A Friendly Trial of the Grounds Tending to Separation, Chapter 12

A Friendly Trial of the Grounds Tending to Separation · Chapter 12

p. 231CHAP. XII. The community of the faithfull, much leſſe two or three ſeparated from the world, and gathered together into the name of Chriſt by a covenant, are not the proper and immediate ſubject of power eccleſiaſticall.

POwer, Power & authority differ as potentia & poteſtas.might, or efficacious force is not all one with authority or power. Matter, Senſe, Underſtanding, Will, are called faculties or power: Magiſtracy, Principalities, Governments we call powers or authorities: which import not only might or power to an action, but preeminence, juriſdiction, authority and government. Eccleſiaſticall power or adminiſtration of government is twofold: proper to Chriſt, and communicated to his church. The proper government is that which Chriſt hath reſerved onelyonly to himſelf, as not being ſhut up within any bounds of laws or orders revealed unto the creature, but is executed according p. 232to his infinite wiſdome,In Chriſto fuit poteſt…s excellentiae, quam tamen non tel quit in eccleſia. Harm. Conſ. Helvet. cap. 18. Nunc eſt poteſtas abſoluta, quae & Juris dicitur, Joan. de Pariſ. cap. 10. De poteſt. Act. 1. 17.Acts 1:17 by the ſecret hand of his Divine power, and that both extraordinarily and ordinarily: And this power is Lordly and Regall, power abſolute and of excellency, which is called Power of right. Communicated government is that which being limited within the compaſſe of certain laws and canons of his holy word, he hath committed to be outwardly executed by the hand of his miniſters and churches deſigned and appointed thereunto: This power is miniſteriall onelyonly, which conſiſteth in the outward uſing of the word,1. Tim. 3. 1.1 Tim 3:1 ſacraments, &c. and in the politicall guiding of the church,Matth. 20. 26, 27, 28.Matt 20:26Matt 20:27Matt 20:28 concerning both the manners and neceſſities of all and every of them.Acts 20. 24. Papa non eſt Dominus ſpiritualium, ſed miniſter tantum, Joan. de Pariſ. De potest. cap. 20.Acts 20:24 Though this latter part onelyonly of the communicated government, which is the politicall guiding of the church, is that diſcipline which generally all eccleſiaſticall writers ſpeak of, yet is not that all nor the principall of his authority. And though Chriſt uſeth it many times as a chariot for his holy word to ride upon, to ſubdue rebellious ſpirits,2. Cor. 1. 21.2 Cor 1:21 yet it is neither the chief nor the moſt ordinary means:2. Cor. 10. 4.2 Cor 10:4 but the ſimple preaching of the word is his continuall ſword and ſceptre,Iſa. 11. 4.Isa 11:4 whereby he ſaveth his people and conquereth his enemies,John 3. 5, 6.John 3:5John 3:6 beateth down ſtrong holds,Acts 2. 38. & 24. 25. & 26. 28.Acts 2:38Acts 24:25Acts 26:28 and judgeth the very thoughts and conceits of the heart. And this he doth by his word, when it is not aſſiſted by the diſcipline ſtrictly taken: for the word may ſtand without the diſcipline; ſo cannot the diſcipline without the word. But this ordinary power of the keyes or government, with p. 233the execution thereof, is not given to the community of the church, or whole multitude of the faithfull, much leſſe to two or three ſeparated from the world, and gathered together by covenant, ſo as they be the immediate and firſt receptacle thereof, receiving it from Chriſt, and virtually deriving it to others.

For no power agreeth to the multitude of the faithfull,Argum. 1. virtuall or formall, but that which is given them of the Lord by his poſitive law.John 3. 23.John 3:23 The whole ſpirituall power for the gathering and government of his church is given to Chriſt as Mediatour,Hebr. 5. 4.Heb 5:4 and hath Chriſt our Lord,Matth. 28. 19, 20.Matt 28:19Matt 28:20 the King of Saints,Rev. 13. 13.Rev 13:13 Saviour of Sion,Iſa. 62. 11.Isa 62:11 the head of all principality and power,Col. 2. 10.Col 2:10 the ſole authour,Epheſ. 4. 7.Eph 4:7 which he received not of the church,Pſal. 2. 6.Ps 2:6 but from the Father.Hebr. 5. 5.Heb 5:5 And if the power of the church be derived from and communicated by Chriſt unto his church,Revel. 1. 1.Rev 1:1 of neceſſity it muſt draw its originall from Divine poſitive law,Pſal. 45. 1.Ps 45:1 and can agree to none but as it is communicated. For although the light of nature teach that God is to be worſhipped, yet in ſubſtantiall things reaſon teacheth not how this worſhip of God is to be adminiſtred, nor the houſe of God to be governed, but in all this we muſt depend upon the mind and pleaſure of Chriſt, the King of his church, and Saviour of his body. The Apoſtles had none other authority but what was given them from Chriſt, and the church is to derive all her authority from the ſame fountain from which the Apoſtles received theirs.Epheſ. 4. 11, 12.Eph 4:11Eph 4:12 But the communicated power of the keyes with the execution p. 234thereof Chriſt hath not given immediately to the whole multitude, but to ſome perſons and officers deſigned and appointed thereunto. Peruſe the ſeverall paſſages of ſcripture wherein the power and authority of preaching the Goſpel, adminiſtration of the ſacraments, binding and looſing is given unto the church, and it is apparent, diſtinct ſeverall perſons are ſpoken of, and not the whole community.Matth. 28. 19, 20.Matt 28:19Matt 28:20 Go teach all nations, John 20. 21, 22 and 21. 15, 16.John 20:21John 20:22John 21:15John 21:16and baptize them: Whoſe ſinnes ye remit they are remitted: and Feed my ſheep; Feed my lambs: were theſe things ſpoken to the whole community, or to ſpeciall perſons? If Chriſt gave this power to the community or ſociety, I deſire to know the date of this commiſſion: whether was it univerſall from the very beginning of the church, or took it effect aftect churches were planted and eſtabliſhed by the Apoſtles themſelves? Not the firſt: for then the Apoſtles themſelves ſhould derive their power from the community and ſociety of the faithfull, which they did not,Matth. 28. 19, 20 and 18. 17, 18.Matt 28:19Matt 28:20Matt 18:17Matt 18:18 but immediately from Chriſt,John 20. 21, 22.John 20:21John 20:22 and that both in reſpect of gifts and graces, their calling it ſelf, and deſignation of their perſons. What Paul ſaith of himſelf, That he was an Apoſtle, Gal. 1. 1. Bellarm. De Pontiſ. Rem. l. 4. cap. 23.Gal 1:1not of man, neither by man, but by Jeſus Chriſt and God the Father, that is true of all the Apoſtles, who were ſent of Chriſt, as the Father ſent him, and are called Apoſtles of Jeſus Chriſt, not onelyonly becauſe they were to preach Chriſt, but becauſe they received their commiſſion from him. Not in after-times: for then they muſt ſhew where Chriſt committed the power of p. 235government firſt to the Apoſtles, and afterwards to the community of the faithfull; for which they can bring no record out of holy ſcripture. The miniſters and guides of the church are immediately of Jeſus Chriſt, from whom immediately they derive their power and authority, by whom they are ſet over their charge, in whoſe name they muſt execute their office, unto whom they muſt give an account,Act. 20. 28.Acts 20:28 and whoſe miniſters they are. Take heed to your ſelves, and to the whole flock, over which the holy Ghoſt hath made you overſeers: the Apoſtle ſpeaketh unto the Presbyters of Epheſus, and ſaith they were appointed overſeers of the holy Ghoſt, that they might govern the church of God. They were choſen and ordained of men,Ameſ. tom. 1. Bellarm. enervat. cap. 3. cap. 8. §. 14. Th. Aquin. 1. diſt. 12. qu. 1. a. 3. & Contra Gentes, l. 3. cap. 70. and ſo by immediety of perſon were not of God;Bellarm. De Pont. Rom. lib. 2. cap. 17. §. Obſervandum eſt. but their gifts, office and authority was immediately of God. In conferring thoſe offices God uſeth the miniſtery of men; but the office or authority it ſelf is not from men but from God alone. God onelyonly in regard of authority doth ever apply all power eccleſiaſticall unto every particular perſon: his ſole authority doth all in it, though ſometimes, as in ordinary callings, the miniſtery of others doth concurre.Epheſ. 4. 8, 11.Eph 4:8Eph 4:11 When Chriſt aſcended up on high, he gave gifts unto men, ſome to be Apoſtles, ſome Prophets, ſome Evangeliſts, ſome Paſtours and teachers. The Paſtourſhip is the gift of Chriſt no leſſe then the Apoſtleſhip; and that the more, becauſe it is perpetuall in the church. Every Paſtour is not immediately called, but the office and order of Paſtours is immediately from Chriſt and not from p. 236the church. The perſon is not immediate, but the calling or vocation, and ſo the order and authority and all the juriſdiction. But if the calling, order and authority be immediately from Chriſt, then it is not derived from the community of the faithfull as the immediate receptacle. Chriſt hath given ſome to be Apoſtles, and ſome to be Doctours; not all to be Apoſtles, nor all to be Doctours: But if the power of ordinary miniſters be in the church, and the power of ordinary teaching be given to every believer, all ſhould be made Doctours, though not to continue ſo in excerciſing the power.1. Cor. 12. 28.1 Cor 12:28 God hath ſet ſome in the church, firſt Apoſtles, ſecondarily Prophets, thirdly Teachers, after that miracles, &c. Teachers in reſpect of their function,verſe 29. office and juriſdiction are immediately from God, as well as the Apoſtles: and God hath ſet ſome onelyonly to be Teachers, not all. The ſteward is appointed of the maſter of the family alone, and hath all his authority and juriſdiction from him: but the miniſters of the Goſpel are the ſtewards whom he hath ſet over his houſe.Tit. 1. 7.Titus 1:7 The harveſt is the Lords,Matth. 24 41.Matt 24:41 and to him it belongeth to ſend forth labourers into the harveſt.Matth. 9. 38.Matt 9:38 There be differences of miniſteries, 1. Cor. 12. 5.1 Cor 12:5but the ſame Lord. But if they have their order, office and authority from God immediately, they derive it not from the community of the faithfull. Every embaſſadour in the cauſe of his embaſſage doth immediately depend upon him from whom he is ſent, both with the incorrupt and indelible inſtrument of commandements or mandates: But the miniſters p. 237of the word are the embaſſadours,2. Cor. 5. 20.2 Cor 5:20 not of men but of Chriſt:1. Theſſ. 5. 12.1 Thess 5:12 they are the miniſters of Chriſt, as having received power, office and gifts from him, and not of the church, as if they derived their power from the faithfull.Phil. 1. 1.Phil 1:1 The Paſtours may be called the miniſters of the church,2. Cor. 6. 4.2 Cor 6:4 as the Lords miniſters or ſervants and the churches miniſters or ſervants are taken indifferently:Rom. 1. 1.Rom 1:1 but they are the Lords miniſters,2. Cor. 4. 5.2 Cor 4:5 as they receive their authority,Col. 1. 24, 25.Col 1:24Col 1:25 office and gifts from him, which they are bound to exerciſe and imploy to the glory of his name; the miniſters or ſervants of the church, becauſe they miniſter to the church, or in the church, and are inſtituted by the head of the church for the uſe and profit of the body.Ezek. 34 6, 8, 31.Ezek 34:6Ezek 34:8Ezek 34:31 The people are ſheep and not the miniſters, but the Lords and for the Lord: and the miniſters are ſervants for the church, but the Lords and not the churches in the ſenſe above named. And ſo they are and ought rather to be called the miniſters of Chriſt then of the church:1 Cor. 4. 1.1 Cor 4:1 for all power ſpirituall and eccleſiaſticall is a gift of God, ſupernaturall, given to the church, becauſe it is firſt given to certain perſons in the church, and by them agreeth to the church; as faith, propheſie, &c. is in the church,Heb. 3. 5, 6.Heb 3:5Heb 3:6 not primò and immediately,Gal. 6. 10.Gal 6:10 but agreeth to particular perſons in the church.1. Pet. 2. 5.1 Pet 2:5 The officers are part of the houſe and houſhold,All the faithfull are the Lords ſervants, but miniſters are his ſervants in office af…er a ſpeciall manner. and they are the Lords ſervants in his houſe alſo: and the people are the Lords ſervants in his houſe, and not onelyonly his houſe or houſhold; but they give not authority to the officers, neither be they ſervants p. 238peculiar to do the things which belong to ſervants in office by peculiar right. Power eccleſiaſticall both of Order and Juriſdiction (as it is uſually called) is ſignified by the power of the keyes, or the power of binding or looſing: But the power of the keyes is immediately given to the miniſters and guides of the church from God, and not from the church or community of the faithfull. For the keyes contein not onelyonly order, but power, exerciſe, and all eccleſiaſticall juriſdiction, which the guides of the church received immediately from Chriſt. As Peter received the keyes of the kingdome of heaven, ſo the reſt of the Apoſtles: and as the Apoſtles, ſo all their ſucceſſours received them from Chriſt. The Apoſtles had extraordinary power, and might in ſome caſes exerciſe it ſingularly and perſonally without concurrence of others; and their commiſſion was of larger extent then the charge of ordinary Paſtours or church-governours: but the ſpirituall power to bind and looſe, remit and retein ſinnes, open and ſhut the kingdome of heaven, is communicated to all officers, from the hand and by the mandate of the ſame Lord and Maſter. One miniſteriall power may be in degree of dignity above another: for the power of one may be about more noble acts then the power of another; or in the ſame kind, the power of one may be more extended, and the power of another more contracted. Thus the Deacons had for the object of their power and care not ſo excellent a thing as that of Paſtours, Evangeliſts and Apoſtles: thus the power of ordinary p. 239Paſtours was not ſo univerſall as the Apoſtles: even as in the orders of ſervants domeſticall, ſome are imployed about leſſer, ſome about greater and more honourable ſubjects: But all power of the ſervants muſt be derived from the ſame maſter of the family, upon whom they depend, and unto whom they ow ſervice: and the whole power of the Lords miniſters is derived immediately from Chriſt; and not from the faithfull knit together in covenant.

