The Keys of the Kingdom of Heaven, Tract · Chapter 7

The Keys of the Kingdom of Heaven · Tract · Chapter 7

p. 29CHAP. VII. Touching the firſt Subject of all the forementioned power of the Keyes. And an explanation of Independency.

WHat that Church is, which is the firſt Subject of the power of the keyes, and whether this Church have an independent power in the exerciſe thereof, though they be made two diſtinct Queſtions, yet (if candidely interpreted) they are but one. For whatſoever is the firſt Subject of any accident or adjunct, the ſame is independent in the enjoyment of it, that is, in reſpect of deriving it from any other ſubject like it ſelf. As if fire be the firſt ſubject of heat, then it dependeth upon no other ſubject for heat. Now in the firſt ſubject of any power, three things concur. 1. It firſt receiveth that power whereof it is the firſt ſubject, and that reciprocally. 2. It firſt addeth and putteth forth the exerciſe of that power. 3. It firſt communicateth that power to others. As we ſee in Fire, which is the firſt ſubject of heat: it firſt receiveth heat, and that reciprocally. All fire is hot, and whatſoever is hot is fire, or hath fire in it. Again, Fire firſt putteth forth heat it ſelf, and alſo firſt communicateth heat, to whatſoever things elſe are hot. To come then to the firſt ſubiect of Church-power, or of the power of the keyes. The ſubſtance of the doctrine thereof, may be conceived and declared in a few Propoſitions. Church-power is either ſupream and ſoveraign, or ſubordinate and miniſteriall. Touching the former, take this propoſition.

The Lord Jeſus Chriſt, the head of his Church, is the foreign, the firſt proper ſubiect of the ſoveraigne power of the keyes. He hath the key of David: He openeth, and no man ſhutteth; He ſhutteth, and p. 30no man openeth, Revel. 3.7. The government is upon his ſhoulder, Iſa. 9.6. And himſelf declareth the ſame to his Apoſtles, as the ground of his granting to them Apoſtolicall power. All power (ſaith he) is given to me in heaven and earth, Matth. 28.18. Go ye therefore, &c.

Hence 1. All legiſlative power (power of making of Laws) in the Church is in him, and not from him derived to any other. Jam. 4.12. Iſa. 33.22. The power derived to others, is onelyonly to publiſh and execute his Laws and Ordinances, and to ſee them obſerved. Mat. 28.20. His Laws are perfect, Pſal. 19.9. and do make the man of God perfect to every good work. 2 Tim. 3.17. and need no addition.

2. From his ſoveraign power it proceedeth, that he onelyonly can erect and ordain a true conſtitution of a Church-eſtate, Hebr. 3.3. to 6. He buildeth his own houſe, and ſetteth the pattern of it, as God gave to David the pattern of Solomons Temple, 1 Chron. 28.19. None hath power to erect any other Church-frame, then as this Maſter-builder hath left us a pattern thereof in the Goſpel. In the old Teſtament the Church ſet up by him was Nationall, in the New, Congregationall; yet ſo as that in ſundrie caſes it is ordered by him, many congregations or their meſſengers, may be aſſembled into a Synod. Act. 15.

3. It is from the ſame ſoveraigne power, that all the offices, or miniſteries in the Church are ordained by him, 1 Cor. 12.5. yea and all the members are ſet in the body by him, together with all the power belonging to their offices and places: as in the naturall body, ſo in the Church. 1 Cor. 12.18.

4. From this ſoveraigne power in like ſort it is, that all gifts to diſcharge any office, by the officers, or any duty by the members, are from him, 1 Cor. 12.11. All treaſures of wiſdome, and knowledge, and grace, and the fulneſſe thereof are in him for that end, Col. 2.3. and v. 9, 10. Joh. 1.16.

5. From this ſoveraigne power it is, that all the ſpirituall power, and efficacie, and bleſſing, in the adminiſtration of theſe gifts in theſe offices and places, for the gathering, and edifying, and perfecting of all the Churches, and of all the Saints in them is from him. Mat. 28.20. Lo I am with you alwayes, &c. Col. 1.29. 1 Cor. 15.9.

The g od pleaſure of the Father, the perſonall union of the humane nature with the eternall Son of God, His purchaſe of his Church with his own blood, and His deep humiliation of himſelf unto the death of the Croſſe, have all of them obtained to him this his higheſt exaltation, to be head over all things unto the Church, and to p. 31injoy as king thereof this ſoveraign power, Col. 1.19. Col. 2.2, 9, 10. Act. 20.28. Phil. 2.8, to 11.

But of this ſoveraigne power of Chriſt, there is no queſtion amongſt Proteſtants, eſpecially ſtudious of Reformation. Now as concerning the Miniſteriall power, we give theſe following Propoſitions.

I. Propoſ. A particular Church or Congregation of Saints, profeſſing the faith, TAKEN INDEFINITELY FOR ANY CHVRCH (one as well as another) is the firſt ſubject of all the Church-offices, with all their ſpirituall gifts and power, which Chriſt hath given to be executed amongſt them; whether it be Paul, or Apollos, or Cephas, all are yours, (ſpeaking to the Church of Gorinth, 1 Cor. 3.22.) not as a peculiar priviledge unto them, but common to them with any other particular church. And theirs was ſuch a Church, of whom it is ſaid; That they came all together into one place, for the communication of their ſpirituall gifts, 1 Cor. 14 23. And Paul telleth the ſame church, that God hath ſet the officers, and their gifts, and all variety of members, and their functions in his Church, 1 Cor. 14.28. where it is not ſo well tranſlated [Some] God hath ſet ſome in his church, for hee hath ſet all; but ſpeaking of the members of the church v. 27. he proceedeth to exemplifie thoſe members in v. 28. foreign, and which God hath ſet in his Church; that is, which members, Apoſtles, Prophets, &c. For though the Relative be not of the ſame gender with the Antecedent before, yet it is an uſuall thing with the pen-men of the new Teſtament, to reſpect the ſenſe of the words, and ſo the perſon intended, rather then the gender of their name, and to render the Relative of the ſame gender and caſe with the Subſtantive following: ſo here, foreign, &c.

In the new Teſtament, it is not a new obſervation that we never read of any nationall church, nor of any nationall officers given to them by Chriſt. In the old Teſtament indeed, we reade of a Nationall church. All the tribes of Iſrael were three times in a yeer to appeare before the Lord in Jeruſalem, Deut. 16.16. And he appointed them there an high Prieſt of the whole nation, and certain ſolemne ſacrifices by him to be adminiſtred, Lev. 16.1. to 29. and together with him other Prieſts and Elders, and Judges, to whom all appeals ſhould be brought, and who ſhould judge all difficult and tranſcendent caſes, Deut. 17.8. to 11. but wee reade of no ſuch nationall church or high Prieſt, or court in the new Teſtament; And yet we willingly grant that particular churches of equall power, p. 32may in ſome caſes appointed by Chriſt, meet together by themſelves, or by their meſſengers in a Synod, and may perform ſundry acts of power there, as hath been ſhewed above. But the officers themſelves, and all the Brethren members of the Synod; yea, and the Synods themſelves, and all the power they put forth, they are all of them primarily given to the ſeverall churches of particular Congregations, either as the firſt ſubject in whom they are reſident, or as the firſt object about whom they are converſant, and for whoſe ſake they are gathered and imployed.

