CHAP.
IIII.
Of
the
subject
to
whom
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
a
Common-wealth
,
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
exorbitancy
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
;
Potestaspenes
omnem
Ecclesiamest
;
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
.
The
liberties
of
the
Brethren
,
or
of
the
Church
consisting
of
them
,
are
many
and
great
.
1.
The
Church
of
Brethren
hath
the
power
,
priviledges
and
liberty
to
choose
their
officers
.
In
the
choyce
of
an
Apostle
in
to
the
place
of
Judas
,
the
people
went
as
far
as
humane
vote
and
suffrage
could
go
.
Out
of
120.
persons
,
(
v.
15.
)
they
chose
out
,
and
presented
two
;
out
of
which
two
(
because
an
Apostle
was
to
be
designed
immediately
by
God
)
God
by
lot
chose
one
;
And
yet
this
one
so
chosen
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
communibus
omnium
fuffragiis
inter
duodecim
Apostolos
allectus
est
,
v.
26.
was
counted
amongst
the
Apostles
by
the
common
suffrages
of
them
all
.
And
this
place
Cyprian
presseth
amongst
others
,
to
confirm
the
power
,
(
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
priviledge
,
or
liberty
)
of
the
people
in
choosing
or
refusing
their
Ministers
.
Plebs
Christiana
(
saith
he
)
vel
maxime
potestatem
habet
,
vel
dignos
sacerdotes
eligendi
,
ves
indignos
recusandi
,
Epistol.
4.
lib.
1.
The
like
,
or
greater
liberty
is
generally
approved
by
the
best
of
our
Divines
(
studious
of
Reformation
)
from
Act.
14.23
.
They
ordained
them
Elders
,
chosen
by
lifting
up
of
hands
.
The
same
power
is
cleerly
expressed
in
the
choyce
of
Deacons
,
Act.
6.3.5
,
6.
The
Apostles
did
not
choose
the
Deacons
,
but
called
the
multitude
together
,
and
said
unto
them
,
Brethren
,
looke
you
out
seven
men
amongst
you
whom
we
may
appoint
over
this
businesse
:
And
the
saying
pleased
the
whole
multitude
,
and
they
chose
Stephen
,
&c.
2.
It
is
a
priviledge
,
or
a
liberty
the
Church
hath
received
,
to
send
forth
one
or
more
of
their
Elders
,
as
the
publike
service
of
Christ
and
of
the
Church
may
require
.
Thus
Epaphroditus
was
a
Messenger
or
Apostle
of
the
Church
of
Philippi
unto
Paul
,
Phil.
2.25
.
3.
The
Brethren
of
the
Church
have
power
and
liberty
of
propounding
any
just
exception
against
such
as
offer
themselves
to
be
admitted
unto
their
communion
,
or
unto
the
seales
of
it
:
Hence
Saul
,
when
hee
offered
himself
to
the
communion
of
the
Church
at
Jerusalem
was
not
at
first
admitted
thereto
,
upon
an
exception
taken
against
him
by
the
Disciples
till
that
exception
was
removed
,
Act.
9.26
,
27.
and
Peter
did
not
admit
the
family
of
Cornelius
to
Baptisme
,
till
he
had
inquired
of
the
Brethren
,
if
any
of
them
had
any
exception
against
it
,
Act.
10.47
.
4.
As
the
Brethren
have
a
power
of
order
,
and
the
priviledge
to
expostulate
with
their
Brethren
,
in
case
of
private
scandals
,
according
to
the
rule
,
Mat.
18.15
,
16.
So
in
case
of
publike
scandall
,
the
whole
Church
of
Brethren
have
power
and
priviledge
to
joyn
with
the
Elders
,
in
inquiring
,
hearing
,
judging
of
publike
scandals
;
so
as
to
binde
notorious
offenders
and
impenitents
under
censure
,
and
to
forgive
the
repentant
:
For
when
Christ
commandeth
a
brother
,
in
case
that
offence
cannot
be
healed
privately
,
then
to
tell
the
Church
,
Mat.
18.17
.
it
necessarily
implyeth
that
the
Church
must
heare
him
,
and
inquire
into
the
offence
complained
of
,
and
judge
of
the
offence
as
they
find
it
upon
inquiry
.
When
the
Brethren
that
were
of
the
circumcision
expostulated
with
Peter
about
his
communion
with
Cornelius
,
and
his
uncircumcised
family
,
Peter
did
not
reject
them
,
and
their
complaint
against
him
,
as
transgressing
the
bounds
of
their
just
power
and
priviledge
,
but
readily
addressed
himself
to
give
satisfaction
to
them
all
,
Act.
1
,
1
,
2
to
18.
The
Brethren
of
the
Church
of
Corinth
being
gathered
together
with
their
Elders
,
in
the
name
of
the
Lord
Jesus
,
and
with
his
power
,
did
deliver
the
incestuous
person
to
Satan
,
1
Cor.
5.4
,
5.
And
Paul
reproveth
them
all
,
Brethren
as
well
as
Elders
,
that
they
had
no
sooner
put
him
away
from
amongst
them
,
v.
2.
and
expresly
he
alloweth
to
them
all
power
to
judge
them
that
are
within
,
v.
22.
Yea
,
and
from
thence
argueth
,
in
all
the
Saints
,
even
in
the
meanest
of
the
Saints
,
and
ability
to
judge
between
brethren
,
in
the
things
of
this
life
,
as
those
that
have
received
such
a
spirit
of
discerning
from
Christ
,
by
which
they
shall
one
day
judge
the
world
,
even
Angels
,
so
in
the
next
Chapter
,
the
6.
of
that
1
Cor.
1.2
,
3
,
4
,
5.
And
the
same
Brethren
of
the
same
Church
,
as
well
as
the
Elders
,
he
intreateth
to
forgive
the
same
incestuous
Corinthian
,
upon
his
repentance
,
2
Cor.
2.7
,
8.
If
it
be
said
,
to
judge
is
an
act
of
rule
;
and
to
be
Rulers
of
the
Church
,
is
not
given
to
all
the
Brethren
,
but
to
the
Elders
only
:
Answ.
All
judgement
is
not
an
act
of
authority
or
rule
,
for
there
is
a
judgement
of
discretion
,
by
way
of
priviledge
,
as
well
as
of
authority
by
way
of
sentence
:
That
of
discretion
is
common
to
all
the
Brethren
,
as
well
as
that
of
authority
belongeth
to
the
Presbytery
of
that
Church
.
In
England
,
the
Jury
by
their
verdict
,
as
well
as
the
Judge
by
his
sentence
,
do
both
of
them
judge
the
same
malefactor
;
yet
in
the
Jury
their
verdict
is
but
an
act
of
their
popular
liberty
:
In
the
Judge
it
is
an
act
of
his
judiciall
authority
.
If
it
be
demanded
,
What
difference
is
there
between
these
two
?
