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 kingdome 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 it self 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 or 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 dividing 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 sacrilegious 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 sacrilegious 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The maid in Athenaeus is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as her Mistresse Yet if any man be willing to make office and order aequipollent 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 rejoyced to behold how the Church of Colosse had received the Lord Iesus 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 Iesus 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 Ioh. 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 he 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 orders of the Iewish Church 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 walked 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 Churchs libertie and interest to joyn with
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 of 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 judgement 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 her selfe 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 offended 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 not able to heal it in a more private way it will hehove 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 of one 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 Cron. 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 togegether 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 recieved 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
given to a particular Church of Brethren as such primo per se then it would be found in every particular Church of Brethren For a Quatenus adomnia valet consequentia 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 Democracy 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and authority in the government of the Church Answ In a large sense Authority 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 doth 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 Congregations 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 Act. 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 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 oven 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 Ans 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 expresly 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 there 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. Conclus We read of many Bishops to one Church Phil. 1.1 Act. 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 Iurisdiction Now both these are acts of Rule And Paul to Timothy acknowledgeth no Rulers in the Church above Pastors and Teachers who labour in
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 judgement and peace is the first subject of all church-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. Obj. 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 judgement 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 administred 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 from 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 sufficeth 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 that with some act of power to wit such power as the want of putting it forth retarded the sentence and the putting 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 wieked 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 denyed 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 and that before Infidels in any case depending betweene 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 a like 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 3. Obj. 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 〈…〉 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. ◠〈◊〉 But yet that which the Apostle calleth the Church of Corinth 〈◊〉 the whole Church was no larger then was wont to meet together in one place one congregation 1 Conrinth 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 Jezabel 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
another And yet Paul went up to Ierusalem to confer with Peter Iames and Iohn lest he should run in vain in the course of his ministery 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 ministery 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 ministery 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 Revel 21.16 is said to be twelve thousand furlongs Now how can these two dimensions of the same Church stand together which are so farre 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 mysticall resemblances in Scripture are not valid let him enjoy his owne apprehension and if he can yeeld a better interpretation of the place let him wave 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 A 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 it self 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 admninistraons into the hands of a Synod of Presbyters commonly called a Classis 1. 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 keys only by a Synod of 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 uncecessary 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 Governours 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 meanes 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is licensed and entred according to Order FINIS