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
and peace to such churches as through want of light and peace lye in error or doubt at least and variance so they have power by the grace of Christ not only to give light and counsell in matter of Truth and Practice but also to command and enjoyn the things to be believed and done The expresse words of the Synodall letter imply no lesse It seemed good to the Holy Ghost and unto us to lay upon you no other burthen Act. 15.27 This burthen therefore to observe those necessary things which they speak of they had power to impose It is an act of the binding power of the keys to bind burthens And this binding power ariseth not only materially from the weight of the matters imposed which are necessary necessitate praecepti from the word but also formally from the authority of the Synod which being an Ordinance of Christ bindeth the more for the Synods sake As a truth of the Gospel taught by a Minister of the Gospel it bindeth to faith an obedience not only because it is Gospel but also because it is taught by a Minister for his callings sake seeing Christ hath said Who so receiveth you receiveth me And seeing also a Synod sometime meeteth to convince and admonish an offending church or Presbyterie they have power therefore if they cannot heal the offenders to determine to withdraw communion from them And further seeing they meet likewise sometimes for generall reformation they have power to decree and publish such Ordinances as may conduce according to God unto such reformation Examples whereof wee read Neh. 10.32 to 39. 2 Chron. 15.12 13. For the second question How far the Fraternity or the Brethren of the church may concurre with the Elders in exercising the power of the Synod The Answer is The power which they have received is a power of liberty As 1. They have liberty to dispute their doubts modestly and Christanly amongst the Elders For in that Synod at Jerusalem as there was much disputation Act. 15.7 so the multitude had a part in the Disputation v. 12. For after Peters speech it is said the whole multitude kept silence and silence from what to wit from the speech last in hand amongst them and that was from Disputation 2. The Brethren of the church had liberty to joyn with the Apostles and Elders in approving of the sentence of James and determining the same as the common sentence of them all 3. They had liberty to joyn with the Apostles and Elders in choosing and sending messengers and in writing Synodall Letters in the names of all for the publishing of the sentence of the Synod Both these points are expressed in the Text v. 22.23 to 29. Then pleased it the Apostles and Elders with the whole Church to send chosen men and to write Letters by them See the whole church distinguished from the Apostles and Elders and those whom he called the whole Church v. 22. he calleth the Brethren v. 23. The Apostles and Elders and Brethren c. But though it may not be denyed that the Brethren of the church present in the Synod had all this power of liberty to joyn with the Apostles and Elders in all these acts of the Synod yet the authority of the Decrees lay chiefly if not only in the Apostles and Elders And therefore it is said Act. 16.4 That Paul and Silas delivered to the Churches for to keep the Decrees that were ordained of the Apostles and Elders So then it will be most safe to preserve to the Church of Brethren their due liberties and to reserve to the Elders their due authority If it be said The Elders assembled in a Synod have no authority to determine or conclude any act that shall binde the Churches but according to the instructions which before they have received from the Churches Answ Wee do not so apprehend it For what need Churches send to a Synod for light and direction in ways of truth and peace if they be resolved afore-hand how far they will go It is true if the Elders of Churches shall conclude in a Synod any thing prejujudiciall to the truth and peace of the Gospel they may justly expostulate with them at their return and refuse such sanctions as the Lord hath not sancited But if the Elders be gathered in the name of Christ in a Synod and proceed according to the rule the word or Christ they may consider and conclude sundry points expedient for the estate of their Churches which the Churches were either ignorant or doubtfull of before As for the third Question whether the Synod have power to injoyn such things as are both in their nature and their use indifferent We should answer it negatively and our reasons be 1. From the pattern of that precedent of Synods Act. 15.28 They laid upon the Churches no other burthen but those necessary things necessary though not all of them in their own nature yet for present use to avoid the offence both of Jew and Gentile of the Jew by eating things strangled and blood of the Gentile and Jew both by eating things sacrificed to Idols as Paul expoundeth that Article of the Synod 1 Cor. 8.10 11 12. and Chap. 10.28 This ea ing with offence was a murther of a weak brothers soule and a sin against Christ 1 Cor. 8.11 12. and therefore necessary to be forborn necessiâ—ate praecepti by the necessity of Gods Commandement 2. A second reason may be from the latitude of the Apostolicall commission which was given to them Mat. 28.19 20. where the Apâ—stles are commanded to teach the people to observe all things which Christ had commanded If then the Apostles teach the people to observe more then Christ hath commanded they go beyond the bounds of their commission and a larger commission then that given to the Apostles nor Elders nor Synods nor churches can challenge If it be said Christ speaketh only of teaching such things which he had commanded as necessary to salvation Answ If the Apostles or their successors should hereupon usurpe an authority to teach the people things indifferent they must plead this their authority from some other commission given them elsewhere for in this place there is no foot step for any such power That much urged and much abused place in 1 Cor. 14.40 will not reach it For though Paul requiring in that place all the duties of Gods worship whether Prayer or Prophesying or Psalmes or Tongues c. that they should be performed decently and orderly he thereby forbiddeth any performance thereof undecently as for men with long hayre and women to speak in open assemblies especially to pray with their hair loose about them And though he forbiddeth also men speaking two or three at once which to do were not order but confusion yet he doth not at all neither himself injoyn nor allow the Church of Corinth to injoyn such things as decent whose want or whose contrary is not undecent nor such orders whose want or
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
the sins of these Churches But we see neither is Pergamus blamed for tolerating Jezabel nor Thyatira for tolerating Balaam nor Smyrna for tolerating either Indeed what Christ writeth to any one Church his Spirit calleth all the Churches to hearken unto and so he doth our Churches also at this day not because he blamed them for the toleration of sins in other Churches but because he would have them beware of the like remissenesse in tolerating the like offences amongst themselves and also would provoke them to observe notorious offences amongst their Sister-Churches and with brotherly love and faithfulnesse to admonish them thereof It is an unsound body that wanteth strength to purge out his own vicious and malignant humours And every Church of a particular congregation being a bodie even a body of Christ in it self it were not for the honour of Christ nor of his body if when it were in a sound and athletick constitution it should not have power to purge it self of its own superfluous and noysome humors IV. Proposition In case a particular Church be disturbed with error or scandall and the same maintained by a faction amongst them Now a Synod of Churches or of their messengers is the first subject of that power and authoritie whereby error is judicially convinced and condemned the truth searched out and determined and the way of truth and peace declared and imposed upon the Churches The truth of this Proposition may appear by two Arguments 1. Argum. From the want of power in such a particular church to passe a binding sentence where error or scandall is maintained by a faction For the promise of binding and loosing which is made to a particular church Mat. 18.18 is not given to the church when it is leavened with error and variance It is a received maxime Clavis errans non ligat and it is as true Ecclesia litigans not ligat And the ground of both ariseth from the estate of the Church to which the promise of binding and loosing is made Mat. 18.17 18. which though it be a particular church as hath been shewed yet it is a Church AGREEING together in the name of Christ Mat. 18.19 20. If there want agreement amongst them the promise of binding and loosing is not given to them or if they should agree and yet agree in an error or in a scandall they do not then agree in the name of Christ For to meet in the name of Christ implyeth they meet not only by his command and authority but also that they proceed according to his Lawes and Will and that to his service and glory If then the church or a considerable part of it fall into error through ignorance or into faction by variance they cannot expect the presence of Christ with them according to his promise to passe a binding sentence And then as they fall under the conviction and admonition of any other sister church in a way of brotherly love by vertue of communion of churches so their errors and variance and whatsoever scandals else do accompany the same they are justly subject to the condemnation of a Synod of churches 2. A second Argument to prove that a Synod is the first subject of power to determine and judge errors and variances in particular churches is taken from the pattern set before us in that case Act. 15.1 to 28. when certain false Teachers having taught in the church of Antioch a necessity of circumcision to salvation and having gotten a faction to take part with them as appeareth by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Paul and Barnabas against them the church did not determine the case themselves but referred the whole matter to the Apostles and Elders at Jerusalem Act. 15.1 2. Not to the Apostles alone but to the Apostles and Elders The Apostles were as the Elders and Rulers of all churches and the Elders there were not a few the Believers in Jerusalem being many thousands Neither did the Apostles determine the matter as hath been said by Apostolicall authority from immediate revelation but they assembled together with the Elders to consider of the matter v. 6. and a multitude of Brethren together with them v. 12.22 23. and after searching out the cause by an ordinary means of disputation v. 7. Peter cleered it by the witnesse of the Spirit to his Ministery in Cornelius his family Paul and Barnabas by the like effect of their Ministerie among the Gentiles ◠Iames confirmed the same by the testimony of the Prophets wherewith the whole Synod being satisfied they determine of a judiciall sentence and of a way to publish it by letters and messengers in which they censure the false Teachers as troublers of their Church and subverters of their soules they reject the imposition of circumcision as a yoak which neither they nor their fathers were able to beare they impose upon the churches none but some necessary observations and them by way of that authority which the Lord had given them v. 28. Which pattern cleerly sheweth us to whom the key of authority is committed when there groweth offence and difference in a church Look as in the case of the offence of a faithfull brother persisted in the matter is at last judged and determined in a church which is a Congregation of the faithfull so in the case of the offence of the church or congregation the matter is at last judged in a congregation of churches a Church of churches for what is a Synod else but a Church of churches Now from all these former Propositions which tend to cleare the first subject of the power of the keys it may be easie to deduce certain corollaries from thence tending to clear a parallel Question to this to wit In what sense it may and ought to be admitted that a church of a particular congregation is independent in the use of the power of the keys and in what sense not For in what sense the Church of a particular congregation is the first subject of the power of the keys in the same sense it is independent and in none other We taking the first subject and the independent subject to be all one 1. Corollary The Church is not independent on Christ but dependent on him for all church-power The Reason is plain because he is the first subject of all church-power by way of soveraigne eminency as hath been said And therefore the church and all the Officers thereof yea and a Synod of churches is dependent upon him for all ministeriall church-power Ministery is dependent upon soveraigntie yea the more dependent they be upon Christ in all the exercise of their church-power the more powerfull is all their power in all their adminstrations 2. Corollary The first subject of the ministeriall power of the keys though it be independent in respect of derivation of power from the power of the sword to the performance of any spirituall administration yet it is subject to the