The
answer
is
ready
,
Great
is
the
difference
:
for
though
the
Jury
have
given
up
their
judgement
and
verdict
,
yet
the
malefactor
is
not
thereupon
legally
condemned
,
much
lesse
executed
,
but
upon
the
sentence
of
the
Judge
:
In
like
sort
here
,
though
the
Brethren
of
the
Church
do
with
one
accord
give
up
their
vote
and
judgement
for
the
censure
of
an
offender
,
yet
he
is
not
thereby
censured
,
till
upon
the
sentence
of
the
Presbytery
.
If
it
be
said
again
;
Yea
,
but
it
is
an
act
of
authority
to
binde
and
loose
,
and
the
power
to
bind
and
loose
,
Christ
gave
to
the
whole
Church
,
Mat.
18.18
.
Answ.
The
whole
Church
may
be
said
to
bind
and
loose
,
in
that
the
Brethren
consent
,
and
concurre
with
the
Elders
,
both
before
the
Censure
in
discerning
it
to
be
just
and
equall
,
and
in
declaring
their
discernment
,
by
lifting
up
of
their
hands
,
or
by
silence
:
and
after
the
censure
,
in
rejecting
the
offender
censured
from
their
wonted
Communion
.
And
yet
their
discerning
or
approving
of
the
justice
of
the
censure
before-hand
,
is
not
a
preventing
of
the
Elders
in
their
work
.
For
the
Elders
before
that
have
not
onely
privately
examined
the
offender
and
his
offence
,
and
the
proofes
thereof
,
to
prepare
the
matter
and
ripen
it
for
the
Churches
cognizance
:
but
doe
also
publickly
revise
the
heads
of
all
the
materiall
passages
thereof
before
the
Church
:
and
doe
withall
declare
to
the
Church
the
counsell
and
will
of
God
therein
,
that
they
may
rightly
discerne
and
approve
what
censure
the
Lord
requireth
to
be
administred
in
such
a
case
.
So
that
the
peoples
discerning
and
approving
the
justice
of
the
censure
before
it
be
administred
,
ariseth
from
the
Elders
former
instruction
and
direction
of
them
therein
:
Whereunto
the
people
give
consent
,
in
obedience
to
the
will
and
rule
of
Christ
.
Hence
is
that
speech
of
the
Apostle
;
Wee
have
in
readinesse
to
revenge
all
disobedience
,
when
your
OBEDIENCE
IS
FVLFILLED
,
2
Cor.
10.6
.
The
Apostles
revenge
of
disobedience
by
way
of
reproofe
in
preaching
,
doth
not
follow
the
peoples
obedience
,
but
proceedeth
whether
the
people
obey
it
or
no.
It
was
therefore
their
revenge
of
disobedience
by
way
of
censure
in
discipline
,
which
they
had
in
readinesse
,
when
the
obedience
of
the
Church
is
fulfilled
in
discerning
and
approving
the
Equitie
of
the
Censure
,
which
the
Apostles
or
Elders
have
declared
to
them
from
the
Word
.
This
power
or
priviledge
of
the
Church
in
dealing
in
this
sort
with
a
scandalous
offender
,
may
not
be
limited
only
to
a
private
brother
offending
,
but
may
reach
also
to
an
offensive
Elder
.
For
(
as
hath
been
touched
already
)
it
is
plaine
that
the
Brethren
of
the
Circumcision
,
supposing
Peter
to
have
given
an
offence
in
eating
with
men
uncircumcised
,
they
openly
expostulated
with
him
about
his
offence
:
and
he
stood
not
with
them
upon
termes
of
his
Apostleship
,
much
lesse
of
his
Eldership
,
but
willingly
submitted
himselfe
to
give
satisfaction
to
them
all
,
Act.
11.2
.
to
18.
And
Paul
writeth
to
the
Church
of
Colosse
,
to
deale
with
Archippus
,
warning
him
to
see
to
the
fulfilling
of
his
Ministery
,
Col.
4.17
.
And
very
pregnant
is
his
direction
to
the
Galatians
,
for
their
proceeding
to
the
utmost
with
their
corrupt
and
scandalous
false
Teachers
.
I
would
(
saith
he
)
they
were
even
cut
off
that
trouble
you
;
And
that
upon
this
very
ground
of
their
libertie
,
Gal.
5.12
,
13.
as
hath
been
opened
above
in
Chap.
2.
But
whether
the
Church
hath
power
or
libertie
for
proceeding
to
the
utmost
censure
of
their
whole
Presbytery
,
is
a
Question
of
more
difficultie
.
For
1.
It
cannot
well
be
conceived
that
the
whole
Presbytery
should
be
proceeded
against
,
but
that
by
reason
of
their
strong
influence
into
the
hearts
of
many
of
the
Brethren
,
a
strong
partie
of
the
Brethren
will
be
ready
to
side
with
them
:
and
in
case
of
finding
dissension
and
opposition
,
the
Church
ought
not
to
proceed
without
consulting
with
the
Synod
.
As
when
there
arose
dissension
in
the
Church
at
Antioch
,
and
SIDING
,
(
or
as
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
they
sent
up
to
the
Apostles
and
Elders
at
Jerusalem
,
who
in
way
of
Synod
determined
the
businesse
,
Act.
15.2
.
to
23.
A
precedent
and
patterne
of
due
Church
proceedings
in
case
of
dissension
,
when
some
take
with
one
side
,
some
with
another
.
But
of
that
more
here
after
.
2.
Excommunication
is
one
of
the
highest
acts
of
Rule
in
the
Church
,
and
therefore
cannot
be
performed
but
by
some
Rulers
.
Now
where
all
the
Elders
are
culpable
,
there
be
no
Rulers
left
in
that
Church
to
censure
them
.
As
therefore
the
Presbytery
cannot
excommunicate
the
whole
Church
,
(
though
Apostate
)
for
they
must
tell
the
Church
,
and
joyne
with
the
Church
in
that
Censure
:
so
neither
can
the
Church
excommunicate
the
whole
Presbytery
,
because
they
have
not
received
from
Christ
an
office
of
rule
,
without
their
Officers
.
If
it
be
said
,
the
twentie-foure
Elders
(
who
represent
the
private
members
of
the
Church
,
as
the
foure
living
Creatures
doe
the
foure
Officers
)
had
all
of
them
Crowns
upon
their
heads
,
and
sate
upon
thrones
(
Rev.
4.4
.
)
which
are
signes
of
regall
authoritie
:
The
answer
is
,
The
crowns
and
thrones
argue
them
to
be
Kings
,
no
more
then
their
white
rayments
argue
them
to
be
Priests
,
ver
.
4.
but
neither
Priests
nor
Kings
by
office
,
but
by
libertie
to
performe
like
spirituall
duties
by
grace
,
which
the
other
doe
by
grace
and
office
:
As
Priests
they
offer
up
spirituall
sacrifices
:
and
as
Kings
they
rule
their
lusts
,
passions
,
themselves
,
and
their
families
,
yea
,
the
world
and
Church
also
after
a
sort
:
the
world
,
by
improving
it
to
spirituall
advantage
:
and
the
Church
,
by
appointing
their
own
Officers
,
and
likewise
in
censuring
their
offenders
,
not
onely
by
their
officers
,
(
which
is
as
much
as
Kings
are
wont
to
doe
)
but
also
by
their
own
royall
assent
,
which
Kings
are
not
wont
to
doe
,
but
onely
in
the
execution
of
Nobles
.
