PREFACE

TO

THE AMERICAN EDITION.

IN submitting to the public a new edition of this excellent treatise on Congregationalism, it seems necessary to say something of its learned author, of the circumstances in which it originally appeared, and of the occasion for its republication.

Our limits will not allow the insertion of an extensive Biography, but only of a few of the prominent events in his history. We refer our readers, who desire a more full account of him, to his life by Norton and Mather.

John Cotton was born Dec. 4, 1585, in Derby in England. At thirteen years of age, he entered college at Cambridge, where his distinguished scholarship secured for him, soon after his graduation, the office of lecturer in the University. While he officiated in this capacity, the Spirit or God subdued his pride, and brought his talents and acquisitions into the service of Christ and the Church.

His first sermon, after his conversion, on the duty of repentance, is said to have been a most powerful production, and was honored as the instrument of salvation to some of his fellow students. In the twenty-eighth year of his age he was settled over the established church of Boston in Lincolnshire, where for more than twenty years he was eminently useful and popular, both as a preacher and an instructer of candidates for the gospel ministry.

At length, he was disturbed by the intolerance of the court, and his scruples about conforming to its unrighteous requirements met with insolence and revenge; and for the enormous crime of not kneeling at the sacrament, he was summoned before the Court of High Commission, from which he sought refuge by flight. He came to this country, in company with his personal friends Thomas Hooker and Samuel Stone, in 1633, and soon after his arrival was ordained teacher of the first church in Boston, and colleague with the Rev. John Wilson, who had been the pastor of the church from its organization in 1630. Such was his influence in establishing the order of the churches, and so extensive was his usefulness, that he has been styled the patriarch of New England.

His desire to quell the disorders which his parishioner, Ann Hutchinson, had introduced, and which other heretics had perpetuated, extended and multiplied, and also to systematize and defend Congregationalism, induced him to prepare the present volume. He consigned it to Mr. Thomas Goodwin, his former friend and associate at Cambridge, an eminent scholar and divine, who is said to have been in scriptis in re theologica quamplurimis orbi notus, and who was then pastor of a church in London. He, and Mr. Philip Nye, formerly of Oxford University, but at that time minister of Kimbolton, in Huntingdonshire, both members of the Westminster Assembly, Dissenters and Congregationalists, prepared the introduction which is here published in connection with the Keys, to show the general harmony of opinion among Congregationalists of that day, both in England and America.

Throughout the volume, we have studiously preserved the ancient spelling, punctuation and style, as a curiosity, and from a conviction that our readers would desire to see those ancient worthies in their Puritanic dress and armor. If public patronage afford suitable encouragement, and this volume produces and increases a tendency in the pastors and members of our churches to “ask for the old paths, where is the good way, and” to “walk therein,” we shall be abundantly rewarded for our labor, and may be encouraged to issue other reprints and original works of a similar character.

THE EDITOR.

BOSTON, May 24, 1843.

TO THE

READER.

THE greatest commotions in Kingdomes have for the most part beene raised and maintained for and about Power, and Liberties, of the Rulers, and the Ruled, together with the due bounds and limits of either: And the like hath fallen out in Churches, and is continued to this day in the sharpest contentions (though now the seate of the warre is changed) who should bee the first adequate, and compleat subject of that Church-power, which Christ hath left on earth, how bounded, & to whom committed. This controversie is in a speciall manner the lot of these present times: And now that most parties (that can pretend any thing towards it) have in severall ages had their turns and vicissitudes of so long a possession of it, and their pleas for their severall pretences, have beene so much and so long heard, it may wel be hoped it is neere determining; and that Christ wil shortly settle this power upon the right heires to whom he primitively did bequeathe it.

In those former darker times, this golden Ball was throwne up by the Clergy (so called) alone to runne for among themselves: And as they quietly possessed the name Κληρὸς, the Clergy and of the Church, appropriated to themselves; so answerably all manner of interest in power or cognisance of matters of the Church, was wholly left and quitted to them: whilst the People that then knew not the law, having given up their soules to an implicit faith in what was to be beleeved, did much more suffer themselves to be deprived of all Liberties in Church affaires. This royall donation bestowed by Christ upon his Church, was taken up and placed in so high thrones of Bishops, Popes, Generall Councells, &c. not only farre above these things on earth, the people; but things in heaven also, we meane the Angels & Ministers of the Churches themselves; in so great a remotenesse from the people, that the least right or interest therein, was not so much as suspected to belong to them. But towards these latter times, after many removalls of it downe againe, and this as the issue of many suits againe and againe renued & removed, & upon the sentence (even of whole States) as oft reversed. It hath now in these our dayes been brought so neere unto the people, that they also have begunne to pleade & sue for a portion, & legacy bequeathed them in it. The Saints (in these knowing times) finding that the Key of knowledge hath so farre opened their hearts, that they see with their owne eyes into the substantialls of Godlinesse, and that through the instruction and guidance of their teachers, they are enabled to understand for themselves such other things as they are to joyn in the practice of. They doe therefore further (many of them) begin more then to suspect, that some share in the Key of power should likewise appertain unto them.

It was the unhappinesse of those, who first in these latter times revived this plea of the peoples right, to erre on the other extreame (as it hath ever beene the fate of truth, when it first ariseth in the Church from under that long night of darknes which Antichristianisme had brought upon the world to have a long shadow of errour to accompanie it) by laying the plea and claim on their behalf unto the whole power; & that the Elders set over them did but exercise that power for them, which was properly theirs, and which Christ had (as they contended) radically and originally estated in the people only.

But after that all titles have been pleaded, of those that are content with nothing but the whole, the final judgment and sentence may (possibly) fall to be a sutable & due proportioned distribution & dispersion of this power into severall interests, and the whole to neither part. In Commonwealths, it is a Dispersion of severall portions of power and rights into severall hands, joyntly to concurre and agree in acts and processe of weight and moment, which causeth that healthfull κράσις and constitution of them, which makes them lasting and preserves their peace, when none of al sorts find they are excluded, but as they have a share of concernment, so that a fit measure of power or priviledge, is left and betrusted to them. And accordingly the wisdome of the first Constitutors of Commonwealths is most seen in such a just balancing of power and priviledges, and besides also in setting the exact limits of that which is committed unto each; yea and is more admired by us in this than in their other Lawes; and in experience, a cleare and distinct definement and confinement of all such parcells of power, both of the kind and extent of them, is judged to be as essentially necessary (if not more) than whatever other statutes, that set out the kinds & degrees of crimes or penalties.

So in that Politie or Government by which Christ would have his churches ordered, the right of disposall of the power therein (we humbly suppose) may lie in a due and proportioned allotment and dispersion (though not in the same measure and degree) into divers hands, according unto the severall concernments and interests that each rank in his Church may have; rather than in an entire and sole trust committed to any one man (though never so able) or any one sort or kinde of men or officers, although diversified into never so many subordinations under one another. And in like manner, wee cannot but imagine, that Christ hath been as exact in setting forth the true bounds and limits of whatever portion of power he hath imparted unto any (if wee of this age could attain rightly to discern it) as hee hath been in ordering what kinde of censures, and for what sinnes and what degrees of proceedings unto those censures; which wee find hee hath been punctuall in.