II. Propoſ. The Apoſtles of Chriſt were the firſt ſubject of Apoſtolicall power; Apoſtolicall power ſtood chiefly in two things: Firſt, in that each Apoſtle had in him all miniſteriall power of all the officers of the Church. They by vertue of their office might exhort as Paſtors, 1 Tim. 2.1. teach as Teachers, 1 Tim. 2.7. rule as Rulers. 2 Tim. 4.1. receive and diſtribute the oblations of the Church as Deacons, Act. 4.35. yea, any one Apoſtle or Euangeliſt carried about with him the liberty and power of the whole Church; and therefore might Baptize; yea, and cenſure an offender too, as if he had the preſence and concurrence of the whole Church with him. For we reade that Philip baptized the Eunuch without the preſence of any Church, Act. 8.38. And that Paul himſelf excommunicated Alexander, 1 Tim. 1.20. and it is not mentioned that hee took the conſent of any Church or Presbyterie in it. It is true indeed, where he could have the conſent and concurſe of the Church and Presbyterie in exerciſe of any act of church-power, he willingly took it, and joyned with it, as in the ordination of Timothy (2 Tim. 1.6. with 1 Tim. 4.14.) and in the excommunication of the inceſtuous Corinthian, 1 Cor. 5.4, 5. But when both himſelf and the perſon to be baptized, or ordained, or excommunicated, were abſent and diſtant from all churches, the Apoſtles might proceed to put forth their power in the adminiſtration of any church act without them. The amplitude and plenitude of power, which they received immediately from Chriſt, would beare them out in it. As my Father ſent me (ſaith Chriſt) to wit, with amplitude and plenitude of ſoveraigne power, ſo ſend I you (with like amplitude and plenitude of miniſteriall power) Joh. 20.21.

2. Apoſtolicall power extended it ſelf to all churches, as much as to any one. Their line went out into all the world, (Pſal. 19.4. compared with Rom. 10.) And as they received commiſſion to preach and p. 33baptize in all the world, Mat. 28.19. So they received charge to feed the flock of Chriſts Sheep and Lambs (which implyeth all acts of Paſtorall government over all the Sheep and Lambs of Chriſt) Joh. 21.15, 16, 17. Now this Apoſtolicall power, centring all church-power into one man, and extending it ſelf forth to the circumference of all churches, as the Apoſtles were the firſt ſubject of it, ſo were they alſo the laſt; Nevertheleſſe that ample and univerſall latitude of power, which was conjoyned in them, is now divided even by themſelves amongſt all the churches, and all the officers of the churches reſpectively, the officers of each church attending the charge of the particular church cōmitted to them, by vertue of their office, and yet none of them neglecting the good of other churches, ſo far as they may be mutually helpfull to one another in the Lord.

III. Propoſ. When the church of a particular congregation walketh together in the truth and peace, the Brethren of the church are the firſt ſubject of church-liberty, and the Elders thereof of church-authority; and both of them together are the firſt ſubject of all church-power needfull to be exerciſed within themſelves, whether in the election and ordination of officers, or in the cenſure of offenders in their own body.

Of this Propoſition there be three Branches: 1. That the Brethren of a particular church of a Congregation, are the firſt ſubjects of church-liberty: 2. That the Elders of a particular church, are the firſt ſubjects of church-authority: 3. That both the Elders and Brethren, walking and joyning together in truth and peace, are the firſt ſubjects of all church-power, needfull to be exerciſed in their own body.

Now that the key of church-priviledge or liberty is given to the Brethren of the church, and the key of rule and authority to the Elders of the church, hath been declared above, in Chapt. 3. But that theſe are the firſt ſubjects of theſe keys; and firſt the church, the firſt ſubject of liberty, may appeare thus.

From the removall of any former ſubject of this power or liberty, from whence they might derive it. If the Brethren of the congregation were not the firſt ſubject of their church-liberty, then they derived it either from their own Elders, or from other churches. But they derived it not from their own Elders: for they had power and liberty to chooſe their own Elders, as hath been ſhewed above, and therefore they had this liberty before p. 34they had Elders, and ſo could not derive it from them.

Nor did they derive it from other particular churches. For all particular churches are of equall liberty and power within themſelves, not one of them ſubordinate to another. Wee reade not in Scripture, that the Church of Corinth, was ſubject to that of Epheſus, nor that of Epheſus to Corinth; no, nor that of Cenchrea to Corinth, though it was a church ſituate in their vicinity.

Nor did they derive their liberty from a Synod of churches. For we found no foot-ſtep in the pattern of Synods, Act. 15. that the Church of Antioch borrowed any of their liberties from the Synod at Jeruſalem. They borrowed indeed light from them, and decrees, tending to the eſtabliſhment of truth and peace. For upon the publiſhing of the decrees of that Synod, the Churches were eſtabliſhed in the faith (or truth) Act 16.4, 5. and alſo in conſolation and peace, Act. 15.31, 32. but they did not borrow from them any church-liberty at all.

2. Now, the ſecond branch of the Propoſition was, That the Elders of the church of a particular Congregation, are the firſt ſubject of rule or authority, in that church (or congregation) over which the Holy Ghoſt hath made them over-ſeers.

1. From the charge of rule over the Church committed to them immediatly from Chriſt: For though the Elders be choſen to their office by the church of Brethren, yet the office it ſelf is ordained immediatly by Chriſt, and the rule annexed to the office, is limited by Chriſt only. If the Brethren of the church ſhould elect a presbyterie to be called by them in the Lord, this will not excuſe the Preſbyters in their neglect of rule, either before the Lord, or to their own conſciences. For thus runneth the Apoſtles charge to the Elders of Epheſus, (Act. 20.28.) Take heed to your ſelves, and to the whole flock, over which the Holy Ghoſt hath made you over-ſeers.

2. The ſame appeareth from the gift of rule, required eſpecially in an Elder, without which they are not capable of election to that office in the church, 1 Tim. 3, 4, 5. He muſt be one that is able to rule well his own houſe, or elſe how ſhall he order the church of God? The like gift of rule is not neceſſary to the admiſſion of a member into the church, as to the election of an Elder: If a private brother be not ſo well able (through weakneſſe in prudence or courage) to rule his own houſe, it will not juſtly debarre him from entrance into the church; but the like defect will juſtly debar a man from election to the office of an Elder. Neither hath God given a ſpirit of p. 35rule and government ordinarily to the greater part of the body of the brethren: and therefore neither hath he given them the firſt Receit of the key of Authoritie, to whom he hath not given the gift to employ it.

If it be objected; How can the brethren of the Church inveſt an Elder with rule over them, if they had not power of rule in themſelves to communicate to him?

Anſ. They inveſt him with rule, partly by chuſing him to the office which God hath inveſted with rule, partly by profeſſing their own ſubjection to him in the Lord: we by the rule of Relatives doth neceſſarily inferre, and preferre the authoritie of the Elders over them. For in yeelding ſubjection, they either ſet up, or acknowledge Authoritie in him, to whom they yeeld ſubjection.

Ob. 2. The body of the Church is the Spouſe of Chriſt, the Lambs wife, and ought not the wife to rule the ſervants and ſtewards in the houſe, rather then they her? Is it not meet that the keyes of Authoritie ſhould hang at her girdle rather then at theirs?

Anſw. There is a difference to be put between Queens, Princeſſes, Ladies of great Honor, (ſuch as the Church is to Chriſt, Pſal. 45.9.) and Countrey huſwives, poore mens wives. Queens and great perſons have ſeverall offices and officers for every buſineſſe and ſervice about the houſe, as Chamberlains, Stewards, Treaſurers, Comptrollers, Vſhers, Bayliffs, Groomes, and Porters, who have all the authoritie of ordering the affairs of their Lords houſe in their hands. There is not a key left in the Queens hand of any office, but onelyonly of power and libertie to call for what ſhe wanteth according to the Kings royall allowance: which if ſhe exceed, the officers have power to reſtrain her by order from the King. But countrey huſwives, and poore mens wives, whoſe husbands have no Officers, Bayliffs or Stewards, to overſee and order their eſtates, they may carry the keyes of any office at their own girdles, which the husband keepeth not in his own hand. Not becauſe poore huſwives have greater authoritie in the houſe then Queens; but becauſe of their poverty and mean eſtate, they are fain to be in ſtead of many ſervants to their husbands.

