is not the key of the kingdome of heaven but the key of the bottomelesse pit Rev. 9.1 But this word whatsoever is here put in the Neuter Gender not in the Masculine whomsoever to imply both things and persons Things as sins Persons as those that commit them For so when our Saviour speaketh of the same acts of the same keys Ioh. 20.21 he explaineth himself thus Whose sins soever yee remit they are remitted and whose sins soever yee retain they are retained Whatsoever you binde on earth is as much therefore as whose sins soever you retain on earth and whatsoever you loose on earth is as much as whose sins soever you loose on earth Now this binding and loosing of whatsoever sins in whosever commit them is partly in the conscience of the sinner and partly in his outward estate in the Church which is wont to be expressed in other terms either in foro interiori or in foro exteriori As when in the dispensation of the Ordinances of God a sinner is convinced to lie under the guilt of sin then his sin is retained his conscience is bound under the guilt of it and himself bound under some Church-censure according to the quality and desert of his offence and if his sin be the more hainous himself is shut out from the communion of the Church But when a sinner repenteth of his sin and confesseth it before the Lord and if it be known before his people also and then in the ministery of the Doctrine and Discipline of the Gospel his sin is remitted and his conscience loosed from the guilt of it and himself hath open and free entrance both unto the promise of the Gospel and into the gates of the holy communion of the Church 5. The fifth point to be explained is To whom is this power of the keyes given The Text saith To thee Simon Peter the sonne of Jona whom Christ blesseth and pronounceth blessed upon his holy confession of Christ the Sonne of the living God and upon the same occasion promiseth both to use him and his confession as an Instrument to lay the foundation of his Church and also to give him the keys of his Church for the well ordering and governing of it But it hath proved abusie Question How Peter is to be considered in receiving this power of the keys whether as an Apostle or as an Elder for an Elder also he was 1 Pet. 5.1 or as a Believer professing his faith before the Lord Jesus and his fellow Brethren Now because wee are as well studious of peace as of truth wee will not leane to one of these interpretations more than to another Take any of them it will not hinder our purpose in this ensuing Discourse though to speake ingenuously and without offence what we conceive the sense of the words will be most full if all the severall considerations be taken joyntly together Take Peter considered not onely as an Apostle but an Elder also yea and a Beleever too professing his faith all may well stand together For there is a different power given to all these to an Apostle to an Elder to a Beleever and Peter was all these and received all the power which was given by Christ to any of these or to all of these together For as the Father sent Christ so Christ sent Peter as well as any Apostle cum amplitudine plenitudine potestatis so far as either any Church-Officer or the whole Church it selfe was capable of it John 20.21 So that Austin did not mistake when he said Peter received the keys in the name of the Church Neverthelesse wee from this place in Mat. 16.19 will challenge no further power either to the Presbytery or to the Fraternitie of the Church then is more expresly granted to them in other Scriptures Now in other Scriptures it appeareth First That Christ gave the power of retaining or remitting of sins that is the power of binding and loosing the whole power of the keys to all the Apostles as well as to Peter Joh. 20.21.23 Secondly It appeareth also that the Apostles commended the rule and government of every particular Church to the Elders the Presbytery of that Church Heb. 13.17 1 Tim. 5.17 And therefore Christ gave the power of the Keys to them also Thirdly It appeareth farther that Christ gave the power of the keys to the Body likewise of the Church even to the Fraternitie with the Presbytery For the Lord Jesus communicateth the power of binding and loosing to the Apostles or Elders together with the whole Church when they are met in his Name and agree together in the censure of an offender Mat. 18.17 18. If an offender saith he neglect to heare the Church let him be to thee as an Heathen or a Publican that is let him be excommunicated Which censure administred by them with the whole Church he ratifieth with this promise of the power of the keys Verily I say unto you whatsoever you shall binde on earth shall be bound in heaven and whatsoever you shall loose on earth shall be loosed in heaven In which place howsoever there be some difference between Classicall and Congregationall Divines what should be meant by the Church Tell the Church whether the Presbytery or the Congregation yet all agree in this and it is agreement in the truth which wee seek for That no offender is to be excommunicated but with some concurse of the Congregation at least by way 1. Of consent to the sentence 2. Of actuall execution of it by withdrawing themselves from the offender so convicted and censured Now this consent and concurse of the Congregation