Now the scope which this grave & judicious Author in this his Treatise doth pursue, is, to lay forth the just lines and terriers of this division of Church-power, unto all the severall subjects of it; to the end to allay the contentions now on foot, about it. And in generall hee layes this fundamentall Maxime, that holds in common true of all the particulars, to whom any portion of power can be supposed to be committed: That look whatever power or right any of the Possessours and subjects thereof may have, they have it each, alike immediately (that is, in respect of a mediation of delegation or dependence on each other) from Christ, & so are each, the first subjects of that power that is allotted to them. And for the particular subjects themselves, hee follows that division (in the handling of them) which the controversie itself hath made unto his hands; to wit, 1. What power each single Congregation (which is indowed with a Charter to be a body-politique to Christ) hath granted to it to exercise within itself: And 2. What measure, or rather, kinde of Power Christ hath placed in Neighbour-Churches without it, & in association with it.

For the first. As hee supposeth, each Congregation, such, as to have the priviledge of injoying a Presbyterie, or company of more or lesse Elders proper unto itself; so being thus Presbyterated hee asserteth this incorporate body or society to be the first and primary subject of a compleat and entire power within itself over its own members; yea, and the sole native subject of the power of Ordination & Excommunication, which is the highest Censure. And whereas this corporation consisteth both of Elders &Brethren, (for as for women & children, there is a speciall exception by a Statute-Law of Christ against their injoyment of any part of this publique power;) His scope is to demonstrate a distinct & severall share & interest of power, in matters of common concernment, vouchsafed to each of these, and dispersed away both, by Charter from the Lord: as in some of our towns corporate, to a Company of Aldermen, the Rulers, & a Common Councell, a body of the people, there useth to be the like: He giving unto the Elders or Presbytery a binding power of Rule and Authority proper and peculiar unto them; and unto the Brethren, distinct and apart, an interest of power & priviledge to concurre with them, and that such affairs should not be transacted, but with the joynt agreement of both, though out of a different right: so that as a Church of Brethren only, could not proceed to any publique censure, without they have Elders over them, so nor in the Church have the Elders power to censure without the concurrence of the people; and likewise so, as each alone hath not power of Excommunicating the whole of either, though together they have power over any particular person or persons in each.

And because these particular Congregations, both Elders and People, may disagree & miscarry and abuse this power committed to them; He, therefore, Secondly, asserteth an association or communion of Churches, sending their Elders and Messengers into a Synod (so hee purposely chooseth to stile those Assemblies of Elders which the Reformed Churches do call Classes or Presbyteries, that so hee might distinguish them from those Presbyteries of Congregations before mentioned). And acknowledgeth that it is an Ordinance of Christ, unto whom Christ hath (in relation to rectifying Mal-administrations, and healing dissensions in particular Congregations, and the like cases) committed a due & just measure of power, suited & proportioned to those ends; and furnished them not only with ability to give counsell and advice, but further upon such occasions with a Ministeriall power and authority to determine, declare and injoyne such things as may tend to the reducing of such Congregations to right order and peace. Onely in his bounding and defining this power, he affirms it to be. First for the kinde and quality of it, but a dogmaticall or doctrinall power (though stamped with authority Ministeriall as an Ordinance of Christ) whether in judging of controversies of faith (when they disturb the peace of particular Congregations, and which themselves finde too difficult for them) or in decerning matters of fact and what censures they doe deserve; but not armed with authority and power of Excommunicating or delivering unto Satan, either the Congregations or the Members of them: But they in such cases, having declared and judged the nature of the offence, and admonished the peccant Churches, and decerned what they ought to do with the offending members; they are to leave the formall act of this censure to that authority which can only execute it, placed by Christ in those Churches themselves; which if they deny to do, or persist in their miscarriage, then to determine to withdraw communion from them. And also for the extent of this power in such Assemblies and Association of Churches, he limits and confines that also unto cases, & with cautions (which will appear in the Discourse) to wit, that they should not intrench or impair the priviledge of entire Jurisdiction committed unto each Congregation (as a liberty purchased them by Christs blood) but to leave them free to the exercise and use thereof, untill they abuse that power or are unable to manage it; and in that case only to assist, guide and direct them, and not take on them to administer it for them, but with them & by them.

As for ourselves, we are yet neither afraid nor ashamed to make profession (in the midst of all the high waves on both sides dashing on us) that the substance of this brief extract from the Authors larger Discourse, is That very Middle-way (which in our apologie we did in the generall intimate and intend) between that which is called Brownisme, and the Presbyteriall-gorernment, as it is practised; whereof the one doth in effect put the chief (if not the whole) of the rule, and government into the hands of the people, and drowns the Elders votes (who are but a few) in the major part of theirs: And the other, taking the chief and principall parts of that rule (which we conceive is the due of each Congregation, the Elders and Brethren) into this Jurisdiction of a common Presbyterie of severall Congregations, doth thereby in like manner swallow up, not only the interests of the people, but even the votes of the Elders of that Congregation concerned, in the major part thereof.

Neither let it seem arrogance in us, but a testimony rather to the truth, further to Remonstrate, that this very Boundry platforme and disposement of Church power, as here it is (we speake for the substance of it) set out & stated; as also that the tenure and exercise thereof in all these subjects, should be immediately from Christ unto them all, is not new unto our thoughts; yea it is no other than what our owne apprehensions have been moulded unto long since: And this many of our friends, and some that are of a differing opinion having knowne our private judgments long, as likewise our owne Notes and transcripts written long agoe, can testifie; besides many publike professions since as occasion hath beene offered: Insomuch as when we first read this of this learned Author (knowing what hath been the more generall current both of the practice and judgement of our Brethren for the Congregationall way) we confess we were filled with wonderment at that Divine hand, that hath thus led the judgments (without the least mutuall interchange, or intimation of thoughts or notions in these particulars) of our Brethren there, and ourselves (unworthy to be mentioned with them) here: Onely we crave leave of the reverend Author and those Brethren that had the view of it, to declare: that we assent not to all expressions scattered up and down, or all and every Assertion interwoven in it; yea nor to all the grounds and allegations of scriptures; nor should wee in all things perhaps have used the same terms to expresse the same materialls by.

For instance, wee humbly conceive Prophesying (as the Scripture tearmes it) or speaking to the edification of the whole Church, may (sometimes) be performed by Brethren gifted, though not in Office as Elders of the Church; onely 1. Occasionally, not in an Orderly course; 2. By men of such abilities as are fit for Office; and 3. not assuming this of themselves, but judged such by those that have the power, and so allowed and designed to it: And 4. so as their Doctrine be subjected (for the judging of it) in an espiciall manner to the Teaching-Elders of that Church: And when it is thus cautioned, wee see no more incongruity for such to speake to a point of Divinity in a Congregation, then for men of like abilities to speake to and debate of matters of religion in an Assembly of Divines, which this reverend Author allows; and here, with us, is practised.

