Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	peter_n	successor_n	2,335	5	9.6117	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

Therefore it s mine This will serve rather wholly to overturn it as is said and till from Scripture they make out their affirmative the assertion will stand good yet we shall a little descend to consider their grounds and concessions in this point and we will find that the weight of their conclusion that this power doth belong to the Pope doth rest upon Traditions Fathers Councels and especially the Popes own determination That the Scripture giveth such a power to the Pope of Rome before it can be believed as of divine authority these three must be made out by it See Greg. de Val. disp 1. punct 7. part 37. 1. That Peter not only as an Apostle with the rest but as head and supream over all the Apostles was furnished with and established in that Authority by Jesus Christ over them and the Catholick Church as their head 2. That Peter sat and had this Authority and exercised it at Rome as peculiarly the seat of this Authority and that this supremacy in Peter was no extraordinary priviledge to his person but to be derived and continued in his successors to the end of the world 3. That only the Pope of Rome is Peters successor in this supream power and that by divine Authority it belongeth to that seat and to him who shall sit there To passe the first two which yet can never be made out by Scripture the third also must be made out or it will not bear this conclusion that it is of faith to believe that the Pope is invested with this power But now there is no shadow of this in Scripture and therefore when Bellar. cometh to make out this he foundeth it on these four to wit 1. Apostolick tradition 2. General● Councels 3. Popes Decrees or Statutes 4. Fathers and antiquity But none of these are Scripture and in effect all resolveth on this the Pope appointeth himself head and successor Ergo he is head c. for it is well known nothing is received as Apostolick tradition but what he decreeth to be so Not are any generall Councels accepted as infallible but such as are approven by him and so far as approven See Bellar. De authoritate Concil lib. 2. cap. 1. And Gregorius de Val. casteth Traditions and Scripture but as owned by his Authority much lesse then will they admit any Father that differeth from him Hence sundry Councels and Acts as that of Chalcedon and Constantinople in these Acts wherein Constantinople was equalled to Rome are rejected by them on this ground because they were not approven by the Pope So it runneth in this circle Whence hath the Popes this power or whence is it clear to us so as to warrant our faith that they have that power They answer in sum from themselves or from such grounds as resolve on themselves because say they their power is such as determineth all these things If it be asked further How getteth these Popes power to determine so and what warrandeth us to rest on their determination Say they because they are Peters successors in that universall office If it be asked again How is that made out that they are his successors Say they by such determinations we know him to be so In a word these determinations give him power and he giveth them power to do so and so about yet this is the main thing to wit the application of this power to Rome and particularly to the Bishop thereof that is here questioned and though possibly it were not requisit that all the successors should be other wayes known than by Historie yet the ratio successionis as Bellar. calleth it to wit Why the Bishop of Rome hath this peculiar Authority beyond others that would be known if it be either of divine or catholick faith which two are ill distinguished by Bellarmine If it be objected to them These cannot ground a divine warrant to make a thing be believed to be jure divino or of divine authority Because to make a thing certain to us certitudine fidei and to be believed as such there is a twofold certainty required 1. An objective surenesse or certainty in the thing it self 2. Subjective in them that believe that is such certainty as proceedeth from such grounds as cannot cause a mistake or fail any which no humane testimony can bear out and therefore only Gods testimony can give warrant for this Bellar. De Pontif. lib. 2. cap. 12. seeing this doth go about to distinguish between a divine warrant or else de jure divino and to be of catholick faith and saith though it be not the first fortè saith he as loath to speak it out Yet it is the second and to be believed under pain of damnation upon the grounds foresaid His words are Successio est à Christo qui uno actu constituit Petrum successores ejus in Pontificatu ad finem mundi ratio successionis i. e. cur Papa succedit quia est Romanus non est ex prima institutione Christi quia alibi potuit Petrus fixisse sed ex facto Petri and calleth it not improbable to be setled at Rome by Christs command But our question is How it is evident that this Pope hath ground to claim that succession or Quomodo constat cum Petri successorem esse to which this saith nothing therefore addeth he that though fortè Papa Romanus quia Romanus non sit jure Divino tamen si quaeratur Si Romanus Pontifex jure Divino sit caput omnium Ecclesiarum omnino saith he respondendum est quia nibil aliud requiritur quam ut ipsa successio sit jure Divino Yea there is more required before that succession can be believed to be peculiar to that Sea seing they go together and this would be evidenced to be so for we ask not now If there be succession but why the Pope carrieth himself as successor and where is his warrant At last it resolveth in traditions and Councels which are so and to be esteemed so because he decreeth them so and this is the ground of this article of their faith unto them notwithstanding that the Scripture is silent in it which yet containeth all things needfull to eternall life Ioh. 5.39 20 21. And for that instance that Bellar. giveth of a catholick faith as distinguished from a divine faith to wit whether Paul left a cloak at Troas or not It is true this was a truth before Paul wrote that epistle and is yet a truth not simply necessary to salvation in it self yet considering it as revealed in the Word the believing of it now is of divine authority and hath a divine warrant which it would not have had if it had not been in the Word although it had been a truth in it self So that when it cometh to this that the Pope is successor to Peter that is only essayed to be proven by authorities See Greg. de Val. disput 1. De objecto fidei punct 7. pag. 35. and

Generally To write what he saw And 2. More particularly To send it to the seven Churches For this Title we spoke of it before vers 8. It is our Lord asserting His own Godhead as being the first the beginning of all the Creation of God actively being of Himself God essentiall and giving a beginning and being to all things that exist Ioh. 1.3 All things were made by him and without him was not any thing made that was made and the last end of all things not only everlasting Himself without end but to whose Honour are all things that have a beginning He is the ultimate end they are all for Him Quest. Why is this Title so often repeated Answ. Besides this generall that it is to hold out Christs Godhead therefore this and other such like Titles are so often given Him in this Book which is of excellent use and benefit to have this born in upon the hearts and minds of sinners It is repeated here 1. That Iohn might know from whom he had this Commission even from Him who had power to give him a Commission both to speak and to write The first and the last a thing that concerns Ministers to know when they come out to Preach the Word whose Commission they have that they take not this honour to themselves nor from men except in the ordinary way appointed by Him for except they have Christs Warrand mans will not Commissionate them to go to Churches and Preach at their own hand 2. It is also for the Peoples cause to learn them to take the Word off Iohn's hand It is not Iohn's word that cometh to them but the Word of Alpha and Omega the first and the last And it were good for us so to speak and good for you so to hear the Word That same Jesus Christ that gave Iohn and the Apostles warrand to Preach and Write it 's that same Jesus Christ that sendeth out Pastors and