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
we confesse we were filled with wonderment at that Divine hand that had thus led the judgements without the least mutuall interchange or intimation of thoughts or notions in these particulars of our Brethren there and our selves unworthy to be mentioned with them here Onely we crave leave of the reverend Author and those Brethren that had the view of it to declare that we assent not to all expressions scattered up and down or all every Assertion interwoven in it yea nor to all the grounds or allegations of Scriptures nor should wee in all things perhaps have used the same terms to expresse the same materials by For instance wee humbly conceive Prophecying as the Scripture tearmes it or speaking to the edification of the whole Church may sometimes be performed by Brethren gifted though not in Office as Elders of the Church onely 1 Occasionally not in an ordinary course 2. By men of such abilities as are fit for Office And 3. not assuming this of themselves but judged such by those that have the power and so allowed and designed to it And 4. so as their Doctrine be subjected for the judging of it in an especiall manner to the Teaching Elders of that Church And when it is thus cautioned wee see no more incongruity for such to speake to a point of Divinity in a Congregation then for men of like abilities to speake to and debate of matters of religion in an Assembly of Divines which this reverend Author allows and here with us is practised Againe in all humility we yet see not that Assembly of Apostles Elders and Brethren Acts 15. to have beene a formall Synod of Messengers sent out of a set and combined association from neighbour Churches but an Assembly of the Church of Jerusalem and of the Messengers from the Church of Antioch alone that were farre remote each from other and electively now met Nor are we for the present convinced that the Apostles to the end to make this a Precedent of such a formal Synod did act therein as Ordinary Elders and not out of Apostolicall guidance assistance But we rather conceive if we would simply consider the mutual aspects which these two Churches and their Elders stood in this conjunction abstracting from them that influence and impression which that superior Sphere the Apostles who were then present had in this transaction this to have been a Consultation as the learned Author doth also acknowledge it to have beene in its first originall onely rising up to be a Generall Councell by the Apostles presence they being Elders of all the Churches or if you will a reference by way of Arbitration for deciding of that great controversie risen amongst them at Antioch which they found to bee too difficult for themselves and so to be a warrant indeede for all such waies of communion between all or any especially neighbour Churches and upon like occasions to bee Ordinances furnished with ministeriall power for such ends and purposes Our reasons for this wee are now many waies bound up from giving the accompt of in this way and at this season But however if it should have beene so intended as the learned Author judgeth and the Apostles to have acted therein as ordinary Elders yet the lines of that proportion of power that could bee drawne from that patterne would extend no further then a Ministeriall Doctrinall power c. in such Assemblies which we willingly grant And it may bee observed with what a wary eye and exact ayme hee takes the latitude and elevation of that power there held forth not daring to attribute the least either for kind or degree then what that example warrants which was at utmost but a Doctrinall decernement both of the truth of that controversie they were consulted in as also the matter of fact in those that had taught the contrary as belyers of them and subverters of the faith without so much as brandishing the sword and power of Excommunication against those high and grosse delinquents or others that should not obey them by that Epistle Onely in the last place for the further clearing the difference of the peoples intrest which the reverend Author usually calleth Liberty sometimes Power the Elders rule and authority which makes that first distribution of Church power in particular Congregations as likewise for the illustration of that other allotment of Ministerial doctrinal power in an association or communion of Churches as severed from the power of Excommunication which is the second We take the boldnes to cast a weake beame of our dimne light upon either of these to present how these have layne stated in our thoughts to this end that wee may haply prevent some readers mistake especially about the former For the first we conceive the Elders and Brethren in each Congregation as they are usually in the New Testament thus mentioned distinctly apart and this when their meeting together is spoken of so they make in each congregation two distinct intrests though meeting in one Assembly as the intrest of the Common-Councell or body of the people in some Corporations is distinct from that of the company of Aldermen so as without the consent and concurrence of both nothing is esteemed as a Church act But so as in this company of Elders this power is properly Authority but in the people is a priviledge or power An apparent difference betweene these two is evident to us by this That two or three or more select persons should be put into an Office and betrusted with an intire intrest of power for a multitude to which that multitude ought by a command from Christ to bee subject and obedient as to an ordinance to guide them in their consent and in whose sentence the ultimate formall Ministeriall act of binding or loosing should consist this power must needs bee esteemed and a knowledged in these few to have the proper notion and character of Authority in comparison of that power which must yet concurre with theirs that is in a whole body or multitude of men who have a greater and neerer interest and concernement in those affaires over which these few are set as Rulers This difference of power doth easily appeare in comparing the severall interest of Father and child in his disposement of her in marriage and her concurrence with him therein although we intend not the paralell between the things themselves A virgin daughter hath a power truly and properly so called yea and a power ultimately to dissent upon an unsatisfied dislike yea and it must be an act of her consent that maketh the marriage valid But yet for her Parents to have a power to guide her in her choyce which she ought in duty to obey and a power which must also concurre to bestowe her or the marriage is invalid this comparing her intrest wherein she is more neerly and intimately concerned with theirs doth arise to the notion of an extrinsecall authority whereas that power is in
her is but simply the power of her own act in which her own concernement which doth intrest her free by an intrinsecall right The like difference would appeare if we had seene a Governement tempered of an Aristocracy and democracy in which suppose the people have a share and their actuall consent is necessary to all lawes and sentences c. whereas a few Nobles that are set over them whose concernement is lesse generall in whom the formall sanction of all should lye in these it were Rule and Authority in that multitude but Power and intrest and such an Authority is to be given to a Presbytry of Elders in a particular Congregation or else as wee have long since beene resolved all that is said in the New Testament about their Rule and of the peoples Obedience to them is to be look't upon but as Metaphors and to hold no porportion with any substantiall reallity of Rule and Governement And in this Distribution of power Christ hath had a sutable and due regard unto the estate and condition of his Church as now under the New Testament He hath qualified and dignified it Vnder the Old Testament it was in its infancy but it is comparatively come forth of its nonage growen up to a riper age both as the tenure of the Covenant of grace in difference from the old runs in the Prophets as Paul to the Galatians expresseth it They are therefore more generally able if visible Saints which is to be the subject matter of Churches under the N. Testāent to joyn with their Guides Leaders in judging discerning what concernes their own their Brethrens consciences And therefore Christ hath not now lodged the sole power of all Church matters solely intirely in the Churches Tutors Governors as of old when it was under age He did But yet because of their weaknes unskilfulnes for the generality of them in comparison to those whō He hath ascended to give gifts unto on purpose for their guidance the Government of thē He hath therefore placed a Rule and Authority in those Officers over them not directing onely but binding so as not onely nothing in an ordinary way of Church government should be done without them but not esteemed validly done unlesse done by them And thus by meanes of this due and golden ballancing and poysing of power and interest Authority and Priviledge in Elders and the Brethren this Government might neither degenerate into Lordlynesse and oppression in Rulers over the Flocke as not having all power in their hands alone nor yet into Anarchy and confusion in the Flocke among themselves so as all things belonging to mens consciences might be transacted to common edification satisfaction For the second Let it not seeme a paradoxe that a Ministeriall Doctrinall Authority should be found severed from that power of Excommunication to second it if not obeyed Every Minister and Pastour hath in himselfe alone a Ministeriall Doctrinall authority over the whole Church that is his charge and every person in it to instruct rebuke exhort with all authority By reason of which those under him are bound to obey him in the Lord not only vi Materiae by vertue of the matter of the commands in that they are the commands of Christ for so he should speake with no more authority then any other man yea a Child who