Againe, in all humility, we yet see not that assembly of Apostles, Elders, and Brethren, Acts 15, to have beene a formall Synod, of Messengers, sent, out of a set and combined association from neighbor Churches; but an Assembly of the Church of Jerusalem, and of the Messengers from the Church of Antioch alone; that were farre remote each from other, and electively now met: Nor are we at present convinced that the Apostles to the end to make this a Precedent of such a formal Synod, did act therein as Ordinary Elders, and not out of Apostolicall guidance & assistance; But we rather conceive (if we would simply consider the mutual aspects which these two Churches and their Elders stood in this conjunction, abstracting from them that influence and impression (that superior Sphere) the Apostles who were then present had in this transaction) this to have been a Consultation (as the learned Author doth also acknowledge it to have beene in its first originall, onely rising up to be a Generall Councell by the Apostles presence, they being Elders of all the Churches;) or if you will, a reference by way of Arbitration for deciding of that great controversie risen amongst them at Antioch, which they found to bee too difficult for themselves; and so to be a warrant indeede for all such waies of communion between all, or any, especially neighbor churches; and upon like occasions to bee Ordinances furnished with ministeriall power for such ends and purposes. Our reasons for this, wee are now many waies bound up from giving the accompt of, in this way, and at this season: But however if it should have beene so intended as the learned Author judgeth, and the Apostles to have acted therein as ordinary Elders, yet the lines of that proportion of power that could bee drawne from that patterne would extend no farther then a Ministeriall Doctrinall power, &c. in such Assemblies, which we willingly grant. And it may bee observed with what a wary eye & exact ayme hee takes the latitude and elevation of that power there held forth, not daring to attribute the least, either for kind or degree, then what that example warrants, which was at utmost but a Doctrinall decernment both of the truth of that Controversie they were consulted in; as also the matter of fact in those that had taught the contrary, as belyers of them and subverters of the faith; without so much as brandishing the sword and power of Excommunication, against those high & grosse delinquents, or others, that should not obey them by that Epistle.

Onely in the last place for the further clearing the difference of the peoples interest (which the reverend Author usually calleth Liberty, sometimes Power) and the Elders rule and authority (which makes that first distribution of church-power in particular congregations) at likewise for the illustration of that other allotment of Ministerial doctrinal power in an association or communion of Churches as severed from the power of Excommunication (which is the second.) We take the boldnes to cast a weake beame of bur dimne light upon either of these; & to present how these have layne stated in our thoughts, to this end that wee may haply prevent some readers mistake, especially about the former. For the first, we conceive the Elders and Brethren in each Congregation, as they are usually in the New Testament thus mentioned distinctly apart, and this when their meeting together is spoken of, so they make in each congregation two distinct intrests (though meeting in one Assembly), as the interest of the Common-Councell or body of the people, in some Corporations, is distinct from that of Aldermen; so as without the consent and concurrence of both nothing is esteemed as a Church act. But so as in this company of Elders, this power is properly Authority; but in the people is a priviledge or power. An apparent difference betweene these two is evident to us from this. That two or three or more select persons should be put into an Office and betrusted with an intire interest of power for a multitude, to which that multitude ought (by a command from Christ) to bee subject & obedient as to an ordinance to guide them in their consent, and in whose sentence the ultimate formall Ministeriall act of binding or loosing should consist: this power must needs be esteemed and acknowledged in these few to have the proper notion and character of Authority, in comparison of that power (which must yet concurre with theirs) that is in a whole body or multitude of men, who have a greater and neerer interest and concernment in those affairs, over which these few are set as Rulers.

This difference of power cloth easily appeare in comparing the severall interest of Father and Child, in his disposement of her in marriage, and her concurrence with him therein, (although we intend not the parallell between the things themselves.) A virgin daughter hath a power truly & properly so called, yea and .a power ultimately to dissent upon an unsatisfied dislike, yea, and it must be an act of her consent, that maketh the marriage valid: But yet for her Parents to have a power to guide her in her choyce (which she ought in duty to obey) and a power which must also concurre to bestowe her, or the marriage is invalid, this (comparing her interest (wherein she is more neerly and intimately concerned) with theirs) doth arise to the notion of an extrinsicall authority; whereas that power in her is but simply the power of her own act, in which her own concernment which doth interest her free by an intrinsicall right. The like difference would appeare, if we had seene a Government tempered of an Aristocracy and democracy; in which, suppose the people have a share, and their actuall consent is necessary to all lawes and sentences, &c. whereas a few nobles that are set over them (whose concernment is lesse generall) in whom the formall sanction of all should lye, in these it were Rule and Authority, in that multitude but Power and interest, and such an Authority is to be given to a Presbytry of Elders in a particular congregation, or else (as wee have long since beene resolved), all that is said in the New Testiment about their Rule, and of the peoples Obedience to them, is to be looked upon but as Metaphors, and to hold no proportion with any substantiall reality of Rule and Government.

And in this Distribution of power, Christ hath had a suitable and due regard unto the estate and, condition of his Church; as now under the New Testament, He hath qualified and dignified it. Vnder the Old Testament, it was in its infancy, but it is comparatively come forth of its nonage, growen up to a riper age (both as the tenure of the Covenant of grace in difference from the old, runs in the Prophets, and as Paul to the Galatians expresseth it.) They are therefore more generally able, if visible Saints (which is to be the subject matter of churches under the New Testament) to joyn with their Guides & Leaders in judging and discerning what concernes their own and their Brethrens conscences; And therefore Christ hath not now lodged the sole power of all church matters solely & entirely in the Churches Tutors & Governors as of old when it was under age He did: But yet because of their weaknes and unskillfulnes (for the generality of them) in comparison to those whom He hath ascended to give gifts unto, on purpose for their guidance & the government of them; He hath, therefore, placed a Rule and Authority in those Officers over them, not directing onely but binding: so as not onely nothing (in an ordinary way of church government) should be done without them, but not esteemed validly done unlesse done by them. And thus by meanes of this due and golden ballancing & poysing of power and interest, Authority and Privilege, in Elders and the Brethren, this Government might neither degenerate into Lordlynesse and oppression in Rulers over the Flocke, as not having all power in their hands alone; nor yet into Anarchy and confusion in the Flocke among themselves; and so as all things belonging to mens consciences might be, transacted to common edification, & satisfaction.

For the second, Let it not seeme a paradoxe that a Ministeriall Doctrinall Authority should be found severed from that power of Excommunication, to second it, if not obeyed. Every Minister and Pastour hath in himselfe, alone, a Ministeriall Doctrinall authority over the whole Church that is his charge, and every person in it, to instruct, rebuke & exhort with all authority: By reason of which those under him are bound to obey him in the Lord, not only vi Materiæ by virtue of the matter of the commands, in that they are the commands of Christ (for so he should speake with no more authority than any other man, yea a child, who speaking a truth out of the word, should leade us, as the prophet speakes;) But further, by reason of that Ministeriall Authority which Christ hath endowed him withall, he is to be looked at by them as an Ordinance of His, over them and towards them: And yet he alone hath not the authority of Excommunication in him, to inforce his Doctrine if any doe gainsay it: Neither therefore is this authority (as in him considered) to be judged vaine and fruitlesse and ineffectuall, to draw men to obedience.