Obj. 3. The whole body naturall, is the firſt ſubject of all the naturall power of any member in the body; as the facultie of ſight is firſt in the body, before in the eye.

Anſw. It is not in the myſticall body (the Church) in all reſpects alike, as in the naturall body. In the naturall body there be all the p. 36faculties of each part actually inexiſtent, though not exerting or putting forth themſelves, till each member be articulated and formed. But in the body of the Church of Brethren it is not ſo. All the ſeverall functions of Church power, are not actually inexiſtent in the body of Brethren, unleſſe ſome of them have the gifts of all the officers, which often they have not, having neither Presbyters, nor men fit to be Presbyters. Now if the power of the Presbytery were given to a particular Church of Brethren, as ſuch, primo & per ſe, then it would be found in every particular Church of Brethren. For a Quatenus adomnia valet conſequentia.

Obj. 4. But it is an uſuall tenent in many of our beſt Divines, that the government of the Church is mixt of a Monarchy, an Ariſtocracie, and a Democracy. In regard of Chriſt the head, the government of the Church is ſoveraigne and monarchicall. In regard of the Rule by the Presbytery, it is ſtewardly and Ariſtocraticall: in regard of the peoples power in elections and cenſures, it is Democraticall: which argueth, the people have ſome ſtock of foreign, power and authority in the government of the Church.

Anſw. In a large ſenſe, Authority after a ſort, may be acknowledged in the people. As 1. when a man acteth by counſell according to his own diſcerning freely, he is then ſaid to be foreign, Dominus ſui actus. So the people in all the acts of liberty which they put forth are Domini ſui actus, Lords of their own action.

2. The people by their acts of liberty, as in election of officers, and concurrency in cenſure of offenders, and in the Determination and Promulgation of Synodall acts; they have a great ſtroke or power in the ordering of Church affairs, which may be called foreign, or poteſtas, a POWER, which many times goeth under the name of rule or authoritie, but in proper ſpeech it is rather a priviledge or liberty then authoritie, as hath been opened above in Chap. 3. For no act of the peoples power or liberty doth properly bind, unleſſe the authoritie of the Presbytery concur with it.

3. A third argument whereby it may appear that the Elders of a particular Church are the firſt ſubject of authoritie in that Church, is taken from the like removall of other ſubjects, from whence they might be thought to derive their authoritie, as was uſed before to prove the Church of Brethren was the firſt ſubject of their own libertie in their own Congregation. The Elders of Churches are never found in Scripture to derive their authority which they exerciſe in their own congregation, either from the Elders of other Churches, p. 37or from any Synod of Churches. All particular Churches and all the Elders of them are of equall power, each of them reſpectively in their own Congregations. None of them call others their Rabbies, or Maſters, or Fathers (in reſpect of any authoritie over them) but all of them own and acknowledge one another as fellow Brethren, Matth. 23.8, 9, 10.

And though in a Synod they have received power from Chriſt, and from his preſence in the Synod, to exerciſe Authoritie in impoſing burthens (ſuch as the holy Ghoſt layeth) upon all Churches whoſe Elders are preſent with them, Act. 15.28. (for the Apoſtles were Elders in all Churches) yet the Elders of every particular Church, when they walk with the brethren of their own Church in light and peace, they need not to derive from the Synod any power to impoſe the ſame, or the like burthens upon their owne Churches. For they have received a power and charge from Chriſt, to teach and command with all authoritie the whole counſell of God unto their people. And the people diſcerning the light of the truth delivered, and walking in peace with their Elders, they readily yeeld obedience to their Over-ſeers, in whatſoever they ſee and hear by them commended to them from the Lord.

3. Now we come to the third branch of the third Propoſition, which was this. That the Church of a particular congregation, Elders and Brethren walking and joyning together in truth and peace, are the firſt ſubject of all Church-power, needfull to be exerciſed within themſelves, whether in the election or ordination of officers, or in the cenſure of offenders in their own body.

The truth hereof may appear by theſe Arguments. 1 In point of ordination. From the compleat integritie of a Miniſters calling (oven to the ſatisfaction of his own and the peoples conſcience) when both the Brethren and the Elders of the particular Church whereto he is called, have put forth the power which belongeth to them about him. As, when the Brethren of the Church have choſen him to office, and the Presbyterie of the Church have laied their hands upon him: and both of them in their ſeverall acts have due reſpect to the inward miniſteriall gifts whereunto God hath furniſhed him: he may then look at himſelf as called by the holy Ghoſt, to exerciſe his talents in that office amongſt them, and the people may and ought to receive him, as ſent of God to them.

What defect may be found in ſuch a call, when the Brethren exerciſe their lawfull libertie, and the Elders their lawfull authority, p. 38in his ordination, and nothing more is required to the compleat integritie of a Miniſters calling? If it be ſaid there wanted impoſition of hands by the Biſhop, who ſucceedeth in the place of Timothy and Titus, whom the Apoſtle Paul left the one in Epheſus, the other in Crete, to ordain Elders in many Churches. Tit. 1.5.

Anſ. Touching ordination by Timothy, and Titus, and (upon pretence of them) by Biſhops, enough hath been ſaid by many godly learned heretofore, eſpecially of later times.

The ſumme cometh to theſe concluſions. 1 That Timothy and Titus did not ordain Elders in many Churches, as Biſhops, but as Evangeliſts. Timothy is expreſly termed an Evangeliſt, 2 Tim. 4.5. And Titus is as clearly decyphered to be an Evangeliſt as Timothy, by the characters of an Evangeliſt, which either Scripture holdeth forth, or Euſebius noteth in his Eccleſiaſt. hiſtor. lib. 3. cap. 37. Gr. cap. 31. Lat. Not to be limited to a certain Church, but to follow the Apoſtles, finiſhing their work in planting and watering Churches, where they came. They did indeed ordain officers where they wanted, and exerciſed juriſdiction (as the Apoſtles did) in ſeverall Churches; yet with the reſt of the Presbyterie, and in the preſence of the whole Church, 1 Tim. 5. But for the continuance of this office of an Evangeliſt in the Church, there is no direction in the Epiſtles either to Timothy or Titus, or any where elſe in Scripture.

2. Concluſion. Thoſe Biſhops whoſe callings or offices in the Church, are ſet forth in thoſe Epiſtles to be continued; they are altogether Synonyma with Presbyters. Tit. 1.5, 7. 1 Tim. 3.1. to 7.

3. Concluſ. We read of many Biſhops to one Church, Phil. 1.1. Act. 14.23. and Chap. 20.17, 28. Tit. 1.5.7. but not of many Churches (much leſſe all the Churches in a large Dioceſſe) to one Biſhop.

4. Concluſ. There is no tranſcendent proper work, cut out, or reſerved for ſuch a tranſcendent officer as a Dioceſan Biſhop throughout the New Teſtament. The tranſcendent acts reſerved to him by the Advocates of Epiſcopacie, are Ordination and Iuriſdiction. Now both theſe are acts of Rule. And Paul to Timothy acknowledgeth no Rulers in the Church above Paſtors and Teachers, who labour in word and doctrine, but rather Paſtors and Teachers above them. The Elders (ſaith he) that rule well, are worthy of double honour, but eſpecially they that labour in word and doctrine. 1. Tim. 5.17.