Teachers to Preach it 's He that gives gifts to men for edifying the body Eph. 4.12 His Warrand to both is one and His Authority Commissionating both is one and both are gifts for the Churches good The second thing in this verse is The Commission Iohn gets 1. In generall to write what he saw 2. More particularly to send it to the seven Churches 1. Write what thou seest that is not this Vision only which thou hast seen but all the Words and Circumstances which thou hast seen or shall see and hear And so it 's his first warrand to write this Revelation and send it to the Churches it points at the Authority on which the written Word is founded it depends not on men but on Jesus Christ that gives warrand to write and we should look on the Bible and every Chapter thereof as by Christs direction written to us 2. The matter he should write is restricted Write not every thing that pleaseth thee but what thou seest to point out the guiding and inspiration of the Spirit in these holy Men who were Pen-men of the Scripture they spake and wrote as they were inspired and guided by the holy Ghost 3. It shews that there is need and it is requisite that men have a particular Commission to carry the Word to People not only a Commission in generall to write or to carry the Gospel but for every particular message Not that men should be anxious or perplexed about their Warrand or Commission in an extraordinary way but to weigh well the Time Place Persons and such Circumstances as may clear their Commission in an ordinary way there being some things to be written and sent to one Church by Christs Warrant which are not so to another every Church hath their particular Message and Commission renewed 2. More particularly what he should do with it when it is written in a Book Send it to the seven Churches that is Iohn this Revelation is not to ly beside thee but it 's for the benefit of the Church send it therefore to the seven Churches in Asia 1. Because most famous in that time and because near to Patmos where he was and because it 's probable Iohn had some particular relation to them and their need presently required it This Book of the Revelation is sent for the benefit of the Church and therefore ought to be welcomed thankfully as a rich Jewel We shewed before why these Churches were called seven and not the Church in Asia vers 4. and say no more of it now These Churches are particularly named We shall not stand on a Geographicall description of the Places Ephesus is spoken of at large Act. 19.20 This Church and Smyrna were in that part of Asia the lesse called Ionia Pergamos in that part called Aetolia Thyatira Sardis and Philadelphia in Lydia and Laodicea in that part called Caira or Caria which not being profitable to you to insist upon we shall take some generall considerations from the words and so proceed And 1. It would be considered why these Churches are designed from the name of the Cities wherein they were We rather speak a word to this because we find Churches in the New Testament named by Towns It 's true the Churches in Galatia are also named but most frequently they are named by Cities as the Church at Ierusalem the Church at Rome the Church at Corinth c. And Titus is to ordain Elders in every City by Pauls appointment which was for the City and it 's like also for the edification of these about God making the Gospel spread from Cities to Countries about as it is said The Word spread from Ephesus to all Asia though there were other Churches beside these that were within the walls of these Towns The reasons of this we conceive to be 1. Because the Cities or Towns were most famous for their populousnesse and were well furnished with Officers and there was most occasion of getting a Harvest of Souls in them by spreading the Net of the Gospel among them in respect of which accidentall and politick considerations which belong not to the essence of a Church some Cities being more famous and able to keep the word of truth and make it furth-coming to other Churches It is not un-agreeable to Scripture to have particular respect to Cities and Churches in them as they may further the work of the Gospel 2. Because in these great Cities and Places of concourse the Ministers and Officers of the Church who served in the work of the Lord and went round in a circuit in the Churches about had their most ordinary residence as it would seem and that their fixed collegiat meetings and combinations were there 1. Because we find no particular Congregations mentioned but only the Church at such a Town written unto though there was many particular Congregations about and these Cities kept not the Word within themselves 2. Where they are mentioned as the Church at Ierusalem it taketh in not only these within the walls but all

persevere So then their labour as it was spoken of before points at their painfulnesse and here it respects their singlenesse that it was not in a way of self-seeking but for His Names sake 2. That it was constant and continuing they were carried on without interruption in prosecuting their zealous intention If it be asked here how such as call themselves Apostles or do count themselves not subject to the Discipline of a particular Church as these who pretended to be Apostles behoved to do can be orderly proceeded against by Church triall and censure especially of a particular Church Answ. 1. There is no Apostle nor Angel in the preaching of the Gospel that is altogether above triall they are as such above erring in Doctrine yet may and should their Doctrine be tried according to the Word Act. 17.11 Gal. 1.8 Because even Apostles are but Ambassadors and are not Lords over the Faith of Gods People but helpers of their joy 2 Cor. 5.20 1 Pet. 5.3 c. Secondly Apostles in the guiding of a constitute Church oftentimes used not their extraordinary Authority as acting by themselves by vertue of their infallibility but joyntly with others in an ordinary way clearing and confirming their Doctrine and practices from Scripture and Gods Call warranting them in that particular as appears by Peters apologie Act. 11. and Paul with the rest of the Apostles their proceeding Act. 15. In which two respects it 's suteable for Believers to try the Spirits 1 Ioh. 4.1 Thirdly We say that no presumptuous title assumed by ones self nor any irregular walking as belonging to no Church or not to such and such a particular Church can exempt any member of the Catholick Church from triall and if need require from censure of the particular Church where such person or persons shall reside which we shall confirme from these reasons 1. Not from triall because in so far the Doctrine and practices of the Apostles themselves who were not fixed members of any particular Congregation for their Membership and their Office behoved to be of equall extent were subject to tryall that it might be known whether they were of God or not as is said Yea 2. Neither from censure supposing it possible that they should erre and them actually to have erred as we may see by Pauls supposition Gal. 1.8 If I preach another Gospel c. and also by Pauls open rebuking of Peter when he was to be blamed Gal. 2.14 3. This same practice may confirme it the Church rulers of Ephesus were not scared by that title nor yet by their not having Membership among them as it seemes such could not have being readily strangers and thereby having the greater accesse to give out themselves for the thing they were not yet they went on to try and censure which is particularly commended in them by Jesus Christ. 