The church cannot convey what ſhe never had:Object. 1. But the church may chuſe her miniſters;Gratiam. Docret. diſt. 79. can. 8. Quem univerſitatis conſenſus …legerit. …r. de Zabar. Car…. Florent. tract. De ſchiſm. Nomine univerſitatis debet intelligi univerſitas totius Chriſtianitatis. as the Papiſts ſay, The church doth chuſe the Pope: for the Cardinals do not chuſe the Pope by their authority, but of the church: Therefore the church conveyeth authority to her miniſters.

The church cannot virtually or formally convey what ſhe never had,Anſw. but miniſterially ſhe may, ſc. as miniſtring to him who hath power and virtue of deriving it. Nothing can give that which it had not formally or virtually, unleſſe it give it as an inſtrument to one who hath it; but ſo it may give what it never had, nor is capable of. A man not having a penie of his own, may give an hundred pounds, if the King make him his almoner: A ſteward may give all offices in his maſters houſe, as miniſterially executing his maſters pleaſure. Thus the church deriveth, as taking the perſon whom Chriſt deſcribeth, and out of power will have placed in this or that office in the church. The p. 240perſons of the miniſters are not immediately ſeparated by Chriſt to that function, as were the Apoſtles: but their gifts, calling and authority is immediately from him. In reſpect of their graces and office there interveneth to midſt betwixt Chriſt and them: but the appointment or deſignation of them to this or that place is from the church. The office is not given of men but of God onelyonly, although in conferring and ſpeciall applying that power and exerciſe he uſe men as inſtruments or miniſters. The church is in ſetting out or ordaining this or that man, as the colledge is in chuſing, when ſhe taketh the man whom the ſtatute of her Founder doth manifeſtly deſigne: And therefore though the church have power to elect their miniſter, it followeth not that the power of the keyes is immediately in the whole multitude or ſociety of the faithfull. For electours have not evermore authority over him whom they elect; but authority and power onelyonly to apply that power to him whom they chuſe. The power of the Imperiall dignity is not in the electours of the Emperours; nor the power of that office and authority whereunto a miniſter is elected, in the church who chuſeth him to that office.Chamier. tom. 2. lib. 11. cap. 19. §. 11. If we conſider what men give or give not, univerſally it muſt be denyed that any men can make miniſters; becauſe they do not give the office, gifts or authority, which is from Chriſt alone. And therefore as they receive their office and graces from God, ſo they execute their office in the name of Chriſt, and not of the church: whereas p. 241if the church did virtually and out of power make an officer, he ſhould execute his office in her name, as we ſee with thoſe whom the king maketh in the common-wealth. But the church dealeth in the election of miniſters in a ſteward-like manner, miniſtring to the ſole Lord and Maſter of the houſe; and receiveth them into the houſe, not in her own, but in the Lords name, and to do their office not in her name but in the name of their Lord and Maſter, who onelyonly out of power did conferre that office upon them. Whence it followeth, that ordinary power of the keyes with the execution thereof is not given to the communitie of the faithfull or the whole multitude, much leſſe to two or three knit together in covenant.

The keyes of the kingdome of heaven were promiſed and given to Peter as to a faithfull man,Object. 2. and ſo to all the faithfull,Matth. 16. 17.Matt 16:17 or to the communitie of the faithfull. By the keyes is meant the Goſpel of Chriſt, opening a way by him and his merits as the doore into the kingdome: and we muſt take heed of this deep deluſion of Antichriſt,Robinſ. Againſt Bern. pag. 149, 150. in imagining that this power of binding or looſing ſinnes is held to any office or order in the church. Whereupon it followeth neceſſarily, that one faithfull man,Idem, pag. 150. yea or woman either, may as truly and effectually looſe or bind both in heaven and earth as all the miniſters in the world.

Either this is not to the purpoſe,Anſw. or the power of the keyes, and ſo all communicated power eccleſiaſticall with the execution thereof, is committed to every faithfull man and woman as truly p. 242as to the Apoſtles. That private Chriſtians, yea women and children, may exhort, rebuke, or comfort ex officio charitat is generali, out of the generall office of charity, we confeſſe; that by ſuch exhortations people have been brought to the faith, we alſo believe: But that power to preach per modum legationis, by way of embaſſage, or power of the keyes hath been committed to them, we never find: rather, this power was proper to the miniſters ex Divino inſtituto ſpeciali, by ſpeciall Divine inſtitution, and eſtabliſhed upon ſpeciall promiſe. Unto Peter making confeſſion was the promiſe of the keyes made, but not to him as a confeſſour, but to him and the reſt as they ſhould be Apoſtles ſent forth with authoritie and commiſſion to preach the Goſpel, plant churches, bind and looſe, &c. Otherwiſe not onelyonly the communitie of the faithfull, but every faithfull man or woman, might excerciſe thoſe acts of feeding, binding and looſing, and ruling, implyed in the power of the keyes. In phraſe of ſpeech to deliver the keyes unto a man, Iſa. 22. 23, 24.Isa 22:23Isa 22:24is to make him an officer, ſteward, or diſpenſer in the houſe under his lord and maſter, to give him authority to open and ſhut, bind and looſe. When our Saviour ſaid to his Diſciples, Whoſe ſinnes ye remit, they are remitted; As my Father ſent me, ſo ſend I you; Go, teach all nations; Whatſoever ye ſhall bind on earth ſhall be bound in heaven: doth he not appoint them to chief offices in his houſe? and what doth he give them more then the keyes of the kingdome? A legate or meſſenger is not ſent without p. 243authority, power and juriſdiction; nor the keyes of the houſe committed to his truſt and care who is not in office. The keyes of the kingdome import not onelyonly authority and juriſdiction, but power of exerciſing: and for that reaſon ſome have thought Peter to be a ſociall type of the whole church, becauſe the church doth exerciſe the keyes. But the community of the faithfull are not officers in the houſe, to exerciſe the power of the keyes, to open and to ſhut. And if Peter received the keyes from Chriſt as a faithfull man, then the Apoſtles and their ſucceſſours received their order and juriſdiction, their authority and power of exerciſing from the faithfull and not from Chriſt immediately. Thus Proteſtant Divines diſpute againſt the Papiſts, If Biſhops receive their authority and power of exerciſing immediately from Chriſt by mandate, miſſion and commiſſion, then they derive it not from the Pope. And by the ſame reaſon, if the power of the keyes be the immediate gift of God to the Apoſtles and their ſucceſſours, then they derive not their power and authority from the people or faithfull in covenant. There is a key of ſupreme Authority, proper to God alone; a key of Excellency, given to Chriſt, and proper to him; a key of Miniſtery, given to the Apoſtles and their ſucceſſours; and (if any be pleaſed ſo to call it) a key of Charity, given to all the faithfull, who are able to exhort, rebuke, comfort, and inſtruct. For every Chriſtian may admoniſh, rebuke, comfort, exhort, and ſo convert a ſinner p. 244from the errour of his way, and cover a multitude of ſinnes:The office of teaching is laid upon ſome few choſen and ordained thereunto. Into this office may no man intrude, nor uſurp it without a lawfull calling, Ainſw. M^r Bern. reaſ. diſpr. 176. but this is onelyonly an act of love and charity, an office or duty which by right of brotherhood every one oweth unto his neighbour without any ſpeciall calling or authority. Whereas the matter we ſpeak of is the ſpirituall power which Chriſt hath given for the preſervation and government of his church, the exerciſe whereof conſiſteth in acts of order, office, miniſtery, or function, whereunto they are in ſpeciall deſigned and called. And ſo if the matter of the exhortation, rebuke or admonition be one for ſubſtance, the order, function, authority, commiſſion, power of exerciſing, and calling to exerciſe is not the ſame. And therefore the power of the keyes promiſed to Peter, which doth note power and authority of function, was not promiſed nor given to the communitie of the faithfull, much leſſe to every faithfull man or woman.