Neither let it seeme strange, that the power of this Censure, of cutting men off, and delivering them to Satan (in which the positive part (and indeed the controversie betwixt us and others,) of Excommunication lyes) should be inseperably linked by Christ unto a particular Congregation, as the proper native priviledge hereof, so as that no Assembly or company of Elders justly presumed and granted to be more wise & judicious, should assume it to themselves, or sever the formall power thereof from the particular Congregations. For though it be hard to give the reason of Christs institutions. Yet there is usually in the wayes of humane wisdom and reason something analogous thereunto, which may serve to illustrate, if not to justifie this dispersion interests: And so (if we mistake not) there may be found even of this in the wisdome of our Ancestours, in the constitutions of this Kingdome; The sentencing to death of any subject in the Kingdome, as it is the highest civill punishment, so of all other the neerest and exactest paralell to this in spiritualls, of cutting a soule off and delivering it to Satan; yet the power of this high judgement is not put into the hands of an Assembly of Lawyers onely, no not of all the Judges themselves, men selected for wisdome, faithfulnesse, and gravity, who yet are by office designed to have an interest herein; But when they upon any speciall Cause of difficulty, for councell and direction in such judgements doe all meete (as sometimes they doe): Yet they have not power to pronounce this sentence of death upon any man without the concurrence of a Jury of his Peeres, which are of his owne rank; and in Corporations of such as are Inhabitants of the same place: And with a Jury of these (men, of themselves not supposed to be so skilfull in the Lawes &c.) two Judges, yea one, with other Justices on the Bench hath power to adjudge and pronounce that which all of them, and all the Lawyers in this Kingdome together, have not without a Jury. And we of this Nation use to admire the care and wisdom of our Ancestors herein, & do esteeme this priviledge of the Subject in this particular (peculiar to our Nation) as one of the glories of our Lawes, and doe make boast of it as such a liberty and security to each persons life, as (we thinke) no Nation about us can shew the like. And what should be the reason of such a constitution but this (which in the beginning we insisted on) the dispersion of power into severall hands which in capitall matters, every mans tryall should runne through; whereof the one should have the tye of like common intrest to oblige them unto faithfulnesse; as the other should have skill and wisdome to guide them and direct therein.

And besides that interest that is in any kind of Association, fraternity, yea or neighbourhood, or like wise, that which is from the common case of men alike subjected to an Authority set over them to sentence them, there is also the speciall advantage of an exact knowledge of the fact in the hainous circumstances thereof, yea, and (in these cases) of the ordinary conversation of the person offending.

We need not inlarge in the application of this: Although a greater Assembly of Elders are to be reverenced as more wise and able than a few Elders with their single Congregations, and accordingly may have an higher doctrinall power, (a power properly and peculiarly, suited to their abilities) in cases of difficulty, to determine and direct Congregations in their way; yet Christ hath not betrusted them with that power Hee hath done the Congregation; because they are abstracted from the people: And so one Tribe of men concerned in all the forementioned respects is wanting which Christ would have personally concurring, not by delegation or representation alone, not to the execution only, but even to the legall sentence also of cutting men off, as in the former paralell and instance may bee observed. Yea, and the higher and the greater the associations of the Presbyteries are, the further are they removed from the people, and although you might have thereby a greater helpe, in that Juridicall knowledge of the Rule, to be proceeded by: yet they are in a further distance (and disinabled thereby) from that Precise practique knowledge of the Fact and frame of spirit in the person transgressing. And Cases may be as truely difficult and hard to bee decided from obscuritie and want of light into the Circumstantiation of the Fact, and person: in which it was committed, and by him obstinately persisted in; as of the Law itself.

Other considerations of like weight might here be added, if not for the proofe (which we do not here intend) yet the clearing of this particular; As also to demonstrate that that other way of proceeding by withdrawing communion is most suitable to the relation, that by Christs endowment all Churches stand in one towards another, yea and wherein the least (being a body to Christ) doth stand unto all: But we should too much exceed the bounds of an Epistle, and too long detayne the Reader from the fruitfull and pregnant labors of the worthy Authour.

The God of peace and truth, santifie all the truths in it, to all those holy ends (and through his grace much more) which the holy and peaceable spirit of the, Author did intend.

CHAP. I.

What the Keyes of the Kingdome of Heaven be, and what their Power.

THe Keyes of the Kingdom of Heaven are promised by the Lord Jesus (the head and King of his Church) unto Peter, Mat. 16. 19. To thee (saith Christ) will I give the keyes of the Kingdom of Heaven; and whatsoever thou shalt binde on earth, shall be bound in Heaven; and whatsoever thou shalt loose on earth, shall be loosed in Heaven. The words being Allegoricall, are therefore somewhat obscure: and holding forth honor and power in the Church, are therefore controversall; For where there is no honour (nor pride to pursue it) there is no contention. (Prov. 15. 1.) It will not therefore be amisse, for opening of the Doctrine of the Power of the keyes; somewhat to open the words of this Text, whereon that power is built. Five words require a little clearing.

1. What is here meant by the Kingdome of Heaven?

2. What are the keys of this kingdom, and the giving of them?

CHAP. II.

Of the Distribution of the Keys, and their power, or of the severall sorts thereof.

THE ordinary Distribution of the keys is wont to be thus delivered. There is clavis

This distribution though it goe for current both amongst Protestants and Papists, yet wee crave leave to expresse, what in it doth not fully satisfie us. Foure things in it seeme defective to us: 1. That any key of the kiqgdome of heaven should be left without power. For here in this distribution, the key of knowledge is contradistinguished from a key of power.

2. There is a reall defect in omitting an integrall part of the keys, which is that key of power or liberty, which belongeth to the Church itself. But no marvell, though the Popish Clergie omitted it, who have oppressed all Church-libertie: and Protestant Churches, having recovered the libertie of preaching the Gospel, and ministery of the Sacraments, have been well satisfied therewith, so as some of them have looked no farther, nor so much as discerned their defect of Church-power, ot liberty due unto them in point of discipline: and others finding themselves wronged in withholding a key or power, which belongs to them, have wrested to themselves an undue power, which belongs not to them, the key of authority.

3. There is another defect in the Distribution, in die. viding the key of order from the key of Jurisdiction of purpose to make way for the power of Chancellours and Commissaries in foro exteriori: who though they want the key of order, (having never entred into holy orders, as they are called, or at most into the order of Deacons onely; whereof our Lord spake nothing touching Jurisdiction) yet they have been invested with Jurisdiction, yea, and more then ministeriall authoritie, even above those Elders who labour in word and doctrine: By this sacralegious breach of order (which hath been as it were the breaking of the Files and Ranks in an Armie) Satan hath routed and ruined a great part of the libertie and puritie of Churches, and of all the Ordinances of Christ in them.

4. A fourth defect, (but yet the least, which we observe in this distribution) is, that order is appropriated to the Officers of the Church onely. For though wee be far from allowing that sacralegious usurpation of the ministers office, which we heare of (to our griefe) to be practised in some places, that private Christians ordinarily take upon them to preach the Gospel publickly, and to minister Sacraments: Yet we put a difference between Office and Order. Office we looke at as peculiar to those, who are set apart for some peculiar function in the Church, who are either Elders or Deacons. But order (speaking of Church-order properly taken) is common to all the members of the Church, whether Officers or private brethren. There is an order as well in them that are subject, as in them that rule. There is a τὰξις as well τῶν ὑποτακτικῶν, as τῶν ἐπιτακτικῶν. The maid in Athenæus is said θεραπὰινης τὰξιν ἐπιλάβαυσα, as well as her Mistresse. Yet if any man be willing to make office and order æquipollent, we will not contend about words, so there be no erroneous apprehension wrapt into the matter. To come therefore to such a distribution of the keyes as is more suitable to Scripture phrase. For it becomes true Israelites rather to speak the language of Canaan, then the language of Ashdod. When Paul beheld, and rejoiced to behold, how the Church of Colosse had received the Lord Jesus, and walked in him he summeth up all their Church estate, to wit, their beautie and power, in these two, Faith and order, Col. 2. 5, 6. There is therefore a key of Faith, and a key of Order.

