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 i-lcuru m. Sage 
 
 1891 
 
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Cornell University Library 
 BX7230 .C85 1843 
 
 Keyes of the Kngdom of Heaven, and powe 
 
 olin 
 
 3 1924 029 457 243 
 
Cornell University 
 Library 
 
 The original of this book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029457243 
 
K THE 
 
 K E Y E S 
 
 Of the Kingdom of 
 
 HEAVEN, 
 
 AND 
 
 Power thereof, according to the 
 Word of God. 
 
 BY 
 
 >' That Learned and Judicious Divine, 
 
 > Mr. Iohn gpTToir, Teacher of the Church 
 
 » at Boston, in New-England, 
 
 ' Tending to reconcile some present differences about 
 j DISCIPLINE. , | 
 
 1 i * 
 
 | Gen. 13 : 7, 8. And Abraham said unto Lot, Let there be no strife, I J 
 
 1 pray between thee, and mee ; for we be Brethren. ( 
 
 \ Gen. 45 : 24. And Joseph said to his Brethren (whefi they were « 
 
 going the third time out of Egypt) See that yee ( 
 
 fall not out by the way. \ fc 
 
 Acts 7 : 26. Sirs, yee be Brethren, why do yee wrong one to \ 
 
 another ? 4 
 
 Eph. 4 : 15. AXrfitvoTiTst; Iv jtya'nrj, av%i]aouiv It; awtdv, &c. Jj 
 
 Published 
 ! By 
 
 Tho. Goodwin. 
 Philip Nye. , 
 
 \ LONDON, 
 
 Printed by M. Simmons for Henry Overton, and are to be sold at his < 
 shop entering into Popes-head Alley, out of Lombard- Street 1644. 
 
 BOSTON: 
 REPRINTED BY TAPPAN AND DENNET, 
 1843. , 
 
 F, 
 
PREFACE 
 
 TO 
 
 THE AMERICAN EDITION. 
 
 In submitting to the public a new edition of this excel- 
 lent treatise on Congregationalism, it seems necessary to 
 say something of its learned author, of the circumstances 
 in which it originally appeared, and of the occasion for its 
 republication. 
 
 Our limits will not allow the insertion of an extensive 
 Biography, but only of a few of the prominent events in 
 his history. t We refer our readers, who desire a more full 
 account of him, to his life by Norton and Mather. 
 
 John Cotton was born Dec. 4, 1585, in Derby in Eng- 
 land. At thirteen years of age, he entered college at 
 Cambridge, where his distinguished scholarship secured for 
 him, soon -after his graduation, the office of lecturer in the 
 University. While he officiated in this capacity, the Spirit 
 of God subdued his pride, and brought his talents and ac- 
 quisitions into the service of Christ and the Church. 
 
 His first sermon, after his conversion, on the duty of re- 
 pentance, is said to have been a most powerful production, 
 and was honored as the instrument of salvation to some of 
 his fellow students. In the twenty-eighth year of his age 
 he was settled over the established church of Boston in 
 Lincolnshire, where for more than twenty years he was 
 eminently useful and popular, both as a preacher and an 
 instructer of candidates for the gospel ministry. 
 
 At length, he was disturbed by the intolerance of the 
 
IV PREFACE. 
 
 court, and his scruples about conforming to its unrighteous 
 requirements met with insolence and revenge ; and for the 
 enormous crime of not kneeling at the sacrament, he was 
 summoned before the Court of High Commission, from 
 which he sought refuge by flight. He came to this coun- 
 try, in company with his personal friends Thomas Hooker 
 and Samuel Stone, in 1633, and soon after his arrival was 
 ordained teacher of the first church in Boston, and col- 
 league with the Rev. John Wilson, who had been the pas- 
 tor of the church from its organization in 1630. Such 
 was his influence in establishing the order of the churches, 
 and so extensive was his usefulness, that he has been styled 
 the patriarch of New England. 
 