4. It may be confirmed from that power that Christ hath given to His Church-officers for edification and for preserving the Church committed to them from infection which would seem to be defective if men had liberty under the former pretexts to vent errour and commit scandalous practices for the ensnaring of others in Churches whereof they were not properly members and though it might be said that simply such persons were not under the triall and censure of such a Church yet eatenus and in that respect as it 's necessary for the good of that Church to have these persons tried and censured they do fall under their authority and warrantably it 's put forth for putting some note on them for the preventing and removing of offences from the People 5. It may be confirmed from the unity of the Catholick Church visible by which any member thereof if no particular thing impede may claim the priviledges of a member by communion in publick Ordinances of Word and Sacraments in whatsoever Church though he be no particular member thereof and therefore à pari he ought also to be liable to the Discipline of Christ in any particular Church where he shall fall to be seing that claiming the priviledges of a Church and submission to the Ordinances thereof are in themselves reciprocall and though some profane wretch renounce his own priviledge yet that makes not the Church to losse hers but so long as he continues a member of the Catholick visible Church as long is he under censures of the Church which are put forth in particular Congregations 6. It may be confirmed from the absurdities that otherwise would follow As 1. There might be a scandalous member of the Catholick visible Church who could not be reached by Church-censure 2. One Christian might offend and stumble another and telling to the Church would be no remedy to it Mat. 18. if no particular Church had power over such a one which is contrary to Christs scope 3. A door would be opened to a loose liberty within Christs House for in such a case men could neither be censured nor cast out of the Church nor in any Ecclesiasticall way be compelled to take on Church-membership or live regularly in the Church by this there might be some Christians sick and needing this cure of Discipline to whom it could not be applyed by this the ordinance of Discipline would not be of equall extent with the Sacrament of Baptism All which are absurd Observe 1. Christ would have us alwayes walking in the sense of His Omniscience which makes him begin all these Epistles with this I know thy works a profitable but a difficult Truth to be believed by Christians 2. Christ is an unprejudged witnesse and should be esteemed so by His Church He beareth testimony unto them as He taketh notice of their good as well as their evill 3. Such as Christ never called may take on them highest titles in the Church pretend confidently to a most immediate Call carry fair and gain respect and have some gifts for that end as it seemeth these had who called themselves Apostles 4. That diligence in duty and difficulty in the performance of it often go together to do and to bear are often joyned two things that in our resolution and practice we would not sunder and if it were believed we would not scare at the very shadow of suffering in or following upon our duty as we do 5. Patience in suffering and impatience against corruptions and corrupt men can well stand together This people is said to bear and suffer and yet it 's said they could not bear the reason is because their patient suffering or bearing in the one word relates to their enduring of crosses and their not bearing or suffering in the other word relates to corrupt men and their zeal against them It were a good thing to knit these two together not to let our zeal wear away our patience nor our patience prejudge our zeal There is a kind of zeal that puts folks alway to do to the end they may shun suffering that is not good and there

other power can be attained And no question the devil loves to have scandals breaking out in the Church especially in her Officers which do once put a blot upon her And if it be to be taken notice of at all he had rather that some other did it than the Church her self because so the commendation becometh theirs and the blot sticks to her and thus as it were he proclames to all what sort of persons would these Church-officers and Church-members be for all their profession if they were not even as other men by some other hand restrained And thus the wisdom and holinesse of our Lord Jesus is reflected on as if He had approven corrupt mens designs who love to have a blot on the Church but not to have her vindicated from it because by this the Church is capable to give offences but in a incapacity to remove them or to vindicate her self from them which standeth not with that zeal which our Lord hath to His own glory in the Church And certainly it 's not the punishing of faults simply that vindicateth the Churches holinesse but it is the censuring of them in such a way as evidenceth the Churches abhorrencie thereof that doth it otherwise Christians and heathens living under one Commonwealth might be supposed to have the same indignation at scandalous ills And so the denying of the Churches Authority if it doth not permit faults to be unpunished at least all yet it secludeth such a way of censuring them as may vindicate the Church and Christ Jesus the King thereof in an singular manner and if we may so say puts her yea the Lord Himself in their reverence whether she shall be free of corrupt Teachers and Members or not or whether she shall lye under that blot or not 5. By the denying of this Ordinance the other Ordinances which are acknowledged are made weak and obstructed in their exercise Concerning the Sacrament of the Lords Supper it is clear for by this the rail whereby it is in a singular manner separated is broken down many offices of the Church as these of Elders and Deacons are made void and that of Preaching made contemptible or maimed For publick authoritative rebuking of all and sometimes of some in particular is a special part thereof Now where Church-government is denyed either the Minister must do it abitrarily by himself and so he is more liable to a snare and the party reproved to be stumbled as having only to do with the Minister who may partially proceed therein or it must be forborn and so his Ministrie be made obnoxious to despising which by his rebuking with all Authority is to be prevented and every way plainnesse and freedom even in Preaching especially towards these in place is so far as can be restrained 6. By this the devil aimeth still either to make Religion to suffer as a thing that men may carve on according to their interests as in other matters of policie therefore he mixeth all together or he doth continually lay grounds of jealousie and difference between Magistrates and Ministers thereby to make that Ministers and these who will be faithful should either sinfully connive at what may prejudge the Kingdom of Christ or by their testifying against the same make themselves more odious to the Rulers for lay this once for a ground that there is no Church-government but what the Magistrate hath then either the Minister must say that none ought to be admitted to Civil-government but such as both for skill and conscience are fit to mannage the matters of Religion which Civil States will not alwayes be content with neither often is it possible or they must account any man who may be fit to mannage Civil things fit also to mannage the Affairs of Christs House which in conscience cannot alwayes be done whereby necessarily they must be brought in tops with Magistrates except we say that either unskilfull Magistrates use not to be in place or that such may yet be tender and dexterous in the mannaging of every Church matter that comes before them And on the by we may say that seing qualifications fitting one for any place and Government are simply called for in these who should supplie the same though sometime de facto they be not so qualified and seing special qualifications are required for governing of the Church of Christ which are not required in these that govern a Civil State and will not be accounted simplie necessary to them It must therefore follow that by the Lords Ordinance these two Governments are not conjoyned in one person seing he hath not alwayes conjoyned the qualifications that are requisite for both We shall insist no more in this the reading of these Epistles will sufficiently shew how concerning this truth is and although this controversie be abundantly cleared by the writings of many worthy men that there needeth no more be said therein yet having such occasion from these Epistles we shall once for all touch some things concerning Church-government as it is holden forth therein whereby we will find it clear 1. That there is such a thing as Church-government distinct and independent from the Civill 2. Wherein it consisteth And 3. Who are the Subjects thereof And 4. We shall lay down some conclusions or observations concerning the same as they may be gathered from the Text. 1. The Church of Christ is furnished with a Government and Authority within her self