forth to the circumference of all churches, as the
   Apostles were the first subject of it, so were they also the last;
   neverthelesse that ample and universall latitude of power, which was
   conjoyned in them, is now divided even by themselves amongst all the
   Churches, and all the officers of the Churches respectively, the
   officers of each church attending the charge of the particular church
   committed to them, by vertue of their office, and yet none of them
   neglecting the good of other churches, so far as they may be mutually
   helpfull to one another in the Lord.

   III. Propos. When the church of a particular congregation walketh
   together in the truth and peace, 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 church-power needful to be exercised within themselves, whether in
   the election and ordination of officers, or in the censure of offenders
   in their own body.

   Of this Proposition there be three Branches; 1. That the Brethren of a
   particular church of a Congregation, are the first subjects of church
   liberty: 2. That the Elders of a particular church, are the first
   subjects of church-authority: 3. That both the Elders and Brethren,
   walking and joyning together in truth and peace, are the first subjects
   of all church-power, needful to be exercised in their own body.

   Now that the key of church-priviledge or liberty is given to the
   Brethren of the church, and the key of rule and authority to the Elders
   of the church, hath been declared above in Chapt. 3. But that these are
   the first subjects of these keys; and first the church, the first
   subject of liberty, may appeare thus.

   From the removall of any former subject of this power or liberty, from
   whence they might derive it. If the Brethren of the congregation were
   not the first subject of their church-liberty, then they derived it
   either from their own Elders, or from other churches. But they derived
   it not from their own Elders; for they had power and liberty to choose
   their own elders, as hath been showed above, and therefore they bad
   this liberty before they had Elders, and so could not derive it from
   them.

   Nor did. they derive it from other particular churches. For all
   particular churches are of equall liberty and power within themselves,
   not one of them subordinate to another. Wee reade not in Scripture,
   that the Church of Corinth, was subject to that of Ephesus, nor that of
   Ephesus to Corinth, no, nor that of Cenchrea to Corinth, though it was
   a church situate in their vicinity.

   Nor did they derive their libertie from a Synod of Churches. For we
   found no foot-step in the pattern of Synods, Act. 15. that the Church
   of Antioch borrowed any of their liberties from the Synod at Jerusalem.
   They borrowed indeed light from them, and decrees, tending to the
   establishment of truth and peace. For upon the publishing of the.
   decrees of that Synod, the Churches were established in the faith (or
   truth), Act. 16. 4. 5. and also in consolation and peace, Act. 15. 31.
   32. but they did not borrow from them any church-liberty at all.

   2. Now, the second branch of the Proposition was, That the Elders of
   the Church of a particular Congregation, are the first subject of rule
   or authority, in that church (or congregation) over which the Holy
   Ghost hath made them over-seers.

   1. From the charge of rule over the Church committed to them
   immediately from Christ: For though the Elders be chosen to their
   office by the church of Brethren, yet the office itself is ordained
   immediately by Christ, and the rule annexed to the office, is limited
   by Christ only. If the Brethren of the Church should elect a
   Presbyterie to be called by them in the Lord, this will not excuse the
   Presbyters in their neglect of rule, either before the Lord, or to
   their own consciences. For thus runneth the Apostles charge to the
   Elders of Ephesus, (Act. 20. 28.) Take heed to yourselves, and to the
   whole flock, over which the Holy Ghost hash made you overseers.

   2. The same appeareth from the gift of rule, required especially in an
   Elder, without which they are not capable of election to that office in
   the Church, 1 Tim. 3. 4. 5. He must be one that is able to rule well is
   own house, or else how shall he order the Church of God? The like gift
   of rule is not necessary to the admission of a member into the church,
   as to the election of an Elder: If a private brother be not so well
   able (through weaknesse in prudence or courage) to rule his own house,
   it will not justly debarre him from entrance into the church; but the
   like defect will justly debar a man from election to the office of an
   Elder. Neither hath God given a spirit of rule and government
   ordinarily to the greater part of the body of the brethren: and
   therefore neither hath he given them the first Receipt of the key of
   Authoritie, to whom he hath not given the gift to employ it.

   If it be objected: How can the brethren of the Church invest an Elder
   with rule over them, if they had not power of rule in themselves to
   communicate to him?

   Answ. They invest him with rule, partly by chusing him to the office
   which God hath invested with rule, partly by professing their own
   subjection to him in the Lord: we by the rule of Relatives do
   necessarily inferre, and preferre the authoritie of the Elders over
   them. For in yeelding subjection, they either set up, or acknowledge
   Authoritie in him, to whom they yeeld subjection.

   Obj. 2. The body of the Church is the Spouse of Christ, the Lambs wife,
   and ought not the wife to rule the servants and stewards in the house,
   rather than they her? Is it not meet that the keyes of Authoritie
   should hang at her girdle rather than at theirs?

   Answ. There is a. difference to be put between Queens, Princesses,
   Ladies of great Honor, (such as the Church is to Christ, Psal. 45. 9.)
   and countrey huswives, poore mens wives. Queens and great persons have
   severall offices and officers for every businesse and service about the
   house, as Chamberlains, Stewards, Treasurers, Comptrollers, Vshers,
   Bayliffs,, Groomes, and Porters, who have all the authoritie of
   ordering the affairs of their Lords house in their hands. There is not
   a key left in the Queen's hand of any office, but onely of power and
   libertie to call for what she wanteth according to the Kings royall
   allowance: which if she exceed, the officers have power to restrain her
   by order from the King. But countrey huswives, and poore mens wives,
   whose husbands have no Officers, Bayliffs, or Stewards, to oversee and
   order their estates, they may carry the keyes of any office at their
   own girdles, which the husband keepeth not in his own hand, not because
   poore huswives have greater authoritie in the house then Queens; but
   because of their poverty and mean estate, they are fain to be instead
   of many servants to their husbands.

   Obj. 3. The whole body naturall, is the first subject of all the
   naturall power of any member in the body; as the facultie of sight is
   first in the body, before in the eye.

   Answ. It is not in the mysticall body (the Church) in all respects
   alike, as in the naturall body. In the naturall body there be all the
   faculties of each part actually inexistent, though not exerting or
   putting forth themselves, till each member be articulated and formed.
   But in the body of the Church of Brethren it is not so. All the several
   functions of Church power, are not actually inexistent in the body of
   Brethren, unlesse some of them have the gifts of all the officers,
   which often they have not, having neither Presbyters, nor men fit to be
   Presbyters. Now if the power of the Presbytery were given to a
   particular Church of Brethren, as such, primo and per se, then it would
   be found in every particular Church of Brethren. For a Quatenus ad
   omnia valet conseguentia.

   Obj. 4. But it is an usuall tenent in many of our best Divines, that
   the government of the Church is mixt of a Monarchy, an Aristocracie,
   and a Democracie; In regard of Christ the head, the government of the
   church is soveraigne and monarchicall. In regard of the Rule by the
   Presbytery, it is stewardly and Aristocraticall: in regard of the
   peoples power in elections and censures, it is Democraticall: which
   argueth, the people have some stock of kra'tos power and authoritie in
   the government of the Church.

   Answ. In a large sense, Authoritie after a sort may be acknowledged in
   the people. As 1. When a man acteth by counsell according to his own
   discerning freely, he is then said to be autexo'usios, Dominus sui
   actus. So the people in all the acts of liberty which they put forth,
   are Domini sui actus, Lords of their own action.

   2. The people by their acts of liberty, as in election of officers, and
   concurrency in censure of offenders, and in the Determination and
   Promulgation of Synodall acts, they have a great stroke or power in the
   ordering of Church affairs, which may be called kra'tos or potestas, a
   POWER, which many times goeth under the name of rule or authoritie, but
   in proper speech it is rather a priviledge, or liberty then authoritie,
   as hath been opened above in Chap. 3. For no act of the peoples power
   or liberty cloth properly bind, unlesse the authoritie of the
   Presbytery concur with it.

   3. A third argument whereby it may appear that the Elders of a
   particular Church are the first subject of authoritie in that Church,
   is taken from the like removall of other subjects, from whence they
   might be thought to derive their authoritie, as was used before to
   prove the Church of Brethren was the first subject of their own
   libertie in their own Congregation. The Elders of Churches are never
   found in Scripture to derive their authority which they exercise in
   their own Congregation, either from the Elders of other Churches, or
   from any Synod of Churches. All particular Churches, and all the Elders
   of them are of equall power, each of them respectively in their own
   Congregation. None of them call others their Rabbies, or Masters, or
   Fathers, (in respect of any authoritie over them) but all of them own
   and acknowledge one another as fellow Brethren, Matth. 23. 8. 9. 10.