5 Concluſ. When after the Apoſtles times, one of the Paſtors by p. 39way of eminencie was called Biſhop for order ſake, yet for many yeers he did no act of power, but 1 With conſent of the Presbyterie. 2 With conſent, and in the preſence of the people. As is noted out of Euſebius, Eccleſiaſt. Hiſtor. lib. 6. ca. 43. Gr. ca. 35. Lat. Cyprian Epiſt. lib. 3. Epiſt. 10. & lib. 1. Epiſt 3. Caſanb. adverſus Baronium, exercitat. 15. num. 28.

When it is alledged out of Hiereme to confirm the ſame, that in the primitive times, Communi Presbyterorum conſilie, Eceleſiae gubernabantur. It is a weak and poore evaſion, to put it off with obſerving, that he ſaith, Communi Presbyterorum conſilie, not authoritate. For 1. No authoritie is due to Presbyters over the Biſhop or Paſtor, no more then to the Paſtor over them. They are foreign, fellow-Elders, and coequall in authoritie. And 2. when Hiereme ſaith, The Churches were governed by the common counſell, but all with it, elſe it might be ſaid, the Biſhop governed the Churches with the common counſell of Presbyters, to wit, asked, but not followed. And that would imply a contradiction to Hieronus teſtimonie, to ſay the Churches were governed by the ſole authoritie of Biſhops, and yet not without asking the common counſell of the Presbyters. For in asking their counſell, and not following it, the Biſhop ſhould order and govern the Churches againſt their counſell. Now that the Churches were governed by the common counſell of Presbyters, and againſt the common counſell of Presbyters, are flat contradictories.

2. For a ſecond Argument, to prove that the Brethren of the Church of a particular congregation, walking with their Elders in truth and peace, are the firſt ſubject of all that Church power which is needfull to be exerciſed in their own body: It is taken

From their indiſpenſable and independent power in Church cenſures. The cenſure that is ratified in heaven cannot be diſpenſed withall, nor reverſed by any power on earth. Now the cenſure that is adminiſtred by the Church of a particular congregation, is ratified in Heaven. For ſo ſaith the Lord Ieſus touching the power of Church cenſures, Matth. 18 17, 18. If the offender refuſe to hear the Church, let him be to thee as a heathen and a Publican. Verily I ſay unto you Whatſoever ye ſhall bind onearth, ſhall be bound in Heaven: and whatſoever ye ſhall looſe on earth, ſhall be looſed in heaven.

Againſt this Argument from this Text many objections are wont to be made, but none that will hold.

p. 40Object. 1. By Church in Mat. 18.17. is not meant the Chriſtian Church (for it was not yet extant, nor could the Apoſtles then have underſtood Chriſt if he had ſo meant) but the Jewiſh church, and ſo he delivereth their cenſure, in a Jewiſh phraſe; to account a man as an Heathen and a Publican.

Anſw. 1. The Chriſtian Church, though it was not then extant, yet the Apoſtles knew as well what he meant by Church in Mat. 18.17. as they underſtood what he meant by building his Church upon the Rock in Mat. 16.18. It was enough the Apoſtles looked for a Church which Chriſt would gather, and build upon the confeſſion of Peters faith; and being built, ſhould be indued with heavenly power in their cenſures, which they more fully underſtood afterwards, when having received the Holy Ghoſt, they came to put theſe things in practice.

Anſw. 2. The alluſion in the Church-cenſure to the Jewiſh cuſtome, in accounting a man as an Heathen and Publican, doth not argue that Chriſt directeth his Diſciples to complain of ſcandals to the Jewiſh Synagogues; but only directeth them how to walk towards obſtinate offenders, excommunicate by the Chriſtian church, to wit, to walk towards them, as the Jews walk towards Heathens, (to wit, denying to them religious communion) and as towards Publicans, with-holding from them familiar civill communion; for ſo the Iews ſaid to Chriſts Diſciples, Why eateth your Maſter with Publicans and Sinners?

Anſw. 3. It is not credible, that Chriſt would ſend his Diſciples to make complaint of their offences to the Iewiſh Synagogues:

For, firſt, Is it likely he would ſend his Lambs and Sheep, for right and healing, unto Wolves and Tigres? Both their Sanhedrim, and moſt of their Synogogues were no better. And if here and there ſome Elders of their Synagogues were better affected, yet how may it appear that ſo it was, where any of themſelves dwelt? And if that might appear too, yet had not the Iews already agreed; That if any man did confeſſe Chriſt, he ſhould be caſt out of the Synagogues, Joh. 9.22.

Object. 2. Againſt the argument from this Text, it is objected; That by the Church is meant the Biſhop, or his Commiſſary?

Anſw. 1. One man is not the Church.

If it be ſaid, one man may repreſent a church; the reply is ready: one man cannot repreſent the Church, unleſſe he be ſent forth by the Church; but ſo is neither the Biſhop nor his Commiſſary. They p. 41not for them, but they come unſent for, (like water into a Ship) chiefly for the terror of the ſervants of Chriſt, and for the incouragement of the prophane. And though ſome of Chriſts ſervants have found ſome favour from ſome few of Biſhops, (men of more learning and ingenuity) yet thoſe Biſhops have found the leſſe favour themſelves from their fellow-Biſhops.

Anſw. 2. The Biſhop ordinarily is no member of the Church of that congregation, where the offence is committed, and what is his ſatisfaction to the removall of the offence given to the Church?

Anſw. 3. The new Teſtament acknowledgeth no ſuch ruler in the Church, as claimeth honour above the Elders that labour in word and Doctrine, 1 Tim. 5.17.

Object. 3. To tell the Church, is to tell the Presbyterie of the Church.

Anſw. 1. We deny not, The offence is to be told to the Presbyterie; yet not to them as the Church, but as the guides of the church, who, if upon hearing the cauſe, and examining the witneſſes, they finde it ripe for publike cenſure, they are then to propound it to the Church, and to try and cleer the ſtate of the cauſe before the church, that ſo the church diſcerning fully the nature and quality of the offence may conſent to the judgement and ſentence of the Elders againſt it, to the confuſion of the offender; and the publike edification of them all, who hearing and fearing, will learn to beware of the like wickedneſſe.

Anſw. 2. The Church is never put for the Presbyterie alone (throughout the new Teſtament) though ſometime it be put expreſly for the Fraternity alone, as they are diſtinguiſhed from the Elders and Officers, Act. 15.22. and therefore Tell the Church, cannot be meant Tell the Presbyterie alone.

Object. In the old Teſtament, the Congregation is often put for the Elders and Rulers of the Congregation.

Anſw. Let all the places alledged be examined, and it will appeare, that in matters of judgement, where the Congregation is put for the Elders and Rulers, it is never meant (for ought we can finde) of the Elders and Rulers alone, ſitting apart, and retired from the Congregation; but ſitting in the preſence of the Congregation, and hearing and judging cauſes before them: In which caſe, if a ſentence have paſſed from a Ruler, with the diſlike of the Congregation, they have not ſtuck to ſhew their diſlike, ſometime by proteſting openly againſt it (as 1 Sam. 14.44, 45.) ſometime by refuſing p. 42to execute it. (1 Sam. 22.16, 17.) And what the people of the Congregation lawfully did in ſome caſes, at ſome times, in waving and counterpoizing the ſentence of their Rulers, the ſame they might and ought to have done in the like caſes at any time. The whole Hoſt or Congregation of Iſrael might proteſt againſt an unrighteous illegall ſentence; and a part of the Congregation, who diſcerned the iniquity of a ſentence, might juſtly withdraw themſelves from the execution of it.

Object. 4. When Chriſt ſaid Tell the Church, hee meant a Synodicall or Claſſicall aſſembly of the Presbyters of many Churches. For it was his meaning and purpoſe in this place, to preſcribe a rule for the removing of all ſcandals out of the Church, which cannot be done by telling the Church of one Congregation; for what if an Elder offend; yea, what if the whole Presbytery offend? The people or Brethren have not power to judge their Judges, to rule their Rulers. Yea, what if the whole Congregation fall under an offence (as they may do, Lev. 4.13.) a Synod of many Presbyters may reform them, but ſo cannot any one Congregation alone; if the Congregation that gave the offence ſtand out in it.