speaking a truth out of the word should leade us as the prophet speakes But further by reason of that Ministeriall authority which Christ hath endowed him withall he is to be look't at by them as an Ordinance of His over them and towards them And yet he alone hath not the authority of Excommunication in him to inforce his Doctrine if any doe gainesay it Neither therefore is this authority as in him considered to be judged vaine and fruitlesse and ineffectuall to draw men to obedience Neither let it seeme strange that the power of this Censure of cutting men off and delivering them to Satan in which the positive part and indeed the controversie betwixt us others of Excommunication lyes should be inseperably linked by Christ unto a particular Congregation as the proper native priviledge hereof so as that no Assembly or company of Elders justly presumed and granted to be more wise judicious should assume it to themselves or sever the formall power thereof from the particular Congregations For though it be hard to give the reason of Christs institutions Yet there is usually in the wayes of humane wisedom and reason something analogous thereunto which may serve to illustorate if not to justifie this dispersion of intrests And so if we mistake not there may be found even of this in the wisedome of our Ancestours in the constitutions of this Kingdome The sentencing to death of any subject in the Kingdome as it is the highest civill punishment so of all other the neerest and exactest paralell to this in spiritualls of cutting a soule off and delivering it to Satan yet the power of this high judgement is not put into the hands of an Assembly of Lawyers onely no not of all the Judges themselves men selected for wisedome faithfullnesse and gravity who yet are by office designed to have an inerest herein But when they upon any speciall Cause of difficulty for councell and direction in such judgements doe all meete as sometimes they doe Yet they have not power to pronounce this sentence of death upon any man without the concurrence of a Jury of his Peeres which are of his owne ranke and in Corporations of such as are Inhabitants of the same place And with a Jury of these men of themselves not supposed to be so skilfull in the Lawes c. two Judges yea one with other Justices on the Bench hath power to adjudge and pronounce that which all of them and all the Lawyers in this Kingdome together have not without a Jury And we of this Nation use to admire the care and wisedom of our Ancestors herein do esteeme this priviledge of the Subject in this particular peculiar to our Nation as one of the glories of our Lawes and doe make beast of it as such a liberty and security to each persons life as we thinke no Nation about us can shew the like And what should be the reason of such a constitution but this which in the beginning we insisted on the dispersion of power into severall hands which in capitall matters every mans tryall should runne through whereof the one should have the tye of like common intrest to oblige them unto faithfullnesse as the other should have skill and wisedome to guide them and direct therein And besids that intrest that is in any kind of Association fraternity yea or neighbourhood or like wise that which is from the common case of men alike subjected to an Authority set over them to sentence them there is also the speciall advantage of an exact knowledge of the fact in the hainous
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
officers in the due censure of offenders and the like This libertie and the acts thereof are often exemplified in the Acts of the Apostles and the Apostle Paul calleth it expresly by the name of libertie Brethren saith he you have been called unto LIBERTY onely use not your liberty as an occasion to the flesh but by love serve one another Galath 5.13 that the Apostle by that libertie meaneth Church libertie or power in ordering Church affaires will evidently appeare if we consult with the context rather then with Commenters For the Apostle having spent the former part of the Epistle partly in the confirmation of his calling partly in disputation against justification by the works of the Law to the end of v. 8. of Chap. 5. in the ninth Verse he descendeth not to exhort unto bonos more 's in generall as usually Commenters take it but to instruct in Church Discipline in which he giveth three or foure directions to the tenth v. of Chap. 6. 1 Touching the censure of those corrupt Teachers who had perverted and troubled them with that corrupt Doctrine of justification by works Chap. 5. ver 9. to the end of the Chapter 2. Touching the gentle admonition and restoring of a brother fallen by infirmitie Chap. 6. ver 1. to 5. 3. Touching the maintenance of their Ministers ver 6 7 8. and beneficence to others ver 9 10. Touching the first the censure of their corrupt teachers 1 He layeth for the ground of it that which himself gave for the ground of the excommunication of the incestuous Corinth 1 Cor. 5.6 A little leaven leaveneth the whole lump vers 9. 2 He presumeth the Church will be of the same mind with him and concur in the censure of him that troubled them with corrupt doctrine v. 10. from fellowship with which corrupt doctrine he cleareth himself v. 11. 3 He proceedeth to declare what censure he wisheth might be dispensed against him and the rest of those corrupt teachers I would saith he they were even cut off that trouble you cut off to wit by excommunication ver 12. Now lest it should be objected by the brethren of the Church But what power have we to cut them off The Apostle answereth they have a power and libertie to wit to joyn with the sounder part of the Presbyterie in casting them out or cutting them off For brethren saith he you are called unto liberty If it should be further objected Yea but give the people this power and libertie in some cases either to cast off their teachers or to cut them off the people will soon take advantage to abuse this libertie unto much carnall licentiousnesse The Apostle preventeth that with a word of wholsome counsell Brethren saith he you have been called unto libertie onely use not your libertie as an occasion to the flesh but by love serve one another v. 13. and thereupon seasonably pursueth this counsell with a caveat to beware of abusing this liberty to carnall contention an usuall disease of popular liberty and withall dehorteth them from all other fruits of the flesh to the end of the Chapter Evident therefore it is that there is a key of power or libertie given to the Church to the Brethren with the Elders as to open a doore of entrance to the Ministers calling so to shut the doore of entrance against them in some cases as when through corrupt and pernicious doctrine they turn from Shepherds to become ravenous wolves Having spoken then of that first key of order namely the key of power in a more large sense or liberty in the Church there remaineth the other key of order which is the key of Authority or of Rule in a more strict sense which is in the Elders of the Church Authoritie is a morall power in a superiour order or state binding or releasing an inferious in point of subjection This key when it was promised to Peter Matth. 16.19 and given to him with the rest of the Apostles Ioh. 20.23 they thereby had power to bind and loose and it is the same Authority which is given to their successours the Elders whereby they are called to feed and rule the Church of God as the Apostles had done before them Act. 20.28 And indeed by opening and applying the Law the spirit of bondage accompanying the same they bind sinners under the curse and their consciences under guilt of sin and fear of wrath and shut the kingdom of heaven against them And by opening and applying the Gospel the Spirit of Adoption accompanying the same they remit sin and loose the consciences of beleeving repenting souls from guilt of sin and open to them the doores of heaven By vertue of this key as they preach with all authoritie not onely the doctrine of the Law but also the Covenant of the Gospel so they administer the seals thereof Baptisme and the Lords Supper By virtue also of this key they with the Church do bind an obstinate offender under excommunication Matth. 18.17 18. and release and forgive him upon his repentance 2 Cor. 2.7 This Distribution of the keyes and so of spirituall power in the things of Christs kingdom we have received from the Scripture But if any men out of love to Antiquitie do rather affect to keep to the terms of the former more ancient Distribution as there be who are as loath to change Antiquos terminos verborum as agrorum we would not stick upon the words rightly explained out of desire both to judge and speak the same things with fellow-brethren Onely then let them allow some spirituall power to the key of knowledge though not church-Church-power And in Church power let them put in as well a key of liberty that is a power and priviledge of interest as a key of Authoritie And by their key of order as they do understand the key of office so let them not divide from it the key of jurisdiction for Christ hath given no jurisdiction but to whom he hath given office and so we willingly consent with them CHAP. III. Of the subject of the power of the keyes to whom they are committed and first of the key of knowledge and Order AS the keyes of the kingdom of heaven be divers so are the subjects to whom they are committed divers as in the naturall body diversitie of functions belongeth to diversity of members 1. The key of knowledge or which is all one the key of Faith belongeth to all the faithfull whether joyned to any particular Church or no. As in the primitive times men of grown yeers were first called and converted to the faith before they were received into the Church And even now an Indian or Pagan may not be received into the Church till he have first received the faith and have made profession of it before the Lord and the Church which argueth that the key of knowledge is given not onely to the Church but to some before they enter into the Church And yet to Christians for