   And though in a Synod they have received power .from Christ, and from
   his presence in the Synod, to exercise Authoritie in imposing burthens
   (such as the holy Ghost layeth) upon all Churches whose Elders are
   present with them, Acts 15. 28. (for the Apostles were Elders in all
   Churches) yet the Elders of every particular Church, when they walk
   with the brethren of their own Church in light and peace, they need not
   to derive from the Synod any power to impose the same, or the like
   burthens upon their owne Churches. For they have received a power and
   charge from Christ, to teach and command with all authoritie the whole
   counsell of God unto their people. And the people discerning the light
   of the truth delivered, and walking in peace with their Elders, they
   readily yeeld obedience to their Over-seers in whatsoever they see and
   hear by them commended to them from the Lord.

   3. Now we come to the third branch of the third Proposition, which was
   this. That the Church of a particular Congregation, Elders and
   Brethren, walking and and joyning together in truth and peace, are the
   first subject of all Church-power, needfull to be exercised within
   themselves, whether in the election or ordination of officers, or in
   the censure of offenders in their own body.

   The truth hereof may appear by these Arguments. 1. In point of
   ordination. From the compleat integritie of a ministers calling (even
   to the satisfaction of his own and the peoples conscience) when both
   the Brethren and the Elders of the particular Church whereto he is
   called, have. put forth the power which belongeth to them about him.
   As, when the Brethren of the Church have chosen him to office, and the
   Presbyterie of the Church have laied their hands upon him; and both of
   them in their severall acts have due respect to the inward ministeriall
   gifts whereunto God hath furnished him: he may then look at himself as
   called by the holy Ghost, to exercise his talents in that office
   amongst them, and the people may and ought to receive him, as sent of
   God to them.

   What defect may be found in such a call, when the Brethren exercise
   their lawfull libertie, and the Elders their lawfull authority, in his
   ordination, and nothing more is required to the compleat integritie of
   a Ministers calling? If it be said there wanted imposition of hands by
   the Bishop, who succeedeth in the place of Timothy and Titus, whom the
   Apostle Paul left the one in Ephesus, the other in Crete, to ordain
   Elders in many Churches. Tit. 1. 5.

   Answ. Touching ordination by Timothy, and Titus, and (upon pretence of
   them) by Bishops, enough hath been said by many godly learned
   heretofore, especially of later times.

   The summe cometh to these conclusions. 1. That Timothy and Titus did
   not ordain Elders in many Churches, as Bishops, but as Evangelists.
   Timothy is expressly termed an Evangelist. 2 Tim. 4. 5. And Titus is as
   clearly decyphered to be an Evangelist as Timothy, by the characters of
   an Evangelist, which either Scripture holdeth forth, or Eusebius noteth
   in his Ecclesiast. histor. lib. 3. cap. 37. Gr. Cap. 31. Lat. Not to be
   limited to a certain Church, but to follow the Apostles, finishing
   their work in planting and watering Churches, where they came. They did
   indeed ordain officers where they wanted, and exercised jurisdiction
   (as the Apostles did) in severall Churches; yet with the rest of the
   Presbyterie, and in the presence of the whole Church. 1 Tim. 5. But for
   the continuance of this office of an Evangelist in the Church, time is
   no direction in the Epistles either to Timothy or Titus, or any where
   else in Scripture.

   2. Conclusion. Those Bishops whose callings or offices in the Church,
   are set forth in those Epistles to be continued: they are altogether
   Synonyma with Presbyters. Tit. 1. 5. 7. 1 Tim. 3. 1. to 7.

   3. Conclusion. We read of many Bishops to one Church, Phil. 1. 1. Acts
   14. 23. and Chap. 20. 17. 28. Tit. 1. 5. 7. but not of many Churches
   (much lesse all the Churches in a large Diocesse) to one Bishop.

   4. Conclus. There is no transcendent proper work, cut out, or reserved
   for such a transcendent officer as a Diocesan Bishop throughout the New
   Testament. The transcendent acts reserved to him by the Advocates of
   Episcopacie, are Ordination and Jurisdiction. Now both these are acts
   of Rule. And Paul to Timothy acknowledgeth no Rulers in the Church
   above Pastors and Teachers, who labour in word and doctrine; but
   rather, Pastors and Teachers above them. The Elders (saith he) that
   rule well, are worthy of double honour, but especially they that labour
   in word and doctrine. 1 Tim. 5. 17.

   5. Conclus. When after the Apostles times, one of the Pastors by way of
   eminencie, was called Bishop for order sake, yet for many yeers he did
   no act of power, but 1. With consent of the Presbyterie. 2. With
   consent and in the presence of the people. As is noted out of Eusebius
   Ecclesiast. Histor. lib. 6. ca. 43. Gr. ca. 35. Lat. Cyprian Epist.
   lib. 3. Epist. 10, & lib. 1. Epist. 3. Casaub. adversus Baronium,
   exercitat. 15. num. 28.

   When it is alledged out of Hierome to confirm the same, that in the
   primitive times, Communi Presbyterorum consilio, Ecclesiæ
   gubernabantur. It is a weak and poore evasion, to put it off with
   observing, that he saith, Communi Presbyterorum consilio, not,
   authoritate. For l. No authoritie is due to Presbyters over the Bishop
   or Pastor, no more then to the Pastor over them. They are
   sumpresbu'teroi, fellow Elders, and coequall in authoritie. And 2. when
   Hierome saith, The Churches were governed by the common counsell of
   them all; It argueth nothing was done against their counsell, but all
   with it, else it might be said, the Bishop governed the Churches with
   the common counsell of Presbyters, to wit, asked, but not followed. And
   that would imply a contradiction to Hieroms testimonie, to. say the
   Cliurches were governed by the sole authoritie of Bishops, and yet not
   without asking the common counsell of the Presbyters. For in asking
   their counsell and not following it, the Bishop should order and govern
   the Churches against their counsell. Now that the Churches were
   governed by the common counsell of Presbyters, and against the common
   counsell of Presbyters, are flat contradictories.

   2. For a second Argument, to prove that the Brethren of the Church of a
   particular congregation, walking with their Elders in truth and peace,
   are the first subject of all that Church power which is needfull to be
   exercised in their own body: It is taken.

   From their indispensible and independent power in Church censures. The
   censure that is ratified in heaven cannot be dispensed withall, nor
   reversed by any power on earth. Now the censure that is administered by
   the Church of a particular congregation, is ratified in Heaven. For so
   saith the Lord Jesus touching the power of Church censures, Matth. 18.
   17. 18. If the offender refuse to hear the Church, let him be to thee
   as a heathen and a Publican. Verily I say unto you, Whatsoever ye shall
   bind on earth, shall be bound in Heaven; and whatsoever ye shall loose
   on earth; shall be loosed in heaven. Against this Argument from this
   Text many objections are wont to be made, but none that will hold.

   Object. 1. By Church in Mat. 18. 17. is not meant the Christian Church
   (for it was not yet extant, nor could the Apostles then have understood
   Christ if he had so meant) but the Jewish church, and so he delivereth
   their censure, in a Jewish phrase to account a man as an Heathen and a
   Publican.

   Answ. 1. The Christian Church, though it was not then extant, yet the
   Apostles knew as well what- be meant by Church in Mat. 18. 17. as they
   understood what he meant by building his Church upon the Rock in Mat.
   16. 18. It was enough the Apostles looked for a Church which Christ
   would gather, and build upon the confession of Peters faith; and being
   built, should be indued with heavenly power in their censures, which
   they more fully understood afterwards, when having received the Holy
   Ghost, they came to put these things in practice.

   Answ. 2. The allusion, in the Church-censure to the Jewish custome, in
   accounting a man as an Heathen and Publican, doth not argue that Christ
   directeth his Disciples to complain of scandals to the Jewish
   Synagogues; but only directeth them how to walk towards obstinate
   offenders, excommunicated by the Christian Church, to wit, to walk
   towards them, as the Jews walk towards Heathens, (to wit, denying to
   them religious communion) and as towards Publicans, with-holding from
   them familiar civill communion; for so the Jews said to Christs
   Disciples, Why eateth your Master with Publicans and Sinners?

   Answ. 3. It is .not credible, that Christ would send his Disciples to
   make complaint of their offences to the Jewish Synagogues:

   For, first, Is it likely he would send his Lambs and Sheep, for right
   and healing, unto Wolves and Tigers? Both their Sanhedrim, and most of
   their Synagogues were no better. And if here and there some Elders of
   their Synagogues were better affected, yet how may it appear that so it
   was, where any of themselves dwelt? And if that might appear too, yet
   had not the Jews already agreed; That if any man did confesse Christ,
   he should be cast out of the Synagogues. Joh. 9. 22.

   Obj. 2. Against the argument from this Text, it is objected; That by
   the Church is meant the Bishop, or his Commissary?

   Answ. 1. One man is not the Church.