for the ordering of her own affairs trying and censuring of her own Members and that immediatly from Jesus Christ distinct and independent from any Civil Government on earth That there is such a thing as Government and Authority in her is clear by these 1. The practice of the Angel of Ephesus in the trying and censuring of false Apostles which cannot be done without Authority and Government 2. This practice of theirs is commended by our Lord Jesus it can therefore be no usurpation in them 3. In the Church of Pergamos we will find the Angel reproved that they had them that held the Doctrine of the Nicolaitans c. which doth suppose Authority in them even to have censured and cut off these from their society for if they had not had Authority to do it it was not their duty to have done it and if i● had not been their duty to do it our Lord Jesus had not reproved them for committing it 4. The Church of Thyatira is reproved also for suffering the woman Iezebel to teach and seduce His Servants which doth imply an Authority and Government fitting them to whom he writeth to have marred and hindered her Preaching and somewhat to have been in their power to have done which was not done by them otherwise our Lord Jesus would not have to reproved them The making out of these three will confirm this 1. That the thing commended in Ephesus and desiderated in the other two Churches doth imply Authority and Power 2. That this is in the Church as distinct

could their Authority have never reached to the formal removing of them as in civil cases was h●nted Thirdly To make out the Argument we say that this distinct independent Power here mentioned is a thing that agreeth to the Church in all Ages and conditions and is not peculiar to any one time as suppose because the Church wanted Christian Magistrates at this time it had been lawful to exercise Authority independent from them which in other cases where the Magistrate is Christian is not to be granted Therefore we say 1. That which is attributed to these Churches here agrees to them as Churches and therefore to all Churches at all times for the duties are common and the hazards are common to Churches at all times Therefore this remedy of Church-discipline must be perpetuall also it being the cure that is appointed for such a disease And that often repeated word He that hath ears to hear let him hear what the Spirit saith unto the Churches doth speak in all ages to the end of the World alswell as then 2. If all other directions exhortations c. in these Epistles be perpetuall and binding to the Church to the end of the World then this must be so also and there can be no reason given why this is to be accounted temporary more than the other especially considering that Christs sending of this Revelation is for the good of His Servants unto the end of the World and that especially is aimed at in these Epistles as the forcited close doth confirm It must then be injurious to Christs mind to sc●ape out so much as concerneth Government as not belonging to His Church for so many ages 3. If the grounds requiring the exercise of this power in the Churches during this time be perpetuall agreeing to all ages Then it is not to be astricted to the time of the Churches being under heathen Magistrates alone But the ground are perpetuall for that is not because the Magistrate is a heathen but that the person offending may be brought to repentance and the seducing of others may be prevented Now these ends are perpetuall which the Church is to study in all times and seing Church Authority and Government is here holden forth as a mean appointed by Jesus Christ for attaining of these ends It must therefore be of perpetuall use to the Church also Although these Truths be clear from the Word yet there are some things which are partly exceptions partly objections insisted on by Adversaries which we shall speak a little to as the nature of our intended purpose will permit A forcited Author pag. 545. doth confidently undervalue all Arguments to this purpose and denieth all distinctnesse of Government in the Church by any Power distinct from that of the Magistrates and to maintain it doth 1. assert That all sort of Power whatsoever is supreamly in the Magistrate whether Heathen or Christian by that place Rom. 13.2 he heaps up with many bigg words several absurdities that accompany as he alledgeth that opinion of a distinct Church-government which he calleth invidiously the building of an Empire within an Empire Yet 3. He granteth that where the Civil Magistrate taketh not on him the care of the Church and maintaineth it not in that case by the Law of Nature and Nations the Church cometh to have an Authority or somewhat equivalent in the place of that whereby she is qualified for the ordering of what concerneth her Members during that case of such a Magistracie allanerly and denyeth any other Authority to have been in the Church during the time that these Epistles were written but what was by voluntary confederacie and association of Members amongst themselves and therefore saith That they had and exercised no lesse Authority during that time in Civil things for which end he maketh use of that place 1 Corinth 6.1 2. c. In reference to all which we say 1. That Authority cannot be denied here however it be derived seing it is a Power to Excommunicate and Exauthorate Officers and Members which they assume as he speaks pag. 654. Yea a Power equivalent to that of the Magistrates because it 's a Power adequate for the time to this end of governing the Church pag. 545. And therefore we say if this confederating or up-making of this Government be a thing jure called for and necessary to be done for this end it is the thing which we assert also and in respect of the particular circumstances that is what places or persons are to associate together is to be regulated by Christian prudence but if it meaned of a voluntary association and confederacie such as trades and crafts use in their Societies as that alone which is the ground of this Power This we altogether deny Because 1. If that confederating be called for by the Law of Nature Then it is not voluntary and free And this Authority is not grounded meerly upon voluntary confederating because as it is not arbitrary to a converted Christian to be Baptized or not so being Baptized it is not arbitrary to him whether to joyn with the Church or not And being joyned submitting to its Government is a necessary duty to him And it becometh not Authority to him because he submits to it but he is to submit to it because it is Authority and therefore supposing that these false Apostles or Iezebel or the Nicolaitans had never consented to subject themselves to the Discipline of these Churches as by their taking such names of Apostles and Prophets to themselves it 's like they did never yet notwithstanding had these Churches Authority over them and it was their duty to submit unto them 2. It 's granted that the Authority that the Church hath in such a case is equivalent to what the Magistrate hath and might exercise and if it be not equivalent to this then the Church of Christ under such Magistrates would not be so perfect as to their Church-state and wel-being as otherwayes which cannot be said without wronging the wisdom of God as if he had left His Church destitute of inward Power when she had least outward Protection but if it be such a Power it cannot be arbitrary and meerly grounded upon the confederacy but must be authoritative upon an other account and may authoritatively enjoyn one to confederate And so confederating is not the ground that constituteth the power but a mean making way for the exercise thereof 3. If it were asked What evidence or proof could be given of such voluntary confederating in the Churches for that time It would be hard to show that universally in all the Churches there was such formall compacting actually agreed upon and yet that there was Government and Authority in them all is evident 4. Suppose confederacies to have been yet could they never have constituted an Authority and Government distinct and independent from the civil supream Power especially while the supream Power opposed the same as supposing to keep the similitudes proponed