the Churches sake that they who receive this grace of faith by it may receive Christ and his benefits and therewith may receive also this priviledge to find an open doore set before them to enter into the fellowship of the Church 2. The key of order speaking as we do of Church order as Paul doth Col. 2.5 belongeth to all such who are in Church order whether Elders or Brethren For though Elders be in a superiour order by reason of their office yet the brethren over whom the Elders are made Overseers and Rulers they stand also in an order even in orderly subjection according to the order of the Gospel It is true every faithful soul that hath received a key of knowledge is bound to watch over his neighbours soul as his own and to admonish him of his sin unlesse he be a scorner but this he doth Non ratione ordinis sed intuitu charitatis not by vertue of a state of order which he is in till in Church fellowship but as of common Christian love and charitie But every faithfull Christian who standeth in Church order is bound to do the same as well respectu ordinis as intuitu charitatis by virtue of that royall Law not onely of love but of Church order Matth. 18.15 16 17. whereby if his brother who offended him do not hearken to his conviction and admonition he is then according to order to proceed further taking one or two with him and if the offender refuse to hear them also then he is by order to tell the Church and afterwards walk towards him as God shall direct the Church to order it CHAP. IIII. Of the subject to whom the key of Church priviledge power or Liberty is given THis key is given to the Brethren of the Church for so saith the Apostle in Gal. 5.13 in the place quoted and opened before Brethren you have been called to liberty And indeed as it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Common-wealth the right and due establishment and ballancing of the liberties or priviledges of the people which is in a true sense may be called a power and the authority of the Magistrate so it is the safety of Church estate the right and due settling and ordering of the holy power of the priviledges and liberties of the Brethren and the ministeriall authority of the Elders The Gospel alloweth no Church authority or rule properly so called to the Brethren but reserveth that wholly to the Elders and yet preventeth the tyrannie and oligarchy and exorbitancy of the Elders by the large and firm establishment of the liberties of the Brethren which ariseth to a power in them Bucers axiome is here notable Potestaspenes omnem Ecclesiamest Authoritas ministerii penes Presbyteros Episcopos In Mat. 16.19 where Potestas or power being contradistinguished from Authoritas Authority is nothing else but a liberty or priviledge The liberties of the Brethren or of the Church consisting of them are many and great 1. The Church of Brethren hath the power priviledges and liberty to choose their officers In the choyce of an Apostle in to the place of Judas the people went as far as humane vote and suffrage could go Out of 120. persons v. 15. they chose out and presented two out of which two because an Apostle was to be designed immediately by God God by lot chose one And yet this one so chosen of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communibus omnium fuffragiis inter duodecim Apostolos allectus est v. 26. was counted amongst the Apostles by the common suffrages of them all And this place Cyprian presseth amongst others to confirm the power that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or priviledge or liberty of the people in choosing or refusing their Ministers Plebs Christiana saith he vel maxime potestatem habet vel dignos sacerdotes eligendi ves indignos recusandi Epistol 4. lib. 1. The like or greater liberty is generally approved by the best of our Divines studious of Reformation from Act. 14.23 They ordained them Elders chosen by lifting up of hands The same power is cleerly expressed in the choyce of Deacons Act. 6.3.5 6. The Apostles did not choose the Deacons but called the multitude together and said unto them Brethren looke you out seven men amongst you whom we may appoint over this businesse And the saying pleased the whole multitude and they chose Stephen c. 2. It is a priviledge or a liberty the Church hath received to send forth one or more of their Elders as the publike service of Christ and of the Church may require Thus Epaphroditus was a Messenger or Apostle of the Church of Philippi unto Paul Phil. 2.25 3. The Brethren of the Church have power and liberty of propounding any just exception against such as offer themselves to be admitted unto their communion or unto the seales of it Hence Saul when hee offered himself to the communion of the Church at Jerusalem was not at first admitted thereto upon an exception taken against him by the Disciples till that exception was removed Act. 9.26 27. and Peter did not admit the family of Cornelius to Baptisme till he had inquired of the Brethren if any of them had any exception against it Act. 10.47 4. As the Brethren have a power of order and the priviledge to expostulate with their Brethren in case of private scandals according to the rule Mat. 18.15 16. So in case of publike scandall the whole Church of Brethren have power and priviledge to joyn with the Elders in inquiring hearing judging of publike scandals so as to binde notorious offenders and impenitents under censure and to forgive the repentant For when Christ commandeth a brother in case that offence cannot be healed privately then to tell the Church Mat. 18.17 it necessarily implyeth that the Church must heare him and inquire into the offence complained of and judge of the offence as they find it upon inquiry When the Brethren that were of the circumcision expostulated with Peter about his communion with Cornelius and his uncircumcised family Peter did not reject them and their complaint against him as transgressing the bounds of their just power and priviledge but readily addressed himself to give satisfaction to them all Act. 1 1 2 to 18. The Brethren of the Church of Corinth being gathered together with their Elders in the name of the Lord Jesus and with his power did deliver the incestuous person to Satan 1 Cor. 5.4 5. And Paul reproveth them all Brethren as well as Elders that they had no sooner put him away from amongst them v. 2. and expresly he alloweth to them all power to judge them that are within v. 22. Yea and from thence argueth in all the Saints even in the meanest of the Saints and ability to judge between brethren in the things of this life as those that have received such a spirit of discerning from Christ by which they shall one day
withdraw from them For so Paul instructeth and beseecheth the Church of Rome whom the holy Ghost foresaw would most stand in need of this counsell to make use of this libertie I beseech you saith he mark such as cause divisions and offences contrary to the DOCTRINE you have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WITHDRAW from them So then by the agitation of this objection there appeare two liberties of the Church more to be added to the former One is this which is the fifth libertie in members the Church hath libertie in case of dissension amongst themselves to resort to a Synod Act. 15.1 2. Where also it appeareth the Brethren enjoyed this libertie to dispute their doubts till they were satisfied ver 7.12 to joyne with the Apostles and Elders in the definitive sentence and in the promulgation of the same ver 22 23. The sixt Libertie of the Church is To withdraw from the communion of those whom they want authoritie to excommunicate For as they set up the Presbytery by professing their subjection to them in the Lord so they avoyd them by professed withdrawing their subjection from them according to God A seventh and last libertie of the Church is Libertie of communion with other Churches Communion we say for it is a great Libertie that no particular Church standeth in subjection to another particular Church no not to a Cathedrall Church but that all the Churches enjoy mutuall brotherly communion amongst themselves which communion is mutually exercised amongst them seven waies which for brevitie and memory sake we summe up in seven words 1. By way of Participation 2. Of Recommendation 3. Of Consultation 4. Of Congregation into a Synod 5. Of Contribution 6. Of Admonition 7. Of Propagation or Multiplication of Churches 1. By way of Participation the members of one Church occasionally comming to another Church where the Lords Supper commeth to be administred are willingly admitted to partake with them at the Lords Supper in case that neither themselves nor the Churches from whence they came doe lie under any publique offence For wee receive the Lords Supper not onely as a Seale of our communion with the Lord Jesus and with his members in our owne Church but also in all the Churches of the Saints 2. By way of Recommendation Letters are sent from one Church to another recommending to their watchfulnesse and communion any of their members who by occasion of businesse are for a time to reside amongst them As Paul sent Letters of Recommendation to the Church of Rome in the behalfe of Phoebe a Deaconesse of the Church at Cenchrea Rom. 16.1 2. And of these kind of Letters he speaketh to the Church of Coriuth also though not as needfull to himselfe who was well known to them yet for others 2 Cor. 3.1 But if a member of one Church have just occasion to remove himselfe and his family to take up his setled habitation in another Church then the Letters written by the Church in his behalfe doe recommend him to their perpetuall watchfulnesse and communion And if the other church have no just cause to refuse him they of his own church do by those letters wholly dismisse him from themselves whereupon the letters for distinction sake are called letters of dismission which indeed do not differ from the other but in the durance of the recommendation the one recommending him for a time the other for ever 3. By way of consultation one Church hath liberty of communicating with another to require their judgement and counsell touching any persons or cause wherewith they may be better acquainted then themselves Thus the Church of Antioch by their messengers consulted with the Church at Jerusalem touching the necessity of circumcision Act. 15.3 although the consultation brought forth a further effect of communion with Churches to wit their Congregation into a Synod Which is the fourth way of communion of Churches All of the Churches have the like liberty of sending their messengers to debate and determine in a Synod such matters as do concern them all As the Church of Antioch sent messengers to Jerusalem for resolution and satisfaction in a doubt that troubled them the like liberty by proportion might any other Church have taken yea many Churches together yea all the Churches in the world in any case that might concern them all What authority these Synods have received and may put forth will come to be considered in the sequele A fifth way of communion of Churches is the liberty of giving and receiving mutuall supplies and succours one from another The Church of Jerusalem communicated to the Churches of the Gentiles their spirituall treasures of gifts of Grace and the Churches of the Gentiles ministred back again to them liberall oblations of outward beneficence Rom. 15.26 27. Act. 11.29 30. When the Church of Antioch aboundeth with more variety of spirituall gifted men then the state of their own Church stood in need of they fasted and prayed as for other ends so for the inlargement of Christs Kingdome in the improvement of them And the Holy Ghost opened them a dore for the succour of many countries about them by the sending forth of some of them Act. 13.1 2 3. A sixth way of communion of Churches is by way of mutuall admonition when a publike offence is found amongst any of them For as Paul had liberty to admonish Peter before the whole Church at Antioch when hee saw him walke not with a right foot and yet Paul had no authority over Peter but onely both of them had equall mutuall interest one in another Gal. 2.11 to 14. So by the same proportion one Church hath liberty to admonish another though they be both of them of equall authority seeing one Church hath as much interest in another as one Apostle in another And if by the royall law of love one Brother hath liberty to admonish his brother in the same Church Mat. 18.15 16. then by the same rule of brotherly love and mutuall watchfulness one Church hath power to admonish another in faithfulnesse to the Lord and unto them The Church in the Canticles took care not only for her own members but for her little sister which she thought had no breast yea and consulteth with other churches what to do for her Cant. 8.8 And would she not then have taken like care in case their little sister having breasts her breasts had been distempered and given corrupt matter in stead of milke A seventh way of communion of churches may be by way of propagation and multiplication of churches As when a particular Church of Christ shall grow so full of members as all of them cannot heare the voyce of their Ministers then as an Hive full of Bees swarmeth forth so is the church occasioned to send forth a sufficient number of her members fit to enter into a church-state and to carrry along church-work amongst themselves And for that end they either send forth some one or other of their