The key of Faith, is the same which the Lord Jesus calleth the key of knowledge, Luke 11. 52. and which he complaineth, the Lawyers had taken away. Now that key of knowledge Christ speaketh of, was such, that if it had not been taken away, they that had it, had power by it to enter into the kingdom of heaven themselves, and it may be to open the doore to others, to enter also. Now such a knowledge whereby a man hath power to enter into heaven, is onely faith, which is often therefore called knowledge, as Isa. 53. 11. By the knowledge of him shall my righteous servant justifie many: that is, by the faith of Christ, And Joh. 17. 3, This is eternall life to know thee: that is, to beleeve on thee. This key therefore, the key of knowledge (saving knowledge) or which is all one, the key of faith, is common to all beleevers. A faithfull soul knowing the Scriptures, and Christ in them, receiveth Christ, and entreth through him into the kingdom of heaven, both here, and hereafter. Here he entreth into a state of grace through faith Heb. 4: 3. and by the profession of his faith, he entreth also into the fellowship of the Church (which is the kingdom of heaven upon earth:) and by the same faith, as he beleeveth to justification, so be maketh confession to salvation, which is perfected in the kingdom of glory. Rom. 10. 10.

The key of Order is the power whereby every member of the Church walketh orderly himself, according to his place in the Church, and helpeth his brethren, to walk orderly also.

it was. that which the Apostles and Elders called upon Paul, so to carrie himself before the Jews in the Temple, that he might make it appear to all men that he walked orderly. (Act. 21. 18. 24.) Orderly, to wit, according to the order of the Jewish Chuch, with whom he then conversed. And it was the commandment which Paul gave to the whole Church of Thessalonica, and to all the members of it, to withdraw themselves from every brother that walketh disorderly, 2 Thes. 3. 6. This their withdrawing from him that walketh disorderly, was the exercise of their key of order. And it was a like exercise of the same key of order, when he requireth the Brethren to warne the unruly, which is, (in the originall) the same word, to admonish the disorderly: 1 Thes. 5. 14. And this key of order (to wit, order understood in this sense) is common to all the members of the Church, whether Elders or brethren.

Furthermore, of Order there be two keyes; a key of power, or interest: And the key of Authority or Rule. The first of these is termed in the Scriptures, Liberty: So distinguishing it from that part of Rule and Authority in the officers of the Church. We speak not here of that spirituall liberty, whether of impunitie, whereby the children of God are set free by the blood of Christ from Satan, hell, bondage of sin, curse of the Morall Law, and service of the Ceremoniall Law: nor of immunitie whereby we have power to be called the sons of God, to come boldly unto the throne of grace in prayer, and as heirs of glory, to look for our inheritance in light: but of that externall libertie, or interest which Christ also hath purchased for his people, as libertie to enter into the fellowship of his Church, libertie to chuse and call well gifted men to office in that his Church: libertie to partake in Sacraments, or seals of the Covenant of the Church: libertie and interest to joyn with officers in the due censure of offenders, and the like. This libertie and the acts thereof, are often exemplified in the Acts of the Apostles: and the Apostle Paul calleth it expressly by the name of libertie. Brethren (saith he) you have been called unto LIBERTY, onely use not your liberty as an occasion to the flesh, but by love serve one another. Gal. 5. 13. that the Apostle by that libertie meaneth Church libertie or power in ordering Church affaires, will evidently appeare, if we consult with the context, rather then with Commenters. For the Apostle having spent the former part of the Epistle, partly in the confirmation of his calling, partly in disputation against justification by the works of the Law, to the end of v. 8. of Chap. 5. in the ninth Verse he descendeth not to exhort unto bonos mores in generall, (as usually Commenters, take it) but to instruct in Church Discipline, in which he giveth three or foure directions to the tenth v. of Chap. 6. 1. Touching the censure of those corrupt Teachers, who had perverted and troubled them with that corrupt Doctrine of justification by works. Chap. 5 ver. 9. to the end of the Chap. 2. Touching the gentle admonition and restoring of a brother fallen by infirmitie, Chap. 6. ver. 1. to 5. 3. Touching the maintenance of their Ministers, ver. 6, 7, 8. and beneficence to others, ver. 9, 10.

Touching the first, the censure of their corrupt teachers. 1. He layeth for the ground of it (that which himself gave for the ground of the excommunication of the incestuous Corinth, 1 Cor. 5. 6). A little leaven leaveneth the whole lump. vers. 9.

2. He presumeth the Church will be of the same mind with him, and concur in the censure of him that troubled them with corrupt doctrine, v. 10. (from fellowship with which corrupt doctrine he cleareth himself v. 11.)

3. He proceedeth to declare, what censure be wisheth might be dispended against him, and the rest of those corrupt teachers. I would (saith he) they were even cut off that trouble you: cut off, to wit, by excommunication, ver. 12. Now lest it should be objected by the brethren of the Church: But what power have we to cut them off? The Apostle answereth, they have a power and libertie (to wit to joyn with the sounder part of the Presbyterie, in casting them out, or cutting them off:) For brethren (saith he) you are called unto liberty.

CHAP. III.

Of the subject of the power of the keyes, to whom they are committed: and first of the key of knowledge, and Order.

AS the keys of the kingdom of heaven be divers, so are the subjects to whom they are committed, divers: as in the naturall body, diversitie of functions belongeth to diversity of members. 1. The key of knowledge (or which is all one, the key of Faith) belongeth to all the faithfull, whether joyned to any particular Church or no. As in the primitive times, men of grown yeers were first called and converted to the faith, before they were received into the Church: And even now an Indian or Pagan may not be received into the Church, till he have first received the faith, and have made profession of it before the Lord, and the Church: which argueth, that the key of knowledge is given not onely to the Church, but to some before they enter into the Church. And yet to Christians for the Churches sake: that they who receive this grace of faith, by it may receive Christ and his benefits, and therewith may receive also this priviledge, to find an open doore set before them, to enter into the fellowship of the Church. 2. The key of order (speaking as we do of Church order, as Paul doth, Col. 2. 5) belongeth to all such, who are in Church order, whether Elders or Brethren, For though Elders be in a superiour order, by reason of their office, yet the brethren (over whom the Elders are made Overseers and Rulers) they stand also in an order, even in orderly subjection, according to the order of the Gospel. It is true, every faithful soul that hath received a key of knowledge, is bound to watch over his neighbours soul, as his own, and to admonish him of his sin, unlesse he be a scorner: but this he doth, Non ratione ordinis, sed intuitu charitatis: not by vertue of a state of order which he is in (till in Church fellowship) but as of common Christian love and charitie. But every faithfull Christian who standeth in Church order is bound to do the same, as well respectu ordinis, as intuitu charitatis, by virtue of that royall Law, not onely of love, but of Church order, Matth. 16. 15, 16, 17. whereby if his brother who offended him, do not hearken to his conviction and admonition, he is then according to order, to proceed further, taking one or two with him: and if the offender refuse to hear them also, then he is by order to tell the Church, and afterwards walk towards him, as God shall direct the Church to order it.

CHAP. IIII.

Of the subject to whom to the key of Church priviledge, power, or Liberty is given.

THIS key is given to the Brethren of the Church: for so saith the Apostle, in Gal. 5. 13. (in the place quoted and opened before) Brethren, you have been called to liberty. And indeed, as it is the εὖ εἶναι, ἐυεξία, & ἐυπραξία of a Commonwealth, the right and due establishment and ballancing of the liberties or priviledges of the people (which is in a true sense, may be called a power) and the authority of the Magistrate: so it is the safety of Church estate, the right and due settling and ordering of the holy power of the priviledges and liberties of the Brethren, and the ministeriall authority of the Elders. The Gospel alloweth no Church authority (or rule properly so called) to the Brethren, but reserveth that wholly to the Elders and yet preventeth the tyrannie and oligarchy, and exhorbitancy of the Elders, by the large and firm establishment of the liberties of the Brethren, which ariseth to a power in them. Bucers axiome is here notable; Potestas penes omnem Ecclesiam est; Authoritas ministerii penes Presbyteros & Episcopos. In Mat. 16. 19. where Potestas, or power being contradistinguished from Authoritas, Authority is nothing else but a liberty or priviledge.