which is requisite to the power and validitie of the censure we conceive is some part of the exercise of the power of the keys So that when Christ said to Peter To thee will I give the keys of the kingdome of heaven If Peter then received the whole power of the keys then he stood in the roome and name of all such as have received any part of the power of the keys whether Apostles or Elders or Churches Or if he stood in the roome of an Apostle onely yet that hindreth not but that as he there received the power of an Apostle so the rest of the Apostles received the same power either there or elsewhere and the Presbytery of each Church received if not there yet elsewhere the power belonging to their office and in like sort each Church or Congregation of professed Believers received that portion also of Church-power which belonged to them CHAP. II. Of the Distribution of the Keys and their power or of the severall sorts thereof THe ordinary Distribution of the keys is wont to be thus delivered There is clavis 1. Scientiae A key of knowledge and a clavis 2. Potestatis key of power and the key of power is 1. Ordinis Either a key of order or a key of 2. Jurisdictionis Jurisdiction This distribution though it goe for current both amongst
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
circumstances thereof yea and in these cases of the ordinary conversation of the person offending We need not inlarge in the application of this Although a greater Assembly of Elders are to be reverenced as more wise and able than a few Elders with their single Congregations and accordingly may have an higher doctrinall power a power properly and peculiarly suited to their Abilities in cases of difficulty to determine and direct Congregations in their way yet Christ hath not betrusted them with that power Hee hath done the Congregations because they are abstracted from the people And so one Tribe of men concerned in all the forementioned respects is wanting which Christ would have personally concurring not by delegation or representation alone not to the execution only but even to the legall sentence also of cutting men off as in the former paralell and instance may bee observed Yea and the higher and the greater the association of the Presbyteries are the further are they removed from the people and although you might have thereby a greater helpe in that Juridicall knowledge of the Rule to be proceeded by yet they are in a further distance and disinabled therby from that Precise practique knowledge of the Fact and frame of spirit in the person transgressing And Cases may be as truely difficult and hard to bee decided from obscuritie and want of light into the Circumstantiation of the Fact and person in which it was committed and by him obstinately persisted in as of the Law it self Other considerations of like weight might here be added if not for the proofe which we do not here intend yet the clearing of this particular As also to demonstrate that that other way of proceeding by withdrawing communion is most sutable to the relation that by Christs endowment all Churches stand in one towards another yea and wherein the least being a body to Christ doth stand unto all But we should too much exceed the bounds of an Epistle and too long detayne the Reader from the fruitfull and pregnant labours of the worthy Authour The God of peace and truth sanctifie all the truths in it to all those holy ends and through his grace much more which the holy and peaceable spirit of the Author did intend THO GOODVVIN PHILIP NYE Of the Keys of the Kingdome of HEAVEN and the Power thereof according to the WORD of GOD c. CHAP. I. What the Keyes of the Kingdome of Heaven be and what their Power THe Keyes of the Kingdom of Heaven are promised by the Lord Jesus the head and King of his Church unto Peter Mat. 16.19 To thee saith Christ will I give the keyes of the Kingdom of Heaven and whatsoever thou shalt binde on earth shall be bound in Heaven and whatsoever thou shalt loose on earth shall be loosed in Heaven The words being Allegoricall are therfore somewhat obscure and holding forth honor power in the Church are therefore controversall Prov. 15.1 For where there is no honour nor pride to pursue it there is no contention It will not therefore be amisse for opening of the Doctrine of the Power of the keyes somewhat to open the words of this Text whereon that power is built Five words require a little clearing 1. What is here meant by the Kingdome of Heaven 2. What are the keys of this kingdom and the giving of them 3. What are the acts of these Keyes which are said to be binding and loosing 4. What is the object of these acts to be bound or loosed here put under a generall name Whatsoever 5. Who is the subject recipient of this power or to whom is this power given To thee will I give the Keyes c. 1. For the first By the Kingdome of Heaven is here meant both the Kingdome of Grace which is the Church and the Kingdome of Glory which is in the highest heavens For Christ giving to Peter the keys of the kingdome of Heaven conveyeth therewith not only this power to binde on earth that is in the Church on earth for he gave him no power at all to binde in the world The kingdome of Christ is not of this world but he gives him also this priviledge That what he bound on earth