But
neverthelesse
,
though
the
Church
want
authoritie
to
excommunicate
their
Presbytery
,
yet
they
want
not
libertie
to
withdraw
from
them
:
For
so
Paul
instructeth
and
beseecheth
the
Church
of
Rome
(
whom
the
holy
Ghost
foresaw
would
most
stand
in
need
of
this
counsell
)
to
make
use
of
this
libertie
:
I
beseech
you
(
saith
he
)
mark
such
as
cause
divisions
and
offences
,
contrary
to
the
DOCTRINE
you
have
received
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
WITHDRAW
from
them
.
So
then
,
by
the
agitation
of
this
objection
,
there
appeare
two
liberties
of
the
Church
more
to
be
added
to
the
former
.
One
is
this
(
which
is
the
fifth
libertie
in
members
)
the
Church
hath
libertie
in
case
of
dissension
amongst
themselves
to
resort
to
a
Synod
,
Act.
15.1
,
2.
Where
also
it
appeareth
the
Brethren
enjoyed
this
libertie
,
to
dispute
their
doubts
till
they
were
satisfied
,
ver.
7.12
.
to
joyne
with
the
Apostles
and
Elders
in
the
definitive
sentence
,
and
in
the
promulgation
of
the
same
,
ver.
22
,
23.
The
sixt
Libertie
of
the
Church
is
,
To
withdraw
from
the
communion
of
those
,
whom
they
want
authoritie
to
excommunicate
.
For
as
they
set
up
the
Presbytery
,
by
professing
their
subjection
to
them
in
the
Lord
:
so
they
avoyd
them
by
professed
withdrawing
their
subjection
from
them
according
to
God
.
A
seventh
and
last
libertie
of
the
Church
,
is
,
Libertie
of
communion
with
other
Churches
.
Communion
we
say
:
for
it
is
a
great
Libertie
,
that
no
particular
Church
standeth
in
subjection
to
another
particular
Church
,
no
,
not
to
a
Cathedrall
Church
:
but
that
all
the
Churches
enjoy
mutuall
brotherly
communion
amongst
themselves
:
which
communion
is
mutually
exercised
amongst
them
seven
waies
,
which
for
brevitie
and
memory
sake
,
we
summe
up
in
seven
words
.
1.
By
way
of
Participation
.
2.
Of
Recommendation
.
3.
Of
Consultation
.
4.
Of
Congregation
into
a
Synod
.
5.
Of
Contribution
.
6.
Of
Admonition
.
7.
Of
Propagation
or
Multiplication
of
Churches
.
1.
By
way
of
Participation
,
the
members
of
one
Church
,
occasionally
comming
to
another
Church
,
where
the
Lords
Supper
commeth
to
be
administred
,
are
willingly
admitted
to
partake
with
them
at
the
Lords
Supper
,
in
case
that
neither
themselves
,
nor
the
Churches
from
whence
they
came
,
doe
lie
under
any
publique
offence
.
For
wee
receive
the
Lords
Supper
,
not
onely
as
a
Seale
of
our
communion
with
the
Lord
Jesus
,
and
with
his
members
in
our
owne
Church
,
but
also
in
all
the
Churches
of
the
Saints
.
2.
By
way
of
Recommendation
;
Letters
are
sent
from
one
Church
to
another
,
recommending
to
their
watchfulnesse
and
communion
,
any
of
their
members
,
who
by
occasion
of
businesse
,
are
for
a
time
to
reside
amongst
them
.
As
Paul
sent
Letters
of
Recommendation
to
the
Church
of
Rome
,
in
the
behalfe
of
Phoebe
,
a
Deaconesse
of
the
Church
at
Cenchrea
,
Rom.
16.1
,
2.
And
of
these
kind
of
Letters
he
speaketh
to
the
Church
of
Coriuth
also
,
though
not
as
needfull
to
himselfe
(
who
was
well
known
to
them
)
yet
for
others
,
2
Cor.
3.1
.
But
if
a
member
of
one
Church
have
just
occasion
to
remove
himselfe
,
and
his
family
,
to
take
up
his
setled
habitation
in
another
Church
,
then
the
Letters
written
by
the
Church
in
his
behalfe
,
doe
recommend
him
to
their
perpetuall
watchfulnesse
and
communion
.
And
if
the
other
church
have
no
just
cause
to
refuse
him
,
they
of
his
own
church
do
by
those
letters
wholly
dismisse
him
from
themselves
;
whereupon
the
letters
(
for
distinction
sake
)
are
called
letters
of
dismission
;
which
indeed
do
not
differ
from
the
other
,
but
in
the
durance
of
the
recommendation
,
the
one
recommending
him
for
a
time
,
the
other
for
ever
.
3.
By
way
of
consultation
,
one
Church
hath
liberty
of
communicating
with
another
to
require
their
judgement
and
counsell
,
touching
any
persons
or
cause
,
wherewith
they
may
be
better
acquainted
then
themselves
.
Thus
the
Church
of
Antioch
by
their
messengers
consulted
with
the
Church
at
Jerusalem
,
touching
the
necessity
of
circumcision
,
Act.
15.3
.
although
the
consultation
brought
forth
a
further
effect
of
communion
with
Churches
;
to
wit
,
their
Congregation
into
a
Synod
.
Which
is
the
fourth
way
of
communion
of
Churches
:
All
of
the
Churches
have
the
like
liberty
of
sending
their
messengers
to
debate
and
determine
in
a
Synod
,
such
matters
as
do
concern
them
all
;
As
the
Church
of
Antioch
sent
messengers
to
Jerusalem
for
resolution
and
satisfaction
in
a
doubt
that
troubled
them
:
the
like
liberty
by
proportion
might
any
other
Church
have
taken
;
yea
,
many
Churches
together
;
yea
,
all
the
Churches
in
the
world
,
in
any
case
that
might
concern
them
all
.
What
authority
these
Synods
have
received
,
and
may
put
forth
,
will
come
to
be
considered
in
the
sequele
.
A
fifth
way
of
communion
of
Churches
is
,
the
liberty
of
giving
and
receiving
mutuall
supplies
and
succours
one
from
another
.
The
Church
of
Jerusalem
communicated
to
the
Churches
of
the
Gentiles
,
their
spirituall
treasures
of
gifts
of
Grace
;
and
the
Churches
of
the
Gentiles
ministred
back
again
to
them
,
liberall
oblations
of
outward
beneficence
,
Rom.
15.26
,
27.
Act.
11.29
,
30.
When
the
Church
of
Antioch
aboundeth
with
more
variety
of
spirituall
gifted
men
then
the
state
of
their
own
Church
stood
in
need
of
;
they
fasted
and
prayed
;
as
for
other
ends
,
so
for
the
inlargement
of
Christs
Kingdome
in
the
improvement
of
them
.