CHAP. V.

Of the subject to whom the key of Authority is committed.

THe key of Authoritie or Rule, is committed to the Elders of the Church, and so the act of Rule is made the proper act of their office, The Elders that rule well, &c. 1 Tim. 5. 17. Heb. 13. 7. 17.

The speciall acts of this rule are many.

The first and principall is that which the Elders who labour in the Word and Doctrine, are chiefly to attend unto, that is, the preaching of the Word with all Authoritie, and that which is annexed thereto, the administration of the Sacraments or seals. Speak, rebuke, and exhort (saith Paul to Titus) with all authoritie. Tit. 2. 15. And that the administration of the seals is annexed thereto, is plain from Mat. 28. 19. 20. Go (saith Christ to the Apostles) make Disciples and baptize them, &c.

If it be objected, private members may all of them prophecie publilquely. 1 Cor. 14. 31. And therefore also baptize: and so this act of Authority is not peculiar to preaching Elders. Ans. 1. The place in the Corinths doth not speak of ordinarie private members, but of men furnished with extraordinary gifts. Kings at the time of their first Coronation gave many extraordinary large gifts, which they do not daily poure out in like sort in their ordinary government. Christ soon after his ascension poured out a larger measure of his Spirit then in times succeeding. The members of the Church of Corinth (as of many other in those primitive times) were inriched with all knowledge, and in all utterance. 1 Cor. 1. 5. And the same persons that had the gift of prophesie in the Church of Corinth, had also the gift of tongues, which put upon the Apostle a necessitie to take them off from their frequent speaking with tongues, by preferring prophesie before it, 1 Cor. 14. 2. to 24. So that though all they might prophesie (as having extraordinary gifts for it) yet the like libertie is not allowed to them that want the like gifts. In the Church of Israel, none besides the Priests and Levites, did ordinarily prophesie, either in the Temple, or in the Synagogues, unlesse they were either furnished with extraordinarie gifts of prophesie, (as the Prophets of Israel) or were set apart, and trained up, to prepare for such a calling, as the sons of the Prophets. When Amos was forbidden by the high Priest of Bethel, to prophesie at Bethel, Amos doth not allege nor plead the libertie of any Israelite to prophesie in the holy Assemblies, but alledgeth onely his extraordinarie calling. Amos 7. 14. 15. It appeareth also that the sons of the Prophets, that is, men set apart, and trained up to prepare for that calling, were allowed the like libertie, 1 Sam. 19. 20.

Answ. 2. But neither the sons of the Prophets, nor the Prophets themselves, were wont to offer sacrifices in Israel (except Samuel and Elijah by speciall direction) nor did the extraordinarie Prophets in Corinth take upon them to administer Sacraments.

If any reply, That if the Prophets in the Church at Corinth had been endued with extraordinarie gifts of prophesie, they had not been subject to the judgment of the Prophets, which these are directed to be. 1 Cor. 14. 22.

Ans. It followeth not. For the people of God were to examine all prophesies, by the Law and testimonie, and not to receive them but according to that rule. Psal. 8. 20. Yea, and Paul himself referreth all his Doctrine to the Law and Prophets. Act. 26. 22. And the Bereans are commended for examining Pauls doctrine according to the Scriptures. Act. 17. 11. 12.

2. A second act of Authoritie common to the Elders is, they have power, as any weighty occasion shall require, to call the Church together, as the Apostles called the Church together for the election of Deacons, Act. 6. 2. And in like sort are the Priests of the old Testament stirred up to call a solemne Assembly, to gather the Elders, and all the inhabitants of the land, to sanctifie a Fast, Joel 1. 13. 14.

3. It is an act of their power, to examine, if Apostles, more then any others (whether officers or members) before they be received of the Church. Rev. 2. 2.

A fourth act of their rule is, the Ordination of Officers (whom the people have chosen) whether Elders or Deacons. 1 Tim. 4. 14. Act. 6. 6.

5. It is an act of the key of Authoritie, that the Elders open the doors of speech and silence in the Assembly. They were the Rulers of the Synagogue, who sent to Paul and Barnabas to open their mouthes in a word of exhortation, Act. 13. 15. and it is the same power which calleth men to speak, to put men to silence when they speak amisse. And yet when the Elders themselves do lie under offence, or under suspicion of it, the Brethren have liberty to require satisfaction, in a modest manner, concerning any public breach of rule, as hath been mentioned above out of Act. 11. 2. 3. &c.

6. It belongeth to the Elders to prepare matters before hand, which are to be transacted by themselves, or others in the face of the Congregation, as the Apostles and Elders being met at the house of James, gave direction to Paul, how to carry himself, that he might prevent the offence of the Church, when he should appear before them. Act. 21. 18. Hence when the offence of a brother is (according to the rule in Math. 18. 17.) to be brought to the Church, they are beforehand to consider and enquire whether the offence be really given or no, whether duely proved, and orderly proceeded in by the Brethren according to rule, and not duly satisfied by the offender: lest themselves and the Church, be openly cumbred with unnecessary and tedious agitations: but that all things transacted before the Church, be carried along with most expedition and best edification. In which respects they have power to reject causlesse and disorderly complaints, as well as to propound and handle just complaints before the Congregation.

7. In the handling of an offence before the Church, the Elders have authoritie both Jus dicere, and Sententiam ferre; When the offence appeareth truly scandalous; the Elders have power from God to informe the Church, what the Law (or Rule and will) of Christ is for the censure of such an offence: And when the Church discerns the same, and hath no just exception against it, but condescendeth thereto, it is a further act of the Elders power, to give sentence against the offender. Both these acts of power in the Ministers pf the Gospel, are foretold by Ezekiel Chap. 44. 23. 24. They shall teach my people the difference between holy and prophane, and cause them to discerne between the uncleane and the cleane. And in controversie they shall stand in judgement, and they shall judge it according to my judgement, &c.

8. The Elders have power to dismisse the Church, with a blessing in the name of the Lord, Num. 6. 23. to 26. Heb. 7. 7.

9. The Elders have received power, to charge any of the people in private, that none of them live either inordinately without a calling, or idlely in their calling, or scandalously in any sort. 2 Thes. 3. 6. & ver. 8. 10. 11. 12.

The Apostles command argueth a power in the Elders, to charge these duties upon the people effectually.

10. What power belongeth to the Elders in a Synod, is more fitly to be spoken to in the Chapter of Synods.

11. In case the Church should fall away to blasphemy against Christ, and obstinate rejection and persecution of the way of grace, and either no Synod to be hoped for, or no helpe by a Synod, the Elders have power to withdraw (or separate) the Disciples from them, and to carry away the Ordinances with them, and therewithall sadly to denounce the just judgment of God against them, Act 19. 9. Exod. 33. 7. Mark 6. 11. Luk 10. 11. Act. 13. 46.

Obj. But if Elders have all this power to exercise all these acts of Rule, partly over the private members, partly over the whole Church, how are they then called the servants of the Church? 2 Cor. 4. 5.