should be bound in heaven And heaven being distinguished from the Church on earth must needs be meant the kingdome of Glory 2. For the second What the keys of the kingdom of heaven be The keys of the kingdom are the Ordinances which Christ hath instituted to be administred in his Church as the preaching of the Word which is the opening and applying of it also the administring of the Seals and censures For by the opening and applying of these both the gates of the Church here and of heaven hereafter are opened or shut to the sons of men And the giving of these keyes implyeth that Christ investeth those to whom he giveth them with a power to open and shut the gates of both And this power lyeth partly in their spirituall calling whether it be their office or their place and order in the Church and partly in the concurse and co-operation of the Spirit of Christ accompanying the right dispensation of these keyes that is of these Ordinances according to his will Moreover these keys are neither Sword nor Scepter No Sword for they convey not civill power of bodily life and death nor Scepter for they convey not Soveraigne or Legislative power over the Church but stewardly and ministeriall As the key of the House of David was given to Hilkiah Isa 22.22 who succeeded Shebna in his office and his office was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the house v. 15. and the same word over the house is translated steward in the house Gen. 43.19 3. Touching the third thing what are the acts of these keys The acts of these keys are said here to be binding and loosing which are not the proper acts of materiall keys for their acts be opening and shutting which argueth the keys here spoken of be not materiall keys but metaphoricall and y t being keys they have a power also of opening and shutting for Christ who hath the soveraigne power of these keys hee is said to have the key of David to open and no man to shut to shut and no man to open Rev. 3.7 which implyeth that these keys of Christs Kingdome have such a power of opening and shutting as that they do thereby binde and loose retain and remit in opening they loose and remit in shutting they binde and retain which will more appeare in opening the fourth point 4. The fourth point then is What is the subject to be bound and loosed The Text in Mat. 16.9 saith whatsoever which reacheth not so far as the Papists would stretch it to whatsoever oathes or covenants or contracts or counsels or lawes as if whatsoever oathes of allegiance covenants of lease or marriage c. the Pope ratifieth or dissolveth on earth should be ratified or dissolved in heaven No this
contrary would be no disorder Suppose the Church of Corinth or any other Church or Synod should enjoyn their Ministers to preach in a gown A gown is a decent garment to preach in yet such an Injunction is not grounded upon that Text of the Apostle For then a Minister in neglecting to preach in a gown should neglect the commandment of the Apostle which yet indeed he doth not For if he preach in a cloak he preacheth decently enough and that is all which the Apostles Canon reacheth to In these things Christ never provided for uniformitie but onely for unity For a third reason of this point and to adde no more it is taken from the nature of the ministeriall office whether in a Church or Synod Their office is stewardly not lordly they are Embassadours from Christ and for Christ Of a Steward it is required he be found faithfull 1 Cor. 4.1 2. and therefore he may dispense no more injunctions to Gods house then Christ hath appointed him Neither may an Embassadour proceed to do any act of his office further then what he hath received in his Commission from his Prince If he go further he maketh himself a Praevaricator not an Embassadour But if it be enquired Whether a Synod hath power of Ordination and Excommunication we would not take upon us hastily to censure the many notable precedents of ancient and later Synods who have put forth acts of power in both these kinds Onely we doubt that from the beginning it was not so and for our own parts if any occasion of using this power should arise amongst our selves which hitherto through preventing mercie it hath not we in a Synod should rather chuse to determine and to publish and declare our determination That the ordination of such as we find fit for it and the excommunication of such as we find do deserve it would be an acceptable service both to the Lord and to his Churches but the administration of both these acts we should refer to the Presbytery of the severall Churches whereto the person to be ordained is called and whereof the person to be excommunicate is a member and both acts to be performed in the presence and with the consent of the severall Churches to whom the matter appertaineth For in the beginning of the Gospel in that precedent of Synods Act. 15. we find the false teachers declared to be disturbers and troublers of the Churches and subverters of their souls Act. 15.24 but no condigne censure dispensed against them by the Synod An evident argument to us that they left the censure of such offenders in case they repented not to the particular Churches to whom they did appertain And for Synodicall ordination although Act. 1. be alledged where Matthias was called to be an Apostle yet