Anſw. 1. Reſerving due honour to Synods rightly ordered, or (which is all one) a Claſſis or Convention of Presbyters of particular churches, we do not finde that a Church is any where put for a Synod of Presbyteries. And it were very incongruous in this place: For though it be faid a particular Congregation cannot reach the removall of all offences; ſo it may be as truly ſaid, that it were unmeet to trouble Synods with every offence that falleth out in a Congregation; Offences fall out often, Synods meet but ſeldome; and when they do meet, they finde many more weighty imployments, then to attend to every offence of every private brother. Beſides, as an whole particular Congregation may offend, ſo may a generall Aſſembly of all the Presbyters in a Nation offend alſo: For generall Councels have erred; and what remedy ſhall be found to remove ſuch errors and offences out of this Text? Moreover, if an offence be found in a Brother of a Congregation, and the Congregation be found faithfull and willing to remove it by due cenſure; why ſhould the offence be called up to more publike judicature, and the plaiſter made broader than the ſore?

Again, If an Elder offend, the reſt of the Presbytery with the Congregation joyning together, may proceed againſt him, (if they cannot otherwiſe heal him) and ſo remove the offence p. 43from amongſt them. If the whole Presbyterie offend, or ſuch, a part as will draw a party and a faction in the Church with them their readieſt courſe is, to bring the matter then to a Synod. For though this place in Matthew direct not to that; yet the Holy Ghoſt leaveth us not without direction in ſuch a caſe, but giveth us a pattern in the church of Antioch, to repaire to a Synod. And the like courſe is to be taken in the offence of a whole Congregation, if it be perſiſted in with obſtinacy. Neither is it true which was ſaid, that it was the purpoſe of Chriſt in Mat. 18.17. to preſcribe a rule for the removall of all offences out of the Church; but only of ſuch private and leſſe hainous offences, as grow publike and notorious only by obſtinacy of the offenders: For if offences be haynous and publike at firſt, the Holy Ghoſt doth not direct us to proceed in ſuch a generall courſe from a private admonition by one brother alone, and then to a ſecond, by one or two more, and at laſt, to tell it to the Church. But in ſuch a caſe the Apoſtle giveth another rule, (1 Cor. 5.11.) to caſt an haynous notorious offender, both out of church-communion, and private familiar communion alſo.

Object. 5. The Church here ſpoken of, Mat. 18.17. is ſuch an one, as whereto a complaint may orderly be made: But a complaint cannot be orderly made to a multitude, ſuch as an whole Congregation is.

Anſw. And why may not a complaint be orderly made to a whole multitude? The Levite made an orderly conplaint to a greater multitude, then 400. particular Congregations are wont to amount to, Jud. 20.1, 2, 3, 4, &c.

Object. 6. The Church here to be complained of meeteth with authority, (for cenſures are adminiſtred with authority) but the church of a particular Congregation meeteth with humility, to ſeek the face and favour of God.

Anſw. Humility to God may well ſtand with authority to men. The 24. Elders (who repreſent the growne heyres of the Church of the new Teſtament) they are ſaid in Church-aſſemblies to ſit upon thrones with crownes on their heads, Rev. 4.4. yet when they fall down to worſhip God and the Lamb, they caſt down their crownes at his feet, v. 10.

Object. 7. In the church of a particular Congregation, a woman may not ſpeak: but in this Church here ſpoken of, they may ſpeak; for they may be offenders, and offenders muſt give an account of their offences.

p. 44Anſw. When the Apoſtle forbiddeth women to ſpeak in the church, he meaneth, ſpeaking partly by way of authority, as in publike praying or propheſying in the Church, (1 Tim. 2.12.) partly by way of bold inquiry, in asking queſtions publikely of the Prophets in the face of the Church, 1 Cor. 14.34. But to anſwer it: If the whole Congregation have taken juſt offence at the open ſin of a woman, ſhe is bound as much to give ſatisfaction to the whole Congregation, as well as to the Presbyterie.

Object. 8. When Schiſmes grew to be ſcandalous in the Church of Corinth, the houſhold of Chloe told not the whole Congregation of it, but Paul, 1 Cor. 1.11.

Anſw. The contentions in the Church of Corinth were not the offence of a private brother, but of the whole church. And who can tell whether they had not ſpoken of it to the Church before? But whether thay had or no, the example only argueth, that Brethren offended with the ſins of their brethren, may tell an Elder of the church of it, that he may tell it to the Church, which no man denyeth. Paul was an Elder of every church of Chriſt, as the other Apoſtles were, as having the government of all the churches committed to them all.

Having thus (by the help of Chriſt) cleered this Text in Mat. 18.17. from variety of miſconſtructions, (which not the obſcurity of the words, but the eminency of the gifts, and worth of Expoſitors hath made difficult) Let us adde an argument or two more to the ſame purpoſe, to prove, that the Church of a particular Congregation, fully furniſhed with officers, and rightly walking in judgement and peace, is the firſt ſubject of all Church-authority, needfull to be exerciſed within their own body.

3. A third argument to prove this, is uſually and juſtly taken from the practice and example of the Church of Corinth, in the excommunication of the inceſtuous Corinthian, 1 Cor. 5.1. to 5.

Obj. 1. The excommunication of the inceſtuous Corinthian, was not an act of judiciall authority in the church of Corinth, whether Elders or Brethren, but rather an act of ſubjection to the Apoſtle, publiſhing the ſentence, which the Apoſtle had before decreed and judged: for (ſaith the Apoſtle) I though abſent in body, yet preſent in ſpirit, have judged already, concerning him that hath done this deed, &c.

Anſw. 1. Though Paul (as a chiefe Officer of every church) judged before-hand the excommunication of the inceſtuous Corinthian: p. 45yet his judgement was not a judiciall ſentence, delivering him to Satan, but a judicious doctrine and inſtruction, teaching the Church what they ought to do in that caſe.

2. The act of the church in Corinth in cenſuring the inceſtuous perſon, was indeed an act of ſubjection to the Apoſtles divine doctrine and direction (as all church-cenſures, by whomſoever adminiſtred, ought to be acts of ſubjection to the word of Chriſt) but yet their act was a compleat act of juſt power, (even an act of all that liberty and authority which is to be put forth in any cenſure.) For, firſt they delivered him to Satan, in the name of the Lord Jeſus, and with the power of the Lord Jeſus, v. 4. and that is the higheſt power in the Church. Secondly, the ſpirit of Paul, that is, his Apoſtolike ſpirit was gathered together with them, in delivering and publiſhing the ſentence; which argueth, both his power and theirs was co-incident and concurrent in this ſentence. Thirdly, the holy end and uſe of this ſentence argueth the heavenly power from whence it proceeded. They delivered him to Satan for the deſtruction of the fleſh (that is, for the mortifying of his corruption) that his ſoul might be ſaved in the day of the Lord Jeſus. Fourthly, when his ſoul came to be humble and penitent by the means of this ſentence, Paul intreateth the church to releaſe and forgive him, 2 Cor. 2.6. to 10. Now ejuſdem poteſtatis eſt ligare & ſolvere, claudere & aperire.

Object. 2. All this argueth no more, but that ſome in the church of Corinth had this power (to wit, the Presbytery of the church, but not the whole body of the people) to excommunicate the offender.

Anſw. 1. If the Presbyterie alone had put forth this power, yet that ſufficeth to make good the Propoſition, that every church furniſhed with a presbyterie, and proceeding righteouſly and peaceably, they have within themſelves ſo much power as is requiſite, to be exerciſed within their own body.