Answ. The Elders to be both servants and Rulers of the Church, may both of them stand well together. For their rule is not lordly, as if they ruled of themselves, or for themselves, but stewardly and ministeriall, as ruling the Church from Christ, and also from their call: and withall, ruling the Church for Christ; and for the Church, even for their spirituall everlasting good. A Queene may call her servants, her mariners, to pilot and conduct her over the sea to such an Haven: yet they being called by her to such an office, shee must not rule them in steering their course, but must submit berselfe to be ruled by them, till they have brought her to her desired Haven. So is the case between the Church and her Elders.

CHAP. VI.

Of the Power and Authoritie given to Synods.

SYNODS wee acknowledge being rightly ordered, as an Ordinance of Christ. Of their Assembly wee find three just causes in Scripture. 1. When a Church wanting light or peace at home, desireth the counsell and helpe of other Churches, few or moe. Thus the Church of Antioch being annoyed with corrupt teachers, who darkned the light of the truth, and bred no small dissension amongst them in the Church; they sent Paul and Barnabas and other messengers unto the Apostles and Elders at Hierusalem, for the establishment of Truth and Peace. In joyning the Elders to the Apostles (and that doubtlesse by the advise of Paul and Barnabas) it argueth that they sent not to the Apostles as extraordinary and infallible, and authenticall Oracles of God (for then what need the advise and helpe of Elders?) but as wise and holy guides of the Church, who might not onely relieve them by some wise counsell, and holy order, but also set a Precedent to succeeding ages, how errours and dissensions in Churches might be removed and healed. And the course which the Apostles and Elders tooke for clearing the matter, was not by publishing the counsell of God with Apostolick authoritie, from immediate revelation, but by searching out the truth in an ordinary way of free disputation, Act. 15, v. 7, which is as fit a course for imitation in after ages, as it was seasonable for practice then.

2. Just consequence from Scripture giveth us another ground for the assembly of many Churches, or of their messengers, into a Synod, when any Church lyeth under scandall, through corruption in doctrine and practice, and will not be healed by more private advertisements of their own members, or of their neighbour Ministers, or Brethren. For there is a brotherly communion, as between the members, of the same Church, so between the Churches. We have a little sister, (saith one Church to another, Cant. 8. 8.) therefore Churches have a brotherly communion amongst themselves. Look then as one brother being offened with another, and not able to heal him by the mouth of two or three brethren privately, it behooveth him to carry it to the whole church so by -proportion, if one Church see matter of offence in another, and be hot able to heal it in a more private way, it will behove them to procure the Assembly of many churches, that the offence may be orderly heard, and judged, and removed.

3. It may so fall out that the state of all the churches in the countrey may be corrupted and beginning to discern their corruption, may desire the concurse and counsell one of another, for a speedy, and safe, and generall reformation. And Then so meeting and conferring together, may renew their covenant with God, and conclude and determine upon a course, that may tend to the publike healing, and salvation of them all. This was a frequent practice in the Old Testament in the time of Asa, 2 Chron. 15. 10 to 15, in the time of Hezekiah, 2 Chron. 29. 4 to 19. In the time of Josiah, 2 Chron. 34. 29 to 33, and in the time of Ezra, Ezra 10. 1 to 5. These and the like examples were not peculiar to the Israelites as one intire nationall Church: For in that respect they appealed from every Synagogue and Court in Israel to the nationall high Priest, and Court at Jerusalem, as being all of them subordinate thereunto (and therefore that precedent is usually waved by our best Divines, as not appliable to Christian churches;) but these examples hold forth no superiority in one church or court over another, but all of them in an equall manner, give advice in common, and take one common course for redresse of all. And therefore such examples are fit precedents for churches of equall power within themselves, to assemble together, and take order with one accord, for the reformation of them all.

Now a Synod being assembled; three questions arise about their power: 1. What is that power they have received? 2. How far the fraternity concurreth with the Presbyterie in it; the brotherhood with the Eldership? 3. Whether the power they have received reacheth to the injoyning of things, both in their nature, and in their use indifferent?

For the first: we dare not say that their power reacheth no farther then giving counsell; for such as their ends be, for which according to God, they do assemble, such is the power given them of God, as may attain those ends. As they meet to minister light and peace to such churches, as through want of light and peace lye in error (or doubt at least) and variance; so they have power by the grace of Christ, not only to give light and counsell in matter of Truth and Practice; but also to command and enjoyn the things to be believed and done. The expresse words of the Synodall letter imply no lesse; It seemed good to the Holy Ghost, and unto us, to lay upon you no other burthen, Act. 15, 27. This burthen therefore, to observe those necessary things which they speak of, they had power to impose. It is an act of the binding power of the keys, to bind burthens. And this binding power ariseth not only materially from the weight of the matters imposed, (which are necessary necessitate præcepti from the word) but also formally, from the authority of the Synod, which being an Ordinance of Christ, bindeth the more for the Synods sake. As a truth of the Gospel taught by a Minister of the Gospel, it bindeth to faith and obedience, not only. because it is the Gospel, but also because it is taught by a Minister for his callings sake, seeing Christ hath said, Whoso receiveth you receiveth me. And seeing also a Synod sometime meeteth to convince, and admonish an offending Church or Presbyterie; they have power therefore, (if they cannot heal the offenders) to determine to withdraw communion from them. And further, seeing they meet likewise sometimes for generall information; they have power to decree and publish such Ordinances, as may conduce according to God, unto such reformation: Examples whereof wee read, Neh. 10. 32. to 39. 2 Chron. 15. 12. 13.

For the second question; How far the Fraternity, or the Brethren of the Church, may concurre with the Elders in exercising the power of the Synod?

The Answer is; The power which they have received is a power of liberty: As 1. They have liberty to dispute their doubts modestly and Christianly amongst the Elders: For in that Synod at Jerusalem, as there was much disputation, Act 15. 7. so the multitude had a part in the Disputation v. 12. For after Peters speech, it is said, the whole multitude kept silence, and silence from what? to wit, from the speech last in hand amongst them, and that was from Disputation. 2. The Brethren of the church had liberty to joyn with the Apostles and Elders, in approving the sentence of James & determining the same as the common sentence of them all. 3. They bad liberty to joyn with the Apostles and Elders in choosing and sending messengers, and in writing Synodall letters in the names of all, for the publishing of the sentence of the Synod. Both these points are expressed in the text v. 22. 23. to 29. Then pleased it the Apostles and Elders, with the whole Church, to send chosen men, and to write Letters by them. See the whole church distinguished from the Apostles and Elders; and those whom he called the whole Church v. 22. he calleth the Brethren v. 23. The Apostles, and Elders, and Brethren, &c.

But though it may not be denyed, that the Brethren of the Church present in the Synod, had all this power of liberty, to joyn with the Apostles and Elders in all these acts of the Synod; yet the authority of the Decrees lay chiefly (if not only) in the Apostles and Elders. And therefore it is said, Acts 16. 4, That Paul and Silas delivered to the Churches for to keep the Decrees that were ordained of the Apostles and Elders; So then it will be most safe to preserve to the Church of Brethren their due liberties, and to reserve to the Elders their due authority.

If it be said, The Elders assembled in a Synod, have no authority to determine or conclude any act that shall binde the Churches, but according to the instructions which before they have received from the Churches.