it doth not appear that they acted then in a Synodicall way no more then the Church of Antioch did when with fasting and prayer they by their Presbyters imposed hands on Paul and Barnabas and thereby separated them to the work of the Apostleship whereto the holy Ghost had called them Act. 13.1 2 3. Whence as the holy Ghost then said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so thereupon Paul styleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.1 And this was done in a particular Church not in a Synod CHAP. VII Touching the first Subject of all the forementioned power of the Keyes And an explanation of Independency WHat that Church is which is the first Subject of the power of the keyes and whether this Church have an independent power in the exercise thereof though they be made two distinct Questions yet if candidely interpreted they are but one For whatsoever is the first Subject of any accident or adjunct the same is independent in the enjoyment of it that is in respect of deriving it from any other subject like it self As if fire be the first subject of heat then it dependeth upon no other subject for heat Now in the first subject of any power three things concur 1. It first receiveth that power whereof it is the first subject and that reciprocally 2. It first addeth and putteth forth the exercise of that power 3. It first communicateth that power to others As we see in Fire which is the first subject of heat it first receiveth heat and that reciprocally All fire is hot and whatsoever is hot is fire or hath fire in it Again Fire first putteth forth heat it self and also first communicateth heat to whatsoever things else are hot To come then to the first subiect of Church-power or of the power of the keyes The substance of the doctrine thereof may be conceived and declared in a few Propositions Church-power is either supream and soveraign or subordinate and ministeriall Touching the former take this proposition The Lord Jesus Christ the head of his Church is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first proper subiect of the soveraigne power of the keyes He hath the key of David He openeth and no man shutteth He shutteth and no man openeth Revel 3.7 The government is upon his shoulder Isa 9.6 And himself declareth the same to his Apostles as the ground of his granting to them Apostolicall power All power saith he is given to me in heaven and earth Matth. 28.18 Go ye therefore c. Hence 1. All legislative power power of making of Laws in the Church is in him and not from him derived to any other Jam. 4.12 Isa 33.22 The power derived to others is onely to publish and execute his Laws and Ordinances and to see them observed Mat. 28.20 His Laws are perfect Psal 19.9 and do make the man of God perfect to every good work 2 Tim. 3.17 and need no addition 2. From his soveraign power it proceedeth that he onely can erect and ordain a true constitution of a Church-estate Hebr. 3.3 to 6. He buildeth his own house and setteth the pattern of it as God gave to David the pattern of Solomons Temple 1 Chron. 28.19 None hath power to erect any other Church-frame then as this Master-builder hath left us a pattern thereof in the Gospel In the old Testament the Church set up by him was Nationall in the New Congregationall yet so as that in sundrie cases it is ordered by him many congregations or their messengers may be assembled into a Synod Act. 15. 3. It is from the same soveraigne power that all the offices or ministeries in the Church are ordained by him 1 Cor. 12.5 yea and all the members are set in the body by him together with all the power belonging to their offices and places as in the naturall body so in the Church 1 Cor. 12.18 4. From this soveraigne power in like sort it is that all gifts to discharge any office by the officers or any duty by the members are from him 1 Cor. 12.11 All treasures of wisdome and knowledge and grace and the fulnesse thereof are in him for that end Col. 2.3 and v. 9 10. Joh. 1.16
be also betrusted by the civill State with the preservation and protection of the Lawes and Liberties peace and safety of the same state and shall meet together in a publike civill assembly whether in Councell or Camp they may there provide by civill power according to the wholsome lawes and liberties of the countrey Ne quid Ecclesia ne quid Respublica detrimenti capiat If King Saul swear to put Ionathan to death the Leaders of the people may by strong hands rescue him from his fathers unjust and illegall fury 1 Sam. 14.44 45. But if Saul persecute David though as unjustly as Ionathan yet if the Princes and Leaders of the people will not rescue him from the wrath of the King David a private man will not draw out his sword in his own defence so much as to touch the Lords anoynted 1 Sam. 24.4 to 7. To conclude this Corollary touching the subjection of churches to the civill State in matters which concern the civill peace this may not be omitted that as the Church is subject to the sword of the Magistrate in things which concern the civill peace so the Magistrate if Christian is subject to the keys of the Church in matters which concern the peace of his conscience and the kingdome of heaven Hence it is prophesied by Isaiah that Kings and Queens who are nursing fathers and mothers to the church shall bow down to the Church with their faces to the earth Isai 49.23 that is they shall walk in professed subjection to the Ordinances of Christ in his Church Hence also it is that David prophesieth of a two-edged sword that is the sword of the Spirit the word of Christ put into the hands of the Saints who are by calling the Members of the Church as to subdue the nations by the ministery of the Word to the obedience of the Gospel Psal 149.6 7. so to binde their Kings with chains and their Nobles with fetters of iron to execute upon them the judgement written that is written in the Word Psal 149. v. 8 9. 