Elders with them or direct them where to procure such to come unto them The like course is wont to be taken when sundry Christians coming over from one countrey to another such as are come over first and are themselves full of company direct those that come after them and assist them in like sort in the combination of themselves into Church order according to the rule of the Gospel Though the Apostles be dead whose office it was to plant gather and multiply Churches yet the work is not dead but the same power of the keyes is left with the Churches in common and with each particular church for her part according to their measure to propagate and inlarge the kingdome of Christ as God shall give opportunity throughout all generations CHAP. V. Of the subject to whom the key of Authority is committed THe key of Authoritie or Rule is committed to the Elders of the Church and so the act of Rule is made the proper act of their office The Elders that rule well c. 1 Tim. 5.17 Heb. 13.7.17 The speciall acts of this rule are many The first and principall is that which the Elders who labour in the Word and Doctrine are chiefly to attend unto that is the preaching of the Word with all Authoritie and that which is annexed thereto the administration of the Sacraments or seals Speak rebuke and exhort saith Paul to Titus with all authoritie Tit. 2.15 And that the administration of the seals is annexed thereto is plain from Matth. 28.19 20. Go saith Christ to the Apostles make Disciples and baptize them c. If it be objected private members may all of them prophecie publiquely 1 Cor. 14 31. and therefore also baptize and so this act of Authority is not peculiar to preaching Elders Ans 1. The place in the Corinths doth not speak of ordinarie private members but of men furnished with extraordinary gifts Kings at the time of their first Coronation give many extraordinary large gifts which they do not daily poure out in like sort in their ordinary government Christ soon after his ascenfion poured out a larger measure of his spirit then in times succeeding The members of the Church of Corinth as of many other in those primitive times were inriched with all knowledge and in all utterance I Cor. 1.5 And the same persons that had the gift of prophesie in the Church of Corinth had also the gift of tongues which put upon the Apostle a necessitie to take them off from their frequent speaking with tongues by preferring prophesie before it 1 Cor. 14.2 to 24. So that though all they might prophesie as having extraordinary gifts for it yet the like libertie is not allowed to them that want the like gifts In the Church of Israel none besides the Priests and Levites did ordinarily prophesie either in the Temple or in the Synagogues unlesse they were either furnished with extraordinatie gifts of prophesie as the Prophets of Israel or were set apart and trained up to prepare for such a calling as the sons of the Prophets When Amos was forbidden by the high Priest of Bethel to prophesie at Bethel Amos doth not alledge nor plead the libertie of any Israelite to prophesie in the holy Assemblies but alledgeth onely his extraordinarie calling Amos 7.14 15. It appeareth also that the sons of the Prophets that is men set apart and trained up to prepare for that calling were allowed the like libertie 1 Sam. 19.20 Answ 2. But neither the sons of the Prophets nor the Prophets themselves were wont to offer sacrifices in Israel except Samuel and Eliah by speciall direction nor did the extraordinarie Prophets in Corinth take upon them to administer Sacraments If any reply That if the Prophets in the Church at Corinth had been endued with extraordinarie gists of prophefie they had not been subject to the judgement of the Prophets which these are directed to be 1 Cor. 14.22 Ans It followeth not For the people of God were to examine all prophesies by the Law and testimonie and not to receive them but according to that rule Psal 8.20 Yea and Paul himself referreth all his Doctrine to the Law and Prophets Act. 26.22 And the Bereans are commended for examining Pauls doctrine according to the Scriptures Act. 17.11 12. 2. A second act of Authoritie common to the Elders is they have power as any weighty occasion shall require to call the Church together as the Apostles called the Church together for the election of Deacons Act. 6.2 And in like sort are the Priests of the old Testament stirred up to call a solemne Assembly to gather the Elders and all the inhabitants of the land to sanctifie a Fast Joel 1.13 14. 3. It is an act of their power to examine if Apostles then any others whether officers or members before they be received of the Church Rev. 2.2 A fourth act of their rule is the Ordination of officers whom the people have chosen whether Elders or Deacons 1 Tim. 4.14 Act. 6.6 5. It is an act of the key of Authoritie that the Elders open the doores of speech and silence in the Assembly They were the Rulers of the Synagogue who sent to Paul and Barnabas to open their mouthes in a word of exhortation Act. 13.15 and it is the same power which calleth men to speak to put men to silence when they speak amisse And yet when the Elders themselves do lie under offence or under suspition of it the Brethren have liberty to require satisfaction in a modest manner concerning any publick breach of rule as hath been mentioned above out of Act. 11.2 3 c. 6. It belongeth to the Elders to prepare matters beforehand which are to be transacted by themselves or others in the face of the Congregation as the Apostles and Elders being met at the house of Iames gave direction to Paul how to carry himself that he might prevent the offence of the Church when he should appear before them Act. 21.18 Hence when the offence of a brother is according to the rule in Matth. 18.17 to be brought to the Church they are beforehand to consider and enquire whether the offence be really given or no whether duely proved and orderly proceeded in by the Brethren according to rule and not duly satisfied by the offender lest themselves and the Church be openly cumbred with unnecessary and tedious agitations but that all things transacted before the Church be carried along with most expedition and best edification In which respect they have power to reject causlesse and disorderly complaints as well as to propound and handle just complaints before the Congregation 7. In the handling of an offence before the Church the Elders have authoritie both Jus dicere and Sententiam serre When the offence appeareth truly scandalous the Elders have power from God to informe the Church what the Law or Rule and will of Christ is for the censure of such an offence And when the
church-power needfull to be exercised within themselves whether in the election and ordination of officers or in the censure of offenders in their own body Of this Proposition there be three Branches 1. That the Brethren of a particular church of a Congregation are the first subjects of church-liberty 2. That the Elders of a particular church are the first subjects of church-church-authority 3. That both the Elders and Brethren walking and joyning together in truth and peace are the first subjects of all church-church-power needfull to be exercised in their own body Now that the key of church-priviledge or liberty is given to the Brethren of the church and the key of rule and authority to the Elders of the church hath been declared above in Chapt. 3. But that these are the first subjects of these keys and first the church the first subject of liberty may appeare thus From the removall of any former subject of this power or liberty from whence they might derive it If the Brethren of the congregation were not the first subject of their church-liberty then they derived it either from their own Elders or from other churches But they derived it not from their own Elders for they had power and liberty to choose their own Elders as hath been shewed above and therefore they had this liberty before they had Elders and so could not derive it from them Nor did they derive it from other particular churches For all particular churches are of equall liberty and power within themselves not one of them subordinate to another Wee reade not in Scripture that the Church of Corinth was subject to that of Ephesus nor that of Ephesus to Corinth no nor that of Cenchrea to Corinth though it was a church situate in their vicinity Nor did they derive their liberty from a Synod of churches For we found no foot-step in the pattern of Synods Act. 15. that the Church of Antioch borrowed any of their liberties from the Synod at Jerusalem They borrowed indeed light from them and decrees tending to the establishment of truth and peace For upon the publishing of the decrees of that Synod the Churches were established in the faith or truth Act 16.4 5. and also in consolation and peace Act. 15.31 32. but they did not borrow from them any church-liberty at all 2. Now the second branch of the Proposition was That the Elders of the church of a particular Congregation are the first subject of rule or authority in that church or congregation over which the Holy Ghost hath made them over-seers 1. From the charge of rule over the Church committed to them immediatly from Christ For though the Elders be chosen to their office by the church of Brethren yet the office it self is ordained immediatly by Christ and the rule annexed to the office is limited by Christ only If the Brethren of the church should elect a presbyterie to be called by them in the Lord this will not excuse the Presbyters in their neglect of rule either before the Lord or to their own consciences For thus runneth the Apostles charge to the Elders of Ephesus Act. 20.28 Take heed to your selves and to the whole flock over which the Holy Ghost hath made you over-seers 2. The same appeareth from the gift of rule required especially in an Elder without which they are not capable of election to that office in the church 1 Tim. 3 4 5. He must be one that is able to rule well his own house or else how shall he order the church of God The like gift of rule is not necessary to the admission of a member into the church as to the election of an Elder If a private brother be not so well able through weaknesse in prudence or courage to rule his own house it will not justly debarre him from entrance into the church but the like defect will justly debar a man from election to the office of an Elder Neither hath God given a spirit of rule and government ordinarily to the greater part of the body of the brethren and therefore neither hath he given them the first Receit of the key of Authoritie to whom he hath not given the gift to employ it If it be objected How can the brethren of the Church invest an Elder with rule over them if they had not power of rule in themselves to communicate to him Ans They invest him with rule partly by chusing him to the office which God hath invested with rule partly by professing their own subjection to him in the Lord we by the rule of Relatives doth necessarily inferre and preferre the authoritie of the Elders over them For in yeelding subjection they either set up or acknowledge Authoritie in him to whom they yeeld subjection Ob. 2. The body of the Church is the Spouse of Christ the Lambs wife and ought not the wife to rule the servants and stewards in the house rather then they her Is it not meet that the keyes of Authoritie should hang at her girdle rather then at theirs Answ There is a difference to be put between Queens Princesses Ladies of great Honor such as the Church is to Christ Psal 45.9 and Countrey huswives poore mens wives Queens and great persons have severall offices and officers for every businesse and service about the house as Chamberlains Stewards Treasurers Comptrollers Vshers Bayliffs Groomes and Porters who have all the authoritie of ordering the affairs of their Lords house in their hands There is not a key left in the Queens hand of any office but onely of power and libertie to call for what she wanteth according to the Kings royall allowance which if she exceed the officers have power to restrain her by order from the King But countrey huswives and poore mens wives whose husbands have no Officers Bayliffs or Stewards to oversee and order their estates they may carry the keyes of any office at their own girdles which the husband keepeth not in his own hand Not because poore huswives have greater authoritie in the house then Queens but because of their poverty and mean estate they are fain to be in stead of many servants to their husbands Obj. 3. The whole body naturall is the first subject of all the naturall power of any member in the body as the facultie of sight is first in the body before in the eye Answ It is not in the mysticall body the Church in all respects alike as in the naturall body In the naturall body there be all the faculties of each part actually inexistent though not exerting or putting forth themselves till each member be articulated and formed But in the body of the Church of Brethren it is not so All the severall functions of Church power are not actually inexistent in the body of Brethren unlesse some of them have the gifts of all the officers which often they have not having neither Presbyters nor men fit to be Presbyters Now if the power of the Presbytery were