And
the
Holy
Ghost
opened
them
a
dore
for
the
succour
of
many
countries
about
them
,
by
the
sending
forth
of
some
of
them
,
Act.
13.1
,
2
,
3.
A
sixth
way
of
communion
of
Churches
is
by
way
of
mutuall
admonition
,
when
a
publike
offence
is
found
amongst
any
of
them
:
For
as
Paul
had
liberty
to
admonish
Peter
before
the
whole
Church
at
Antioch
,
when
hee
saw
him
walke
not
with
a
right
foot
(
and
yet
Paul
had
no
authority
over
Peter
,
but
onely
both
of
them
had
equall
mutuall
interest
one
in
another
)
Gal.
2.11
.
to
14.
So
by
the
same
proportion
,
one
Church
hath
liberty
to
admonish
another
,
though
they
be
both
of
them
of
equall
authority
;
seeing
one
Church
hath
as
much
interest
in
another
,
as
one
Apostle
in
another
.
And
if
by
the
royall
law
of
love
,
one
Brother
hath
liberty
to
admonish
his
brother
in
the
same
Church
,
(
Mat.
18.15
,
16.
)
then
by
the
same
rule
of
brotherly
love
and
mutuall
watchfulness
one
Church
hath
power
to
admonish
another
,
in
faithfulnesse
to
the
Lord
,
and
unto
them
.
The
Church
in
the
Canticles
took
care
not
only
for
her
own
members
,
but
for
her
little
sister
,
which
she
thought
had
no
breast
;
yea
,
and
consulteth
with
other
churches
what
to
do
for
her
,
Cant.
8.8
.
And
would
she
not
then
have
taken
like
care
,
in
case
their
little
sister
having
breasts
,
her
breasts
had
been
distempered
,
and
given
corrupt
matter
in
stead
of
milke
?
A
seventh
way
of
communion
of
churches
may
be
by
way
of
propagation
and
multiplication
of
churches
:
As
when
a
particular
Church
of
Christ
shall
grow
so
full
of
members
,
as
all
of
them
cannot
heare
the
voyce
of
their
Ministers
;
then
as
an
Hive
full
of
Bees
swarmeth
forth
,
so
is
the
church
occasioned
to
send
forth
a
sufficient
number
of
her
members
,
fit
to
enter
into
a
church-state
,
and
to
carrry
along
church-work
amongst
themselves
.
And
for
that
end
they
either
send
forth
some
one
or
other
of
their
Elders
with
them
,
or
direct
them
where
to
procure
such
to
come
unto
them
.
The
like
course
is
wont
to
be
taken
,
when
sundry
Christians
coming
over
from
one
countrey
to
another
;
such
as
are
come
over
first
,
and
are
themselves
full
of
company
,
direct
those
that
come
after
them
,
and
assist
them
in
like
sort
,
in
the
combination
of
themselves
into
Church
order
,
according
to
the
rule
of
the
Gospel
.
Though
the
Apostles
be
dead
,
whose
office
it
was
to
plant
&
gather
and
multiply
Churches
;
yet
the
work
is
not
dead
,
but
the
same
power
of
the
keyes
is
left
with
the
Churches
in
common
,
and
with
each
particular
church
for
her
part
,
according
to
their
measure
,
to
propagate
and
inlarge
the
kingdome
of
Christ
(
as
God
shall
give
opportunity
)
throughout
all
generations
.
CHAP.
VII
.
Touching
the
first
Subject
of
all
the
forementioned
power
of
the
Keyes
.
And
an
explanation
of
Independency
.
WHat
that
Church
is
,
which
is
the
first
Subject
of
the
power
of
the
keyes
,
and
whether
this
Church
have
an
independent
power
in
the
exercise
thereof
,
though
they
be
made
two
distinct
Questions
,
yet
(
if
candidely
interpreted
)
they
are
but
one
.
For
whatsoever
is
the
first
Subject
of
any
accident
or
adjunct
,
the
same
is
independent
in
the
enjoyment
of
it
,
that
is
,
in
respect
of
deriving
it
from
any
other
subject
like
it self
.
As
if
fire
be
the
first
subject
of
heat
,
then
it
dependeth
upon
no
other
subject
for
heat
.
Now
in
the
first
subject
of
any
power
,
three
things
concur
.
1.
It
first
receiveth
that
power
whereof
it
is
the
first
subject
,
and
that
reciprocally
.
2.
It
first
addeth
and
putteth
forth
the
exercise
of
that
power
.
3.
It
first
communicateth
that
power
to
others
.
As
we
see
in
Fire
,
which
is
the
first
subject
of
heat
:
it
first
receiveth
heat
,
and
that
reciprocally
.
All
fire
is
hot
,
and
whatsoever
is
hot
is
fire
,
or
hath
fire
in
it
.
Again
,
Fire
first
putteth
forth
heat
it self
,
and
also
first
communicateth
heat
,
to
whatsoever
things
else
are
hot
.
To
come
then
to
the
first
subiect
of
Church-power
,
or
of
the
power
of
the
keyes
.
The
substance
of
the
doctrine
thereof
,
may
be
conceived
and
declared
in
a
few
Propositions
.
Church-power
is
either
supream
and
soveraign
,
or
subordinate
and
ministeriall
.
Touching
the
former
,
take
this
proposition
.
The
Lord
Jesus
Christ
,
the
head
of
his
Church
,
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
first
proper
subiect
of
the
soveraigne
power
of
the
keyes
.
He
hath
the
key
of
David
:
He
openeth
,
and
no
man
shutteth
;
He
shutteth
,
and
no
man
openeth
,
Revel.
3.7
.
The
government
is
upon
his
shoulder
,
Isa.
9.6
.
And
himself
declareth
the
same
to
his
Apostles
,
as
the
ground
of
his
granting
to
them
Apostolicall
power
.
All
power
(
saith
he
)
is
given
to
me
in
heaven
and
earth
,
Matth.
28.18
.
Go
ye
therefore
,
&c.
Hence
1.
All
legislative
power
(
power
of
making
of
Laws
)
in
the
Church
is
in
him
,
and
not
from
him
derived
to
any
other
.
Jam.
4.12
.
Isa.
33.22
.
The
power
derived
to
others
,
is
onely
to
publish
and
execute
his
Laws
and
Ordinances
,
and
to
see
them
observed
.
Mat.
28.20
.
His
Laws
are
perfect
,
Psal.
19.9
.
and
do
make
the
man
of
God
perfect
to
every
good
work
.
2
Tim.
3.17
.
and
need
no
addition
.
2.
From
his
soveraign
power
it
proceedeth
,
that
he
onely
can
erect
and
ordain
a
true
constitution
of
a
Church-estate
,
Hebr.
3.3
.
to
6.
He
buildeth
his
own
house
,
and
setteth
the
pattern
of
it
,
as
God
gave
to
David
the
pattern
of
Solomons
Temple
,
1
Chron.
28.19
.
None
hath
power
to
erect
any
other
Church-frame
,
then
as
this
Master-builder
hath
left
us
a
pattern
thereof
in
the
Gospel
.