The power of the keyes given to the Apoſtles,Object. 3. was given to the church, intuitu ejuſdem tanquam finis & totius. The flux of eccleſiaſticall authority from the church is two fold: per intuitum, as in them that be immediately called of Chriſt: & per interventum, as in them that are called mediately.

It is true,Anſw. the Apoſtles were given to the church intuitu ejuſdem tanquam finis, and the power they received was for the good of the whole: but this is not enough that power may be ſaid to be received immediately by the church as the firſt receptacle of it, and from it derived unto others, but p. 245this power muſt be in the community as the firſt ſubject from whom it cometh to the officers. As the power of ſeeing is not onelyonly given intuitu hominis as the end of it, and the totum to whom it agreeth,1. Cor. 3. 22. & 4. 1.1 Cor 3:221 Cor 4:1 but is in homine as the firſt ſubject from whom it cometh to the eye.1. Tim. 3. 15.1 Tim 3:15 The Apoſtles and other governours were given of Chriſt for the church, as for the end; and all their authority was given unto them for the church, as for the whole: but the authority it ſelf was immediately derived from Chriſt, and is not in the church as the immediate ſubject thereof. The authority of the Apoſtles and other guides was for the church, given for the good of the whole ſociety, and ſo may be called the authority of the church: but the authority is not immediately in the church as the ſubject, nor derived from the church, but from Chriſt the King of the church. The authority of governours is given of Chriſt, for a gift to the church, but not for a gift abſolute, that it may reſide in the power of the whole church to whom it is given, but for a conditionall gift, that it may be communicated to the governours themſelves for the edification of the whole. It is one thing then to ask for what end or whoſe uſe the keyes are given;1. Cor. 12. 7.1 Cor 12:7 another, to whom. To every one is given the declaration of the ſpirit for profit, that is, the good of the church. But was this gift given to the community of the faithfull firſt, and immediately?1. Cor. 3. 12.1 Cor 3:12 No;1. Tim. 3. 15.1 Tim 3:15 by gift and poſſeſſion it was given to ſome,1. Cor. 4. 1.1 Cor 4:1 but for uſe and profit it was publick.

p. 246As the Saints are not prieſts onelyonly for themſelves,Object. 4. but for their brethren, for whom they offer up the ſpirituall ſacrifices of prayer and thankſgiving; ſo neither are they kings for themſelves alone,Robinſ. Against Bern. Pag. 226, & 133. but for their brethren alſo, having the power of Chriſt whereby to judge them, 1. Cor. 5. 4, 12. the keyes of the kingdome to bind and looſe them, Matth. 16. 19. in the order of him preſcribed. The order of kings is the higheſt order or eſtate in the church:Idem, pag. 217. but the order of Saints is the order of kings, and we are kings as we are Saints, not as we are officers, Exod. 19. 6. 1. Pet. 2. 9. Rev. 1. 6.

Chriſt maketh every believer a king,Anſw. prieſt, and prophet, to teach, exhort, reprove, comfort, offer up ſpirituall ſacrifices of prayer and praiſe, and to guide and govern in the wayes of godlineſſe: But this belongeth not to the ſpirituall, miniſteriall power and authority which Chriſt hath given for the conſervation and government of his church. For every Chriſtian man and woman is made a king, prieſt and prophet unto God to perform all offices required in that relation: but the ſpirituall power of government with the execution thereof is not committed to every believer in particular, nor to any one. The officers of Chriſt do neither feed and teach as prophets, nor govern as kings, nor offer ſacrifices as prieſts. The word it ſelf teaching and feeding is one thing, which floweth from Chriſt as Prophet: the adminiſtration of the word, whence alſo floweth the act of governing, is from Chriſt as King. It p. 247is from internall communion with Chriſt, that the ſound, ſincere, faithfull, and they onelyonly are made ſpirituall kings and prieſts unto God: but it is from Chriſt as King, governing externally, as be beareth the ſimilitude of a politicall head, that his ſervants do feed, rule and cenſure in his name. They onelyonly are made true kings and prieſts unto God who have received from Chriſt the life of grace: but they have received authority from Chriſt to do ſervice in his church who have not received life of grace nor are made kings or prieſts unto God. The Kingdome, Prieſthood, or Propheſie of Chriſt doth make no man politically either prieſt, or king, or prophet: for then all believers ſhould exerciſe the office of politicall prieſts, kings and prophets in the church; which is oppoſite to the nature of Chriſts kingdome. Chriſt according to his Perſon is neither externall King nor Paſtour; but doth govern his church externally by paſtours and miniſters, yet not as by kings or prieſts politicall, but as ſervants onelyonly. Paſtours and teachers are but officers in the church, and in no kingly authority by participation of Chriſts kingly office, neither are they as civill governours, though the Lords ſervants, yet the peoples lords and maſters. But it is one thing to be a ſpirituall king or prieſt unto God, another to be a paſtour or teacher in Gods church: for that is common to all Chriſtians, this peculiar unto them that have received authority of function from Chriſt. The Saints therefore as ſpirituall kings have not received power from Chriſt by p. 248function or authority to cenſure their brethren, or externally to rule or govern; but this belongeth to them who are deſigned of Chriſt the King unto this office. Every Chriſtian woman may exhort or reprove without any deſignement of the church: is every woman made a prophet externally in the church? Is power to adminiſter the ſacraments, and authoritatively to cenſure offenders, (ſe. autoritate muneris not officii generalis or charitatis) committed to every member of the ſociety, becauſe every believer may exhort and admoniſh, not onelyonly his brother of the ſame or another ſociety, but even them that are without? By the keyes of the kingdome, power and juriſdiction is noted, and not the bare duty of inſtruction or admonition. The power of the keyes is given by Chriſt,Matth▪ 28. 19.Matt 28:19 as the King of his church,Epheſ. 4. 11.Eph 4:11 as is evident by the generall inſtitution of eccleſiaſticall politie, and the particular narration of politie inſtituted: but that every Chriſtian was ſent forth with authority and commiſſion we never read. And if this reaſon be of any force, every believer man or woman is of equall authority to the Apoſtles in matters of eccleſiaſticall government, becauſe the order of ſaints is the order of kings, and that is the higheſt: which is directly corſſe to the holy ſcripture and the order appointed by Chriſt the King and Head of his church.

They that have received Chriſt,Object. 5. have received the power of Chriſt, and his whole power: for Chriſt and his power are not divided, nor one part of his power from another: But every company p. 249or communion of faithfull people have received Chriſt,Robinſ. Against Bern. pag. 131. John 1. 12. Rom. 8. 32. Iſa. 9. 6. and with him power, and right to enjoy him (though all the world be againſt it) in all the means by which he doth communicate himſelf unto his church.

This objection is not to be underſtood of the eſſentially Divine power of Chriſt which is proper to him as the Sonne of God,Anſw. nor of the uncommunicated power of Chriſt given to him as Mediatour, nor of that communion and fellowſhip which every ſincere Chriſtian and faithfull ſoul hath with him in his death and reſurrection; but of the communicated power of Chriſt which he hath given to his church or certain officers in the church for the good government of all and every memeber of that ſociety: And in this ſenſe it is not true, that Chriſt hath given his whole power firſt and immediately to every perſon, or every company,John 1 12.John 1:12 two or three gathered together, who receive him.Rom. 8 32.Rom 8:32 Every believer, man or woman, hath received Chriſt,Iſa. 9. 6.Isa 9:6 as well as every company or communion of people: hath every one received power to preach the word, adminiſter the ſacraments, feed, rule, bind and looſe, cenſure and abſolve? women and children as well as men? two as well as two hundred? private perſons as well as guides?John 15. 1, 5.John 15:1John 15:5 with or without conſent of the reſt?Epheſ. 1. 22, 23. & 4. 15, 16. & 5. 2, 3.Eph 1:22Eph 1:23Eph 4:15Eph 4:16Eph 5:2Eph 5:3 as well out of as in caſe of neceſſity? Every ſound believer is knit to Chriſt,Epheſ. 5. 25, 29, 30.Eph 5:25Eph 5:29Eph 5:30 as a branch to the Vine, as a live-member to the Head, or a wife to the Husband,Revel. 21. 2.Rev 21:2 and receiveth the ſap of grace, p. 250ſenſe, living and motion immediately from Chriſt the true Vine, and Head of his church: But every believer or company of believers muſt not challenge that power and authority immediately which Chriſt doth communicate to his miniſters and guides for the right managing of all things in his church, or to the church with the guides and officers for the edification of the body. All power of the naturall body muſt be together,Matth. 28. 19, 20.Matt 28:19Matt 28:20 but it is not ſo in the ſpirituall. And if it was, the ſociety muſt grow up into a perfect body, complete in all parts, before it can have or exerciſe the power of the whole: which two or three gathered together ordinarily cannot be in politicall order, as may be ſhewed hereafter

The church is a Queen,Object. 6. a Mother, a Lady, a Spouſe, and to whom ſhould Chriſt firſt commit his power but to his Queen?Robinſ. Againſt Bern. Pag. …23. & 133. we know well the church is the wife and ſpouſe of Chriſt, and the Miniſters ſtewards. Cant. 8. 9. Epheſ. 5. 29, 30, 32. 1. Cor. 4. 1.