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
the particulars to whom any portion of power can be supposed to be committed That look what ever power or right any of the possessours and subjects thereof may have they have it each alike immediatly that is in respect of a mediation of delegation or dependance on each other from Christ and so are each the first subjects of that power that is allotted to them And for the particular subjects themselves hee follows that division in the handling of them which the Controversie it self hath made unto his hands To wit 1. What power each single Congregation which is indowed with a Charter to be a body-politique to Christ hath granted to it to exercise within it self And 2. What measure or rather kinde of power Christ hath placed in Neighbour-Churches without it and in association with it For the first As hee supposeth each Congregation such as to have the priviledge of injoying a Presbyterie or company of more or lesse Elders proper unto it self so being thus Presbyterated hee asserteth this incorporate body or society to be the first and primary subject of a compleat and entire power within it self over it's own members yea and the sole native subject of the power of Ordination and Excommunication which is the highest Censure And whereas this corporation consisteth both of Elders and Brethren for as for women and children there is a speciall exception by a Statute-law of Christ against their injoyment of any part of this publique power His scopeis to demonstrate a distinct and severall share and interest of power in matters of common concernment vouchsafed to each of these and dispersed among both by Charter from the Lord as in some of our towns corporate to a company of Aldermen the Rulers and a Common-Councell a body of the people there useth to be the like He giving unto the Elders or Presbytery a binding power of Rule and Authority proper and peculiar unto them and unto the Brethren distinct and apart an interest of power and priviledge to concurre with them and that such affaires should not be transacted but with the joynt agreement of both though out of a different right so that as a Church of Brethren only could not proceed to any publique censures without they have Elders over them so nor in the Church have the Elders power to censure without the concurrence of the people and likewise so as each alone hath not power of Excommunicating the whole of either though together they have power over any particular person or persons in each And because these particular Congregations both Elders and People may disagree and miscarry and abuse this power committed to them He therefore secondly asserteth an association or communion of Churches sending their Elders and Messengers into a Synod so hee purposely chooseth to stile those Assemblies of Elders which the Reformed Churches do call Classes or Presbyteries that so hee might distinguish them from those Presbyteries of Congregations before mentioned And acknowledgeth that it is an Ordinance of Christ unto whom Christ hath in relation to rectifying Mal-administrations and healing dissentions in particular Congregations and the like cases committed a due and just measure of power suited and proportioned to those ends and furnished them not only with ability to give counsell and advice but further upon such occasions with a Ministeriall power and authority to determine declare and injoyn such things as may tend to the reducing such Congregations to right order and peace Onely in his bounding and defining this power he affirms it to be First for the kinde and quality of it but a dogmaticall or doctrinall power though stamped with authority Ministeriall as an Ordinance of Christ whether in judging of controversies of faith when they disturb the peace of particular Congregations and which themselves finde too difficult for them or in decerning matters of fact and what censures they doe deserve but not armed with authority and power of Excommunicating or delivering unto Satan either the Congregations or the Members of them But they in such cases having declared and judged the nature of the offence and admonished the peccant Churches and decerned what they ought to do with their offending members they are to leave the formall act of this censure to that authority which can only execute it placed by Christ in those Churches themselves which if they deny to do or persist in their miscarriage then to determine to withdraw communion from them And also for the extent of this power in such Assemblies and Association of Churches he limits and confines that also unto cases and with cautions which will appear in the Discourse to wit That they should not intrench or impair the priviledge of intire Jurisdiction committed unto each Congregation as a liberty purchased them by Christs blood but to leave them free to the exercise and use thereof untill they abuse that power or are unable to manage it and in that case only to assist guide and direct them and not take on them to administer it for them but with them and by them As for our selves we are yet neither afraid nor ashamed to make profession in the midst of all the high waves on both sides dashing on us that the substance of this brief Extract from the Authors larger Discourse is That very Middle-way which in our Apologie we did in the generall intimate and intend between that which is called Brownisme and the Presbyteriall-government as it is practised whereof the one doth in effect put the chief if not the whole of the rule and government into the hands of the people and drowns the Elders votes who are but a few in the major part of theirs And the other taking the chief and the principall parts of that rule which we conceive is the due of each Congregation the Elders and Brethren into this Jurisdiction of a common Presbyterie of severall Congregations doth thereby in like manner swallow up not only the interests of the people but even the votes of the Elders of that Congregation concerned in the major part thereof Neither let it seeme arrogance in us but a testimony rather to the truth further to Remonstrate that this very Boundary platforme and disposement of Church power as here it is we speake for the substance of it set out and stated as also that the tenure and exercise thereof in all these subjects should be immediate from Christ unto them all is now new unto our thoughts yea it is no other than what our owne apprehensions have beene moulded unto long since And this many of our friends and some that are of a differing opinion having knowne our private judgements long as likewise our owne Notes and transcripts written long agoe can testifie besides many publike professions since as occasion hath beene offered Insomuch as when we first read this of this learned Author knowing what hath been the more generall current both of the practice and judgement of our Brethren for the Congregationall way
judge the world even Angels so in the next Chapter the 6. of that 1 Cor. 1.2 3 4 5. And the same Brethren of the same Church as well as the Elders he intreateth to forgive the same incestuous Corinthian upon his repentance 2 Cor. 2.7 8. If it be said to judge is an act of rule and to be Rulers of the Church is not given to all the Brethren but to the Elders only Answ All judgement is not an act of authority or rule for there is a judgement of discretion by way of priviledge as well as of authority by way of sentence That of discretion is common to all the Brethren as well as that of authority belongeth to the Presbytery of that Church In England the Jury by their verdict as well as the Judge by his sentence do both of them judge the same malefactor yet in the Jury their verdict is but an act of their popular liberty In the Judge it is an act of his judiciall authority If it be demanded What difference is there between these two The answer is ready Great is the difference for though the Jury have given up their judgement and verdict yet the malefactor is not thereupon legally condemned much lesse executed but upon the sentence of the Judge In like sort here though the Brethren of the Church do with one accord give up their vote and judgement for the censure of an offender yet he is not thereby censured till upon the sentence of the Presbytery If it be said again Yea but it is an act of authority to binde and loose and the power to bind and loose Christ gave to the whole Church Mat. 18.18 Answ The whole Church may be said to bind and loose in that the Brethren consent and concurre with the Elders both before the Censure in discerning it to be just and equall and in declaring their discernment by lifting up of their hands or by silence and after the censure in rejecting the offender censured from their wonted Communion And yet their discerning or approving of the justice of the censure before-hand is not a preventing of the Elders in their work For the Elders before that have not onely privately examined the offender and his offence and the proofes thereof to prepare the matter and ripen it for the Churches cognizance but doe also publickly revise the heads of all the materiall passages thereof before the Church and doe withall declare to the Church the counsell and will of God therein that they may rightly discerne and approve what censure the Lord requireth to be administred in such a case So that the peoples discerning and approving the justice of the censure before it be administred ariseth from the Elders former instruction and direction of them therein Whereunto the people give consent in obedience to the will and rule of Christ Hence is that speech of the Apostle Wee have in readinesse to revenge all disobedience when your OBEDIENCE IS FVLFILLED 2 Cor. 10.6 The Apostles revenge of disobedience by way of reproofe in preaching doth not follow the peoples obedience but proceedeth whether the people obey it or no. It was therefore their revenge of disobedience by way of censure in discipline which they had in readinesse when the obedience of the Church is fulfilled in discerning and approving the Equitie of the Censure which the Apostles or Elders