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
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
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
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
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
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