3. A third Corollary touching the independency of churches is this That a church of a particular Congregation consisting of Elders and Brethren and walking in the truth and peace of the Gospel as it is the First subject of all Church-power needfull to be exercised within it selfe so it is independent upon any other Church or Synod for the exercise of the same That such a Church is the first subject of all church-power hath been cleered above in the opening the third Proposition of the first subject of the power of the keys And such a church being the first subject of church-power is unavoidably independent upon any other church or body for the exercise therof for as hath been said afore the first subject of any Accident or Adjunct is independent upon any other either for the injoying or for the imploying the having or the using of the same 4. A fourth Corollary touching the independency of churches is That a Church fallen into any offence whether it be the whole church or a strong party in it is not independent in the exercise of church-power but is subject both to the admonition of any other church and to the determination and judiciall sentence of a Synod for direction into a way of truth and peace And this also ariseth from the former discourse For if clavis errans non ligat Ecclesia litigans non ligat that is if Christ hath not given to a particular church a promise to binde and loose in heaven what they binde and loose on earth unlesse they agree together and agree in his name then such a church is not independent in their proceedings as do fail in either For all the independency that can be claimed is founded upon that promise What yee binde on earth shall be bound in heaven what yee loose on earth shall be loosed in heaven Matth. 18.18 On that promise is founded both the independency and security and parity also of all churches But if that promise be cut off from them they are like Samson when his haire was cut off weak and subject to fall under other men and yet they fall softer then hee did hee fell into the hands of his enemies but they fall under the censure of their friends As the false Prophet recanting his error did acknowledge so may they Thus was I wounded in the house of my friends Zach. 13.6 In the house of a neighbour-church or two I was friendly smitten with a brotherly admonition which like a precious oyle did not break mine head and in the house of a Synod of churches I was friendly yea brotherly censured and healed 5. A fifth and last Corollary arising from the former discourse touching the independency of churches may be this Though the church of a particular Congregation consisting of Elders and Brethren and walking with a right foot in the truth and peace of the Gospel be the first subject of all church-power needfull to be exercised within it selfe and consequently be independent from any other church or Synod in the use of it yet it is a safe and whole some and holy Ordinance of Christ for such particular churches to joyn together in holy Covenant or Communion and consolation amongst themselves to administer all their church affairs which are of weighty and difficult and common concernment not without common consultation and consent of other churches about them Now church-affaires of weighty and difficult and common concernment wee account to be the election and ordination of Elders excommunication of an Elder or any person of publick note and employment the translation of an Elder from one Church to another or the like In which case we conceive it safe and wholsome and an holy ordinance to proceed with common consultation and consent Safe for in multitude of counsellers there is safetie as in civill so in Church affairs Prov. 11.14 And though this or that Church may be of a good and strong constitution and walk with a right foot in the truth and peace of the Gospel yet all Churches are not in a like athletick plight and they will be Ioath to call in or look out for help as much or more then others though they have more need then others yea and the best Churches may soon degenerate and stand in as much need of help as others and for want of it may sink and fall into deep Apostasie which other Churches might have prevented had they discerned it at first It is also wholsome as tending to maintain brotherly love and soundnesse of doctrine in Churches and to prevent many offences which may grow up in this or that particular Church when it transacteth all such things within it self without consent It is likewise an holy ordinance of Christ as having just warrant from a like precedent The Apostles were as much independent from one another and stood in as little need of one anothers help as Churches do one of