In
the
old
Testament
the
Church
set
up
by
him
was
Nationall
,
in
the
New
,
Congregationall
;
yet
so
as
that
in
sundrie
cases
it
is
ordered
by
him
,
many
congregations
or
their
messengers
,
may
be
assembled
into
a
Synod
.
Act.
15.
3.
It
is
from
the
same
soveraigne
power
,
that
all
the
offices
,
or
ministeries
in
the
Church
are
ordained
by
him
,
1
Cor.
12.5
.
yea
and
all
the
members
are
set
in
the
body
by
him
,
together
with
all
the
power
belonging
to
their
offices
and
places
:
as
in
the
naturall
body
,
so
in
the
Church
.
1
Cor.
12.18
.
4.
From
this
soveraigne
power
in
like
sort
it
is
,
that
all
gifts
to
discharge
any
office
,
by
the
officers
,
or
any
duty
by
the
members
,
are
from
him
,
1
Cor.
12.11
.
All
treasures
of
wisdome
,
and
knowledge
,
and
grace
,
and
the
fulnesse
thereof
are
in
him
for
that
end
,
Col.
2.3
.
and
v.
9
,
10.
Joh.
1.16
.
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
injoy
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.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&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
,
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
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
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.
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
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
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
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
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
rule
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
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
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
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
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
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
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
,
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
.
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
way
of
eminencie
was
called
Bishop
for
order
sake
,
yet
for
many
yeers
he
did
no
act
of
power
,
but
1
With
consent
of
the
Presbyterie
.
2
With
consent
,
and
in
the
presence
of
the
people
.
As
is
noted
out
of
Eusebius
,
Ecclesiast.
Histor.
lib.
6.
ca.
43.
Gr.
ca.
35.
Lat.
Cyprian
Epist.
lib.
3.
Epist.
10.
&
lib.
1.
Epist
3.
Casanb
.
adversus
Baronium
,
exercitat
.
15.
num.
28.
When
it
is
alledged
out
of
Hiereme
to
confirm
the
same
,
that
in
the
primitive
times
,
Communi
Presbyterorum
consilie
,
Ecelesiae
gubernabantur
.
It
is
a
weak
and
poore
evasion
,
to
put
it
off
with
observing
,
that
he
saith
,
Communi
Presbyterorum
consilie
,
not
authoritate
.
For
1.
No
authoritie
is
due
to
Presbyters
over
the
Bishop
or
Pastor
,
no
more
then
to
the
Pastor
over
them
.
They
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fellow-Elders
,
and
coequall
in
authoritie
.
And
2.
when
Hiereme
saith
,
The
Churches
were
governed
by
the
common
counsell
,
but
all
with
it
,
else
it
might
be
said
,
the
Bishop
governed
the
Churches
with
the
common
counsell
of
Presbyters
,
to
wit
,
asked
,
but
not
followed
.
And
that
would
imply
a
contradiction
to
Hieronus
testimonie
,
to
say
the
Churches
were
governed
by
the
sole
authoritie
of
Bishops
,
and
yet
not
without
asking
the
common
counsell
of
the
Presbyters
.
For
in
asking
their
counsell
,
and
not
following
it
,
the
Bishop
should
order
and
govern
the
Churches
against
their
counsell
.
Now
that
the
Churches
were
governed
by
the
common
counsell
of
Presbyters
,
and
against
the
common
counsell
of
Presbyters
,
are
flat
contradictories
.
2.
For
a
second
Argument
,
to
prove
that
the
Brethren
of
the
Church
of
a
particular
congregation
,
walking
with
their
Elders
in
truth
and
peace
,
are
the
first
subject
of
all
that
Church
power
which
is
needfull
to
be
exercised
in
their
own
body
:
It
is
taken
From
their
indispensable
and
independent
power
in
Church
censures
.
The
censure
that
is
ratified
in
heaven
cannot
be
dispensed
withall
,
nor
reversed
by
any
power
on
earth
.
Now
the
censure
that
is
administred
by
the
Church
of
a
particular
congregation
,
is
ratified
in
Heaven
.
For
so
saith
the
Lord
Iesus
touching
the
power
of
Church
censures
,
Matth.
18
17
,
18.
If
the
offender
refuse
to
hear
the
Church
,
let
him
be
to
thee
as
a
heathen
and
a
Publican
.
Verily
I
say
unto
you
Whatsoever
ye
shall
bind
onearth
,
shall
be
bound
in
Heaven
:
and
whatsoever
ye
shall
loose
on
earth
,
shall
be
loosed
in
heaven
.
Against
this
Argument
from
this
Text
many
objections
are
wont
to
be
made
,
but
none
that
will
hold
.
Object
.
1.
By
Church
in
Mat.
18.17
.
is
not
meant
the
Christian
Church
(
for
it
was
not
yet
extant
,
nor
could
the
Apostles
then
have
understood
Christ
if
he
had
so
meant
)
but
the
Jewish
church
,
and
so
he
delivereth
their
censure
,
in
a
Jewish
phrase
;
to
account
a
man
as
an
Heathen
and
a
Publican
.
Answ.
1.
The
Christian
Church
,
though
it
was
not
then
extant
,
yet
the
Apostles
knew
as
well
what
he
meant
by
Church
in
Mat.
18.17
.
as
they
understood
what
he
meant
by
building
his
Church
upon
the
Rock
in
Mat.
16.18
.
It
was
enough
the
Apostles
looked
for
a
Church
which
Christ
would
gather
,
and
build
upon
the
confession
of
Peters
faith
;
and
being
built
,
should
be
indued
with
heavenly
power
in
their
censures
,
which
they
more
fully
understood
afterwards
,
when
having
received
the
Holy
Ghost
,
they
came
to
put
these
things
in
practice
.
Answ.
2.
The
allusion
in
the
Church-censure
to
the
Jewish
custome
,
in
accounting
a
man
as
an
Heathen
and
Publican
,
doth
not
argue
that
Christ
directeth
his
Disciples
to
complain
of
scandals
to
the
Jewish
Synagogues
;
but
only
directeth
them
how
to
walk
towards
obstinate
offenders
,
excommunicate
by
the
Christian
church
,
to
wit
,
to
walk
towards
them
,
as
the
Jews
walk
towards
Heathens
,
(
to
wit
,
denying
to
them
religious
communion
)
and
as
towards
Publicans
,
with-holding
from
them
familiar
civill
communion
;
for
so
the
Iews
said
to
Christs
Disciples
,
Why
eateth
your
Master
with
Publicans
and
Sinners
?
Answ.
3.
It
is
not
credible
,
that
Christ
would
send
his
Disciples
to
make
complaint
of
their
offences
to
the
Iewish
Synagogues
:
For
,
first
,
Is
it
likely
he
would
send
his
Lambs
and
Sheep
,
for
right
and
healing
,
unto
Wolves
and
Tigres
?
Both
their
Sanhedrim
,
and
most
of
their
Synogogues
were
no
better
.