To let paſſe,Anſw. that this title of Spouſe or Queen may be applyed to one believer as well as two or three; and that the guides and officers are known by thoſe titles and relations as well as believers not in office. Conſidering this power is not a Lordly power, but a power of doing ſervice to the church for Chriſt his ſake, and his kingdome: therefore it is fit it ſhould be committed to ſome perſons, and not to the whole community, which is the Queen of Chriſt. For Chriſt the King of his church hath not committed power to his p. 251Church or Queen to ſerve her ſelf properly; but to have perſons, who in this relation ſhould ſtand diſtinguiſhed from her, who are in his name to do her ſervice. The power of prieſthood was not firſt in the church of Iſrael, and ſo derived to the prieſts; but immediately from Chriſt ſeated in Aaron and his ſons. The community of the faithfull have neither the power of government, nor the uſe of that power. Not the power: for it is immediately from Chriſt ſeated in ſuch officers or principall members as Chriſt himſelf the King of his church ſhall authorize, and not in the body conſidered apart from the officers. Nor the uſe of that power; becauſe that cannot be enjoyed without officers. And if it may ſtand with the honour of the church to want the exerciſe or diſpenſation of that power or authority, it derogateth nothing from the prerogative of the faithfull to want the power it ſelf. For it is as much for the welfare and good of the church, that Chriſt out of reſpect to his Spouſe hath given her commandment, as his ſteward, to elect and chooſe officers according to his appointment who ſhould receive power and authority from him for ſuch and ſuch offices and ſervices in the church, as that he ſhould ſeat the power it ſelf in a few or many believers, to be derived from them unto others according to pleaſure. For though their authority and power be from Chriſt and not from the church, yet the ſervice and authority is for the church in the name of Chriſt: and in that ſenſe they are ſubject to the church.2. Cor. 4. 5.2 Cor 4:5 In the church p. 252the officers are the miniſters of Chriſt, to execute and adminiſter the judgements and cenſures of God againſt the obſtinate, but for the church. They are for the people, but not miniſters of the people, as if they drew their authority from them, and were to execute their judgements. But though the community hath not power given unto them, yet ſuch eſtate is put upon them by Chriſt the King and Husband of his church, that all power is to be executed in ſuch manner as ſtandeth with reſpect to their excellency.

If ſpirituall and eccleſiaſticall power be in the church or community of the faithfull,Argum. 2. the church doth not onelyonly call but make officers out of virtue and power received into herſelf, and then ſhould the church have a true lordlike power in regard of her miniſters. For as he that will derive authority to the church maketh himſelf Lord of the church, ſo if the church derive authority to the miniſters of Chriſt ſhe maketh herſelf Lady or Miſtreſſe over them in the exerciſe of that lordlike authority. For, as all men know, it is the property of the Lord and Maſter to impart authority. Did the church give power to the Paſtours and Teachers, ſhe might make the ſacrament and preaching, which one doth in order, no ſacrament, no preaching: for it is the order inſtituted of God that giveth being and efficacy to theſe ordinances: and if the power of ruling, feeding, and diſpenſing the holy things of God do reſide in the faithfull, the word and ſacrament in reſpect of diſpenſation and efficacy ſhall depend upon the order and inſtitution p. 253of the ſociety. If the power of the keyes be derived from the community of the faithfull, then are all officers immediately and formally ſervants to the church, and muſt do every thing in the name of the church, rule, feed, bind, looſe, remit and retein ſinnes, preach, and adminiſter the ſacraments; then they muſt perform their office according to the direction of the church, more or leſſe, ſeldome or frequent, remiſſe or diligent: for from whom are they to receive direction how to carry themſelves in their office but from him or them from whom they receive their office, whoſe work they are to do, and from whom they muſt expect reward. If their office and power be of God immediately, they muſt do the duties of their place according to his deſignement, and unto him they muſt give account: But if their power and function be from the church, the church muſt give account to God, and the officers unto the church, whom ſhe doth take to be her helpers. If it be ſaid that God will have the church to chuſe officers to execute the power committed unto her, the anſwer is, Either God will have her elect officers of his deſignement, to do his work, according to that power he ſhall give them, and by his direction; and then they are Gods ſervants and not the churches, and receive their charge and function immediately from God, and not from the people: or he leaveth it to the arbitrement of the church to chuſe according to pleaſure ſuch as muſt receive charge and authority from her; and then they muſt execute p. 254their office in her name, ſo as ſhall ſeem good unto the church, and neither longer nor otherwiſe. For if the miniſters of the church be ſubject to God and Chriſt by the intervention of the faithfull onelyonly, that they preach or adminiſter the ſacraments, rule or feed, they have it from the people and not from God. And if they depend immediately upon the faithfull, to wit, two or three gathered together in covenant, they muſt derive and draw from them what in order they are to preach unto men in the name of the Lord: For from him muſt the embaſſadour learn his errand from whom he receiveth his commiſſion. Moreover, if the power of the keyes be given firſt and immediately unto the community of the faithfull, what reaſon can be given why in defect of officers the church might not rule, govern, feed, bind, looſe, preach, and adminiſter the ſacraments; or if any fail in any office, why ſhe might not ſupply that want by her power? For the power of the keyes doth contein both authority and exerciſe; power being given to this end, that it might be exerciſed as it is vouchſafed. But the church, when ſhe is deſtitute of officers, cannot execute thoſe acts of rule, nor by her power ſupply the want of any office: onelyonly ſhe hath a miniſtery of calling one whom Chriſt hath deſcribed, that from Chriſt he may have power of office given him in the vacant place.

In the church of Chriſt the officers are called ſervants, Object. 1.and in that relation the church may be called a Lord: 2. Cor. 4. 5.2 Cor 4:5And if Chriſt truly call the Sonne p. 255of man Lord of the Sabbath, becauſe the Sabbath was made for man, Robinſ. Againſt Bern. pag. 215.and not man for the Sabbath, we may alſo call the church in a reſpect Lord of the officers, for the officers are for the church, and not the church for them.Idem, pag. 214. The church-officers are the church-ſervants; and it is ſtrange men ſhould have no command over their ſervants.

If the officers of Chriſt be both of and for the church or people and community,Anſw. the people may not onelyonly in ſome reſpects be called their Lords, but indeed they have a true lordlike power over them. But the church hath no lordlike power over the miniſters of Chriſt, whom he hath ſet over his houſe to rule and guide it by authority received from him and according to his direction,1. Pet. 5. 4.1 Pet 5:4 whoſe miniſters properly they are, who is the Prince of Paſtours. The object about which the eccleſiaſticall miniſtery is exerciſed is the church, and their function is for the good of the church: but the principall cauſe and Lord of the miniſters upon whom they depend is Chriſt and not the church. When our Saviour ſaith, The Sonne of man is Lord of the Sabbath, Matth. 12. 8.Matt 12:8he ſpeaketh of himſelf alone,Mark 2. 27, 28.Mark 2:27Mark 2:28 rather then of man in generall: For to be the Lord of the Sabbath, that is, to have the Sabbath in his power, ſo as he might diſpenſe or do contrary to the law, is proper to the Law-giver.Chemn. Harm. cap. 48. Piſc. in Matth. 12. 8. Schol. Beza, Annot. in Marc. 2. 2….Matt 12:8Mark 2:2 But not to inſiſt thereupon, the miniſters are appointed for the good of the flocks committed to their charge in the name of Chriſt, but the flocks neither are nor ought to be called Lords or Maſters of their Paſtours or Teachers.

p. 256As in the naturall body all power is firſt in the community or totum, Object. 2.and afterwards in a particular perſon or part, ſo it is in the body eccleſiaſticall.

All that is true in the body naturall or politick cannot be applyed to the myſticall body of Chriſt:Anſw. Parabola & analogia non oport…t, nec poteſt per omnia eſſe ſimilis; alias non jam parabola, ſed ipſa eadem res eſſet, Th. Aquin. 3. part. qu. 8. For analogum is not in omni ſimile; for then it ſhould be the ſame with the analogatum. All the power of hearing, ſeeing, &c. are in the whole man, which doth produce them effectually, though formally and inſtrumentally they are in the eare and eye: and the reaſon is, becauſe theſe powers are naturall; and whatever is naturall, doth firſt agree to the community or totum, and afterward to a particular perſon or part: But all that is in theſe bodies cannot hold in Chriſts myſticall body. In a naturall body the power is firſt in the community; in a particular perſon, from it: but all eccleſiaſticall power is firſt in our King, before any in the church from him. In naturall bodies the power of ſeeing is firſt immediately in the man; and for the man, in the eye: In the myſticall body the faith of the believer is not firſt immediately in all, then in the believer, but firſt of all and immediately in the perſonall believer, for whoſe good it ſerveth more properly then for the whole; every man being to live by his own faith. One man is capable of grace, which cannot agree to the whole community immediately. The power of Apoſtleſhip or of ordinary miniſtery was not firſt in the church and ſo derived to the Apoſtles and miniſters, but immediately from p. 257Chriſt ſeated in the Apoſtles and ordinary Paſtours and Teachers. For ſeeing power eccleſiaſticall was firſt in Chriſt, as in a prince, not ſubject to the church, or dependent upon her, conſequently it perteineth to him as prince to take order concerning his embaſſadours and ſubſtitutes, whoſe power is derived from him, not from the church, who of her own nature is not a miſtreſſe in ſpirituall things, but the ſervant of Jeſus Chriſt, redeemed by him. Chriſt is the firſt authour of this ſpirituall power, upon whoſe will and inſtitution all things depend: as for the church, ſhe can give no ſpirituall power, to few or many, one or more, as pleaſe herſelf, for what time ſhe will, but muſt ſubmit to that which Chriſt hath left for her ſpirituall good and comfort.