that many Chirurgians and Tradsemen of any kind did live under a Magistrate and Laws which would admit no such by their Authority to live and confederate under them will any say that in that case by voluntary confederating they could assume an Authority to themselves and censure any Person especially against their will without wronging and encroaching upon that Authority under which they live Yet it cannot be denyed to a Church and that without any prejudice to the Magistrate because it in nothing lessens his Authority or withdraweth any thing from his cognition which formerly used to belong unto him but as the arising of a new Church within a Nation hath with it new cases actions and considerations of persons and deeds so it is reason that it should have with it a new Authority to govern the same 5. If the Church had another kind of interest in reference to spiritual offences than in reference to civil debates then this confederacie cannot be the ground of such an Authority this will not be denied according to the former principles which do paralel both these in the primitive Church and make this the proof of the former But it 's clear that the Church-authority did far otherwayes reach Church-members in spiritual offences than in civil things which may thus be made out 1. They might Excommunicate and un-Church for spiritual offences and for disobedience in these if a brother did not hear the Church and oft-times they did so But it cannot be said that if a brother had been disobedient to an arbitrary decree in civil things that upon that account they would have proceeded against him to Excommunication and constrained him to have submitted sure we are it was never put in practice at least till Antichrist arose 2. In that Chapter 1 Cor. 6.7 and 8. the Apostle reasoneth for submission to this and exhorteth Christians so wronged to suffer the wrong rather than to pursue it before Infidels which doth suppose that the Church was not furnished with Authority to redresse civil wrongs as she was to redresse scandals And therefore Matth. 18. our Lord giveth order to proceed in case of non-satisfaction to the highest degree And on the by we may say it is an odd thing to expound that place of Matthew by this place of Paul As if the Lord did only there warrand a man to pursue injuries before heathen Judges when he would not submit to the advice of Church●members seing expresly Paul enjoyneth them rather to suffer wrong than to make the Gospel contemptible before Infidels by the contentions of Christians which yet that exposition of Matth. 18. will approve of which sheweth that it must be understood to speak of Church-offences in respect of which suffering and bearing with them is condemnable as we see in these Epistles 3. If what the Church did in civil things be common to any person or persons in any rank or condition whatsoever and to Christians in any time and case that is that they may and should submit their differences to some and these to whom they are submitted may decide And upon the other side if what the Church exerced in reference to Ecclesiastick offences and censures be not common but so that no submission to others but such as are in power could warrand one to draw forth such censures as are here mentioned yea according to the principles which we oppose it were not lawfull for Christians to do so now in civil things for they say it 's not lawfull to do now in Church-things as these did at that time Then the Churches Authority was not equal in civil things as in spirituall things And so consequently no confederacy can warrantably ground this Church Authority But the former we conceive is clear Therefore c. 4. It may be clear by this that the Church did never exact civil mulcts or inflict bodily punishments which sheweth abundantly that she did not exerce Authority in civil things equally as in spirituall and yet had her Authority been only grounded on the voluntary confederacy she might have inflicted the one as well as the other 5. Suppose a Church-member had wronged an Heathen by his miscarriage No question Church-discipline would have reached him which is not the intent of that 1 Cor. 6. Therefore that cannot be the ground of their Power alone 6. That direction Matth. 18. Tell the Church was given before this was written seing then this is the foundation of civil association as is pretended That of Matth. 18. must be of another kind 7. This opinion will infer the setting up of a civil Power in civil things where the Magistrate is not Christian yet that was never asserted by any 8. The Adversaries themselves grant that in such cases the Church may do much more in Church-matters than in civil because that the Magistrate doth allow his power to rectifie civil things and yet this doth make both equally lawfull 9 Suppose the Magistrate had repealed a sentence past in civil things no question it had bound them though it had been unjust Yet supposing he had repealed one of their Church censures and declared excommunication void It had not done so nor had been acknowledged yea had he inhibited them to decide a particular in civil things they would not have proceeded but when he did inhibit censures notwithstanding they did proceed and actually did suffer Martyrdom upon that account which in a civil action I suppose they would not have done 10. That 1 Cor. 6. admitted any to be Judge that men submitted unto or had wisdom But Church-things were governed only by these who by office were Rulers All which do shew the vanity of that assertion that they equally meddled with both kinds and yet this one thing is the ground of all that is said to evert this Authority Add that 1 Cor. 6. the parties offending are reproved for going to him here the Church-officers for not censuring these that offended which supposeth a power to be in them And it cannot be thought that the Angels had been so censurable had they not decided civil businesses as for this Beside pag. 548. He denies that there was a necessity of obedience in civil things which yet clearly is here asserted in these Church censures Whereas it is said as a further evidence that the Churches Authority during this time was only built upon this voluntary confederacy that after supream Magistrates became Christian they did intermeddle with all Church power without any contradiction pag. 544. It is either a meer mistake or an untruth a mistake in this that it accounteth their meddling in a civil way with many things which the Church still meddled-with as formerly and adding of their civil sanction thereto for strengthening not for diminishing the Churches power to be an assuming of Church Power and Authority which are things most distinct even as a Christian Magistrate doth command the Son of a Christian Parent to do the same things which his Parent doth command

is Godly and according to conscience doth exercise his power for her good And then it may be asked supposing that the Magistrate professe willingnesse to govern the Church how shall it be judged whether such and such a Magistrate be to be admitted to Govern or whether they be to assume Government to themselve It will come to this that it must rest in the judgement of discretion of these private Christians whether they will admit the Magistrate to Govern or not And according to the principles of that Author if they judge him according to their light to be one that taketh no care of the Church they should assume that power to themselves for elsewhere he affirmeth the judgement of discretion to be the great decider and that a man had better do according to the light of an erring Conscience than against it Yea 3. According to his grounds they may not only assume power in Ecclesiastick things but equally in civil things also And will he say that the Church of France may take power in civil things as they do in Ecclesiastick and not wrong the Magistrate Or can it be said that this is a priviledge to the Magistrate which makes him so to depend both in things Ecclesiastick and Civil upon a Peoples estimation of him 4. By these grounds either a Church should never assume power under any Magistrate however carelesse and profane and so as is granted wrong her self contrary to the law of nature or by assuming power they declare that they account the Magistrate a Heathen Erroneous or Atheisticall c. and is not that a greater irritation and probable occasion of division betwixt the Magistrate and Church than to continue this power distinct under all Magistrates equally And truly it looketh not like Gods