   If it be said, oneman may represent a Church; the reply is ready: one
   man cannot represent the Church, unlesse he be sent forth by the
   Church, but so is neither the Bishop nor his Commissary. They send not
   for them, but they come unsent for, (like water into a ship,) chiefly
   for the terror of the servants of Christ, and for the encouragement of
   the prophane. And though some of Christ's servants have found some
   favour from some few of Bishops, (men of more learning and ingenuity)
   yet those Bishops have found the lesse favour themselves from their
   fellow-Bishops.

   Answ. 2. The Bishop ordinarily is no member of the Church of that
   Congregation, where the offence is committed, and what is his
   satisfaction to the removall of the offence given to the Church?

   Answ. 3. The new Testament acknowledgeth no such ruler in the Church,
   as claimeth honour above the Elders that labour in word and Doctrine, 1
   Tim. 8. 17.

   Object. 3. To tell the Church, is to tell the Presbyterie of the
   Church.

   Answ. 1. We deny not The offence is to be told to the Presbyterie; yet
   not to them as the Church, but as the guides of the Church, who, if
   upon hearing the cause, and examining the witnesses, they finde it ripe
   for pub-like censure, they are then to propound it to the Church; and
   to try and cleer the state of the cause before the Church, that so the
   church discerning fully the nature and quality of the offence may
   consent to the judgement and sentence of the Elders against it, to the
   confusion of the offender; and the publike edification of them all, who
   hearing and fearing, will learn to beware of the like wickednesse.

   Answ. 2. The Church is never put for the Presbyterie alone (throughout
   the new Testament) though sometime it be put expressly for the
   Fraternitie alone, as they are distinguished from the Elders and
   Officers, Act 15. 22. and therefore Tell the Church, cannot be meant
   Tell the Presbyterie alone.

   Object. In the old Testament, the Congregation is often put for the
   Elders and Rulers of the Congregation.

   Answ. Let all the places alledged be examined, and it will appeare,
   that in matters of judgement, where the Congregation is put for the
   Elders and Rulers, it is never meant (for ought we can finde) of the
   Elders and Rulers alone, sitting apart, and retired from the
   Congregation; but sitting in the presence of the Congregation, and
   hearing, and judging causes before them: In which case, if a sentence
   have passed from a Ruler, with the dislike of the Congregation, they
   have not stuck to shew their dislike, sometime by protesting openly
   against it (as 1 Sam. 14. 44. 45.) sometime by refusing to execute it.
   (1 Sam. 22. 16. 17.) And what the people of the Congregation lawfully
   did in some cases, at some times, in waiving and counterpoizing the
   sentence of their Rulers, the same they might and ought to have done in
   the like cases at any time. The whole Host or Congregation of Israel
   might protest against an unrighteous illegall sentence; and a part of
   the Congregation, who discerned the iniquity of a sentence, might
   justly withdraw themselves from the execution of it.

   Object. 4. When Christ said Tell the Church, hee meant a Synodicall or
   Classicall assembly of the Presbyters of many Churches. For it was his
   meaning and purpose in this place, to prescribe a rule for the removing
   of all scandals out of the Church, Which cannot be done by telling the
   Church of one Congregation; for what if an Elder offend; yea, what if
   the whole Presbytery offend? The people or Brethren have not power to
   judge their Judges, to rule their Rulers. Yea, what if the whole
   Congregation fall under an offence (as they may do, Lev. 4. 13.) a
   Synod of many Presbyters may reform them, but so cannot any one
   Congregation alone; if the Congregation that gave the offence stand out
   in it.

   Answ. 1.. Reserving due honour to Synods rightly ordered, or (which is
   all one) a Classis or Convention of Presbyters of particular churches,
   we do not finde that a Church is any where put for a Synod of
   Presbyteries. And it were very incongruous in this place: For though it
   be said a particular Congregation cannot reach the removall of all
   offences; so it may be as truly said, that it were unmeet to trouble
   Synods with every offence that falleth out in a Congregation; Offences
   fall out often, Synods meet but seldome; and when they do meet, they
   finde many more weighty imployments, then to attend to every offence of
   every private brother. Besides, as an whole particular Congregation may
   offend, so may a generall Assembly of all the Presbyters in a Nation
   offend also: For generall councels have erred; and what remedy shall be
   found to remove such errors and offences out of this Text? Moreover, if
   an offence be found in a Brother of a Congregation, and the
   Congregation be found faithfull and willing to remove it by due
   censure; why should the offence be calleth up to more publike
   judicature, and the plaister made broader than the sore?

   Again, if an Elder offend, the rest of the Presbytery with the
   Congregation joyning together, may proceed against him, (if they cannot
   otherwise heal him) and so remove the offence from amongst them. If the
   whole Presbyterie offend, or such, a part as will draw a party and a
   faction in the Church with them, their readiest course is, to bring the
   matter then to a Synod. For though this place in Matthew direct not to
   that; yet the Holy Ghost leaveth us not without direction in such a
   case, but giveth us a pattern in the Church of Antioch, to repaire to a
   Synod. And the like course is to be taken in the offence of a whole
   Congregation, if it be persisted in with obstinacy. Neither is it true
   which was said, that it was the purpose of Christ in Mat. 18. 17. to
   prescribe a rule for the removall of all offences out of the Church;
   but only of such private and lesse hainous offences, as grow publike
   and notorious only by obstinacy of the offenders: For if offences be
   hainous and publike at first, the holy Ghost doth not direct us to
   proceed in such a generall course from a private admonition by one
   brother alone, and then to a second, by one or two more, and at last,
   to tell it to the Church. But in such a case the Apostle giveth another
   rule, (1 Cor. 5. 11.) to cast an hainous notorious offender, both out
   of church-communion, and private familiar communion also.

   Object. 5. The Church here spoken of, Mat. 18. 17. is such an one, as
   whereto a complaint may orderly be made: But a complaint cannot be
   orderly made to a multitude, such as an whole Congregation is.

   Answ. And why may not a complaint be orderly made to a whole multitude?
   The Levite made an orderly complaint to a greater multitude, then 400
   particular Congregations are wont to amount to, Jud. 20. 1, 2, 3, 4,
   &c.

   Object. 6. The Church here to be complained of meeteth with authority,
   (for censures are administered with authority) but the Church of a
   particular Congregation meeteth with humility, to seek the face and
   favour or God.

   Answ. Humility to God may well stand with authority to men. The 24
   Elders (who represent the growne heyres of the church of the new
   Testament) they are said in Church-assemblies to sit upon thrones with
   crownes on their heads, Rev. 4. 4. yet when they fall down to worship
   God and the Lamb, they cast down their crownes at his feet, v. 10.

   Object. 7. In the church of a particular Congregation, a woman may not
   speak: but in this Church here spoken of, they may speak; for they may
   be offenders, and offenders must give an account of their offences.

   Answ. When the Apostle forbiddeth women to speak in the church, he
   meaneth, speaking partly by way of authority, as in publike praying or
   prophesying in the Church, (1 Tim. 2. 12) partly by way of bold
   inquiry, in asking questions publikely of the Prophets in the face of
   the Church, 1 Cor. 14. 34. But to answer it: if the whole Congregation
   have taken just offence at the open sin of a woman, she is bound as
   much to give satisfaction to the whole Congregation, as well as to the
   Presbyterie.

   Object. 8. When Schismes grew to be scandalous in the Church of
   Corinth, the household of Chloe told not the whole Congregation of it,
   but Paul, 1 Cor. 1. 11.

   Answ. The contentions in the Church of Corinth were not the offence of
   a private brother, but of the whole Church. And who can tell whether
   they had not spoken of it to the Church before? But whether they had or
   no, the example only argueth, that Brethren offended with the sins of
   their brethren, may tell an Elder of the Church of it, that he may tell
   it to the Church, which no man denyeth. Paul was an Elder of every
   Church of Christ, as the other Apostles were, as having the government
   of all the Churches committed to them all.

   Having thus (by the help of Christ) cleered this text in Mat. 18. 17.
   from variety of misconstructions (which not the obscurity of the words,
   but the eminency of the gifts, and worth of Expositors hath made
   difficult) Let us adde an argument or two more to the same purpose, to
   prove, that the Church of a particular Congregation, fully furnished
   with officers, and rightly walking in judgment and peace, is the first
   subject of all Church-authority, needfull to be exercised within their
   own body.

   3. A third argument to prove this, is usually and justly taken from the
   practice and example of the Church of Corinth, in the excommunication
   of the incestuous Corinthian, 1 Cor. 5. 1. to 5.

   Object. 1. The excommunication of the incestuous Corinthian, was not an
   act of judiciall authority in the Church of Corinth, whether Elders or
   Brethren, but rather an act of subjection to the Apostle, publishing
   the sentence, which the Apostle had before decreed and judged: for
   (saith the Apostle) I though absent in body, yet present in spirit,
   have judged already, concerning him that hath done this deed, &c.

   Answ. 1. Though Paul (as a chiefe Officer of every church) judged
   before-hand the excommunication of the incestuous Corinthian: yet his
   judgment was not a judiciall sentence, delivering him to Satan, but a
   judicious doctrine and instruction, teaching the Church what they ought
   to do in that case.