Anſw. 2. It is apparent by the Text, that the Brethren concurred alſo in this ſentence, and that with ſome act of power, to wit, ſuch power as the want of putting it forth, retarded the ſentence, and the putting of it forth was requiſite to the adminiſtration of the ſentence.

For, firſt, the reproofe for not proceeding to ſentence ſooner, is directed to the whole church, as well as to the Presbyterie; They are all blamed for not mourning, for not putting him away, for being puffed up rather, 1 Cor. 5.2.

p. 462. The commandment is directed to them all, when they are gathered together, (and what is that but to a Church meeting?) to proceed againſt him. 1 Cor. 5.4. In like ſort, in the end of the Chapter he commandeth them all, Put away therefore from among you that wieked perſon, v. 13.

3. He declareth this act of theirs in putting him out, to be a judiciall act, v. 12. Do you not judge them that are within? Say that the judgement of authoritie be proper onelyonly to the Presbytery, yet the judgement of diſcretion (which as concurring in this act with the Presbytery hath a power in it (as was ſaid) may not be denyed to the Brethren: for here is an act of judgement aſcribed to them all: which judgement in the Brethren he eſteemeth of it ſo highly, that from thence he taketh occaſion to adviſe the members of the Church, to refer their differences even in civill matters, to the judgement of the Saints or Brethren. Know ye not (ſaith he) that the Saints ſhall judge the world? yea the Angels? 1 Cor. 6.1, 2, 3. how much more the things of this life? Yea rather then they ſhould go to Law, and that before Infidels, in any caſe depending betweene Brethren, he adviſeth them rather to ſet up the meaneſt in the Church to hear and judge between them, 1 Cor. 6.4.

4. When the Apoſtle directeth them upon the repentance of an offender, to forgive him, 2 Cor. 2.4, to 10. he ſpeaketh to the Brethren, as well as to their elders to forgive him. As they were all (the Brethren as well as the Elders) offended with his ſin: ſo it was meet they ſhould all a like be ſatisfied, and being ſatisfied ſhould forgive him: the Brethren in a way of brotherly love and Church-conſent, as well as the Elders, by ſentencing his abſolution and reſtitution to the Church.

3. Obj. But was not this Church of Corinth (who had all this power) a metropolis, a mother Church of Achaia, in which many Preſbyteries, from many Churches in the villages were aſſembled to adminiſter this cenſure?

Anſ. No ſuch thing appeareth from the ſtory of the Church of Corinth, neither in the Acts (Act. 18.) nor from either of the Epiſtles … Corinthians. True it is, Corinth was a mother-city, but not a Mother-Church to all Achaia: and yet it is not unlikely that other Churches in that region, might borrow much light from their gifts; for they abounded, and were enriched with variety of all gifts, 1 Cor. …. …. But yet that which the Apoſtle calleth the Church of Corinth, … the whole Church was no larger, then was wont to meet together p. 47in one place, one congregation, 1 Conrinth. 14.23.

A fourth and laſt Argument to prove the Propoſition, that every Church ſo furniſhed with officers (as hath been ſaid) and ſo carried on in truth and peace, hath all Church power needfull to be exerciſed within themſelves, is taken from the guilt of offence, which lieth upon every Church, when any offence committed by their members lyeth uncenſured and unremoved. Chriſt hath ſomething againſt the Church of Pergamus, for ſuffering Balaam and the Nicolaitans, Revel. 2.14, 15. and ſomething againſt the Church of Thyatira, for ſuffering Jezabel. Now if theſe Churches had not either of them ſufficient power to purge out their own offenders, why are they blamed for toleration of them? yea, why are not the neighbour Churches blamed for the ſins of theſe Churches? But we ſee, neither is Pergamus blamed for tolerating Jezabel, nor Thyatira for tolerating Balaam, nor Smyrna for tolerating either. Indeed what Chriſt writeth to any one Church, his Spirit calleth all the Churches to hearken unto, and ſo he doth our Churches alſo at this day: not becauſe he blamed them for the toleration of ſins in other Churches, but becauſe he would have them beware of the like remiſſeneſſe in tolerating the like offences amongſt themſelves: and alſo would provoke them to obſerve notorious offences amongſt their Siſter-Churches, and with brotherly love and faithfulneſſe to admoniſh them thereof.

It is an unſound body that wanteth ſtrength to purge out his own vicious and malignant humours. And every Church of a particular congregation, being a bodie, even a body of Chriſt in it ſelf, it were not for the honour of Chriſt, nor of his body, if when it were in a ſound and athletick conſtitution, it ſhould not have power to purge it ſelf of its own ſuperfluous and noyſome humors.

IV. Propoſition. In caſe a particular Church be diſturbed with error or ſcandall, and the ſame maintained by a faction amongſt them. Now a Synod of Churches, or of their meſſengers, is the firſt ſubject of that power and authoritie, whereby error is judicially convinced and condemned, the truth ſearched out, and determined, and the way of truth and peace declared and impoſed upon the Churches.

The truth of this Propoſition may appear by two Arguments.

1. Argum. From the want of power in ſuch a particular church to paſſe a binding ſentence, where error or ſcandall is maintained by a faction; For the promiſe of binding and looſing which is made to p. 48a particular church, Mat. 18.18. is not given to the church, when it is leavened with error and variance. It is a received maxime, Clavis errans non ligat; and it is as true, Eccleſia litigans not ligat: And the ground of both ariſeth from the eſtate of the Church, to which the promiſe of binding and looſing is made, Mat. 18.17, 18. which, though it be a particular church (as hath been ſhewed) yet it is a Church AGREEING together in the name of Chriſt, Mat. 18.19, 20. If there want agreement amongst them, the promiſe of binding and looſing is not given to them: or if they ſhould agree, and yet agree in an error, or in a ſcandall, they do not then agree in the name of Chriſt; For to meet in the name of Chriſt, implyeth, they meet not only by his command and authority, but alſo that they proceed according to his Lawes and Will, and that to his ſervice and glory. If then the church, or a conſiderable part of it fall into error through ignorance, or into faction by variance, they cannot expect the preſence of Chriſt with them, according to his promiſe to paſſe a binding ſentence. And then as they fall under the conviction and admonition of any other ſiſter church, in a way of brotherly love, by vertue of communion of churches; ſo their errors and variance, and whatſoever ſcandals elſe do accompany the ſame, they are juſtly ſubject to the condemnation of a Synod of churches.

2. A ſecond Argument to prove that a Synod is the firſt ſubject of power, to determine and judge errors and variances in particular churches, is taken from the pattern ſet before us in that caſe, Act. 15.1. to 28. when certain falſe Teachers, having taught in the church of Antioch, a neceſſity of circumciſion to ſalvation, and having gotten a faction to take part with them, (as appeareth by the foreign & foreign of Paul and Barnabas againſt them) the church did not determine the caſe themſelves, but referred the whole matter to the Apoſtles and Elders at Jeruſalem, Act. 15.1, 2. Not to the Apoſtles alone, but to the Apoſtles and Elders. The Apoſtles were as the Elders and Rulers of all churches; and the Elders there were not a few, the Believers in Jeruſalem being many thouſands. Neither did the Apoſtles determine the matter (as hath been ſaid) by Apoſtolicall authority from immediate revelation; but they aſſembled together with the Elders, to conſider of the matter, v. 6. and a multitude of Brethren together with them (v. 12.22, 23.) and after, ſearching out the cauſe by an ordinary means of diſputation, v. 7. Peter cleered it by the witneſſe of the Spirit to his Miniſtery in Cornelius his family; Paul and Barnabas by the like effect of their p. 49Miniſterie among the Gentiles … Iames confirmed the ſame by the teſtimony of the Prophets, wherewith the whole Synod being ſatisfied, they determine of a judiciall ſentence, and of a way to publiſh it by letters and meſſengers; in which they cenſure the falſe Teachers, as troublers of their Church, and ſubverters of their ſoules; they reject the impoſition of circumciſion, as a yoak which neither they nor their fathers were able to beare: they impoſe upon the churches none but ſome neceſſary obſervations, and them by way of that authority which the Lord had given them, v. 28. Which pattern cleerly ſheweth us to whom the key of authority is committed, when there groweth offence and difference in a church. Look as in the caſe of the offence of a faithfull brother perſiſted in, the matter is at laſt judged and determined in a church, which is a Congregation of the faithfull: ſo in the caſe of the offence of the church or congregation, the matter is at laſt judged in a congregation of churches, a Church of churches: for what is a Synod elſe but a Church of churches?