The words are as clear as the ſun,Object. 3. Robinſ. Againſt Bern. pag. 170. Tell the church, that is, the congregation or aſſembly whereof the offender is a member: which rule concerneth all the viſible churches in the world, ſince the power of excommunication is an eſſentiall property,Idem, pag. 227. one of the keys of the kingdome, the onelyonly ſolemn ordinance in the church for the humbling and ſaving of an obſtinate offender, and as neceſſary as the power to receive in members, without which a church cannot be gathered or conſiſt. But what are we to underſtand by the church or aſſembly? A company conſiſting though but of two or three ſeparated from the world, whether Unchriſtian or Antichriſtian, and gathered into the name of Chriſt by a covenant, made to walk in the wayes of God made known unto them,Idem. pag. 125. though they be p. 258without any officers among them, which company being a church hath intereſt in all the holy things of Chriſt within and amongſt themſelves immediately, under him the head, without any forrein aid or aſſiſtance.Idem, pag▪ 126. For a ſet company of believers muſt needs be a conſtituted viſible church.Acts 19. 32, 40. & 11. 26.Acts 19:32Acts 19:40Acts 11:26 Two or three or more people making Peters confeſſion, Matth. 16. are the church. There were churches before olders ordained:Acts 14. 2….Acts 14:2 and a company of faithfull people without officers may be in covenant with God,1. Cor. 12▪ 28. … pag. 128.1 Cor 12:28 and have him dwell amongſt them, and may have communion one with another, and their children have right to baptiſme.Idem, pag. 130. And it muſt be conſidered that two or three gathered together have the ſame right with two or three hundred. By two or three having this power of binding or looſing,Idem. pag. 181. cannot be meant two or three miniſters conſidered ſeverally from the body (which alone are not the church for any publick adminiſtration, but the officers of the church) but by two or three are meant the meaneſt communion or ſociety of Saints, whether with officers or without officers. This then is that which he would clearly evince out of this text of ſcripture, That ſpirituall power is eſſentially and primarily given to the ſociety of the faithfull, few or many, though but two or three; to the faithfull without their guides or officers, who are added to the church, and derive their authority from the church, to whom it agreeth ſecondarily and by accident: and ſo by the church underſtand any collection of the faithfull united in covenant, p. 259great or ſmall, few or many, with or without guides or officers.