   2. The act of the church in Corinth in censuring the incestuous person,
   was indeed an act of subjection to the Apostles divine doctrine and
   direction (as all church-censures,) by whomsoever administered, ought
   to be acts of subjection to-the word of Christ) but yet their act was a
   compleat act of just power, (even an act of all that liberty and
   authority which is to be put forth in any censure.) For, first they
   delivered him to Satan, in the name of the Lord Jesus, and with the
   power of the Lord Jesus, v. 4. and that is the highest power in the
   Church. Secondly, the spirit of Paul, that is, his Apostolike spirit
   was gathered together with them, in delivering and publishing the
   sentence; which argueth, both his power and theirs was co-incident and
   concurrent in this sentence. Thirdly, the holy end and use of this
   sentence argueth the heavenly power fro. m whence it proceeded. They
   delivered him to Satan for the destruction of the flesh (that is, for
   the mortifying of his corruption) that his soul might be saved in the
   day of the Lord Jesus. Fourthly, when his soul came to be humble and
   penitent by. the means of this sentence, Paul intreateth the church to
   release and forgive him, 2 Cor. 2. 6. to 10. Now ejusdem potestatis est
   ligare & solvere, claudere & aperire.

   Object. 2. All this argueth no more, but that some in the church of
   Corinth had this power (to wit, the Presbytery of the church, but not
   the whole body of the people) to excommunicate the offender.

   Answ. 1. If the Presbyterie alone had put forth this power, yet that
   sufficed) to make good the Proposition, that every church furnished
   with a presbyterie, and proceeding righteously and peaceably, they have
   within themselves so much power as is requisite to be exercised within
   their own body.

   Answ. 2. It is apparent by the Text, that the Brethren concurred also
   in this sentence, and. them with some act of power, to wit, such power
   as the want of putting it forth, retarded the sentence, and the pitting
   of it forth was requisite to the administration of the sentence.

   For, first, the reproofe for not proceeding to sentence sooner, is
   directed to the whole church, as well as to the Presbyterie; They are
   all blamed for not mourning, for not putting him away, for being puffed
   up rather, 1 Cor. 5. 2.

   2. The commandment is directed to them all, when they are gathered
   together, (and what is that but to a Church meeting?) to proceed
   against him. 1 Cor. 5. 4. In like sort, in the end of the Chapter he
   commandeth them all, Put away therefore from among you that wicked
   person, v. 13.

   3. He declareth this act of theirs in putting him out, to be a
   judiciall act, v. 12. Do you not judge them that are within? Say that
   the judgement of authoritie be proper onely to the Presbytery, yet the
   judgement of discretion (which as concurring in this act with the
   Presbytery hath a power in it, as was said) may not be denied to the
   Brethren: for here is an act of judgement ascribed to them all: which
   judgement in the Brethren he esteemeth of it so highly, that from
   thence he taketh occasion to advise the members of the Church; to refer
   their differences even in civill matters, to the judgement of the
   Saints or Brethren. Know ye not (saith he) that the Saints shall judge
   the world? yea the Angels? 1 Cor. 6. 1. 2. 3. how much more the things
   of this life? Yea rather then they should go to Law, add that before
   Infidels, in any case depending between Brethren, he adviseth them
   rather to set up the meanest in the Church to hear and judge between
   them, 1 Cor. 6. 4.

   4. When the Apostle directeth them upon the repentance of an offender,
   to forgive him, 2 Cor. 2. 4. to 10. he speaketh to the Brethren as well
   as to their Elders to forgive him. As they were all (the Brethren as
   well as the Elders) offended with his sin: so it was meet they should
   all alike be satisfied, and being satisfied should forgive him: the
   Brethren in a way of brotherly love, and Church-consent, as well as the
   Elders, by sentencing his absolution and restitution to the Church.

   Obj. 3. But was not this Church of Corinth (who had all this power) a
   metropolis, a mother Church of Achaia, in which many Presbyteries, from
   many Churches in the villages were assembled to administer this
   censure?

   Ans. No such thing appeareth from the story of the Church of Corinth,
   neither in the Acts (Act. 18) nor from either of the Epistles to the
   Corinthians. True it is, Corinth was a mother-city, but not a
   mother-Church to all Achaia: and yet it is not unlikely that other
   Churches in that region, might borrow much light from their gifts; for
   they abounded, and were enriched with variety of all gifts, 1 Cor. 1.
   5. 7. But yet that which the Apostle calleth the Church of Corinth,
   even the whole Church was no larger, then was wont to meet together in
   one place, one congregation, 1 Corinth. 14. 23.

   A fourth and last Argument to prove the Proposition, that every Church
   so furnished with officers (as hath been said) and so carried on in
   truth and peace, hath all Church power needfull to be exercised within
   themselves, is taken from the guilt of offence, which lieth upon every
   church, when any offence committed by their members lyeth uncensured
   and unremoved. Christ hath something against the Church of Pergamus,
   for suffering Balaam and the Nicolaitans, Revel. 2. 14. 15. and
   something against the Church of Thyatira, for suffering Jezebel. Now if
   these Churches had not either of them sufficient power to purge out
   their own offenders, why are they blamed for toleration of them? yea,
   why are not the neighbour Churches blamed for the sins of these
   churches? But we see, neither is Pergamus blamed for tolerating
   Jezebel, nor Thyatira for tolerating Balaam, nor Smyrna for tolerating
   either. Indeed what Christ writeth to any one Church, his Spirit
   calleth all the Churches to hearken unto, and so he doth our Churches
   also at this day: not because he blamed them for the toleration of sins
   in other Churches, but because he would have them beware of the like
   remisnesse in tolerating the like offences amongst themselves: and also
   would provoke them to observe notorious offences amongst their
   Sister-Churches, and with brotherly love and faithfullnesse to admonish
   them thereof.

   It is an unsound body that wanteth strength to purge out his own
   vicious and malignant humours. And every Church of a particular
   congregation, being a bodie, even a body of Christ in itself, it were
   not for the honour of Christ, nor of his body, if when it were in a
   sound and athletick constitution, it should not have power to purge
   itself of its own superfluous and noysome humours.

   Proposition 1V. In case a particular Church be disturbed with error or
   scandall, and the same maintained by a faction amongst them. Now a
   Synod of Churches, or of their messengers, is the first subject of that
   power and authoritie, whereby error is judicially convinced and
   condemned, the truth searched out, and determined, and the way of truth
   and peace declared and imposed upon the Churches.

   The truth of this Proposition may appear by two Arguments.

   1. Argum. From the want of power in such a particular church to passe a
   binding sentence, where error or scandall is maintained by a faction;
   For the promise of binding and loosing which is made, to a particular
   church, Mat. 18. 18, is not given to the church, when it is leavened
   with error and variance. It is a received maxim, Claris errans non
   ligat; and it is as true, Ecclesia litigans non ligat: And the ground
   of both ariseth from the estate of the Church, to which the promise of
   binding and loosing is made, Mat. 18. 17. 18. which, though it be a
   particular church, (as hath been shewed) yet it is a Church AGREEING
   together in the name of Christ, Mat. 18. 19. 20. If there wand
   agreement amongst them, the promise of binding and loosing. is not
   given to them: or if they should agree, and yet agree in an error; or
   in a scandall, they do not then agree in the name of Christ; For to
   meet in the name of Christ., implyeth, they meet not only by his
   command and authority, but also that they proceed according to his
   Lawes and Will, and that to his service and glory. If then the church,
   or a considerable part of it fall into error through ignorance, or into
   faction by variance, they cannot expect the presence of Christ with
   them, according to his promise to passe a binding sentence. And then as
   they fall under the conviction and admonition of any other sister
   church, in a way of brotherly love, by vertue of communion of churches;
   so their errors and variance, and whatsoever scandalls else do
   accompany the same, they are justly subject to the condemnation of a
   Synod of Churches.