have declared to them from the Word This power or priviledge of the Church in dealing in this sort with a scandalous offender may not be limited only to a private brother offending but may reach also to an offensive Elder For as hath been touched already it is plaine that the Brethren of the Circumcision supposing Peter to have given an offence in eating with men uncircumcised they openly expostulated with him about his offence and he stood not with them upon termes of his Apostleship much lesse of his Eldership but willingly submitted himselfe to give satisfaction to them all Act. 11.2 to 18. And Paul writeth to the Church of Colosse to deale with Archippus warning him to see to the fulfilling of his Ministery Col. 4.17 And very pregnant is his direction to the Galatians for their proceeding to the utmost with their corrupt and scandalous false Teachers I would saith he they were even cut off that trouble you And that upon this very ground of their libertie Gal. 5.12 13. as hath been opened above in Chap. 2. But whether the Church hath power or libertie for proceeding to the utmost censure of their whole Presbytery is a Question of more difficultie For 1. It cannot well be conceived that the whole Presbytery should be proceeded against but that by reason of their strong influence into the hearts of many of the Brethren a strong partie of the Brethren will be ready to side with them and in case of finding dissension and opposition the Church ought not to proceed without consulting with the Synod As when there arose dissension in the Church at Antioch and SIDING or as the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sent up to the Apostles and Elders at Jerusalem who in way of Synod determined the businesse Act. 15.2 to 23. A precedent and patterne of due Church proceedings in case of dissension when some take with one side some with another But of that more here after 2. Excommunication is one of the highest acts of Rule in the Church and therefore cannot be performed but by some Rulers Now where all the Elders are culpable there be no Rulers left in that Church to censure them As therefore the Presbytery cannot excommunicate the whole Church though Apostate for they must tell the Church and joyne with the Church in that Censure so neither can the Church excommunicate the whole Presbytery because they have not received from Christ an office of rule without their Officers If it be said the twentie-foure Elders who represent the private members of the Church as the foure living Creatures doe the foure Officers had all of them Crowns upon their heads and sate upon thrones Rev. 4.4 which are signes of regall authoritie The answer is The crowns and thrones argue them to be Kings no more then their white rayments argue them to be Priests ver 4. but neither Priests nor Kings by office but by libertie to performe like spirituall duties by grace which the other doe by grace and office As Priests they offer up spirituall sacrifices and as Kings they rule their lusts passions themselves and their families yea the world and Church also after a sort the world by improving it to spirituall advantage and the Church by appointing their own Officers and likewise in censuring their offenders not onely by their officers which is as much as Kings are wont to doe but also by their own royall assent which Kings are not wont to doe but onely in the execution of Nobles But neverthelesse though the Church want authoritie to excommunicate their Presbytery yet they want not libertie to
5. From this soveraigne power it is that all the spirituall power and efficacie and blessing in the administration of these gifts in these offices and places for the gathering and edifying and perfecting of all the Churches and of all the Saints in them is from him Mat. 28.20 Lo I am with you alwayes c. Col. 1.29 1 Cor. 15.9 The g od pleasure of the Father the personall union of the humane nature with the eternall Son of God His purchase of his Church with his own blood and His deep humiliation of himself unto the death of the Crosse have all of them obtained to him this his highest exaltation to be head over all things unto the Church and to injoy as king thereof this soveraign power Col. 1.19 Col. 2.2 9 10. Act. 20.28 Phil. 2.8 to 11. But of this soveraigne power of Christ there is no question amongst Protestants especially studious of Reformation Now as concerning the Ministeriall power we give these following Propositions I. Propos A particular Church or Congregation of Saints professing the faith TAKEN INDEFINITELY FOR ANY CHVRCH one as well as another is the first subject of all the Church-offices with all their spirituall gifts and power which Christ hath given to be executed amongst them whether it be Paul or Apollos or Cephas all are yours speaking to the Church of Gorinth 1 Cor. 3.22 not as a peculiar priviledge unto them but common to them with any other particular church And theirs was such a Church of whom it is said That they came all together into one place for the communication of their spirituall gifts 1 Cor. 14 23. And Paul telleth the same church that God hath set the officers and their gifts and all variety of members and their functions in his Church 1 Cor. 14.28 where it is not so well translated Some God hath set some in his church for hee hath set all but speaking of the members of the church v. 27. he proceedeth to exemplifie those members in v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which God hath set in his Church that is which members Apostles Prophets c. For though the Relative be not of the same gender with the Antecedent before yet it is an usuall thing with the pen-men of the new Testament to respect the sense of the words and so the person intended rather then the gender of their name and to render the Relative of the same gender and case with the Substantive following so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the new Testament it is not a new observation that we never read of any nationall church nor of any nationall officers given to them by Christ In the old Testament indeed we reade of a Nationall church All the tribes of Israel were three times in a yeer to appeare before the Lord in Jerusalem Deut. 16.16 And he appointed them there an high Priest of the whole nation and certain solemne sacrifices by him to be administred Lev. 16.1 to 29. and together with him other Priests and Elders and Judges to whom all appeals should be brought and who should judge all difficult and transcendent cases Deut. 17.8 to 11. but wee reade of no such nationall church or high Priest or court in the new Testament And yet we willingly grant that particular churches of equall power may in some cases appointed by Christ meet together by themselves or by their messengers in a Synod and may perform sundry acts of power there as hath been shewed above But the officers themselves and all the Brethren members of the Synod yea and the Synods themselves and all the power they put forth they are all of them primarily given to the severall churches of particular Congregations either as the first subject in whom they are resident or as the first object about whom they are conversant and for whose sake they are gathered and imployed II. Propos The Apostles of Christ were the first subject of Apostolicall power Apostolicall power stood chiefly in two things First in that each Apostle had in him all ministeriall power of all the officers of the Church They by vertue of their office might exhort as Pastors 1 Tim. 2.1 teach as Teachers 1 Tim. 2.7 rule as Rulers 2 Tim. 4.1 receive and distribute the oblations of the Church as Deacons Act. 4.35 yea any one Apostle or Euangelist carried about with him the liberty and power of the whole Church and therefore might Baptize yea and censure an offender too as if he had the presence and concurrence of the whole Church with him For we reade that Philip baptized the Eunuch without the presence of any Church Act. 8.38 And that Paul himself excommunicated Alexander 1 Tim. 1.20 and it is not mentioned that hee took the consent of any Church or Presbyterie in it It is true indeed where he could have the consent and concurse of the Church and Presbyterie in exercise of any act of church-power he willingly took it and joyned with it as in the ordination of Timothy 2 Tim. 1.6 with 1 Tim. 4.14 and in the excommunication of the incestuous Corinthian 1 Cor. 5.4 5. But when both himself and the person to be baptized or ordained or excommunicated were absent and distant from all churches the Apostles might proceed to put forth their power in the administration of any church act without them The amplitude and plenitude of power which they received immediately from Christ would beare them out in it As my Father sent me saith Christ to wit with amplitude and plenitude of soveraigne power so send I you with like amplitude and plenitude of ministeriall power Joh. 20.21 2. Apostolicall power extended it self to all churches as much as to any one Their line went out into all the world Psal 19.4 compared with Rom. 10. And as they received commission to preach and baptize in all the world Mat. 28.19 So they received charge to feed the flock of Christs Sheep and Lambs which implyeth all acts of Pastorall government over all the Sheep and Lambs of Christ Joh. 21.15 16 17. Now this Apostolicall power centring all church-power into one man and extending it self forth to the circumference of all churches as the Apostles were the first subject of it so were they also the last Neverthelesse that ample and universall latitude of power which was conjoyned in them is now divided even by themselves amongst all the churches and all the officers of the churches respectively the officers of each church attending the charge of the particular church cōmitted to them by vertue of their office and yet none of them neglecting the good of other churches so far as they may be mutually helpfull to one another in the Lord. III. Propos When the church of a particular congregation walketh together in the truth and peace the Brethren of the church are the first subject of church-liberty and the Elders thereof of church-church-authority and both of them together are the first subject of all