Now, from all theſe former Propoſitions which tend to cleare the firſt ſubject of the power of the keys, it may be eaſie to deduce certain corollaries from thence, tending to clear a parallel Queſtion to this; to wit, In what ſenſe it may, and ought to be admitted, that a church of a particular congregation is independent in the uſe of the power of the keys, and in what ſenſe not? For in what ſenſe the Church of a particular congregation is the firſt ſubject of the power of the keys, in the ſame ſenſe it is independent, and in none other. We taking the firſt ſubject and the independent ſubject to be all one.

1. Corollary. The Church is not independent on Chriſt, but dependent on him for all church-power.

The Reaſon is plain, becauſe he is the firſt ſubject of all church-power by way of ſoveraigne eminency, as hath been ſaid. And therefore the church, and all the Officers thereof; yea, and a Synod of churches is dependent upon him, for all miniſteriall church-power. Miniſtery is dependent upon ſoveraigntie; yea, the more dependent they be upon Chriſt, in all the exerciſe of their church-power, the more powerfull is all their power in all their adminſtrations.

2. Corollary. The firſt ſubject of the miniſteriall power of the keys, though it be independent in reſpect of derivation of power from the power of the ſword to the performance of any ſpirituall p. 50adminiſtration, yet it is ſubject to the power of the ſword in matters which concern the civill peace.

The matters which concern the civill peace, wherein Church-ſubjection is chiefly attended, are of foure ſorts.

1. The firſt ſort be civill matters, foreign the things of this life, as is the diſpoſing of mens goods or lands, lives, or liberties, tributes, cuſtomes, worldly honours, and inheritances. In theſe the Church ſubmitteth, and referreth it ſelf to the civill State. Chriſt as miniſter of the circumciſion, refuſed to take upon him the dividing of Inheritances amongſt Brethren, as impertinent to his calling, Luk. 12.13, 14. His kingdome (he acknowledgeth) is not of this world, Joh. 18.36. Himſelf payed tribute to Ceſar, (Matth. 17.27.) for himſelf and his diſciples.

2. The ſecond ſort of things which concern civill peace, is, the eſtabliſhment of pure Religion, in doctrine, worſhip, and government, according to the word of God: as alſo the reformation of all corruptions in any of theſe. On this ground the good Kings of Iudah, commanded Iudah to ſeek the Lord God of their fathers, and to worſhip him, according to his own ſtatutes and commandments: and the contrary corruptions of ſtrange gods, high places, Images, and Groves, they removed, and are commended of God, and obeyed by the Prieſts and people in ſo doing, 2 Chron. 14.3, 4, 5. 2 Chron. 15.8. to 16. 2 Chron. 17.6. to 9. 2 Chron. 19.3, 4. 2 Chron. 24.4, 5, 6. 8, 9, 10. 2 Chron. 29.3. to 35. 2 Chron. 30.1. to 12. 2 Chron. 34.3. to 33. The eſtabliſhment of pure Religion, and the reformation of corruptions in Religion, do much concerne the civill peace. If Religion be corrupted, there will be warre in the gates, Iudg. 5.8. and no peace to him, that cometh in, or goeth out. 2 Chron. 15.3, 5, 6. But where Religion rejoyceth, the civill State flouriſheth, Hagg. 2.15. to 19. It is true, the eſtabliſhment of pure Religion, and reformation of corruptions pertain alſo to the Churches and Synodicall Aſſemblies. But they go about it onelyonly with ſpirituall weapons, miniſtery of the Word, and Church-cenſures upon ſuch as are under Church-power. But Magiſtrates addreſſe themſelves thereto, partly by commanding, and ſtirring up the Churches and Miniſters thereof to go about it in their ſpirituall way: partly alſo by civill puniſhments upon the wilfull oppoſers, and diſturbers of the ſame. As Iehoſaphat ſent Prieſts and Levites (and them accompanied and countenanced with Princes and Nobles) to preach and teach in the Cities of Iudah, 2 Chron. 17.7, 8, 9. So p. 51Ioſiah put to death the idolatrous Prieſts of the high places, 2 King. 22.20. Nor was that a peculiar duty or priviledge of the Kings of Iudah, but attended to alſo by heathen Princes, and that to prevent the wrath of God, againſt the Realme of the King and his ſons. Ezra 7.23. yea, and of the times of the New Teſtament it is propheſied, that in ſome caſes, capitall puniſhment ſhall proceed againſt falſe Prophets, and that by the procurement of their neereſt kindred. Zach. 13.3. And the execution thereof is deſcribed, Revel. 16.4. to 7. where the rivers and fountains of waters (that is, the Prieſts and Ieſuites, that conveigh the Religion of the Sea of Rome throughout the countreys) are turned to blood, that is, have blood given them to drink, by the civill Magiſtrate.

Nevertheleſſe, though we willingly acknowledge a power in the Civill Magiſtrate, to eſtabliſh and reform Religion, according to the Word of God: yet we would not be ſo underſtood, as if we judged it to belong to the civill power, to compell all men to come and ſit down at the Lords table, or to enter into the communion of the Church, before they be in ſome meaſure prepared of God for ſuch fellowſhip. For this is not a Reformation, but a Deformation of the Church, and is not according to the Word of God, but againſt it, as we ſhall ſhow (God willing) in the ſequell, when we come to ſpeak of the diſpoſition or qualification of Church-members.

3. There is a third ſort of things which concern the civill peace, wherein the Church is not to refuſe ſubjection to the Civill Magiſtrate, in the exerciſe of ſome publick ſpirituall adminiſtrations, which may advance and help forward the publick good of Civill State according to God. In time of warre, or peſtilence, or any publick calamitie or danger lying upon a Common-wealth, the Magiſtrate may lawfully proclaime a Faſt as Iehoſaphat did, 2 Chron. 20.3. and the Churches ought not to neglect ſuch an adminiſtration, upon ſuch a juſt occaſion. Neither doth it impeach the power of the Church to call a Faſt, when themſelves ſee God calling them to publick humiliation. For as Iehoſaphat called a Faſt: ſo the Prophet Joel ſtirreth up the Prieſts to call a Faſt in time of a famine threatning the want of holy Sacrifices, Ioel 1.13, 14.

It may fall out alſo, that in undertaking a warre, or in making a league with a forraine State, there may ariſe ſuch caſes of conſcience, as may require the conſultation of a Synod. In which caſe, or the like, if the Magiſtrate call for a Synod, the Churches are to yeeld him ready ſubjection herein in the Lord. Jehoſaphat though he p. 52was out of his place, when he was in Samaria viſiting an idolatrous King: yet he was not out of his way, when in caſe of undertaking the war againſt Syria, he called for counſell from the mouth of the Lord, by a Councell or Synod of Prieſts and Prophets. 1 King. 22.5, 6, 7.