 His desire to quell the disorders which his parishioner, 
 Ann Hutchinson, had introduced, and which other heretics 
 had perpetuated, extended and multiplied, and also to sys- 
 tematize and defend Congregationalism, induced him to 
 prepare the present volume. He consigned it to Mr. 
 Thomas Goodwin, his former friend and associate at Cam- 
 bridge, an eminent scholar and divine, who is said to have 
 been in scriptis in re theologica quamplurimis orbi notus, 
 and who was then pastor of a church in London. He, 
 and Mr. Philip Nye, formerly of Oxford University, but 
 at that time minister of Kimbolton, in Huntingdonshire, 
 both members of the Westminster Assembly, Dissenters 
 and Congregationalists, prepared the introduction which is 
 here published in connection with the Keys, to show the 
 general harmony of opinion among Congregationalists of 
 that day, both in England and America. 
 
 Throughout the volume, we have studiously preserved 
 the ancient spelling, punctuation and style, as a curiosity, 
 and from a conviction that our readers would desire to see 
 those ancient worthies in their Puritanic dress and armor. 
 If public patronage afford suitable encouragement, and this 
 volume produces and increases a tendency in the pastors 
 and members of our churches to " ask for the old paths, 
 where is the good way, and" to " walk therein," we shall 
 be abundantly rewarded for our labor, and may be encour- 
 aged to issue other reprints and original works of a simi- 
 lar character. 
 
 The Editor. 
 Boston, Maty 24, 1843. 
 
TO THE 
 
 READER. 
 
 THE greatest commotions in Kingdomes have for 
 the most part beene raised and maintained for 
 and about Power, and 'Liberties, of the Rulers, 
 and the Ruled, together with the due bounds and limits 
 of either: And the like bath fallen out in Churches, and 
 is continued to this day in the sharpest contentions (though 
 now the seate of the warre is changed) who should bee 
 the first adequate, and compleate subject of that Church- 
 power, which Christ hath left on earth ; how bounded, 
 Sf to whom committed. This controversie is in a speciall 
 manner the fot of these present times : And now that 
 most parties (that can pretend any thing towards it) have 
 in severall ages had their turns and vicissitudes of so long 
 a'possession of it, and their pleas for their severall pre- 
 tences, have beene so much and so long heard, it may 
 wel be hoped it is neere determining.; and that Christ 
 wil shortly settle this power upon the'right hearesto whom 
 he primitively did bequeathe it. i 
 
 In those former darker times, this golden Ball was 
 throwne up by the Clergy (so called) alone to runne for 
 among themselves : And as they quietly possessed the 
 
To the Reader. 
 
 name Klqgug, the Clergy and of the Church, appropri- 
 ated to themselves ; so answerably all manner of interest 
 in power or cognisance of matters of the Church, was 
 wholly left and quitted to them : whilst the People that 
 then knew not the law, having given up their soules to an 
 implicit faith in what was to be beleeved, did much more 
 suffer themselves to he deprived of all Liberties in Church 
 affaires. This royall donation bestowed by Christ upon 
 his Church, was taken up and placed in so high thrones 
 of Bishops, Popes, Generall Councells, &c. not only 
 farre above these things on earth, the people ; but things 
 in heaven also, we meane the Angels ^- Ministers of the 
 Churches themselves; in so great a remotenesse from the 
 people, that the least right or interest therein, was not so 
 much as suspected to belong to them. But towards these 
 latter times, after many removalls of it downe againe. and 
 this as the issue of many suits againe and againe renued 
 & removed, &; upon the sentence (even of whole Stales) 
 as "oft reversed. It hath now in these our dayes beeD 
 brought so neere unto the people, that they also have 
 begunne to pleade -&i sue for a portion, &i legacy be- 
 queathed them in it. The Saints (in these knowing 
 times) finding that the Key of knowledge hath so farre 
 opened their hearts, that they see with their owne eyes 
 into the substantialls of Godlinesse, and that through thte 
 instruction and guidance of their teachers, they are ena- 
 bled to understand for themselves such other things as 
 they are to joyn in the practice of. They doe therefore 
 further (many of them). begin more then to suspect, that 
 some share in the Key of power should likewise apper- 
 tain unto them. 
 
 It was the unhappinesse of those, who first in these 
 
To the Reader. 
 
 latter times revived this plea of the peoples right, to erre 
 on the other extreame (as it hath ever beene the fate of 
 truth, when it first ariseth in the Church from under that 
 long night of darknes which Antichrisiianisme had 
 brought upon the world to have a long shadow of errour 
 to accompanie it) by laying the plea and claim on their 
 behalf unto the whote power ; &i that the Elders set over 
 them did but exercise that power for them, which was 
 properly theirs, and which Christ had (as they contended) 
 radically and originally estatedin the people only. 
 