And
if
here
and
there
some
Elders
of
their
Synagogues
were
better
affected
,
yet
how
may
it
appear
that
so
it
was
,
where
any
of
themselves
dwelt
?
And
if
that
might
appear
too
,
yet
had
not
the
Iews
already
agreed
;
That
if
any
man
did
confesse
Christ
,
he
should
be
cast
out
of
the
Synagogues
,
Joh.
9.22
.
Object
.
2.
Against
the
argument
from
this
Text
,
it
is
objected
;
That
by
the
Church
is
meant
the
Bishop
,
or
his
Commissary
?
Answ.
1.
One
man
is
not
the
Church
.
If
it
be
said
,
one
man
may
represent
a
church
;
the
reply
is
ready
:
one
man
cannot
represent
the
Church
,
unlesse
he
be
sent
forth
by
the
Church
;
but
so
is
neither
the
Bishop
nor
his
Commissary
.
They
not
for
them
,
but
they
come
unsent
for
,
(
like
water
into
a
Ship
)
chiefly
for
the
terror
of
the
servants
of
Christ
,
and
for
the
incouragement
of
the
prophane
.
And
though
some
of
Christs
servants
have
found
some
favour
from
some
few
of
Bishops
,
(
men
of
more
learning
and
ingenuity
)
yet
those
Bishops
have
found
the
lesse
favour
themselves
from
their
fellow-Bishops
.
Answ.
2.
The
Bishop
ordinarily
is
no
member
of
the
Church
of
that
congregation
,
where
the
offence
is
committed
,
and
what
is
his
satisfaction
to
the
removall
of
the
offence
given
to
the
Church
?
Answ.
3.
The
new
Testament
acknowledgeth
no
such
ruler
in
the
Church
,
as
claimeth
honour
above
the
Elders
that
labour
in
word
and
Doctrine
,
1
Tim.
5.17
.
Object
.
3.
To
tell
the
Church
,
is
to
tell
the
Presbyterie
of
the
Church
.
Answ.
1.
We
deny
not
,
The
offence
is
to
be
told
to
the
Presbyterie
;
yet
not
to
them
as
the
Church
,
but
as
the
guides
of
the
church
,
who
,
if
upon
hearing
the
cause
,
and
examining
the
witnesses
,
they
finde
it
ripe
for
publike
censure
,
they
are
then
to
propound
it
to
the
Church
,
and
to
try
and
cleer
the
state
of
the
cause
before
the
church
,
that
so
the
church
discerning
fully
the
nature
and
quality
of
the
offence
may
consent
to
the
judgement
and
sentence
of
the
Elders
against
it
,
to
the
confusion
of
the
offender
;
and
the
publike
edification
of
them
all
,
who
hearing
and
fearing
,
will
learn
to
beware
of
the
like
wickednesse
.
Answ.
2.
The
Church
is
never
put
for
the
Presbyterie
alone
(
throughout
the
new
Testament
)
though
sometime
it
be
put
expresly
for
the
Fraternity
alone
,
as
they
are
distinguished
from
the
Elders
and
Officers
,
Act.
15.22
.
and
therefore
Tell
the
Church
,
cannot
be
meant
Tell
the
Presbyterie
alone
.
Object
.
In
the
old
Testament
,
the
Congregation
is
often
put
for
the
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
to
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
said
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
from
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
.
Answ.
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
:
yet
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
.
2.
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
onely
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
in
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
a
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
Ministerie
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
administration
,
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
onely
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
Iosiah
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
was
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.
To
conclude
this
Corollary
,
touching
the
subjection
of
churches
to
the
civill
State
,
in
matters
which
concern
the
civill
peace
,
this
may
not
be
omitted
,
that
as
the
Church
is
subject
to
the
sword
of
the
Magistrate
in
things
which
concern
the
civill
peace
:
so
the
Magistrate
(
if
Christian
)
is
subject
to
the
keys
of
the
Church
,
in
matters
which
concern
the
peace
of
his
conscience
and
the
kingdome
of
heaven
.
Hence
it
is
prophesied
by
Isaiah
,
that
Kings
and
Queens
,
who
are
nursing
fathers
and
mothers
to
the
church
,
shall
bow
down
to
the
Church
,
with
their
faces
to
the
earth
,
Isai
.
49.23
.
that
is
,
they
shall
walk
in
professed
subjection
to
the
Ordinances
of
Christ
in
his
Church
.
Hence
also
it
is
,
that
David
prophesieth
of
a
two-edged
sword
,
(
that
is
,
the
sword
of
the
Spirit
,
the
word
of
Christ
)
put
into
the
hands
of
the
Saints
(
who
are
by
calling
the
Members
of
the
Church
)
as
to
subdue
the
nations
by
the
ministery
of
the
Word
,
to
the
obedience
of
the
Gospel
(
Psal.
149.6
,
7.
)
so
to
binde
their
Kings
with
chains
,
and
their
Nobles
with
fetters
of
iron
,
to
execute
upon
them
the
judgement
written
,
(
that
is
,
written
in
the
Word
)
Psal.
149.
v.
8
,
9.
3.
A
third
Corollary
touching
the
independency
of
churches
is
this
,
That
a
church
of
a
particular
Congregation
,
consisting
of
Elders
and
Brethren
,
and
walking
in
the
truth
and
peace
of
the
Gospel
,
as
it
is
the
First
subject
of
all
Church-power
,
needfull
to
be
exercised
within
it selfe
,
so
it
is
independent
upon
any
other
(
Church
or
Synod
)
for
the
exercise
of
the
same
.
That
such
a
Church
is
the
first
subject
of
all
church-power
,
hath
been
cleered
above
in
the
opening
the
third
Proposition
of
the
first
subject
of
the
power
of
the
keys
.
And
such
a
church
being
the
first
subject
of
church-power
,
is
unavoidably
independent
upon
any
other
church
or
body
for
the
exercise
therof
,
for
as
hath
been
said
afore
,
the
first
subject
of
any
Accident
or
Adjunct
,
is
independent
upon
any
other
either
for
the
injoying
,
or
for
the
imploying
(
the
having
or
the
using
)
of
the
same
.
4.
A
fourth
Corollary
touching
the
independency
of
churches
is
,
That
a
Church
fallen
into
any
offence
(
whether
it
be
the
whole
church
,
or
a
strong
party
in
it
)
is
not
independent
in
the
exercise
of
church-power
,
but
is
subject
both
to
the
admonition
of
any
other
church
,
and
to
the
determination
and
judiciall
sentence
of
a
Synod
for
direction
into
a
way
of
truth
and
peace
.
And
this
also
ariseth
from
the
former
discourse
.
For
,
if
clavis
errans
non
ligat
,
&
Ecclesia
litigans
non
ligat
;
that
is
,
if
Christ
hath
not
given
to
a
particular
church
a
promise
to
binde
and
loose
in
heaven
,
what
they
binde
and
loose
on
earth
,
unlesse
they
agree
together
,
and
agree
in
his
name
,
then
such
a
church
is
not
independent
in
their
proceedings
,
as
do
fail
in
either
.