Ordinance that putteth His Church oftentimes in this strait that it must either suffer prejudice or disclame and provoke the Magistrate so as to account him an Atheist unworthy of Government but to have forfeited so much of his Power c. And suppose a profane ●on succeed in the Magistracie to a gracious father or profane men be chosen to succeed others who bare rule before them even in Church-affairs which case is often incident what strait would it be to the Church either to continue to be governed by the Magistrate as formerly or with so much disadvantage upon personall considerations to assume a power which formerly they did not 5. Either the Church assumeth that power contrary to the Magistrate's command and so there is clear ground of a Persecution and War or it is with his good will or at least permission and that must presuppose this that he doth account himself Heathen Erroneous or profane which cannot easily be expected especially from a man not so denied and mortified as such a Magistrate is supposed to be for delegated it cannot be seing in that case this assuming of Authority is not called for 6. It may be asked what degree of erroneousnesse profanity or carelesnesse in a Magistrate may warrand a Church to assume this power seing even amongst heathens there are degrees and if so then how shall that be judged Suppose a Christian Magistrate should neglect Church affairs otherwise than as they fall within the compasse of civil Government in which respect Heathens did own them or suppose he should own some sentences punish some scandals which it seemeth Aurelian did in expelling Samosaten●s and Severus in commanding to give again to the Church a place where they used to meet that some Rogues had violently put them from saying that it was fitter that God should be worshipped there than that it should be imployed for such an use Now what is called for in such a case might be a debate whether might not such Heathens be accounted to take care of the Church and so it became not these Primitive Christians to have retained power during their reigns or what may be thought of Christian Magistrates that do no more and it may be lesse than these whether are these to be retained or not 7. It may be asked in such cases whether is explicit confederating for that end necessary or not and suppose some would not submit willingly How could they be compelled Or if so were they lyable to no censure because of their obstinacy It were good that these things were cleared if it be supposed that this be a practicable thing and often to be practised It is further said That the Churches greatest hazard is from the great power of Church-men and not of the civil Magistrate as experience sheweth therefore it 's dangerous to give them power Answ. So the greatest danger of Errour is from Church Teachers shall they therefore have no Teachers So the greatest hazard of tyrannie to a State in civil things is from a civil Government is it not therefore to be allowed Yea this is the reason of it that corrupt Church-officers wrong the Church most and that both in Government and Doctrine because in both they come nearest Her heart and therefore when they miscarry it cannot be but worse than when an Authority more extrinsick doth miscarry and by their Power they had ever greatest accesse to do her good or evill and this rather confirmeth what was said That properly the Power doth belong to her and had need to be well mannaged because corruptio optimi est pessima But was it ever heard of that Church Authority well mannaged did hurt to the Church or State either under what ever Magistrate It followeth only that the abuse of Church Power is ill But no more 2. We come now in the second place to consider wherein this Authority is exercised which we shall speak to only in so far as these Epistles give ground and we will find it to be in these four 1. There is a Triall thou hast tried them that call themselves Apostles c. which triall inferreth Authority to cite and warn parties to call and examine witnesses 1 Tim. 5.19 to take Oaths which is requisite to triall and witnessing as that alone which putteth an end to strife amongst men Heb. 6. Therefore Mat. 18. the Lord giveth the same rule concerning procedor by witnessing in the Church which Moses gave in reference to all Courts That out of the mouth of two or three witnesses c. shall every matter be established This showeth also that they may receive the complaints of offended Brethren as is in Mat. 18. keep meetings for that end lead inquiry upon the crying fame of offenc●● as is like they did in this case of Ephesus and in a word do every thing that is needfull for compleating triall for where the end is approven the means that are necessary to the attaining thereof must be approven also 2. There is a Power here to judge and determine thou hast found them liars which doth respect these two 1. The nature of offences they must judge what is truth and what error otherwayes they can not tell

who is a false Apostle and who a liar and they must judge what is scandalous in practice and so what is lawful or not otherwayes they can make no progresse in trial or censure for they must find such a thing to be an error or scandal and so not to be suffered in the Church 2. It hath reference to persons there is a Power in judging such and such persons to be guilty whereby they pronounce not only such Doctrine to be erroneous but such a Minister or person to be guilty thereof as is clear from the Text and so must judge what is proven or not and every thing tending to that as citing witnesses and parties hearing exceptions and answers c. 3. There is a Power of censuring a person found guilty These words thou canst not bear them c. thou hast them and sufferest them do import that as is cleared this having of them implying a fault which was that by their Authority such were not cut off from the Church which is the highest degree of ordinary censures for if it be a priviledge and benefit to be admitted to the visible Church and the Ordinances of Jesus Christ therein it cannot but be a high degree of censure to be cut off from both and yet this is implied here to be in the Power of these Churches and they cannot be conceived to have cutted off such from their society so as not to have had them or suffered them to remain therein but by this which we call Excommunication From which necessarily this followeth that not only the Church hath a Power of censuring but particularly of censuring thus by cutting off one from Church-membership and from the priviledges of the external Ordinances thereof this is called by our Lord Jesus Matth. 18 an accounting of one a heathen and a publicane 1 Corinth 5.13 a putting away of the wicked person from among them a cutting off of troublers Gal. 5.12 and Titus 3.10 a rejecting of them There is nothing almost more frequently and clearly held forth in Scripture than this both in Doctrine and practice The Lord hath furnished His Church with this Power to censure that He may preserve a Majestie in His Ordinances which appear to the most part but foolishnesse and weaknesse and that He may have weapons of His own kind to batter down the proud imaginations of Church-Members and revenge all disobedience as the Apostle speaketh 2 Corinth 10.6 for which cause he calleth it a rod 1 Corinth 4.21 and a punishment 2 Corinth 2.6 4. There is here a Power of ordering and making Laws of what concerneth the affairs of the Church as may be gathered 1. From this that they try Officers whereby it is apparent that the Church had her Laws in reference to the admission of Ministers before they could be accounted such and that these who were found by their trial to be liars should not be accounted Apostles or Church-officers otherwise Authority in the former respects would be maimed and defective 2. It may be gathered from this that they might conclude what was offensive and what not who was to be tried and upon what grounds when the trial was to proceed who and what was to be suffered in the Church and what not who might Preach and what might be Preached and in every thing that concerneth Doctrine Worship and Order according to the rule of the Word and the great end of the Ordinances to wit the edification of the People beside which there is no Church Authority any where it being a Power indeed but a Power given for edification and not to