   2. A second Argument to prove that a Synod is the first subject of
   power, to determine and judge errours and variances in particular
   churches, is taken from the pattern set before us in that case, Act.
   15. 1 to 28. when certain false Teachers, having taught in the church
   of Antioch, a necessity of circumcision to salvation, and having gotten
   a faction to take part with them, (as appeareth by the sta`sis and
   suze'tesis of Paul and Barnabas against them) the church did not
   determine the case themselves, but referred the whole matter to the
   Apostles and Elders at Jerusalem, Act. 15. 1. 2. Not to the Apostles
   alone, but to the Apostles and Elders. The Apostles were as the Elders
   and Rulers of all churches; and the Elders there were not a few, the
   Believers in Jerusalem being many thousands. Neither did the Apostles
   determine the matter (as hath been said) by Apostolicall authority from
   immediate revelation; but they assembled together with the Elders, to
   consider of the matter, v. 6. and a multitude of Brethren together with
   them (v. 12. 22. 23.) and after, searching out the cause by an ordinary
   means of disputation, v. 7; Peter cleered it by the witnesse of the
   Spirit to his Ministry in Cornelius his family; Paul and Barnabas by
   the like effect of their Ministerie among the Gentiles: James confirmed
   the same by the testimony of the Prophets, wherewith the whole Synod
   being satisfied, they determine of a judiciall sentence, and of a way
   to publish it by letters and messengers; in which they censure the
   false Teachers, as troublers of their Church, and subverters of their
   soules; they reject the imposition of circumcision, as a yoak which
   neither they nor their fathers were able to beare; they impose upon the
   Churches none but some necessary observations, and them by way of that
   authority which the Lord had given them, v.28. Which pattern cleerly
   sheweth us to whom the key of authority is committed, when their
   groweth offence and difference in a church. Look as in the case of the
   offence of a faithfull brother persisted in, the matter is at last
   judged and determined in a church, which is a Congregation of the
   faithfull: so in the case of the offence of the church or congregation,
   the matter is at last judged in a congregation of churches, a Church of
   churches: for what is a Synod else but a Church of churches?

   Now, from all these former Propositions which tend to cleare the first
   subject of the power of the keys, it may be easie to deduce certain
   corollaries from thence, tending to clear a parallel Question to this;
   to wit, In what sense it may, and ought to be admitted, that a church
   if a particular congregation is independent in the use of the power of
   the keys, and in what sense not? For in what sense the Church of a
   particular Congregation is the first subject of the power of the keys,
   in the same sense it is independent, and in none other. We taking the
   first subject and the independent subject to be all one.

   1. Corollary. The Church is not independent on Christ, but dependent on
   him for all church-power.

   The Reason is plain, because he is the first subject of all
   church-power by way of soveraigne eminency, as hath been said. And
   therefore the church, and all theOfficers thereof; yea, and a Synod of
   Churches is dependent upon him, for all ministeriall church-power.
   Ministery is dependent upon soveraigntie; yea, the more dependent they
   be upon Christ, in all the exercise of their church-power, the more
   powerfull is all their power in all their administrations. 2.
   Corollary. The first subject of the ministeriall power of the keys,
   though it be independent in respect of derivation of power from the
   power of the sword to the performance of any spirituall administration,
   yet it is subject to the power of the sword in matters which concern
   the civill peace.

   The matters which concern the civil peace, wherein Church subjection is
   chiefly attended, are of foure sorts.

   1. The first sort be civill matters, ta` biopka`, the things of this
   life, as is the disposing of mens goods or lands, lives, or liberties,
   tributes, customes, worldly honours, and inheritances. In these the
   Church submitteth, and referreth itself to the civill State. Christ as
   minister of the circumcission, refused to take upon him the dividing of
   Inheritances amongst. Brethren, as impertinent to his calling, Luke 12.
   13. 14. His kingdome (he acknowkedgeth) is not of this world, Joh. 18.
   36. Himself payed tribute to Cesar, (Matth. 17. 27) for himself and his
   disciples.

   2: The second sort of things which concern civill peace, is, the
   establishment of pure Religion, in doctrine, worship, and government,
   according to the word of God, as also the reformation of all
   corruptions in any of these. On this ground the good Kings of Judah,
   commanded Judah to seek the Lord God of their fathers, and to worship
   him, according to his own statutes and commandments, and the contrary
   corruptions of strange gods, high places, Images, and Groves, they
   removed, and are commended of God, and obeyed by the Priests and people
   in so doing. 2 Chron. 14. 3, 4, 5. 2 Chron. 15. 8 to 16. 2 Chron. 17. 6
   to 9. 2 Chron. 19. 3, 4. 2 Chron. 24. 4, 5, 6. 8, 9, 10. 2 Chron. 29. 3
   to 35. 2 Chron. 30. 1 to 12. 2 Chron. 34. 3 to 33. The establishment of
   pure Religion, and the reformation of corruptions in Religion, do much
   concerne the civill peace. If Religion be corrupted, there will be
   warre in the gates, Judg. 5. 8. And no peace to him, that cometh in, or
   goeth out. 2 Chron. 15. 3. 5. 6. But where Religion rejoyceth, the
   civill State flourisheth. Hagg. 2. 15 to 19. It is true, the
   establishment of pure Religion, and reformation of corruptions pertain
   also to the Churches and Synodicall Assemblies. But they go about it
   onely with spirituall weapons, ministery of the Word, and
   Church-censures, upon such as are under Church-power. But Magistrates
   addresse themselves thereto, partly by commanding, and stirring up the
   Churches, and Ministers thereof to go about it in their spirituall way;
   partly also by civill punishments upon the wilful! opposers, and
   disturbers of the same. As Jehosaphat sent Priests and Levites (and
   them accompanied and countenanced with Princes and nobles) to preach
   and teach in the cities of Judah. 2 Chron. 17. 7, 8, 9. So Josiah put
   to death the idolatrous Priests of the high places. 2 Kings, 22. 20.
   Nor was that a peculiar duty or privilege of the Kings of Judah, but
   attended to also by heathen Princes, and that to prevent the wrath of
   God, against the Realme of the King and his sons. Ezra, 7. 23. Yea, and
   of the times of the new Testament it is prophesied, that in some cases,
   capitall punishment shall proceed against false Prophets, and that by
   the procurement of their nearest kindred. Zach. 13. 3. And the
   execution thereof is described, Rev. 16. 4. to 7, where the rivers and
   fountains of water (that is, the Priests and Iesuites, that conveigh
   the Religion of the Sea of Rome throughout the countreys) are turned to
   blood, that is, have blood given them to drink, by the civill
   Magistrate.

   Neverthelesse, though we willingly acknowledge a power in the Civill
   Magistrate, to establish and reform Religion, according to the Word of
   God: yet we would not be so understood, as if we judged it to belong to
   the civill power, to compel all men to come and sit down at the Lords
   table, or to enter into the communion of the Church, before they be in
   some measure prepared of God for such fellowship. For this is not a
   Reformation, but a Deformation of the Church, and is not according to
   the Word of God, but against it, as we shall shew (God willing) in the
   sequell, when we come to speak of the disposition or qualification of
   Church-members.

   3. There is a third sort of things which concern the civill peace,
   wherein the Church is not to refuse subjection to the Civill
   Magistrate, in the exercise of some publike spirituall administrations,
   which may advance and help forward the publick Good of Civill State
   according to God. In time of warre, or pestilence, or any publike
   calamitie or danger lying upon a Commonwealth, the Magistrate may
   lawfully proclaime a fast as Iehosaphat did. 2 Chron. 20. 3. And the
   Churches ought not to neglect such an administration, upon such a just
   occasion. Neither doth it impeach the power of the Church to call a
   Fast, when themselves see God calling them to publick humiliation. For
   as Iehosaphat called a Fast; so the Prophet Joel stirreth up the
   Priests to call a Fast in time of a famine threatening the want of holy
   Sacrifices, Ioel 1. 13, 14.

   It may fall out also, that in undertaking a. warre, or in making a
   league with a forraine State, there may arise such cases of conscience,
   as may require the consultation of a Synod. In which case, or the like,
   if the Magistrate call for a Synod, the Churches are to yeeld him,
   ready subjection herein in the Lord. Jehosaphat, though he was out of
   his place, when he was in Samaria visiting an idolatrous King; yet he
   was not out of his way, when in case of undertaking the war against
   Syria, he called for counsell from the mouth of the Lord, by a Councell
   or Synod of Priests and Prophets. 1 Kings 22. 5, 6, 7.

   4. A fourth sort of things, wherein the church is mot to refuse
   subjection to the Civil Magistrate, is in patieat suffering their
   unjust persecutions without hostile or rebellious resistance. For
   though persecution of the churches and servants of Christ will not
   advance the civill peace, but overthrow it; yet for the dumb to take up
   the sword in her own defence, is not a law full. means of preserving
   the church peace, but a. disturbance of it rather. In this case, when
   Peter drew his Sword in defence of his Master (the Lord Iesus) against
   an attachment served upon him, by the Officers of the high Priests and
   Elders of the people, our Saviour bade him put up his sword into his
   sheath again; for, (saith, be) all they that take the sword, shall
   perish by the sword, Mat. 27. 50, 51, 52:, Where he speaketh of Peter
   either as a private Disciple, or a church-officer, to whom, though the
   power of the keys was committed, yet the power of the sword was not
   committed. And for such to take up the sword, though in the cause of
   Christ, it is forbidden by Christ; and such is the case of any
   particular church or of a Synod of churches. As they have received the
   power of the keys, not, of the sword, to the power of the keys they
   may, and ought to administer, but not of the sword. Wherein
   neverthelesse we speak of churches and Synods, as such, that is, as
   church-members, or church-assemblies, acting in a church-way, by the
   power of the keys received from Christ. But if some of the same persons
   be also betrusted by the civil State, with the preservation and
   protection of the Laws and Liberties, peace and safety of the same
   state, and shall meet together in a publike civill assembly (whether in
   Councell or Camp) they may there provide by civill power (according to
   the wholsome lawes and liberties of the countrey,) Ne quid Ecclesia,
   quid Respublica detrimenti capiat. If King Saul swear to put Ionathan
   to death, the Leaders of the people may by strong hands rescue him from
   his fathers unjust and illegal-fury. 1. Sam. 14. 44, 45. But if Saul
   persecute David (though as unjustly as Ionathan) yet if the Princes and
   Leaders of the people will not rescue him from the wrath of the King,
   David (a private man) will not draw out his sword in his own defence,
   so much as to touch the Lords anoynted. 1 Sam. 24. 4 to 7.