For
all
the
independency
that
can
be
claimed
is
founded
upon
that
promise
,
What
yee
binde
on
earth
,
shall
be
bound
in
heaven
:
what
yee
loose
on
earth
,
shall
be
loosed
in
heaven
,
Matth.
18.18
.
On
that
promise
is
founded
both
the
independency
and
security
,
and
parity
also
of
all
churches
.
But
if
that
promise
be
cut
off
from
them
,
they
are
like
Samson
when
his
haire
was
cut
off
,
weak
,
and
subject
to
fall
under
other
men
;
and
yet
they
fall
softer
then
hee
did
:
hee
fell
into
the
hands
of
his
enemies
,
but
they
fall
under
the
censure
of
their
friends
.
As
the
false
Prophet
recanting
his
error
did
acknowledge
,
so
may
they
:
Thus
was
I
wounded
in
the
house
of
my
friends
,
Zach.
13.6
.
In
the
house
of
a
neighbour-church
or
two
,
I
was
friendly
smitten
with
a
brotherly
admonition
,
which
(
like
a
precious
oyle
)
did
not
break
mine
head
:
and
in
the
house
of
a
Synod
of
churches
,
I
was
friendly
,
yea
,
brotherly
censured
and
healed
.
5.
A
fifth
and
last
Corollary
arising
from
the
former
discourse
,
touching
the
independency
of
churches
,
may
be
this
;
Though
the
church
of
a
particular
Congregation
,
consisting
of
Elders
and
Brethren
,
and
walking
with
a
right
foot
in
the
truth
and
peace
of
the
Gospel
,
be
the
first
subject
of
all
church-power
needfull
to
be
exercised
within
it selfe
;
and
consequently
be
independent
from
any
other
church
or
Synod
in
the
use
of
it
;
yet
it
is
a
safe
and
whole
some
,
and
holy
Ordinance
of
Christ
,
for
such
particular
churches
to
joyn
together
in
holy
Covenant
or
Communion
,
and
consolation
amongst
themselves
,
to
administer
all
their
church
affairs
,
(
which
are
of
weighty
,
and
difficult
and
common
concernment
)
not
without
common
consultation
and
consent
of
other
churches
about
them
.
Now
church-affaires
of
weighty
and
difficult
and
common
concernment
,
wee
account
to
be
the
election
and
ordination
of
Elders
,
excommunication
of
an
Elder
,
or
any
person
of
publick
note
,
and
employment
:
the
translation
of
an
Elder
from
one
Church
to
another
,
or
the
like
.
In
which
case
we
conceive
it
safe
and
wholsome
,
and
an
holy
ordinance
to
proceed
with
common
consultation
and
consent
.
Safe
,
for
in
multitude
of
counsellers
there
is
safetie
(
as
in
civill
,
so
in
Church
affairs
)
Prov.
11.14
.
And
though
this
or
that
Church
may
be
of
a
good
and
strong
constitution
,
and
walk
with
a
right
foot
in
the
truth
,
and
peace
of
the
Gospel
:
yet
all
Churches
are
not
in
a
like
athletick
plight
,
and
they
will
be
Ioath
to
call
in
,
or
look
out
for
help
as
much
or
more
then
others
,
though
they
have
more
need
then
others
:
yea
,
and
the
best
Churches
may
soon
degenerate
,
and
stand
in
as
much
need
of
help
as
others
,
and
for
want
of
it
may
sink
and
fall
into
deep
Apostasie
,
which
other
Churches
might
have
prevented
,
had
they
discerned
it
at
first
.
It
is
also
wholsome
,
as
tending
to
maintain
brotherly
love
,
and
soundnesse
of
doctrine
in
Churches
,
and
to
prevent
many
offences
,
which
may
grow
up
in
this
or
that
particular
Church
,
when
it
transacteth
all
such
things
within
it self
without
consent
.
It
is
likewise
an
holy
ordinance
of
Christ
,
as
having
just
warrant
from
a
like
precedent
.
The
Apostles
were
as
much
independent
from
one
another
,
and
stood
in
as
little
need
of
one
anothers
help
,
as
Churches
do
one
of
another
.
And
yet
Paul
went
up
to
Ierusalem
,
to
confer
with
Peter
,
Iames
and
Iohn
,
lest
he
should
run
in
vain
in
the
course
of
his
ministery
,
Galat.
2.2
.
And
though
in
conference
the
chief
Apostles
added
nothing
to
Paul
,
ver.
6.
yet
when
they
perceived
the
Gospel
of
the
uncircumcision
was
committed
to
Paul
and
Barnabas
,
as
that
of
the
circumcision
to
Peter
,
Iames
and
Iohn
,
they
gave
unto
one
another
the
right
hand
of
fellowship
.
ver.
9.
Now
then
it
will
follow
by
just
proportion
,
that
if
the
Apostles
who
are
each
of
them
independent
one
of
another
,
had
need
to
consult
and
confer
together
about
the
work
of
their
ministery
,
to
procure
the
freer
passage
to
their
calling
,
and
to
their
doctrine
:
then
surely
Churches
,
and
Elders
of
Churches
,
though
independent
one
of
another
,
had
need
to
communicate
their
courses
and
proceedings
in
such
cases
one
with
another
,
to
procure
the
freer
passage
to
the
same
.
And
if
the
Apostles
,
giving
right
hand
of
fellowship
one
to
another
,
did
mutually
strengthen
their
hands
in
the
work
of
the
ministery
:
then
the
Elders
of
Churches
,
giving
right
hand
of
fellowship
to
one
another
in
their
ordination
,
or
upon
any
fit
occasion
,
cannot
but
much
encourage
and
strengthen
the
hearts
and
hands
of
one
another
in
the
Lords
work
.
Again
,
something
might
be
added
,
if
not
for
confirmation
,
yet
for
illustration
of
this
point
,
by
comparing
the
dimensions
of
the
new
Ierusalem
,
which
is
a
perfect
platform
of
a
pure
Church
,
as
it
shall
be
constituted
in
the
Iewish
Church
state
,
at
their
last
conversion
.
The
dimensions
of
this
Church
as
they
are
described
by
Ezekiel
(
Chap.
48.30
.
)
are
(
according
to
Iunius
)
twelve
furlongs
,
which
after
the
measure
of
the
Sanctuarie
(
which
is
double
to
the
common
)
is
about
three
miles
in
length
,
and
as
much
in
breadth
.
But
the
dimensions
of
the
same
Church
of
the
Iews
,
in
Revel.
21.16
.
is
said
to
be
twelve
thousand
furlongs
.
Now
how
can
these
two
dimensions
of
the
same
Church
stand
together
,
which
are
so
farre
discrepant
one
from
another
?
For
there
be
a
thousand
times
twelve
furlongs
,
in
twelve
thousand
furlongs
.
The
fittest
and
fairest
reconciliation
seemeth
plainly
to
be
this
,
that
Ezekiel
speaketh
of
the
dimensions
of
any
ordinarie
Iewish
Church
of
one
particular
congregation
.