destruction 2 Cor. 10.8 and 13.10 This Power being exercised maketh decrees therefore such acts are called Act. 16.4 The decrees that were ordained of the Apostles and Elders and by Paul a setting of things in order 1 Cor. 11.34 And 1 Cor. 16. such were contributions for the poor orderlinesse for preventing of confusions in Preaching and Hearing calling of the people to Fasts as Act. 12.5 and 13.3 and Chap. 14.23 c. trying proving admitting or censuring of Officers and such like as in the Epistles of Paul to Timothy and Titus are clear The third thing we are to enquire for in these words is who are the proper and first subject of this Authority and Power And we Answer 1. negatively 1. The civil Magistrate is not the subject of this Power for they to whom Christ writteth these Epistles are the subject of this Power But the civil Magistrate is not the party to whom Christ writeth these Epistles as is clear and it can be alleadged by none Therefore it is clear that the civil Magistrate is not the subject of this Church Power Yet no question our Lord Jesus knew best to whom it belonged neither is it like when he accounts them to have Authority that he doth account them to have it from voluntary confederating for the time for he accounts their neglect of the practice of it to be a sin against the breach of their duty even as He quarrelleth with the Angel of Sardis for being defective in the Doctrinall part of his Ministery and He commendeth the Angel of Ephesus for his labour in Doctrine zeal and Discipline as duties equally belonging to the Ministery upon one and the same account And it must either be said that a Magistrate in his Election to be a Magistrate over a Church is necessarily to be qualified in reference to these affairs or that the Government thereof doth not belong unto him Or that one may be called of God warrantably to a Government over a Society and that in respect of things and persons of no les●e concernment than the civil State and yet it not be necessary that he should be qualified in reference thereunto which is absurd 2. We say that it is not the body and community of the Church and People to whom this Power is committed which appeareth thus 1. By the same Argument these are the subject of this Power to whom Christ principally directeth His Epistles whom He commendeth for the exercising of this Power and reproveth for the ommitting thereof But these are Church-officers contradistinguished from the rest of the Church as appeareth not only by the common Inscription unto the Angel of the Church c. whereby they are distinctly considered but also Chap. 2. Vers. 5. where the Church is distinguished from the Angel in the threatning I will remove thy Candlestick c. which saith that what He had spoken in the former commendation of that triall did peculiarly belong to the Angel whom He considereth as distinct from the Church spoken of under the terme of Candlestick Also in the Epistle to Thyatira the Officers are especially reproved as appeareth from vers 24. But unto you I say c. that is the Church-officers to whom He had been formerly speaking and to the rest in Thyatira that is the members as distinct from them It is hinted also in the Epistle to Pergamos as the

Circumcision nor Peter of the Gentiles in an equal manner Hence that Argument may be answered if a Minister be a Minister to more Congregations beside his own Then he must either be a Minister to them as to his own equally and so have common charge of all which were indeed absurd and would constitute him a Catholick Officer or he behoved to be to them a Minister or Officer of some other kind than to his own which were also absurd and would introduce a new kind of office and Officer It 's answered actu primo he is a Minister of the same kind to all the Churches to wit a Minister or Ambassadour of Christ but actu secundo and in respect of special delegation he is peculiarly Minister of that Congregation whereto particularly he is appointed in which respect Paul and Peter are equally and yet not equally Apostles of the same Catholick Church Conclus 5. Notwithstanding of this particular delegation yet is it profitable that a Minister should exerce Ministeriall acts upon occasions warrantably calling for the same in other Churches and when called to it he may do it not only by vertue of his gift but also Authoritatively and by vertue of his Office and Commission as a Minister of Jesus Christ even by that same Authority and Warrand whereby ordinarily he ministers within his own Congregation and they are acts of Ministeriall Authority in the one as well as in the other for Ministers in the Church are not to be looked upon as Majors of severall Towns or Sheriffs of severall Counties who cannot exerce Authority out of their own Bounds but they are to be looked upon as Heraulds of one King having Authority to charge in His Name where ever it be within His Dominions although for the better supply of the Subjects some of them be designed for one corner some of them for another of the Kingdom or they are like Ambassadours Authorized to treat with rebellious Subjects who have each of them Authority to treat and conclude with whosoever shall come in their way although for the better carrying one of that treaty some of them be designed for such a corner and to tryst at such a place and others elsewhere yet all of them being joyntly Ambassadours and any of them warranted if it were possible to treat and conclude with all by vertue of their Power so that the ending of the Capitulation with one of them is equally strong and binding as if it had been closed with another although for eschewing of confusion they met in their treaty severally It is so here every Ambassadour of Christ upon Gods occasionall Call hath warrand to propose the same termes and conclude the treaty with a sinner yea to seal it in any Congregation as well as in his own which may be cleared and confirmed further in these following considerations 1. The Power and Commission which a Minister hath to perform Ministeriall duties he hath it from Christ the Master and Lord of the whole Church and in this respect is the Minister of Christ 1 Cor. 4.1 and His Ambassadour 2 Cor. 5.20 and therefore may his power extend it self to His visible Kingdom he being a Herauld Authorized to proclaim in the Name of that King as far therefore as His Authority as Master doth reach so far may his Ministeriall delegation under Him upon just occasion be extended Indeed were his Authority derived from a particular Church it could be extended no further than it self which is the ground of this mistake But his Authority being derived from Christ the Master though in a mediate way and the Minister being His Ambassadour treating and performing all his acts in His Name There is no ground to deny this Ministeriall Authority of the servant where the Master is acknowledged 2. Consider that the Masters intent in sending Ministers is by them not only to edifie particular Congregations but the whole Bodie as is said A Minister therefore in his acting as a Minister upon such occasions must be as a Minister in them otherwise he were only given as a Minister to that particular Church 3. If his relation to the Catholick Church be principall and his relation to a particular Congregation subordinate to that Then must his Ministeriall Authority in the case foresaid extend it self to others of the visible Church beside that particular Congregation because according to the rule propter quod unumquedgue est tal● id ipsum est magis tale that is to say if because he is a Minister of the Catholick Church he is therefore capable to be a Minister of a particular Church or if his Authority reacheth to that particular Church because it is a part of the whole Then much more must he have a relation to the whole But the former is true as hath been cleared Ministers are in capacity of taking the Oversight of such and such Congregations because such Congregations are parts of the whole Church and Ministers are appointed to edifie the same and do undertake that particular charge as it is subservient to the generall end of edifying the whole even as Watchmen take the oversight of such a Post because they are Watchmen of the City and their overseeing such a place in particular doth contribute to the good of the whole 4. Their Commission which they have from Christ will suit as well in one