   To conclude this Corollary, touching the subjection of churches to the
   civill State, in matters which concern the civill peace, this may not
   be omitted, that as the Church is subject to the sword of the
   Magistrate in things which concern the civill peace; so the Magistrate
   (if Christian) is subject to the keys of the Church, in matters which
   concern the peace of his conscience and the kingdome of heaven. Hence
   it is prophesied by Isaiah, that Kings and Queens, who are nursing
   fathers and mothers to the church; shall bow down to the Church, with
   their faces to the earth, Isai. 49. 23. That is, they shall walk in
   professed subjection to the Ordinances of Christ in his Church. Hence
   also it is, that David prophesieth of a two-edged sword, (that is, the
   sword of the Spirit, the word of Christ) put into the hands of the
   Saints, (who are by calling the Members of the Church) as to subdue the
   nations by the ministery of the Word, to the obedience of the Gospel,
   (Psalms, 149. 6, 7,) so to binde their Kings with chains, and their
   Nobles with fetters of iron, to execute upon them the judgment written,
   (that is, written in the Word.) Psal. 149. 8, 9.

   3. A third Corollary touching the independency of churches is this,
   That a church of a particular Congregation, consisting of Elders and
   Brethren, and walking in the truth and peace of the Gospel, as it is
   the first subject of all Church-power, needfull to be exercised within
   itself, so it is independent upon any other (Church or Synod) for the
   exercise of the same.

   That such a Church is the first subject of all church-power, hath been
   cleered above in the opening of the third Proposition of the first
   subject of the power of the keys. And such a church being the first
   subject of church-power, is unavoidably independent upon any other
   church or body for the exercise thereof, for-as hath been said afore,
   the first subject of any Accident or Adjunct, is independent upon any
   other, either for the injoying, or for the imploying (the haying or the
   using) of the same.

   4) A fourth corollary touching the independency of churches is, That a
   Church fallen into any offence (whether it be the whole Church, or a
   strong party in it) is not independent in the exercise of Church-power,
   but is subject both to the admonition of any other Church, and to the
   determination and judiciall sentence of a Synod for direction into a
   way of truth and peace.

   And this also ariseth from the former discourse. For, if clavis errans
   non ligat, Ecclesia litigans non ligat; that is, if Christ hath not
   given to a particular church a promise to binde and loose in heaven,
   what they binde and loose on earth, unlesse they agree together, and
   agree in his name, then such a church is not independent in their
   proceedings, as do fail in either. For all the independency that can be
   claimed is founded upon that promise, What yee binde on earth, shall be
   bound in heaven; what yee loose on earth, shall be loosed in heaven,
   Math. 18. 18. On that promise is founded both the independency and
   security & parity also of all churches. But if that promise be cut off
   from them, they are like Sampson when his haire was cut off, weak, and
   subject to fall under other men; and yet they fall softer than hee did:
   hee fell into the hands of his enemies, but they fall under the censure
   of their friends. As the false Prophet recanting his error did
   acknowledge, so may they: Thus was I wounded in the house of my
   friends, Zach. 13. 6. In the house of a neighbour-church or two, I was
   friendly smitten with a brotherly admonition, which (like a precious
   oyle) did not break mine head: and in the house of a Synod of churches,
   I was friendly, yea, brotherly censured and healed.

   5. A fifth and last Corollary arising from the former discourse,
   touching the independency of churches, may be this; Though the Church
   of a particular Congregation, consisting of Elders and Brethren, and
   walking with a right foot in the truth and peace of the Gospel, be the
   first subject of all church-power needfull to be exercised within
   itself; and consequently be independent from any other Church or Synod
   in the use of it; yet it is a safe and wholesome, and holy Ordinance of
   Christ, for such particular churches to joyn together in holy Covenant
   or Communion, and consolation amongst themselves, to administer all
   their church affairs (which are of weighty, and difficult and common
   concernment) not without common consultation and consent of other
   churches about them. Now church-affairs of weighty and difficult and
   common concernment, wee account to be the election and ordination of
   Elders, excommunication of an Elder, or any person of publick note and
   employment: the translation of an Elder from one Church to another, or
   the like. In which case we conceive it safe and wholesome, and an holy
   ordinance to proceed with common consultation and consent. Safe, for in
   multitude of counsellors there is safetie (as in civill, so in Church
   affairs) Prov. 11. 14. And though this or that Church may be of a good
   and strong constitution, and walk with a right foot in the truth, and
   peace of the Gospel: yet all Churches are not in a like athletick
   plight, and they will be loath to call in, or look out for help as much
   or more then others, though they have more need then others: yea, and
   the best Churches may soon degenerate, and stand in as much need of
   help as others, and for want of it may sink and fall into deep
   Apostasie, which other Churches might have prevented, had they
   discerned it at first.

   It is also wholsome, as tending to maintain brotherly love, and
   soundnesse of doctrine in Churches, and to prevent many offences, which
   may grow up in this or that particular Church, when it transacteth all
   such things within itself without consent.

   It is likewise an holy ordinance of Christ, as having just warrant from
   a like precedent. The Apostles were as much independent from one
   another, and stood in as little need of one anothers help, as Churches
   do one of another. And yet Paul went up to Jerusalem, to confer with
   Peter, Iames, and Iohn, lest he should run in vain in the course of his
   ministry, Galat. 2. 2. And though in conference the chief Apostles
   added nothing to Paul, ver. 6. yet when they perceived the Gospel of
   the uncircumcision was committed to Paul and Barnabas, as that of the
   circumcision to Peter, Iames and Iohn, they gave unto one another the
   right hand of fellowship, ver. 9. Now then it will follow by just
   proportion, that if the Apostles who are each of them independent one
   of another, had need to consult and confer together about the work of
   their ministry, to procure the freer passage to their calling, and to
   their doctrine: then surely Churches, and Elders of Churches, though
   independent one of another, had need to communicate their courses and
   proceedings in such cases one with another, to procure the freer
   passage to the same. And if the Apostles, giving right-hand of
   fellowship one to another, did mutually strengthen their hands in the
   work of the ministry: then the Elders of Churches, giving right hand of
   fellowship to one another in their ordination, or upon any fit
   occasion, cannot but much encourage and strengthen the hearts and hands
   of one another in the Lords work.

   Again, something might be added, if not for confirmation, yet for
   illustration of this point, by comparing the dimensions of the New
   Ierusalem; which is a perfect platform of a pure Church, as it shall be
   constituted in the Iewish Church state, at their last conversion. The
   dimensions of this Church as they are described by Ezekiel, (Chap. 48.
   30.) are (according to Iunius) twelve furlongs, which after the measure
   of the Sanctuarie (which is double to the common) is about three miles
   in length, and as much in breadth. But the dimensions of the same
   Church of the Iews in Rev. 21. 16. is said to be twelve thousand
   furlongs. Now how can these two dimensions of the same Church stand
   together; which are so fare discrepant one from another? For there be a
   thousand times twelve furlongs, in twelve thousand furlongs. The
   fittest and fairest reconciliation seemeth plainly to be this, that
   Ezekiel speaketh of the dimensions of any ordinarie Iewish Church of
   one particular congregation. But Iohn speaketh of the dimensions of
   many particular Iewish Churches, combining together . in some cases,
   even to the communion of a thousand Churches. Not that the Church of
   the Iews will be constituted in a Nationall and Diocesan frame, with
   Nationall officers and Diocesan Bishops or the like: but that sometimes
   a thousand of them will be gathered into a Synod, and all of them will
   have such mutuall care, and yeeld such mutuall brotherly help and
   communion one to another, as if they were all but one body.

   If any man say, Theologia symbolica, or parabolica non est
   argumentativa, that arguments from such parables and rnysticall
   resemblances in Scripture are not valid, let him enjoy his ovine
   apprehension (and if he can yeeld a better interpretation of the place)
   let him waye this collection. Neverthelesse, if there were no
   argumentative power in parables, why did the Lord Iesus so much delight
   in that kind of teaching? and why did Iohn, and Daniel, and Ezekiel
   deliver a great part of their prophesies in parables, if we must take
   them for riddles, and not for documents nor arguments? Surely if they
   serve not for argument, they serve not for document.