The church is ſometimes put for believers,Anſw. few or many; But to the making up of a viſible diſtinct ſociety or congregation properly ſo called, or body politicall, furniſhed with the power of Chriſt for government, and the exerciſe of all religious duties and ordinances of worſhip, a competent number is requiſite and neceſſary. At firſt Adam and Eve were the church, when there were none other perſons in the world, and might perform all the officers of a church at that time required of them: But two or three are no ſufficient number to make up that ſociety which now we ſpeak of. There is a twofold church,Rom. 15. 6.Rom 15:6 as the ſociety of Chriſtians is twofold;Col. 4▪ 11.Col 4:11 publick, or private. The private ſociety may be in one family, though ſmall: The publick ſociety is a convenient number of ſuch as do in one uniform agreed courſe of outward joynt worſhip of God profeſſe that righteouſneſſe which is by the faith of Jeſus Chriſt.Acts …. 38, 41. & 8. 5, 6, 7, 12, 13. & 9. 31. The number of men worſhipping God aright is a church,Rom. 1. 17. & 3. 21.Rom 1:17Rom 3:21 be it few or many:Philipp. 3. 9.Phil 3:9 be it few or many: but two or three cannot make up an intire ſociety, conſiſting of all its parts, fitted to the execution of all ſubſtantiall offices perteining to the body or corporation. A competent and fit number there muſt be to make up this body; but no preciſe number is or can be determined: it may be more or leſſe according to the circumſtances of time, place, and other occurrences. Therefore for our direction in this caſe it is good to look at their pattern who firſt planted p. 260the churches of God, according to the wiſdome of God, and by the direction of his Spirit. And to begin with the Apoſtles, becauſe we ſpeak of Chriſtian churches, firſt by comparing paſſages of holy ſcripture together we ſhall find,Tit. 1. 5.Titus 1:5 that to ordain elders city by city, Acts 14. 23. & 16. 4.Acts 14:23Acts 16:4and to ordain elders church by church, are uſed as phraſes adaequate and aequipollent; not that the whole multitude of the one and locall bounds of the other ſhould make but one congregation, but becauſe the Chriſtians or believers within thoſe bounds or limits were framed into one Chriſtian ſociety or church. For Presbyters were not given but to Diſciples and Chriſtians now converted out of the multitude and locall limits wherewith cities were bounded. Now though the Apoſtles framing the cities with their ſuburbs and territories into one church or ſociety on the preſent occaſion doth not exclude the conſtituting of any other ſociety or congregation within the ſame locall bounds,Revel. 1. 11. foreign is put for foreign, as is evident by like places. The church in Epheſus, Epheſ. 1. 1. Revel. 2. 1. in Philippi, Phil. 1. 1. in Corinth, 1. Cor. 1. 2. in Jeruſalem, Acts 8. 1. & 11. 22. in Ant…o…th, Acts 13. 1. … in Smyrna, Rev. 2. 8, 12, &c.Rev 1:11Eph 1:1Rev 2:1Phil 1:11 Cor 1:2Acts 8:1Acts 11:22Acts 13:1Rev 2:8Rev 2:12 when the multitude of believers ſhould be encreaſed; yet it doth evidently confirm, that the number of believers requiſite to the making up of a perfect or complete church in all parts and offices muſt not be ſmall. The Apoſtles never comprehend the multitude of citizens unconverted to the profeſſion of the faith under the name of the church; neither can it be imagined, that the whole multitude within thoſe locall circuits, united in civil ſociety, was linked by any ſpirituall bond or tie: but the city had the reaſon of an ample continent, the church of a thing conteined. Nevertheleſſe the p. 261bleſſing of God conſidered,Acts 2. 41, 47. & 8. 12. & 9. 35, 42. & 11. 21, 24. & 13. 48. & 14. 21. & 17. 12. & 18. 8.Acts 2:41Acts 2:47Acts 8:12Acts 9:35Acts 9:42Acts 11:21Acts 11:24Acts 13:48Acts 14:21Acts 17:12Acts 18:8 which did extraordinarily accompany the labours of the Apoſtles, according to the propheſies foregoing touching the calling of the Gentiles, the number of believers, we may well think, within that circuit was very great. But if we take a view of particular churches, the matter will be more plain.Acts 8. 1. & 15. 4.Acts 8:1Acts 15:4 The Chriſtian church at Jeruſalem was one diſtinct ſociety, which did congregate upon occaſion,Acts 2. 42, 44, 46. & 5. 12. & 6. 1. & 15. 22. & 21. 22.Acts 2:42Acts 2:44Acts 2:46Acts 5:12Acts 6:1Acts 15:22Acts 21:22 and held communion in the ordinances of worſhip: But it grew and encreaſed; firſt to three thouſand, then to five thouſand; afterward multitudes of men and women were added,Acts 2. 41. & 4. 4.Acts 2:41Acts 4:4 and then it came to millions. Acts 5. 14.Acts 5:14It may be in this laſt number ſuch believers are reckoned as had no fixed habitation in Jeruſalem, Acts 21. 20.Acts 21:20but came thither upon occaſion, and were there in tranſitu, and not as fixed members of this church: viz. ſuch as came up by occaſion of the Paſſeover or Pentecoſt or other like feaſt, and were onelyonly there for the preſent. It may be the Apoſtles tolerated them, though more then could fitly meet together ordinarily in one congregation, becauſe they foreſaw ſuch times to enſue, wherein many of them ſhould tranſlate themſelves, and be diſperſed hither and thither. It may be alſo, God let it grow more rank and abundant then ordinary churches, becauſe it was eccleſia ſurcularis, many of whoſe branches were to be tranſlated in their time. But whatſoever might be the reaſon of this great number, this is certain, the multitude was great: for after it was grown to five thouſand, and multitudes of men and women p. 262were added,Acts 6. 1.Acts 6:1 it encreaſed daily: The number of diſciples encreaſed greatly in Jeruſalem, Acts 6. 7.Acts 6:7and a great company of the Prieſts were obedient to the faith. The Syriack Interpreter hath it, of the Jews, ſc. inhabiting Judea: but the Greek, Arabick, Ethiopick, Vulgar, and Chryſoſtom approve the former. And the number of Prieſts was not ſmall,Ezra 2. 36, 37, 38, 39.Ezra 2:36Ezra 2:37Ezra 2:38Ezra 2:39 as the ſcripture witneſſeth.Acts 6. 2. & 8. 1. & 15. 2, 4.Acts 6:2Acts 8:1Acts 15:2Acts 15:4 And when all the Apoſtles, or the greateſt part of them, remained at Jeruſalem, continuing in the miniſtery of the word and prayer, and that they might do it the more earneſtly and diligently, left off the care of the poore to others,Acts 6. 2, 3, 4.Acts 6:2Acts 6:3Acts 6:4 how can we think that the whole church did not multiply and encreaſe? It is moſt probable, that the whole city of Samaria in a manner embraced the faith.Acts 8. 6.Acts 8:6 The people gave heed with one accord unto thoſe things which Philip ſpake. As the whole city from the leaſt unto the greateſt had given heed to Simon Magus before,Acts 8. 11, 12.Acts 8:11Acts 8:12 ſo to Philip now, when he preached Chriſt. It is ſaid alſo that Samaria received the Goſpel,Acts 8▪ 14.Acts 8:14 which argueth that it had univerſall enterteinment among them. In other churches we ſhall not find the number of believers mentioned preciſely:Acts 13. 1. & 14. 27.Acts 13:1Acts 14:27 but without queſtion it was not ſamall in Antioch of which it is ſaid,Acts 11. 21.Acts 11:21 a great number believing, turned unto the Lord,verſ. 24. as that Barnabas by his preaching added a great multitude unto the Lord; and that Paul and Barnabas continued there teaching and preaching with many others the word of the Lord.Acts 11. 26, 27. & 15. 30, 34, 35.Acts 11:26Acts 11:27Acts 15:30Acts 15:34Acts 15:35 The like may be ſaid of Corinth, Philippi,Acts 13. 44, 45.Acts 13:44Acts 13:45 and the ſeven churches of Aſia, which are all ſpoken p. 263of as particular churches and ſocieties.…. Cor. 9. 2. & 11. 10. They ſtretch the limits of the church of Corinth too farre that extend it to all the Saints in Achaia, becauſe the Apoſtle nameth the reſt of Achaia with them, as he doth all Saints in all places. For he might ſpeak of them as of divers churches in one province,Acts 15. 23.Acts 15:23 as he doth in other places: And it is too groſſe to think that all in Achaia came to Corinth to be inſtructed, and make their contribution, every church uſing the firſt day of the week when they aſſembled,1. Cor. 16. 1, ….1 Cor 16:1 to make their collections within themſelves. Neither can it be well conceived how all Achaia ſhould aſſemble together for the ſervice of God and the execution of diſcipline,1. Cor. 5. 4.1 Cor 5:4 as it is noted of the church of Corinth.1. Cor. 11. 17, 23.1 Cor 11:171 Cor 11:23 It will eaſily be credited that the number of believers was great in Epheſus,1. Cor. 14. 23.1 Cor 14:23 if we call to mind, that when Paul had been there but two yeares all they which dwelt in Aſia had heard the word of the Lord,Acts 19. 10.Acts 19:10 both Jews and Graecians, thoſe that had uſed curious arts came and burned their books in the ſight of all men,Acts 19. 19.Acts 19:19 (which could not be done without great danger unto the church, unleſſe a great part of the city had believed) the art of making ſhrines and Diana's temple was in danger to be ſet at nothing, verſ. 26. 27.and that a great doore and effectuall was opened unto the Apoſtle at Epheſus.1. Cor. 16. 9.1 Cor 16:9 And that the multitude of believers was great in all proper, ſettled, politicall ſocieties, appeareth in this, that the Apoſtles appointed divers overſeers,Phil. 1. 1.Phil 1:1 elders and deacons to teach and govern the people and take care of the poore:Acts 20. 17, 25.Acts 20:17Acts 20:25 which they would not haveActs 6. 3. & 14. 23.Acts 6:3Acts 14:23 p. 264done,Til. 1. 5. nor could the church have born the charge thereof,Jam. 5. 14.Jas 5:14 if the number had not been large. Two or three making Peters confeſſion cannot be the church in this paſſage of ſcripture: for the party complained of is one member, and the complainant another; and he is to take with him one or two, if he be not heard, before he bring the matter unto the church: and how then ſhall any two or three ſeparated from the world and conſenting together in an holy covenant be the church in this place. If any two or three conſenting in an holy covenant ſerve to make up this community or church, what hindreth but it may conſiſt of women and children onelyonly? and ſo the ſpirituall authority of teaching, exhorting, binding & looſing, remitting & reteining ſins, ſhall originally & executivè agree unto a community of believing women whereof every member is regularly uncapable. For the Apoſtle teacheth plainly,1. Cor. 14. 34.1 Cor 14:34 that a woman may not ſpeak in the congregation.1. Tim. 2. 14.1 Tim 2:14 And though he ſpeak particularly of propheſying and teaching, yet layeth he down a more generall rule,Robinſ. of the lawfulneſſe &c. pag. 76, 77. forbidding all ſuch ſpeaking as in which authority is uſed, that is, uſurped over the man, which is done ſpecially in judgement. And if a woman may not ſo much as move a queſtion in the church for inſtruction, how much leſſe may ſhe give a voice or rather a reproof for cenſure? And if women be debarred by their ſex as from ordinary propheſying, Robinſ. Againſt Bern. pag. 206.ſo from any other dealing wherein they take authority over the man, how can two or three believing women be the church, with power miniſteriall, p. 265publickly to bind and looſe, remit and retein ſinnes? And if two or three gathered together have the ſame right and power with two or three hundred, or two or three thouſand, let the ſociety without officers be never ſo great, it cannot be the church that is here meant. For thoſe Divines which hold power and authority of binding and looſing to be delivered by Chriſt to the whole church, that is, to every particular church collectively, becauſe it perteineth to them to deny Chriſtian communion to ſuch wicked perſons as adde contumacy to their diſobedience, and to remit the puniſhment again upon repentance, they generally with one conſent maintein, that the execution and judiciall exerciſing of this power perteineth to that company and aſſembly of officers or governours in every church which the Apoſtle calleth a presbytery. 1. Tim. 4. 14.1 Tim 4:14But our Saviour in that text of Scripture ſpeaketh of the execution and exerciſe of the power of binding and looſing, which was never committed to the community of the faithfull without officers. If the joynt conſent of orthodox Divines move not, let it be conſidered, that the exerciſe of eccleſiaſticall cenſures externall and authoritative was never committed to the community of the faithfull without officers, never exerciſed by the faithfull in any age of the Chriſtian church. Let ſuch as plead for this power bring forth either commiſſion for it or precedent of it, if they be able. The externall and authoritative power of binding and looſing, as the greateſt power in the church, doth comprehend under it all matters ſubordinate and of the ſame nature, p. 266power to preach the word autoritatively, and to admit unto or put from the ſacraments: but the exerciſe of this inferiour power was never committed to a Chriſtian ſociety or church without officers. And if we will not make one text of ſcripture contrary to another, we cannot think the exerciſe of that power is here given to the community of the faithfull, few or many, without officers, which in all other places is given to the governours, never to the faithfull without guides. By the church the whole multitude of believers, whether with officers or without, cannot be underſtood. For that power agreeth not to the whole body in actu primo or in eſſe (as they ſpeak) whereof many particular members regularly are not capable; as the faculty of ſpeaking or ſeeing ſhould not firſt belong to man as the principium Quod, if the whole in all parts were not capable of that power. But the power of binding or looſing cannot regularly agree to many particular members of that community ſc. women and children. And if women and children though believers be here excluded, the word church, muſt not be taken in the largeſt and moſt ordinary ſignification in the new Teſtament: for ſo it comprehendeth all believers, diſciples, faithfull linked in ſociety. If the authority of binding or looſing pertein to the whole church in actu primo ſive in eſſe, and to the Presbytery alone in actu ſecundo ſive in operari, as the act of ſpeaking perteineth to a man as the principium Quod, but to the tongue alone as the principium Quo, yet the church cannot p. 267be taken for the whole community: for our Saviour ſpeaketh of the actuall execution of this power, (and not of the power it ſelf) which onelyonly belongeth to the governours. And if the church be the Chriſtian Presbytery as it exerciſeth diſcipline, and not the multitude of the faithfull, then is this text in vain alledged to proove all power Eccleſiaſticall to be originally and by way of execution in the community of the faithfull: then the power of hearing, examining, determining, and cenſuring doth primarily belong unto the Presbytery and not unto the faithfull in common. God is the God of order and not of confuſion: But if the hearing and determining of all cauſes which may fall out in a ſociety conſiſting of three or four, ſix or eight, ten or twenty thouſand perſons (for ſo many may be in one ſociety) muſt be referred to the whole community (and that upon the Lords day to be joyned with the adminiſtration of the word,Robinſ. Againſt Bern. pag. 230. ſacraments, almes, and the reſt; yea, in theſe caſes to go before the other parts of worſhip, leſt the holy things of God be polluted by notorious obſtinate offenders) diſorder and confuſion cannot be avoyded. When ſhall controverſies be decided? How ſhall the community have ſufficient intelligence of the ſtate and quality of matters? Either buſineſſes muſt be determined raſhly, or infinitely protracted, before they can be heard of every man, and they agreed together. In ſo great a multitude it cannot be conceived how things ſhould be done ſeaſonably, moderately, in order, without partiality and diſſenſion, p. 268where every one may walk according to his own rule, and no man to be guided or directed by another, but as pleaſeth himſelf. And if ſpirituall power originaliter & executivè be given to every member of and to the whole community of the faithfull, then is every member in ſome ſort a ruler and governour. And if we ſearch into the records of the church, we ſhall find none example, either in the holy ſcriptures or the hiſtories of the ancient church, where the univerſall multitude of the faithfull, none directing or governing the action,Pſal. 82. 1.Ps 82:1 did lawfully proceed in the determination of ſpirituall matters of this kind.Numb. 35. 12, 24, 25. with Deut. 1. 16.Num 35:12Num 35:24Num 35:25Deut 1:16 In the old teſtament not onelyonly foreign, when it is rendred Synagoga, Numb. 27. 1, 27. with 36. 1, 2 Deut. 19. 11, 12. & 21. 20.Num 27:1Num 27:27Deut 19:11Deut 19:12Deut 21:20but foreign when it is tranſlated Eccleſia, ſignifieth an aſſembly of princes and elders of the people, and ſo of prophets likewiſe: for when the words are generall,Joſh. 17. 5, 6, 7. & 26. with 4. v. Exod. 12. 3.Josh 17:5Josh 17:6Josh 17:7Josh 17:26Exod 12:3 to note any aſſembly of men met together, whether civil or ſacred, it is not ſtrange if the congregation of princes,… 8. 3. with 9. 1. 3. nobles, elders, and prophets aſſembled be known by the ſame name.1. Chron. 13. 2, 3. & 29. 1, 6. with 28. 1, 2.1 Chr 13:21 Chr 13:31 Chr 29:11 Chr 29:6 In the new Teſtament the word church is ſometimes an aſſembly or company howſoever gathered together; but ordinarily it noteth a ſociety of faithfull Chriſtians,2. Chror. 1. 2, 3▪ as all and every ſiant are called ſaints. Deut. 31. 28, ….Deut 31:28But as the Apoſtle, when he doth grievouſly reprehend the Corinthians that they had not brought the knowledge of their contentions to the ſaints,1. King…. 8. 1, 2. with …. v. …. Deut. 23. 1. 2, 3.Deut 23:1Deut 23:2Deut 23:3 he underſtandeth not the promiſcuous multitude,… 4▪ 14. but ſome ſpeciall or chief amongſt them:2. Chron. 20. 5. & 6. 12, 14.2 Chr 20:52 Chr 6:122 Chr 6:14 So by the church, Acts 19, 40.Acts 19:40which noteth a multitude or ſociety of believers,1. Cor. …. 1, 2, 3, &c. we muſt p. 269underſtand ſome and the chief of the church, a church in a church. For when it commonly ſignifyeth a multitude with relation to religion, the church-governours ſet over the flock by Chriſt, aſſembled to heare and determine matters that may fall out amongſt the faithfull, is not unfitly nor obſcurely called the church. And thoſe things are rightly ſaid to be brought to the church which are brought to them that guide the church by the authority and appointment of Chriſt. As the body is ſaid to ſee, when the eyes alone ſee; ſo the church is ſaid to heare that which they onelyonly do heare who are the eares of the church. Not that the guides are ſubſtitutes of the multitude in that reſpect; for the eye is not the deputy of the hand or foot: but that the power which they have received, they have received it from Chriſt for the whole body, and muſt execute it to the good and profit of the whole. They are the ſtewards, deputies, miniſters of Chriſt, but for the whole body and every member thereof. From all this it is apparent, that the word church in this text of ſcripture cannot be taken as it is commonly in other paſſages of the new Teſtament. For in other texts it noteth the multitude of believers, without diſtinction of ſex, age, or condition: but here women and children are excluded, as regularly uncapable of that power here ſpoken of. In other places the church ſignifyeth a multitude of believers,Acts 11. 26. & 14. 23.Acts 11:26Acts 14:23 ſaints, faithfull, or diſciples, as they are diſtinguiſhed from their officers and guides,Robinſ. Againſt Bern. pag. 126, 127. which are ſet as ſtewards in the Lords family and p. 270officers in his corporation: but here the officers of the church are neceſſarily included. If the word muſt be interpreted according to the circumſtances of the text and the matter intreated of, the matter here inſiſted upon is no where elſe touched in all the new Teſtament (for here and no where elſe is a rule left by Chriſt how offenders are to be dealt withall, and by whom the ſentence is to be determined) and if the matter be peculiar, it is no marvell if the words be taken in a ſenſe reſtrained. The Syriack interpreter uſeth three words to expreſſe the greek foreign. Firſt, foreign,Acts 7. 38.Acts 7:38 Synagogue or Aſſembly, which is uſed for the Hebrew, foreign, & foreign, in the old Teſtament; and for foreign & foreign in the new.Pſal. 22. 17. & 88. 31. & 106. 17, 18.Ps 22:17Ps 88:31Ps 106:17Ps 106:18 But Matth. 10. 17. he tranſlateth foreign which Tremellius rendreth,Pſal. 1. 5.Ps 1:5 in Concilia; Boderian, in domum judiciorum; Pſal. 22. 23. & 26. 5.Ps 22:23Ps 26:5De Dieu, in domum judicum. For as among the Hebrewes foreign, ſo among the Syrians foreign,Jam. 2. 2.Jas 2:2 is foreign, and put for foreign,Matth. 10. 17.Matt 10:17 James 2. 6. & foreign, Acts 25. 23. The ſecond word is foreign congregatio, Matth. 5. 22.Matt 5:22Acts 19. 32, 39, 40. and is uſed in the old Teſtament for foreign,Acts 6. 15.Acts 6:15 when it ſignifieth the aſſembly of Judges, Pſal. 82. 1. and in the new for foreign,Judg. 5. 10. ſit in judgement, Sept. foreign.Judg 5:10 Acts 5. 27. and 6. 12. and 23. 1, 20, 28. In other paſſages they tranſlate it foreign, Matth. 16. 18. & 18. 17. Acts 2. 47. & 5. 11. & 8. 1, 3. & 9. 31. Rom. 16. 1, 4, 5, &c. which they uſe for foreign, Pſal. 7. 8. & 74. 2. & for foreign, Pſal. 22. 26, 27. & 35. 12. & 40. 10. & 89. 6. & 149. 1. The Arabick Interpreter uſeth foure words in the new Teſtament; p. 271Firſt of all Gamhon; See Philem. 1. 2.Phlm 1:2Acts 19. 31, 39. which in the old Teſtament they uſe for foreign,Phil. 4. 5.Phil 4:5 Pſal. 35. 18. & 74. 2. Pſal. 1. 5. & 82. 1. & foreign,Heb. 2. 12.Heb 2:12 Pſal. 22. 26. & 26. 5. & 149. 1. & in the new for foreign,Col. 1. 18, 24.Col 1:18Col 1:24 Matth. 10. 17. Jam. 2. 2. & foreign, Acts 6. 12. The ſecond, Gamahaton; Acts 7. 38. & & 11. 22. & 15. 3. Rom. 16. 4, 5, 16. 1. Cor. 1. 2, &c. which is uſed in the old Teſtament for foreign, Pſal. 22. 17. even when it ſignifieth an aſſembly of princes, elders of judges. Num. 35. 12, 24, 25. & 27. 1, 2. & 36. 1. & for foreign, Pſal. 22. 23. & 68. 27. and in the new Teſtament for foreign, Matth. 5. 22. The third, Kaniſaton; Rom. 16. 1. Acts 11. 26. & 12. 1, 5. & 13. 1. & 15. 4, 22. 1. Cor. 14. 19, 33. & in the Revelation every where. The fourth, Bihaton; Matth. 16. 18. & 18. 17. Acts 2. 47. & 5. 11. & 8. 1. & 14. 27. & 18. 22. & 20. 17. 1. Cor. 6. 4. & 11. 16. Epheſ. 1. 22. & 3. 10. which is put for foreign, Pſal. 40. 10. In the Arabick Pentateuch they put Gawkon, for foreign, Deut. 23. 1, 2, 3. & 31. 30. Lev. 4. 14. which word is not found in the new Teſtament. The Ethiopick interpreter, Matth. 18. 17. for, Tell the church, hath, domui Chriſtianorum, and ſo Matth. 16. 18. domum Chriſtianorum meorum, as De Dieu obſerveth: And if all theſe things be laid together, it will appear, the words uſed by the Syriack and Arabick Interpreters will eaſily admit the former interpretation. And if we compare one text of ſcripture with another, when the church ſpoken of in this paſſage of Matthew hath power to heare p. 272and determine controverſies, and cenſure offenders by publick authority, which agreeth to no ſpirituall ſociety which hath not received power miniſteriall from Chriſt to preach the Goſpel, and receive unto and debarre from the ſacraments by publick authority; it cannot be that the community of the faithfull in any particular ſociety ſhould be underſtood by the church, ſeeing Chriſt the Lord of the church hath not communicated power to them to do ſuch things themſelves, nor to deliver it over to the governours to have ſuch things done in their name, but hath immediately given power to his officers and miniſters to do ſuch acts or ſervice in his name for the good and benefit of the ſociety, and as it may ſtand with reſpect to the honour, and eſtate which Chriſt hath put upon the ſociety, as his flock and people.