Answ. Wee do not so apprehend it For what need Churches sent to a Synod for light and direction in ways of truth and peace, if they be resolved afore-hand how far they will go? It is true if the Elders of Churches shall conclude in a Synod any thing prejudiciall to the truth and peace of the Gospel, they may justly expostulate with them at their return, and refuse such sanctions as the Lord hath not sanctioned. But if the Elders be gathered in the name of Christ in a Synod, and proceed according to the rule, (the word) of Christ, they may consider and conclude sundry points expedient for thee state of their Churches, which the Churches were either ignorant or doubtful of before.

As for the third Question, whether the Synod have power to injoyn such things as are both in their nature and their use indifferent? We should answer it negatively, and our reasons be:

1. From the pattern of that precedent of Synods, Act. 15. 18. They laid upon the Churches no other burthen, but those necessary things necessary, though not all of them in their own nature, yet for present use, to avoid the offence both of Jew and Gentile: of the Jew by eating things strangled and blood; of the Gentile and Jew both, by eating things sacrificed to idols, as Paul expoundeth that Article of the Synod, 1 Cor. 8. 10. 11. 12. and Chap. 10. 28. This eating with offence was a murther of a weak brothers soule, and a sin against Christ. 1 Cor. 8. 11. 12. and therefore necessary to be forborn, necessitate præcepti, by the necessity of Gods Commandment.

CHAP. VII.

Touching the first Subject of all the forementioned power of the Keyes. And an explanation of Independency.

WHAT that Church is, which is the first subject of the power of the keyes, and whether this Church have an independent power in the exercise thereof, though they be made two distinct questions, yet (if candidly 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 itself. 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 whatever is hot is fire, or hath fire in it. Again, Fire first putteth forth heat itself, and also first communicateth heat, to whatsoever things else are hot. To come then to the first subject 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 Πρῶτον Λεκτικὸν, the first proper subject of the soveraign power of the keyes. He hath the key of David: He openeth, and no man shutteth; He shutieth, and no man openeth, Rev. 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 (saieth he) is given to me in heaven and earth, Matth. 28. 18. Go ye therefore, &c.

Hence 1. All legislative power (power of making of Laws) in the Church is in him, and not from him derived to any other, Jam. 4. 12. Isa. 33. 22. The power derived to others, is onely to publish and execute his Laws and Ordinances, and to see them observed, Mat. 28. 20. His Laws are perfect, Psal. 19. 9. and do make the man of God perfect to every good work, 2 Tim. 3. 17. and need no addition.

2. From his soveraign power it proceedeth, that he onely can erect and ordain a true constitution of a Church-estate, Heb. 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.

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 good pleasure of the Father, the personall union of the humane nature with the eternall Son of God, -His -purchase of his Church with his own blood, and His deep humiliation of himself unto the death of the Crosse, have all of them obtained to him this his highest exaltation, to be head over all things unto the Church, and to injoy as king thereof this soveraigne 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 ministerial power, we give these following Propositions.

I. Propos. A particular Church or Congregation of Saints, professing the faith, TAKEN INDEFINITELY FOR ANY CHURCH (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 Corinth, 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. 12. 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. καὶ ους μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ, 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 ὄυς μὲν Ἀποστόλους Προφήτας, &c.

In the new Testament, it is not a new observation that wee 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 administered. 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 transendent cases, Deut. 16. 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 equal! power, may in some cases appointed by Christ, meet together by themselves, or by their messengers in a Synod, and may perform sundry acts of power there, as hath been showed 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 suliect 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 Evangelist 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 hee 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 extendeth itself to all churches, as much as to any one. Their line went out into all the world, (Psal. 19. 4. compared with Rom. 10.) And as they received commission to preach and baptize in all the world, Mat. 28. 19. So they received charge to feed the flock of Christs Sheep and Lambs (which implyeth all acts of Pastorall government over all the Sheep and Lambs of Christ) Joh. 24. 15, 16, 17. Now this Apostolicall power, centring all church-power into one man, and extending itself 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 committed 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 needful 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, needful 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 showed above, and therefore they bad this liberty before they had Elders, and so could not derive it from them.

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

Nor did they derive their libertie 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 immediately from Christ: For though the Elders be chosen to their office by the church of Brethren, yet the office itself is ordained immediately 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 yourselves, and to the whole flock, over which the Holy Ghost hash made you overseers.

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 is own house, or else how shall he order the Church of God? The like gift of rule is not necessary to the admission of a member into the church, as to the election of an Elder: If a private brother be not so well able (through weaknesse in prudence or courage) to rule his own house, it will not justly debarre him from entrance into the church; but the like defect will justly debar a man from election to the office of an Elder. Neither hath God given a spirit of rule and government ordinarily to the greater part of the body of the brethren: and therefore neither hath he given them the first Receipt 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?

Answ. 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 do 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.

Obj. 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 than they her? Is it not meet that the keyes of Authoritie should hang at her girdle rather than 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 Queen’s hand of any office, but onely of power and libertie to call for what she wanteth according to the Kings royall allowance: which if she exceed, the officers have power to restrain her by order from the King. But countrey huswives, and poore mens wives, whose husbands have no Officers, Bayliffs, or Stewards, to oversee and order their estates, they may carry the keyes of any office at their own girdles, which the husband keepeth not in his own hand, not because poore huswives have greater authoritie in the house then Queens; but because of their poverty and mean estate, they are fain to be instead of many servants to their husbands.

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

Answ. It is not in the mysticall body (the Church) in all respects alike, as in the naturall body. In the naturall body there be all the faculties of each part actually inexistent, though not exerting or putting forth themselves, till each member be articulated and formed. But in the body of the Church of Brethren it is not so. All the several 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 and per se, then it would be found in every particular Church of Brethren. For a Quatenus ad omnia valet conseguentia.

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 Democracie; 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 κράτος power and authoritie in the government of the Church.

Answ. In a large sense, Authoritie 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 ἁυτεξόυσιος, 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 κράτος 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 cloth properly bind, unlesse the authoritie of the Presbytery concur with it.

3. A third argument whereby it may appear that the Elders of a particular Church are the first subject of authoritie in that Church, is taken from the like removall of other subjects, from whence they might be thought to derive their authoritie, as was used before to prove the Church of Brethren was the first subject of their own libertie in their own Congregation. The Elders of Churches are never found in Scripture to derive their authority which they exercise in their own Congregation, either from the Elders of other Churches, or from any Synod of Churches. All particular Churches, and all the Elders of them are of equall power, each of them respectively in their own Congregation. 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, Acts 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 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 (even to the satisfaction of his own and the peoples conscience) when both the Brethren and the Elders of the particular Church whereto he is called, have. put forth the power which belongeth to them about him. As, when the Brethren of the Church have chosen him to office, and the Presbyterie of the Church have laied their hands upon him; and both of them in their severall acts have due respect to the inward ministeriall gifts whereunto God hath furnished him: he may then look at himself as called by the holy Ghost, to exercise his talents in that office amongst them, and the people may and ought to receive him, as sent of God to them.

What defect may be found in such a call, when the Brethren exercise their lawfull libertie, and the Elders their lawfull authority, in his ordination, and nothing more is required to the compleat integritie of a Ministers calling? If it be said there wanted imposition of hands by the Bishop, who succeedeth in the place of Timothy and Titus, whom the Apostle Paul left the one in Ephesus, the other in Crete, to ordain Elders in many Churches. Tit. 1. 5.

Answ. 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 expressly 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, time 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. Conclusion. We read of many Bishops to one Church, Phil. 1. 1. Acts 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 Jurisdiction. 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.

Index of Scripture References

Index of Greek Words and Phrases

Index of Latin Words and Phrases

Index of Pages of the Print Edition