   But furthermore, touching this. great work of communion and
   consociation of Churches, give us leave to adde, this caution To see
   that this consociation of Churches be not perverted, either to the
   oppression or diminution of the just libertie and authoritie of each
   particular Church within itself: who being well supplied with a
   faithfull and expert Presbyterie of their own, do walk in their
   integritie according to the truth and peace of the Gospel. Let Synods
   have their just authoritie in all Churches, how pure soever in
   determining such Diata`xeis as are requisite for the edification of all
   Christs Churches according to God. But in the election and ordination
   of Officers, and censure of offenders, let it suffice the Churches
   consociate to assist one another, with their counsell, and right hand
   of fellowship, when they see a particular Church to use their libertie
   and power aright. But let them not put forth the power of their
   communitie, either to take such Church acts out of their hands, or to
   hinder them in their lawfull course, unlesse they see them (through
   ignorance or weaknesse) to abuse their libertie and authoritie in the
   Gospel. All the liberties of Churches were purchased to them by the
   precious blood of the Lord Iesus: and therefore neither may the
   Churches give them away, nor many Churches take them out of the hands
   of one. They may indeed prevent the abuse of their liberties, and
   direct in the lawfull use of them, but not take them away, though
   themselves should be willing. The Lord Iesus having given equall power
   to all the Apostles, it was not lawfull for eleven of them to forbid
   the twelfth to do any act of his office without their intervention.
   Neither was it lawfull for the nine who were of inferiour gifts, to
   commit the guidance and command of all their Apostolick administrations
   unto Peter, Iames and Iohn, who seemed to be pillars. And that, not
   onely because they were all (one as well as another) immediately guided
   by the holy Ghost: but because they were all equall in office, and
   everie one to give account for himself unto God.

   It is the like case (in some measure) of particular Churches; yea,
   there is moreover a three-fold further inconvenience, which seemeth to
   us, to attend the translation of the power of particular churches in
   these ordinary administrations, into the hands of a Synod of
   Presbyters, commonly called a Classis.

   I. The promise of Binding and Loosing, in way of Discipline, which
   Christ gave to every particular church (as hath been shewed) is by this
   means not received, nor injoyned, nor practised by themselves
   immediately, but by their Deputies or Over-seers.

   2. The same promise which was not given to Synods in acts of that
   nature (as hath been shewed in the chapter of Synods) but in acts of
   another kinde, is hereby received, and injoyned, and practised by them,
   and by them onely, which ought not to be.

   And which is a third inconvenience, The practice of this power of the
   keyes only by a Synod or Presbyters, still keepeth the Church as under
   nonage, as if they were not grown up to the full fruition of the just
   liberty of their riper yeers in the dayes of the Gospel. For a mother
   to bear her young daughter in her arms, and not to suffer it to go on
   its own feet, whilest it is in the infancie, is kindly and comely: but
   when the Damosell is grown up to riper yeers, for the mother still to
   bear her in her arms, for fear of stumbling, it were an unnecessary
   burthen to the mother, and a reproach to the Virgin; Such is the case
   here: The community of churches (according to the Hebrew phrase) is as
   the Mother; each particular church is as the Daughter. In the old
   Testament, while the Church was in her nonage, it was not unseasonable
   to leave the whole guidance and bearing thereof in the hands of their
   Tutors and Governors, the Priests and Levites, and in the community of
   the nationall courts. But now in the dayes of the new Testament, when
   the churches are grown up (or should be grown at least) to more
   maturity, it were meet more to give the Church liberty to stand alone,
   and to walk upon her own legs; and yet in any such part of her way, as
   may be more hard to hit right upon, as in her Elections, and
   Ordinances, and Censures of eminent persons, in office; it is a safe
   and holy and faithfull office of the vigilancy of the community of
   churches, to be present with them, and helpfull to them in the Lord.

   And at all times when a particular church shall wander out of the way,
   (whether out of the way of truth, or of peace) the community of
   churches may by no means be excused from reforming them again into
   their right way, according to the authority which the Lord hath given
   them for the publike edification of all the severall churches within
   their Covenant.

   Soli Christo, To A, ka`i To O.

FINIS.
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]18:7-8   [2]43:19   [3]45:24

   Exodus

   [4]33:7

   Leviticus

   [5]4:13   [6]16:1-29

   Numbers

   [7]6:23-26

   Deuteronomy

   [8]16:8-11   [9]16:16

   Judges

   [10]5:8   [11]20:1-2   [12]20:3   [13]20:4

   1 Samuel

   [14]14:44-45   [15]14:44-45   [16]19:20   [17]22:16-17   [18]24:4-7

   1 Kings

   [19]22:5-6   [20]22:7

   2 Kings

   [21]22:20

   1 Chronicles

   [22]28:19

   2 Chronicles

   [23]14:3-4   [24]14:5   [25]15:3   [26]15:5   [27]15:6   [28]15:8-16
   [29]15:10-15   [30]15:12-13   [31]17:6-9   [32]17:7-8   [33]17:9
   [34]19:3-4   [35]20:3   [36]24:4-5   [37]24:6   [38]24:8   [39]24:9
   [40]24:10   [41]29:3-35   [42]29:4-19   [43]30:1-12   [44]34:3-33
   [45]34:29-33

   Ezra

   [46]7:23   [47]10:1-5

   Nehemiah

   [48]10:32-39

   Psalms

   [49]8:20   [50]19:4   [51]19:9   [52]149:6-7   [53]149:8-9

   Proverbs

   [54]11:14   [55]15:1

   Song of Solomon

   [56]8:8   [57]8:8

   Isaiah

   [58]9:6   [59]22:15   [60]22:22   [61]33:22   [62]49:23   [63]53:11

   Ezekiel

   [64]44:23-24   [65]48:30

   Joel

   [66]1:13-14   [67]1:13-14

   Amos

   [68]7:14-15

   Haggai

   [69]2:15-19

   Zechariah

   [70]13:3   [71]13:6

   Matthew

   [72]16:9   [73]16:18   [74]16:19   [75]16:19   [76]16:19   [77]16:19
   [78]17:27   [79]18:15-16   [80]18:15-16   [81]18:15-16   [82]18:17
   [83]18:17   [84]18:17   [85]18:17   [86]18:17   [87]18:17   [88]18:17
   [89]18:17   [90]18:17-18   [91]18:17-18   [92]18:17-18   [93]18:17-18
   [94]18:18   [95]18:18   [96]18:18   [97]18:19-20   [98]23:8-9
   [99]23:10   [100]27:50-51   [101]27:52   [102]28:18   [103]28:19
   [104]28:19-20   [105]28:19-20   [106]28:20   [107]28:20

   Mark

   [108]6:11

   Luke

   [109]10:11   [110]11:52   [111]12:13-14

   John

   [112]1:5   [113]1:16   [114]9:22   [115]17:3   [116]18:36
   [117]20:21   [118]20:21   [119]20:21   [120]20:21   [121]20:23
   [122]20:23   [123]21:15-16   [124]21:17

   Acts

   [125]1:15   [126]1:26   [127]4:35   [128]6:2   [129]6:3   [130]6:5
   [131]6:6   [132]6:6   [133]7:26   [134]8:38   [135]9:26-27
   [136]10:47   [137]11:2-3   [138]11:2-18   [139]11:2-18
   [140]11:29-30   [141]13:1-2   [142]13:1-2   [143]13:3   [144]13:3
   [145]13:15   [146]13:46   [147]14:23   [148]14:23   [149]15:1-2
   [150]15:1-2   [151]15:1-28   [152]15:1-41   [153]15:2-23   [154]15:3
   [155]15:3   [156]15:6   [157]15:7   [158]15:7   [159]15:7   [160]15:7
   [161]15:12   [162]15:12   [163]15:12   [164]15:18   [165]15:22
   [166]15:22   [167]15:22   [168]15:22   [169]15:22-23   [170]15:23
   [171]15:23-29   [172]15:24   [173]15:27   [174]15:28   [175]15:28
   [176]15:31-32   [177]16:4   [178]16:4-5   [179]17:11-12
   [180]18:1-28   [181]19:9   [182]20:17   [183]20:28   [184]20:28
   [185]20:28   [186]20:28   [187]21:18   [188]21:18   [189]21:24
   [190]26:22

   Romans

   [191]1:1   [192]10:1-21   [193]10:10   [194]15:26-27   [195]16:1-2

   1 Corinthians

   [196]1:5   [197]1:5   [198]1:7   [199]1:11   [200]3:22   [201]4:1-2
   [202]5:1-5   [203]5:2   [204]5:2   [205]5:4   [206]5:4   [207]5:4-5
   [208]5:4-5   [209]5:6   [210]5:11   [211]5:12   [212]5:12   [213]5:13
   [214]6:1-2   [215]6:1-2   [216]6:3   [217]6:3   [218]6:4   [219]6:4
   [220]6:5   [221]8:10-11   [222]8:11-12   [223]8:12   [224]10:28
   [225]12:5   [226]12:11   [227]12:18   [228]12:27   [229]12:28
   [230]12:28   [231]14:2-24   [232]14:22   [233]14:23   [234]14:23
   [235]14:31   [236]14:34   [237]14:40   [238]15:9