Two ſcriptures are ſo plain,Object. 4. clear, evident, and perſpicuous for excommunication,Robinſ. Againſt Bern. pag. 170. the former Matth. 18. 15, 16, 17. for the order and degrees of proceeding, the other 1. Cor. 5. 4. for the perſons intereſſed in the buſineſſe, as that to bring in other ſcriptures for the expounding of them, is in truth as needleſſe and loſt a labour as to light the ſunne and moon a candle. They among whom the fornication was, out of the midſt of whom he was to be put, and which were puffed up when they had rather cauſe of ſorrowing, to them the Apoſtle writeth, them he reproveth, they were to be gathered together for the excommunicating, purging out and judging of the offender, verſ. 1, 2, 3, 4, 5. And therefore the duty here enjoyned p. 273as well concerneth the brethren as the officers, except we will ſay the fornicatour was onelyonly among and in the midſt of the officers, and to be put from among them, and left among the people ſtill, and that the officers onelyonly were puffed up when they ſhould have ſorrowed, and not the brethren with them. It concerned the people as well as the prieſts, in the type and ſhadow, to put away leaven out of their houſes, and to keep the paſſeover with unleavened bread; and ſo in the truth and ſubſtance, to purge and put out this leaven Paul ſpeaketh of, namely the inceſtuous perſon, verſ. 6, 7. The Apoſtle admoniſheth them that they were not to be commingled with fornicatours, nor to eat with them, verſ. 9, 10, 11. and this duty as well concerned the people as the officers. They with whom Paul dealeth are commanded to put the wicked man from among themſelves, verſ. 13. So that the ſame perſons from among whom he is to be put are to put him away, which are both officers and people. They whom the Apoſtle by his letter made ſory for their failing in the caſting out of the inceſtuous man, and that with ſorrow to repentance, manifeſted with great indignation and zeal, they were to reprove and cenſure him, and ſo did for his reformation and their own clearing: which, that it was not the caſe of the officers alone, but of the brethren with them, appeareth in theſe ſcriptures, 1. Cor. 5. 1, 2. with 2. Cor. 2. 5, 6. & 7. 8, 9, 10, 11, 12. Paul writeth not onelyonly to the officers, but to the brethren as well as to them, to forgive or looſe, to comfort or confirm their love toward the ſame perſon upon his p. 274repentance, 2. Cor. 2. 7, 8. therein plainly witneſſing, that the brethren as well as the officers had bound, rebuked, and manifeſted their indignation againſt the ſinne and the perſon for it. The concluſion inferred is, That the rule preſcribed by Chriſt, Matth. 18. and the practice of the ſame rule by Paul, 1. Cor. 5. do ſeverally and joyntly couple and combine together the elders and the people in the cenſuring of an offender;Robinſ. Against Bern. pag. 242, 243. the officers going before, the brethren following in their order, and the women laſtly by ſilent conſent: wherein the ſcriptures diſtinguiſh them from the men, 1. Cor. 14. 34. 1. Tim. 2. 12.