word and doctrine but rather Pastors and Teachers above them The Elders saith he that rule well are worthy of double honour but especially they that labour in word and doctrine 1. Tim. 5.17 5 Conclus When after the Apostles times one of the Pastors by way of eminencie was called Bishop for order sake yet for many yeers he did no act of power but 1 With consent of the Presbyterie 2 With consent and in the presence of the people As is noted out of Eusebius Ecclesiast Histor lib. 6. ca. 43. Gr. ca. 35. Lat. Cyprian Epist lib. 3. Epist 10. lib. 1. Epist 3. Casanb adversus Baronium exercitat 15. num 28. When it is alledged out of Hiereme to confirm the same that in the primitive times Communi Presbyterorum consilie Ecelesiae gubernabantur It is a weak and poore evasion to put it off with observing that he saith Communi Presbyterorum consilie not authoritate For 1. No authoritie is due to Presbyters over the Bishop or Pastor no more then to the Pastor over them They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Elders and coequall in authoritie And 2. when Hiereme saith The Churches were governed by the common counsell but all with it else it might be said the Bishop governed the Churches with the common counsell of Presbyters to wit asked but not followed And that would imply a contradiction to Hieronus testimonie to say the Churches were governed by the sole authoritie of Bishops and yet not without asking the common counsell of the Presbyters For in asking their counsell and not following it the Bishop should order and govern the Churches against their counsell Now that the Churches were governed by the common counsell of Presbyters and against the common counsell of Presbyters are flat contradictories 2. For a second Argument to prove that the Brethren of the Church of a particular congregation walking with their Elders in truth and peace are the first subject of all that Church power which is needfull to be exercised in their own body It is taken From their indispensable and independent power in Church censures The censure that is ratified in heaven cannot be dispensed withall nor reversed by any power on earth Now the censure that is administred by the Church of a particular congregation is ratified in Heaven For so saith the Lord Iesus touching the power of Church censures Matth. 18 17 18. If the offender refuse to hear the Church let him be to thee as a heathen and a Publican Verily I say unto you Whatsoever ye shall bind onearth shall be bound in Heaven and whatsoever ye shall loose on earth shall be loosed in heaven Against this Argument from this Text many objections are wont to be made but none that will hold Object 1. By Church in Mat. 18.17 is not meant the Christian Church for it was not yet extant nor could the Apostles then have understood Christ if he had so meant but the Jewish church and so he delivereth their censure in a Jewish phrase to account a man as an Heathen and a Publican Answ 1. The Christian Church though it was not then extant yet the Apostles knew as well what he meant by Church in Mat. 18.17 as they understood what he meant by building his Church upon the Rock in Mat. 16.18 It was enough the Apostles looked for a Church which Christ would gather and build upon the confession of Peters faith and being built should be indued with heavenly power in their censures which they more fully understood afterwards when having received the Holy Ghost they came to put these things in practice Answ 2. The allusion in the Church-censure to the Jewish custome in accounting a man as an Heathen and Publican doth not argue that Christ directeth his Disciples to complain of scandals to the Jewish Synagogues but only directeth them how to walk towards obstinate offenders excommunicate by the Christian church to wit to walk towards them as the Jews walk towards Heathens to wit denying to them religious communion and as towards Publicans with-holding from them familiar civill communion for so the Iews said to Christs Disciples Why eateth your Master with Publicans and Sinners Answ 3. It is not credible that Christ would send his Disciples to make complaint of their offences to the Iewish Synagogues For first Is it likely he would send his Lambs and Sheep for right and healing unto Wolves and Tigres Both their Sanhedrim and most of their Synogogues were no better And if here and there some Elders of their Synagogues were better affected yet how may it appear that so it was where any of themselves dwelt And if that might appear too yet had not the Iews already agreed That if any man did confesse Christ he should be cast out of the Synagogues Joh. 9.22 Object 2. Against the argument from this Text it is objected That by the Church is meant the Bishop or his Commissary Answ 1. One man is not the Church If it be said one man may represent a church the reply is ready one man cannot represent the Church unlesse he be sent forth by the Church but so is neither the Bishop nor his Commissary They not for them but they come unsent for like water into a Ship chiefly for the terror of the servants of Christ and for the incouragement of the prophane And though some of Christs servants have found some favour from some few of Bishops men of more learning and ingenuity yet those Bishops have found the lesse favour themselves from their fellow-Bishops Answ 2. The Bishop ordinarily is no member of the Church of that congregation where the offence is committed and what is his satisfaction to the removall of the offence given to the Church Answ 3. The new Testament acknowledgeth no such ruler in the Church as claimeth honour above the Elders that labour in word and Doctrine 1 Tim. 5.17 Object 3. To tell the Church is to tell the Presbyterie of the Church Answ 1. We deny not The offence is to be told to the Presbyterie yet not to them as the Church but as the guides of the church who if upon hearing the cause and examining the witnesses they finde it ripe for publike censure they are then to propound it to the Church and to try and cleer the state of the cause before the church that so the church discerning fully the nature and quality of the offence may consent to the judgement and sentence of the Elders against it to the confusion of the offender and the publike edification of them all who hearing and fearing will learn to beware of the like wickednesse Answ 2. The Church is never put for the Presbyterie alone throughout the new Testament though sometime it be put expresly for the Fraternity alone as they are distinguished from the Elders and Officers Act. 15.22 and therefore Tell the Church cannot be meant Tell the Presbyterie alone Object In the old Testament the Congregation is often put for the
Elders and Rulers of the Congregation Answ Let all the places alledged be examined and it will appeare that in matters of judgement where the Congregation is put for the Elders and Rulers it is never meant for ought we can finde of the Elders and Rulers alone sitting apart and retired from the Congregation but sitting in the presence of the Congregation and hearing and judging causes before them In which case if a sentence have passed from a Ruler with the dislike of the Congregation they have not stuck to shew their dislike sometime by protesting openly against it as 1 Sam. 14.44 45. sometime by refusing to execute it 1 Sam. 22.16 17. And what the people of the Congregation lawfully did in some cases at some times in waving and counterpoizing the sentence of their Rulers the same they might and ought to have done in the like cases at any time The whole Host or Congregation of Israel might protest against an unrighteous illegall sentence and a part of the Congregation who discerned the iniquity of a sentence might justly withdraw themselves from the execution of it Object 4. When Christ said Tell the Church hee meant a Synodicall or Classicall assembly of the Presbyters of many Churches For it was his meaning and purpose in this place to prescribe a rule for the removing of all scandals out of the Church which cannot be done by telling the Church of one Congregation for what if an Elder offend yea what if the whole Presbytery offend The people or Brethren have not power to judge their Judges to rule their Rulers Yea what if the whole Congregation fall under an offence as they may do Lev. 4.13 a Synod of many Presbyters may reform them but so cannot any one Congregation alone if the Congregation that gave the offence stand out in it Answ 1. Reserving due honour to Synods rightly ordered or which is all one a Classis or Convention of Presbyters of particular churches we do not finde that a Church is any where put for a Synod of Presbyteries And it were very incongruous in this place For though it be faid a particular Congregation cannot reach the removall of all offences so it may be as truly said that it were unmeet to trouble Synods with every offence that falleth out in a Congregation Offences fall out often Synods meet but seldome and when they do meet they finde many more weighty imployments then to attend to every offence of every private brother Besides as an whole particular Congregation may offend so may a generall Assembly of all the Presbyters in a Nation offend also For generall Councels have erred and what remedy shall be found to remove such errors and offences out of this Text Moreover if an offence be found in a Brother of a Congregation and the Congregation be found faithfull and willing to remove it by due censure why should the offence be called up to more publike judicature and the plaister made broader than the sore Again If an Elder offend the rest of the Presbytery with the Congregation joyning together may proceed against him if they cannot otherwise heal him and so remove the offence from amongst them If the whole Presbyterie offend or such a part as will draw a party and a faction in the Church with them their readiest course is to bring the matter then to a Synod For though this place in Matthew direct not to that yet the Holy Ghost leaveth us not without direction in such a case but giveth us a pattern in the church of Antioch to repaire to a Synod And the like course is to be taken in the offence of a whole Congregation if it be persisted in with obstinacy Neither is it true which was said that it was the purpose of Christ in Mat. 18.17 to prescribe a rule for the removall of all offences out of the Church but only of such private and lesse hainous offences as grow publike and notorious only by obstinacy of the offenders For if offences be haynous and publike at first the Holy Ghost doth not direct us to proceed in such a generall course from a private admonition by one brother alone and then to a second by one or two more and at last to tell it to the Church But in such a case the Apostle giveth another rule 1 Cor. 5.11 to cast an haynous notorious offender both out of church-communion and private familiar communion also Object 5. The Church here spoken of Mat. 18.17 is such an one as whereto a complaint may orderly be made But a complaint cannot be orderly made to a multitude such as an whole Congregation is Answ And why may not a complaint be orderly made to a whole multitude The Levite made an orderly conplaint to a greater multitude then 400. particular Congregations are wont to amount to Jud. 20.1 2 3 4 c. Object 6. The Church here to be complained of meeteth with authority for censures are administred with authority but the church of a particular Congregation meeteth with humility to seek the face and favour of God Answ Humility to God may well stand with authority to men The 24. Elders who represent the growne heyres of the Church of the new Testament they are said in Church-assemblies to sit upon thrones with crownes on their heads Rev. 4.4 yet when they fall down to worship God and the Lamb they cast down their crownes at his feet v. 10. Object 7. In the church of a particular Congregation a woman may not speak but in this Church here spoken of they may speak for they may be offenders and offenders must give an account of their offences Answ When the Apostle forbiddeth women to speak in the church he meaneth speaking partly by way of authority as in publike praying or prophesying in the Church 1 Tim. 2.12 partly by way of bold inquiry in asking questions publikely of the Prophets in the face of the Church 1 Cor. 14.34 But to answer it If the whole Congregation have taken just offence at the open sin of a woman she is bound as much to give satisfaction to the whole Congregation as well as to the Presbyterie Object 8. When Schismes grew to be scandalous in the Church of Corinth the houshold of Chloe told not the whole Congregation of it but Paul 1 Cor. 1.11 Answ The contentions in the Church of Corinth were not the offence of a private brother but of the whole church And who can tell whether they had not spoken of it to the Church before But whether thay had or no the example only argueth that Brethren offended with the sins of their brethren may tell an Elder of the church of it that he may tell it to the Church which no man denyeth Paul was an Elder of every church of Christ as the other Apostles were as having the government of all the churches committed to them all Having thus by the help of Christ cleered this Text in Mat. 18.17 from variety of