   2 Corinthians

   [239]2:4-10   [240]2:6-10   [241]2:7   [242]2:7-8   [243]3:1
   [244]4:5   [245]10:6

   Galatians

   [246]2:2   [247]2:6   [248]2:9   [249]2:11-14   [250]5:9   [251]5:9
   [252]5:9-26   [253]5:12   [254]5:12-13   [255]5:13   [256]5:13
   [257]5:13   [258]6:1-5   [259]6:6-7   [260]6:8   [261]6:9-10

   Philippians

   [262]1:2   [263]2:8-11   [264]2:25

   Colossians

   [265]1:19   [266]1:29   [267]2:2   [268]2:3   [269]2:5   [270]2:5-6
   [271]2:9   [272]2:9   [273]2:10   [274]2:10   [275]4:17

   1 Thessalonians

   [276]5:14

   2 Thessalonians

   [277]3:6   [278]3:6   [279]3:8   [280]3:10   [281]3:11   [282]3:12

   1 Timothy

   [283]1:20   [284]2:1   [285]2:7   [286]2:12   [287]3:1-7   [288]3:4-5
   [289]4:14   [290]4:14   [291]5:1-25   [292]5:17   [293]5:17
   [294]5:17   [295]8:17

   2 Timothy

   [296]1:6   [297]3:17   [298]4:1   [299]4:5

   Titus

   [300]1:5   [301]1:5   [302]1:5   [303]1:7   [304]1:7   [305]2:15

   Hebrews

   [306]3:3-6   [307]4:3   [308]7:7   [309]13:7   [310]13:17   [311]13:17

   James

   [312]4:12

   1 Peter

   [313]5:1

   Revelation

   [314]2:2   [315]2:14-15   [316]3:7   [317]3:7   [318]4:4   [319]4:4
   [320]4:4   [321]4:10   [322]9:1   [323]16:4-7   [324]21:16
     __________________________________________________________________

Index of Greek Words and Phrases

     * Apo'stolos aphorisme'nos: [325]1
     * Aphorisate de' moi ton te Barna'ban kai to`n Saulon: [326]1
     * Diata`xeis: [327]1
     * Klero`s: [328]1
     * Proton Lektiko`n: [329]1
     * To A, ka`i To O: [330]1
     * autexo'usios: [331]1
     * exousi'an: [332]1
     * eupraxi'a: [333]1
     * eu einai, euexi'a: [334]1
     * therapa`ines ta`xin epila'bausa: [335]1
     * kai ous men etheto ho theos en te ekklesia: [336]1
     * kai' ekkli'nate ap' auton : [337]1
     * kra'sis: [338]1
     * kra'tos: [339]1 [340]2
     * o'us me`n Aposto'lous Prophe'tas: [341]1
     * sta`sis: [342]1
     * sta'sis: [343]1
     * sunkatepsephi'sthe : [344]1
     * suze'tesis: [345]1
     * sumpresbu'teroi: [346]1
     * ton epitaktikon: [347]1
     * ton upotaktikon: [348]1
     * ta` biopka`: [349]1
     * ta`xis: [350]1
     __________________________________________________________________

Index of Latin Words and Phrases

     * æquipollent: [351]1
     * Antiquos terminos verborum: [352]1
     * Authoritas: [353]1
     * Claris errans non ligat: [354]1
     * Classis: [355]1
     * Communi Presbyterorum consilio: [356]1
     * Communi Presbyterorum consilio, Ecclesiæ gubernabantur: [357]1
     * Domini sui actus: [358]1
     * Dominus sui actus: [359]1
     * Ecclesia litigans non ligat: [360]1
     * Jurisdictionis: [361]1
     * Jus dicere: [362]1
     * Ne quid Ecclesia, quid Respublica detrimenti capiat: [363]1
     * Non ratione ordinis, sed intuitu charitatis: [364]1
     * Ordinis: [365]1
     * Plebs Christiana: [366]1
     * Potestas: [367]1
     * Potestas penes omnem Ecclesiam est; Authoritas ministerii penes
       Presbyteros & Episcopos.: [368]1
     * Potestatis: [369]1
     * Quatenus ad omnia valet conseguentia: [370]1
     * Scientiæ: [371]1
     * Sententiam ferre: [372]1
     * Soli Christo: [373]1
     * Theologia symbolica: [374]1
     * agrarum: [375]1
     * authoritate: [376]1
     * bonos mores: [377]1
     * clavis: [378]1
     * clavis errans non ligat, Ecclesia litigans non ligat: [379]1
     * communibus omnium suffragiis inter duodecim Apostolos allectus est
       : [380]1
     * cum amplitudine, et plenitudine potestatis: [381]1
     * ejusdem potestatis est ligare & solvere, claudere & aperire: [382]1
     * in foro exteriori: [383]1 [384]2
     * in foro interiori: [385]1
     * in scriptis in re theologica quamplurimis orbi notus: [386]1
     * intuitu charitatis: [387]1
     * necessitate præcepti: [388]1 [389]2
     * parabolica non est argumentativa: [390]1
     * per se: [391]1
     * potestas: [392]1
     * primo: [393]1
     * respectu ordinis: [394]1
     * vi Materiæ: [395]1
     __________________________________________________________________

Index of Pages of the Print Edition

   [396]i  [397]ii  [398]iii  [399]iv  [400]1  [401]2  [402]3  [403]4
   [404]5  [405]6  [406]7  [407]8  [408]9  [409]10  [410]11  [411]12
   [412]13  [413]14  [414]15  [415]16  [416]17  [417]18  [418]19  [419]20
   [420]21  [421]22  [422]23  [423]24  [424]25  [425]26  [426]27  [427]28
   [428]20  [429]30  [430]31  [431]32  [432]33  [433]34  [434]35  [435]36
   [436]37  [437]38  [438]39  [439]40  [440]41  [441]42  [442]43  [443]44
   [444]45  [445]46  [446]47  [447]48  [448]49  [449]50  [450]51  [451]52
   [452]53  [453]54  [454]55  [455]56  [456]57  [457]58  [458]59  [459]60
   [460]61  [461]62  [462]63  [463]64  [464]65  [465]66  [466]67  [467]68
   [468]69  [469]70  [470]71  [471]72  [472]73  [473]74  [474]75  [475]76
   [476]77  [477]78  [478]79  [479]80  [480]81  [481]82  [482]83  [483]84
   [484]85  [485]86  [486]87  [487]88  [488]89  [489]90  [490]91  [491]92
   [492]93  [493]94  [494]95  [495]96  [496]97  [497]98  [498]99
   [499]100  [500]101  [501]102  [502]103  [503]104  [504]105  [505]106
   [506]107  [507]108
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

   1. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Gen&scrCh=18&scrV=7#i-p3.1
   2. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Gen&scrCh=43&scrV=19#iii.i-p12.4
   3. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Gen&scrCh=45&scrV=24#i-p4.1
   4. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Exod&scrCh=33&scrV=7#iii.v-p19.2
   5. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Lev&scrCh=4&scrV=13#iii.vii-p62.1
   6. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Lev&scrCh=16&scrV=1#iii.vii-p12.2
   7. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Num&scrCh=6&scrV=23#iii.v-p15.1
   8. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Deut&scrCh=16&scrV=8#iii.vii-p12.3
   9. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Deut&scrCh=16&scrV=16#iii.vii-p12.1
  10. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Judg&scrCh=5&scrV=8#iii.vii-p98.9
  11. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Judg&scrCh=20&scrV=1#iii.vii-p66.1
  12. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Judg&scrCh=20&scrV=3#iii.vii-p66.1
  13. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=Judg&scrCh=20&scrV=4#iii.vii-p66.1
  14. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=1Sam&scrCh=14&scrV=44#iii.vii-p61.1
  15. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=1Sam&scrCh=14&scrV=44#iii.vii-p102.3
  16. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=1Sam&scrCh=19&scrV=20#iii.v-p5.6
  17. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=1Sam&scrCh=22&scrV=16#iii.vii-p61.2
  18. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=1Sam&scrCh=24&scrV=4#iii.vii-p102.4
  19. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=1Kgs&scrCh=22&scrV=5#iii.vii-p101.1
  20. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=1Kgs&scrCh=22&scrV=7#iii.vii-p101.1
  21. file:///ccel/c/cotton_john/keyes/cache/keyes.html3?scrBook=2Kgs&scrCh=22&scrV=20#iii.vii-p98.13
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