But this concluſion fighteth with it ſelf,Anſw. reacheth not to the point in hand, followeth not from the premiſſes, if underſtood according to the Authours meaning. It is croſſe to it ſelf: for if women may not authoritatively excommunicate, then every one two or three amongſt whom the fornicatour was, whom the Apoſtle reproved becauſe he was not caſt out, whom he admoniſheth not to be commingled with fornicatours, whom he made ſory for their failing, and to whom he writeth to looſe & forgive him, &c. had not equall power with the officers to caſt him out, or to forgive him. For all theſe things were written to the church of Corinth, to the women as well as the men, unles we ſhall ſay the inceſtuous perſon muſt be left among them, or they might company with fornicatours, &c. In ſcripture they are diſtinguiſhed from men, it is ſaid, & therefore in ſome caſes that which is ſaid to the whole congregation doth not equally concern p. 275every one in the congregation, but in their order.1. Cor. 9.1 Cor 9 And if women be not comprehended in thoſe exhortations and rebukes as equall to the brethren, we cannot ſay the brethren are comprehended as equal to the officers. But each thing muſt be expounded according to the nature of the argument, and conference of other ſcriptures. In generall the whole ſociety may be blamed when every particular member is not in fault: as here we may well think, ſome in Corinth mourned, and endeavoured to have the inceſtuous perſon removed (who elſe ſhould inform the Apoſtle, now far abſent, of this abuſe and their groſſe ſecurity?) but could not prevail: and yet the Apoſtle rebuketh the whole ſociety. And the ſame may be obſerved in the Prophets; they rebuke the common ſinnes of many as if all had corrupted their wayes. Again, the Apoſtle might rebuke the whole ſociety, that he was not caſt out, when yet the authority to caſt him out perteined to ſome onelyonly. Some he might rebuke, becauſe they were puffed up and did not ſorrow, nor admoniſh governours to do their office: others, becauſe they did not caſt him out, or rebuke him earneſtly to bring him to repentance. Both the brethren and the officers might be remiſſe, the one to ſtirre up by grief and juſt indignation, the others to do the duties of their place;1. Cor. 5. 9. foreign … converſa…ionem cum fr… tribu….1 Cor 5:9 and ſo both ſorts worthily incurre rebuke. So he might admoniſh them all not to be commingled with fornicatours, but every one according to his place: not the brethren, by private familiarity and converſing; not the guides, p. 276by their remiſſeneſſe, ſuffering him to abide in the ſociety whom they ought to expell and caſt out. He might decree and command, that when they were aſſembled together in the name of Chriſt, they ſhould deliver him to Satan, ſome by their authority derived from Chriſt, whereunto the reſt muſt give free and willing conſent. It perteined unto them all to endeavour his caſting forth, but to every man in his order: to the officers, to caſt him forth by their authority; to the faithfull, by admonition, ſorrow, free conſent, and juſt indignation, if upon rebuke he did not teſtifie repentance. It concerned the people as well as the preiſts to put away leaven out of their houſes, and ſo every man was to put leaven out of his own houſe, and every Chriſtian man and woman is to purge ſinne out of their hearts, and do their endeavour to reform others: But if this be applied to the purging and caſting forth of the inceſtuous man, then it muſt be remembred, that ſimilitudes hold not in every thing: For otherwiſe every prticular man and woman in Corinth, being a member of that ſociety, had authority of himſelf actually to thruſt out the inceſtuous perſon, which is directly contrary to the Apoſtles admonition. For when they were aſſembled together in the name of Chriſt, the Apoſtle willeth them to deliver up to Satan him that had done that wicked deed. He deſigneth none other authour of this ſentence but the Lord Jeſus Chriſt, in whoſe name, that is, by whoſe authority and commandment received from him, he would have it to be adminiſtred. p. 277For nothing can be done proſperouſly in the church unleſſe all things we undertake be ordered according to the preſcript of the chief and ſupreme Lawgiver. But God never gave authority to every particular believer, two or three, to thruſt every notorious offender out of the congregation, as he charged every maſter of a family to put away leaven out of his houſe. By the power of Chriſt is underſtood the incommunicable power or virtue of Chriſt, whereby he worketh powerfully by his Spirit in the miniſtery of the word, and confirmeth the ſentence of the church rightly pronounced, according to his promiſe;Matth. 28. 19, 20.Matt 28:19Matt 28:20 That virtue or efficacious power by which he is with his church to the end of the world,Luke 24. 49.Luke 24:49 and promiſeth to be in the midſt of two or three that ſhould be ſo gathered together in his name.Acts 1. 5, 8.Acts 1:5Acts 1:8 And Paul encourageth the Corinthians to miniſter the diſcipline of excommunication upon the inceſtuous man, arming them thereunto by the mighty preſence of Chriſt, by which it ſhould be made effectuall. Or if by the power of Chriſt we underſtand both that which is proper to Chriſt and that which is communicated to his officers for the good and benefit of the church (which is leſſe probable) yet there is no ſyllable, that this power is given immediately to the whole community, and from them derived to the officers; much leſſe, that it is given originally and executivè both to a ſmall company of believers without officers. For the Apoſtle ſpeaketh not of the power but of the execution of that power which God hath given, and that by a church completely p. 278furniſhed with officers for that purpoſe. The principall cauſe of that caſting forth was the power, that is, the commandment and authority, of Chriſt, who is the authour of eccleſiaſticall power; the near cauſe, the commandment of the Apoſtle, Let him be delivered to Satan; the next cauſe, the authority of the governours to whom Chriſt hath committed the care of his flock. But as the authority of Chriſt doth not take away the judgement of the Apoſtle, nor the judgement of the Apoſtle the authority of the governours, no more doth the authority of the governours the due regard and reſpect which muſt be had of the people in the execution of that dreadfull ſentence. To this purpoſe is the diſtinction of a twofold excommunication or power of the keyes uſed by Divines: The firſt concionalis, per modum doctrinae, which is the firſt part of the power of the keyes; and ſo the paſtour alone may excommunicate the impenitent according to the commandment of Chriſt: The ſecond judicialis, per modum ſententiae, which is not in the power of every paſtour, but of the church, ſc. of the rulers or officers in reſpect of authority derived, but to be exerciſed with due regard had to the communitie, as the flock and ſheep of Chriſt.2. Cor. 2. 8. foreign ſignificat non tam, comprobare, quam, cum autoritate diſcernere, & legitimè rem tranſigere, ut ratum & authenticum ſit quod actum fuerit. It cometh from foreign, authoritie, whence alſo cometh foreign, a lord, or one having authority. Chemnit: Exam: part. 4. De indulgent. pag. 89. Significat foreign, communibus quaſi ſufl…agus & publicà autoritate aliquid comprobare, confirmare, ratum facere & habere.2 Cor 2:8 When the Apoſtle writeth to the Corinthians in behalf of the inceſtuous perſon, to confirm their love towards him, he p. 279ſaith it is ſufficient that he had been rebuked of many; thereby underſtanding, not the whole ſociety, but the chief or governours to whom the care of eccleſiaſticall diſcipline was committed. And if the congregation was freely and deliberately to conſent to his excommunication, the authority of many was ſufficient for his rebuke, by whom it was performed, to whom belonged the authority of binding and looſing miniſterially. It is true the word many is now and then put for all, when the ſubject matter requireth it be ſo underſtood; but there is no reaſon ſo to take it in this paſſage: and if all had received authority immediately to rebuke by way of cenſure and miniſterially, we can give no reaſon why the Apoſtle ſhould not rather have ſaid, of all, then, of many. The queſtion then is not, whether all due regard ſhould be had of the congregation or church in a matter of ſuch weight and importance before the governours proceed to the ſentence of excommunication; but whether the power of excommunication and exerciſe thereof be primarily in the people, and from them derived to the miniſters: which is not proved by this nor any other text of ſcripture.

Two or three met together in the name of Chriſt are the church that hath power to excommunicate: Object. 5.But that agreeth to the whole community, Matth. 18. 19.Matt 18:19and not to the officers alone. Moreover, the power of excommunication is an eſſentiall property,Robinſ. Againſt …. pag. 227. one of the keyes of the kingdome, and as neceſſary as the power to receive in members, p. 280without which a church cannot be gathered or conſiſt.

Every ſociety conſiſting of two or three believers met together to pray is not that church which hath power to excommunicate:Anſw. for then in many Chriſtian congregations, and in divers families, there ſhould be many churches inveſted with this authority. No one example can be alledged out of ſcripture or eccleſiaſticall ſtory of the ancient church, in which the multitude of the faithfull, no guides or officers moderating the action, did lawfully excommunicate or judge (as the Apoſtle ſpeaketh) any member of the ſociety. No promiſe can be ſhewed in holy writ wherein any ſuch authority is bequeathed to two or three private believers, diſciples or brethren. The ſentence of excommunication is to be concluded and denounced by men met together in the name of Chriſt, that is, by the commandment and authority of Chriſt, and with the power of Chriſt: but it will never be proved, that Chriſt hath authorized two or three Chriſtian people, without officers or guides, to meet in his name, and by his power to denounce that grave and fearfull ſentence. The church, to whom this power perteineth, is an aſſembly gathered in the name and by the power of Chriſt for ſuch a purpoſe, which agreeth to them onelyonly who have received power from Chriſt to do that ſervice, and not to every ſociety, nor to every one in any complete ſociety of believers. And thus the words of our Saviour muſt be expounded, if they have ſuch reference p. 281to the precedent matter. But they may contein a reaſon drawn from the leſſe to the greater, thus; If Chriſt be preſent with two or three gathered together in his name to ask things agreeable to his will, he will much more confirm in heaven whatſoever his officers and ſervants aſſembled in his name ſhall determine and conclude, and what ſentence they ſhall denounce upon mature deliberation according to his will. If we ſpeak of complete churches, ſuch as the Apoſtles planted, it hath power of excommunication, which is one part of the power of the keyes: but the execution of that power is not eſſentiall to the church, either conſtitutively, or conſecutively: It is neither the matter nor form of the church, nor that which doth neceſſarily flow from them as an inſeparable property. The moderate uſe of excommunication is neceſſary to the well-being of a church: but there may be a true church where there is no diſcipline of excommunication, and where that cenſure is not put in practice. He may be a good phyſitian who never uſed ſection; a good chirurgian, who hath no ſaw; and the body ſound which never ſuffered the cutting off of a member. The concluſion is, That all ſpirituall power is immediately derived from Chriſt, to be exerciſed by his direction and appointment for the good and benefit of the whole church. The power of preaching the word authoritatively, and adminiſtration of the ſacraments, perteineth to the Paſtours and Teachers onelyonly; which power they have received from Chriſt, & muſt exerciſe for the edification of p. 282the flock. The power of excommunication formaliter & exſecutivè is proper to the company or aſſembly of guides and rulers in the church, derived from Chriſt, to be exerciſed as Chriſt ſhall go before them, but with the notice of and due regard had unto the whole ſociety.