4. A fourth ſort of thinge, wherein the church is not to refuſe ſubjection to the Civill Magiſtrate, is in patient ſuffering their unjuſt perſecutions without hoſtile or rebellious reſiſtance. For though perſecution of the churches and ſervants of Chriſt will not advance the civill peace, but overthrow it; yet for the church to take up the ſword in her own defence, is not a lawfull means of preſerving the church peace, but a diſturbance of it rather. In this caſe, when Peter drew his ſword in defence of his Maſter, (the Lord Ieſus) againſt an attachment ſerved upon him, by the Officers of the high Prieſts and Elders of the people: our Saviour bade him put up his ſword into his ſheath again; for (ſaith he) all they that take the ſword, ſhall periſh by the ſword, Mat. 27.50, 51, 52. where he ſpeaketh of Peter, either as a private Diſciple, or a church-officer, to whom, though the power of the keys was committed, yet the power of the ſword was not committed. And for ſuch to take up the ſword, though in the cauſe of Chriſt, it is forbidden by Chriſt; and ſuch is the caſe of any particular church or of a Synod of churches. As they have received the power of the keys, not of the ſword, to the power of the keys they may, and ought to adminiſter, but not of the ſword. Wherein nevertheleſſe, we ſpeak of churches and Synods, as ſuch, that is, as church-members, or church-aſſemblies, acting in a church-way, by the power of the keys received from Chriſt. But if ſome of the ſame perſons be alſo betruſted by the civill State, with the preſervation and protection of the Lawes and Liberties, peace and ſafety of the ſame ſtate, and ſhall meet together in a publike civill aſſembly (whether in Councell or Camp) they may there provide by civill power (according to the wholſome lawes and liberties of the countrey) Ne quid Eccleſia, ne quid Reſpublica detrimenti capiat. If King Saul ſwear to put Ionathan to death, the Leaders of the people may by ſtrong hands reſcue him from his fathers unjuſt and illegall fury. 1 Sam. 14.44, 45. But if Saul perſecute David (though as unjuſtly as Ionathan) yet if the Princes and Leaders of the people will not reſcue him from the wrath of the King, David (a private man) will not draw out his ſword in his own defence, ſo much as to touch the Lords anoynted, 1 Sam. 24.4. to 7.

p. 53To conclude this Corollary, touching the ſubjection of churches to the civill State, in matters which concern the civill peace, this may not be omitted, that as the Church is ſubject to the ſword of the Magiſtrate in things which concern the civill peace: ſo the Magiſtrate (if Chriſtian) is ſubject to the keys of the Church, in matters which concern the peace of his conſcience and the kingdome of heaven. Hence it is propheſied by Iſaiah, that Kings and Queens, who are nurſing fathers and mothers to the church, ſhall bow down to the Church, with their faces to the earth, Iſai. 49.23. that is, they ſhall walk in profeſſed ſubjection to the Ordinances of Chriſt in his Church. Hence alſo it is, that David propheſieth of a two-edged ſword, (that is, the ſword of the Spirit, the word of Chriſt) put into the hands of the Saints (who are by calling the Members of the Church) as to ſubdue the nations by the miniſtery of the Word, to the obedience of the Goſpel (Pſal. 149.6, 7.) ſo to binde their Kings with chains, and their Nobles with fetters of iron, to execute upon them the judgement written, (that is, written in the Word) Pſal. 149. v. 8, 9.

3. A third Corollary touching the independency of churches is this, That a church of a particular Congregation, conſiſting of Elders and Brethren, and walking in the truth and peace of the Goſpel, as it is the Firſt ſubject of all Church-power, needfull to be exerciſed within it ſelfe, ſo it is independent upon any other (Church or Synod) for the exerciſe of the ſame.

That ſuch a Church is the firſt ſubject of all church-power, hath been cleered above in the opening the third Propoſition of the firſt ſubject of the power of the keys. And ſuch a church being the firſt ſubject of church-power, is unavoidably independent upon any other church or body for the exerciſe therof, for as hath been ſaid afore, the firſt ſubject of any Accident or Adjunct, is independent upon any other either for the injoying, or for the imploying (the having or the uſing) of the ſame.

4. A fourth Corollary touching the independency of churches is, That a Church fallen into any offence (whether it be the whole church, or a ſtrong party in it) is not independent in the exerciſe of church-power, but is ſubject both to the admonition of any other church, and to the determination and p. 54judiciall ſentence of a Synod for direction into a way of truth and peace.

And this alſo ariſeth from the former diſcourſe. For, if clavis errans non ligat, & Eccleſia litigans non ligat; that is, if Chriſt hath not given to a particular church a promiſe to binde and looſe in heaven, what they binde and looſe on earth, unleſſe they agree together, and agree in his name, then ſuch a church is not independent in their proceedings, as do fail in either. For all the independency that can be claimed is founded upon that promiſe, What yee binde on earth, ſhall be bound in heaven: what yee looſe on earth, ſhall be looſed in heaven, Matth. 18.18. On that promiſe is founded both the independency and ſecurity, and parity alſo of all churches. But if that promiſe be cut off from them, they are like Samſon when his haire was cut off, weak, and ſubject to fall under other men; and yet they fall ſofter then hee did: hee fell into the hands of his enemies, but they fall under the cenſure of their friends. As the falſe Prophet recanting his error did acknowledge, ſo may they: Thus was I wounded in the houſe of my friends, Zach. 13.6. In the houſe of a neighbour-church or two, I was friendly ſmitten with a brotherly admonition, which (like a precious oyle) did not break mine head: and in the houſe of a Synod of churches, I was friendly, yea, brotherly cenſured and healed.

5. A fifth and laſt Corollary ariſing from the former diſcourſe, touching the independency of churches, may be this; Though the church of a particular Congregation, conſiſting of Elders and Brethren, and walking with a right foot in the truth and peace of the Goſpel, be the firſt ſubject of all church-power needfull to be exerciſed within it ſelfe; and conſequently be independent from any other church or Synod in the uſe of it; yet it is a ſafe and whole ſome, and holy Ordinance of Chriſt, for ſuch particular churches to joyn together in holy Covenant or Communion, and conſolation amongſt themſelves, to adminiſter all their church affairs, (which are of weighty, and difficult and common concernment) not without common conſultation and conſent of other churches about them. Now church-affaires of weighty and difficult and common concernment, wee account to be p. 55the election and ordination of Elders, excommunication of an Elder, or any perſon of publick note, and employment: the tranſlation of an Elder from one Church to another, or the like. In which caſe we conceive it ſafe and wholſome, and an holy ordinance to proceed with common conſultation and conſent. Safe, for in multitude of counſellers there is ſafetie (as in civill, ſo in Church affairs) Prov. 11.14. And though this or that Church may be of a good and ſtrong conſtitution, and walk with a right foot in the truth, and peace of the Goſpel: yet all Churches are not in a like athletick plight, and they will be Ioath to call in, or look out for help as much or more then others, though they have more need then others: yea, and the beſt Churches may ſoon degenerate, and ſtand in as much need of help as others, and for want of it may ſink and fall into deep Apoſtaſie, which other Churches might have prevented, had they diſcerned it at firſt.

It is alſo wholſome, as tending to maintain brotherly love, and ſoundneſſe of doctrine in Churches, and to prevent many offences, which may grow up in this or that particular Church, when it tranſacteth all ſuch things within it ſelf without conſent.

It is likewiſe an holy ordinance of Chriſt, as having juſt warrant from a like precedent. The Apoſtles were as much independent from one another, and ſtood in as little need of one anothers help, as Churches do one of 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 p. 56the 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 p. 57propheſies 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 foreign, 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 onelyonly 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, p. 58yea, 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 onelyonly, 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, p. 59in 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, foreign

This is licenſed and entred according to Order.

FINIS.

End of the text · John Cotton, The Keys of the Kingdom of Heaven (1644)