Congregation as in another it being indefinit to Preach the Gospel without respect to this or that particular People and it agreeth also with their office and His end seing therefore their Commission in the matter of it is not bounded What warrand is there to bound their Authority as if as Ambassadours they did treat with one People and as private persons with another whereas their Commission in it self is indefinite and by accidentall considerations but appropriated some way to one people more than another For further clearing whereof consider 1. That the Apostles had their bounds in Christian policy asigned to them yet notwithstanding might they Authoritatively as Apostles act anywhere in the Church therefore will not the particular allotting of Congregations for Ministers in a speciall manner confine their Authority within the same It 's true they were Apostles of the Catholick Church and so might use Apostolick power in any part thereof which a Minister cannot do yet proportionally he is a Minister of that same Church as is said and therefore as that peculiar delegation did not marr the Apostles in the use of their Apostolick power when it was called for any other where for although they did it in an extraordinary way yet Peter had still Apostolick power in reference to the Gentiles and Paul to the Iews when they exercised it So may a Minister have Ministeriall power in Ministeriall acts and may act by vertue thereof when in an ordinary way he is called to it without the bounds of his own Congregation 2. If Apostles might use Apostolick Power and as Apostles act without the

bounds of the Catholick Church Then may Ministers act as Ministers without the bounds of their particular Churches because there is a proportionablnesse in respect of the extent of power betwixt Ministers in their particular Congregations and Apostles in the Catholick Church But it 's certain that the Apostles as Apostles did Preach to Heathens and engage them to Christ and enter them in the Church and that by vertue of their Apostolick Commission and Authority It will follow therefore that a Minister is not so bounded by his relation to a particular Church but that he may exercise Ministeriall power● without the bounds thereof 3. If a Minister by that same Authority may Preach and administrate the Sacraments to others without the Congregation as to these within Then is not his Ministerial Authority confined to one particular Congregation But the former is true For the matter of Preaching it is not denied only it is said that they Preach not by Ministeriall Authority but as gifted private men Unto which we oppose 1. If a Ministers warning reproof invitation c. have equal weight with it in every part of the Church as it hath in his own Congregation Then must he Preach every where as a Minister because it cannot be denied but he hath in his own Church a Ministeriall Authority beside that which a gifted Brother would have But the former is true the Word by him hath the same weight as preached by Commission from and in the Name of Christ so that he may say We pray you in Christs stead be ye reconciled which another cannot do and the guilt of refusing the Word from him will be found upon the account of his Authority no lesse inexcusable than if the refuser were a member of his own Congregation And I suppose a conscience will not get a defence tabled for excuse upon this exception Beside the Minister hath Ministeriall Authority as an Ambassadour to conclude with them that receive his word and by the power of the keyes to pronounce pardon upon the termes of the Gospel in one Church as well as in an other and one may receive that word and rest on it as spoken by an Ambassadour and expect the ratifying thereof And if it were not so their consolation were exceedingly lessened and the Minister disabled from concluding the treaty as an Ambassadour which doth not agree with Christs end of sending Ministers which is the perfecting of the Saints and edifying the Bodie indefinitely Ephes. 4.12 And therefore may he as an Ambassadour act in these Ministeriall duties The considering of the second Branch will clear it more to wit thus If a Minister may administrate the Sacraments without his own Congregation Then must his Ministeriall power go beyond that relation because there is a Ministeriall power requisite for these which no gifted person whatsoever can assume But the former is true Ergo c. This minor is denied by some as being an unwarrantable practice yet being generally used by all it is thus answered That a Minister may give the Sacrament of the Lords Supper to one not of his Congregation because the bodie of the Church thinks good to admit them and therefore he may warrantably administrate it to them it being still lawfull to him in it self to consecrate the elements in his own Congregation But we reply 1. That a Minister may warrantably Baptize one who is no member of his Congregation and therefore neither of the former answers will weaken this Argument As suppose a Minister did encounter some heathen it cannot be denied but he might Preach the Gospel to him and upon his professed Faith and Conversion baptize him otherwayes it were now impossible to baptize and bring in a heathen which were absurd Yet could not that be done without Authority as is granted nor could it be done to him as to a Member of a particular Church because even after his Baptism it were lawfull for him to choose what particular Church he would joyn unto neither before that were he in capacity thereof nor could the Minister act therein by the Churches warrand because 1. The Church could not judge a person that is without that were not within their reach 2. Because a Minister might do this upon occasion where there could not be accesse to have any Church determination concerning the thing as suppose it were abroad on a journey as Philip's encounter was with the Eunuch Acts 8. yet can it not be said that upon the heathens proposing this question What doth hinder me to be baptized that it might be answered warrantably by the Minister it hindereth because thou art no Church member or my Church is not here to authorize me c. such answers would be uncomfortable to the man and disproportionable to Christs end It followeth therefore that the Minister as a Minister might baptize him and seal the treaty and so Authoritatively treat and Preach as a Minister seing Authoritatively he may seal it The former answer is therefore weak And 1. doth speak nothing at all to the case of Baptism Nor 2. to the administration of the Lords Supper out of his own Congregation seing it alloweth him power only to consecrate the elements there yet there can be no question but Authority to administrate the Lords Supper must be as broad in this respect as to administrate Baptism seing they are both seals of the same Covenant 3. If a Ministers power were peremptorily commensurable with his flock even in that case of the plurality of the Church their admitting of such a member the Minister could not be warranted to administrate to him because still notwithstanding that person continues to be no member of that particular Church nor subject to other Ordinances of Discipline and therefore according to the former grounds no such determination of a people could communicate Authority to a Minister by such an act as to make him use Ministerial power in reference to a person not under his charge if otherwayes he were not furnished therewith 4. These principles seem to be repugnant both to the commission and practice generally of all the Ministers of the Gospel For 1. They have one commission for all places and persons where they shall be called this maketh them to act as Ministers in one place and not in another 2. Their commission is to treat for Christ indefinitly and for the carrying on of His design without respect to this or that particular charge except in a subordinate manner so that by their commission they are constitute Christs Ambassadors Ministers and Stewards simply for the Preaching of the Gospel and edifying of His Body This saith they are but Ambassadors in reference to such and such a people and so consequently could not by His warrand close a treaty in His Name with any other 3. A Minister by his commission is absolutely set a part for the Work of the Ministrie so long as Christ hath Work for him if he continue faithful yea by vertue