But
Iohn
speaketh
of
the
dimensions
of
many
particular
Iewish
Churches
,
combining
together
in
some
cases
,
even
to
the
communion
of
a
thousand
Churches
.
Not
that
the
Church
of
the
Iews
will
be
constituted
in
a
Nationall
and
Diocesan
frame
,
with
Nationall
officers
,
and
Diocesan
Bishops
,
or
the
like
:
but
that
sometimes
a
thousand
of
them
will
be
gathered
into
a
Synod
,
and
all
of
them
will
have
such
mutuall
care
,
and
yeeld
such
mutuall
brotherly
help
and
communion
one
to
another
,
as
if
they
were
all
but
one
body
.
If
any
man
say
,
Theologia
symbolica
,
or
parabolica
non
est
argumentativa
,
that
arguments
from
such
parables
and
mysticall
resemblances
in
Scripture
are
not
valid
,
let
him
enjoy
his
owne
apprehension
:
and
(
if
he
can
yeeld
a
better
interpretation
of
the
place
)
let
him
wave
this
collection
.
Neverthelesse
,
if
there
were
no
argumentative
power
in
parables
,
why
did
the
Lord
Iesus
so
much
delight
in
that
kind
of
teaching
?
and
why
did
Iohn
,
and
Daniel
,
and
Ezekiel
deliver
a
great
part
of
their
prophesies
in
parables
,
if
we
must
take
them
for
riddles
,
and
not
for
documents
nor
arguments
?
Surely
if
they
serve
not
for
argument
,
they
serve
not
for
document
.
But
furthermore
,
touching
this
great
work
of
communion
and
consociation
of
Churches
,
give
us
leave
to
adde
this
caution
;
But
in
the
election
and
ordination
of
Officers
,
and
censure
of
offenders
,
let
it
suffice
the
Churches
consociate
to
assist
one
another
,
with
their
counsell
,
and
right
hand
of
fellowship
,
when
they
see
a
particular
Church
to
use
their
libertie
and
power
aright
.
But
let
them
not
put
forth
the
power
of
their
communitie
,
either
to
take
such
Church
acts
out
of
their
hands
,
or
to
hinder
them
in
their
lawfull
course
,
unlesse
they
see
them
(
through
ignorance
or
weaknesse
)
to
abuse
their
libertie
and
authoritie
in
the
Gospel
.
All
the
liberties
of
Churches
were
purchased
to
them
by
the
precious
blood
of
the
Lord
Iesus
:
and
therefore
neither
may
the
Churches
give
them
away
,
nor
many
Churches
take
them
out
of
the
hands
of
one
.
They
may
indeed
prevent
the
abuse
of
their
liberties
,
and
direct
in
the
lawfull
use
of
them
,
but
not
take
them
away
,
though
themselves
should
be
willing
.
The
Lord
Iesus
having
given
equall
power
to
all
the
Apostles
,
it
was
not
lawfull
for
eleven
of
them
to
forbid
the
twelfth
to
do
any
act
of
his
office
without
their
intervention
.
Neither
was
it
lawfull
for
the
nine
who
were
of
inferiour
gifts
,
to
commit
the
guidance
and
command
of
all
their
Apostolick
administrations
unto
Peter
,
Iames
and
Iohn
,
who
seemed
to
be
pillars
.
And
that
,
not
onely
because
they
were
all
(
one
as
well
as
another
)
immediately
guided
by
the
holy
Ghost
:
but
because
they
were
all
equall
in
office
,
and
everie
one
to
give
account
for
himself
unto
God
.
It
is
the
like
case
(
in
some
measure
)
of
particular
churches
,
yea
,
there
is
moreover
a
three-fold
further
inconvenience
,
which
seemeth
to
us
,
to
attend
the
translation
of
the
power
of
particular
churches
in
these
ordinary
admninistraons
,
into
the
hands
of
a
Synod
of
Presbyters
,
commonly
called
a
Classis
.
1.
The
promise
of
Binding
and
Loosing
,
in
way
of
Discipline
,
which
Christ
gave
to
every
particular
church
(
as
hath
been
shewed
)
is
by
this
means
not
received
,
nor
injoyned
,
nor
practised
by
themselves
immediately
,
but
by
their
Deputies
or
Over-seers
.
2.
The
same
promise
which
was
not
given
to
Synods
in
acts
of
that
nature
(
as
hath
been
shewed
in
the
Chapter
of
Synods
)
but
in
acts
of
another
kinde
,
is
hereby
received
,
and
injoyned
,
and
practised
by
them
,
and
by
them
onely
,
which
ought
not
to
be
.
And
which
is
a
third
inconvenience
,
The
practice
of
this
power
of
the
keys
only
by
a
Synod
of
Presbyters
,
still
keepeth
the
Church
as
under
nonage
,
as
if
they
were
not
grown
up
to
the
full
fruition
of
the
just
liberty
of
their
riper
yeers
in
the
dayes
of
the
Gospel
.
For
a
mother
to
bear
her
young
daughter
in
her
arms
,
and
not
to
suffer
it
to
go
on
its
own
feet
,
whilest
it
is
in
the
infancie
,
is
kindly
and
comely
:
but
when
the
Damosell
is
grown
up
to
riper
yeers
,
for
the
mother
still
to
bear
her
in
her
arms
,
for
fear
of
stumbling
,
it
were
an
uncecessary
burthen
to
the
mother
,
and
a
reproach
to
the
Virgin
;
Such
is
the
case
here
:
The
community
of
churches
(
according
to
the
Hebrew
phrase
)
is
as
the
Mother
;
each
particular
church
is
as
the
Daughter
.
In
the
old
Testament
,
while
the
Church
was
in
her
nonage
,
it
was
not
unseasonable
to
leave
the
whole
guidance
and
bearing
thereof
in
the
hands
of
their
Tutors
and
Governours
,
the
Priests
and
Levites
,
and
in
the
community
of
the
nationall
courts
.
But
now
in
the
dayes
of
the
new
Testament
,
when
the
churches
are
grown
up
(
or
should
be
grown
at
least
)
to
more
maturity
,
it
were
meet
more
to
give
the
Church
liberty
to
stand
alone
,
and
to
walk
upon
her
own
legs
;
and
yet
in
any
such
part
of
her
way
,
as
may
be
more
hard
to
hit
right
upon
,
as
in
her
Elections
,
and
Ordinances
,
and
Censures
of
eminent
persons
,
in
office
;
it
is
a
safe
and
holy
and
faithfull
office
of
the
vigilancy
of
the
community
of
churches
,
to
be
present
with
them
,
and
helpfull
to
them
in
the
Lord
.
And
at
all
times
when
a
particular
church
shall
wander
out
of
the
way
,
(
whether
out
of
the
way
of
truth
,
or
of
peace
)
the
community
of
churches
may
by
no
meanes
be
excused
from
reforming
them
again
into
their
right
way
,
according
to
the
authority
which
the
Lord
hath
given
them
for
the
publike
edification
of
all
the
severall
churches
within
their
Covenant
.
Soli
Christo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