 But after that all titles have been pleaded, of those 
 that are content with nothing but the whole, the finall 
 judgment and sentence may (possibly) fall to be a sutable 
 &i due proportioned distribution fy dispersion of (his 
 power into severall interests, and the whole to neither 
 part. In Commonwealths, it is a Dispersion of severall 
 portions of "power and rights into severall hands, joyntly 
 to concurre and agree in acts and processe of weight and 
 moment, which causeth that healthfull xg&utg and consti- 
 tution of them, which makes them lasting and preserves 
 their peace, when none of al sorts find they are excluded, 
 but as they have a share of concernment, so that a fit 
 measure of power or priviledge, is left and betrusted to 
 them. And accordingly the wisdome of the first Con- 
 stitutors of Commonwealths is most seen in such a just 
 balancing of power and priviledges, and besides also in 
 setting the exact limits of that which is committed unto 
 each ; yea and is more admired by us in this than in their 
 other Lawes ; and in experience, a cleare and distinct 
 definement and confinement of all such parcells of power, 
 both of the kind and extent of them, is judged to be as 
 essentially necessary (if not more) than whatever other 
 
To the Reader. 
 
 statutes, that set out the kinds & degrees of crimes or 
 penalties. 
 
 So in that Politie or Government by which Christ 
 would have his churches ordered, the right of disposall of 
 the power therein (we humbly suppose) may lie in a due 
 and proportioned allotment and dispersion (though not in 
 the same measure and degree) into divers hands, accord- 
 ing unto the severall concernments and interests that each 
 rank in his Church may have ; rather than in an entire 
 and sole trust committed to any one man (though never 
 so able) or any one sort or kinde of men or.officers, al- 
 though diversified into never so many subordinations under 
 one another. And in like manner, wee cannot but imag- 
 ine, that Christ hath been as exact in setting forth the 
 true bounds and limits of whatever portion of power he 
 hath imparted unto any (if wee of this age could attain 
 rightly to discern it) as hee hath been in ordering'what 
 kinde of censures, and for what sinnes and what degrees 
 of proceedings unto those censures ; which wee find hee 
 bath been punctuall in. 
 
 Now the scope which this grave h judicious Author 
 in this his Treatise doth pursue, is, to lay forth the just 
 lines and terriers of this division of Church-power, unto 
 all the severall subjects of it ; to the end to' allay the 
 contentions now on foot, about it. And in generall hee 
 layes this fundamentall Maxime, that holds in common 
 true of all the particulars, to whom any portion of power 
 can be supposed to be committed : That look whatever 
 power or right any of the Possessours and subjects thereof 
 may have, they have it each, alike immediately (that is, 
 in respect of a mediation of delegation or dependence on 
 each other)/rom Christ, & so are each, the first subjects 
 
To the Reader. 
 
 of that power that is allotted to them. And for the par- 
 ticular subjects themselves, hee follows that division (in 
 the handling of them) which the controversie itself hath 
 made unto his hands ; to wit, 1. What power each single 
 Congregation (which is indowed with a Charter to be a 
 "body-politique to Christ) hath granted to it to exercise 
 within itself: And 2. What measure, or rather, Icinde of 
 Power Christ hath placed in Neighbour- Churches with- 
 out it, &t in association with it. 
 
 For the first. As hee supposeth, each Congregation, 
 such, as to have the priviledge of injoying a Presbyterie, 
 or. company of more or lesse Elders proper unto itself; 
 so being thus Presbyterated hee asserteth this incorporate 
 body or society to be the first and primary subject of a 
 compleat and entire power within itself over its own 
 members ; yea, and the sole native subject of the power 
 of Ordination &. Excommunication, which is the highest 
 Censure. And whereas this corporation consisteth both 
 of Elders &f Brethren, (for as for women &i children, there 
 is a speciall exception by a Statute-Law of Christ against 
 their injoyment of any part of this publique power ;) 
 His scope is to demonstrate a distinct & severall share & 
 interest of power, in matters of common concernment, 
 vouchsafed to each of these, and dispersed away both, by 
 Charter from the Lord : as in some of our towns corpo- 
 rate, to a Company of Aldermen, the Rulers, &t a Com- 
 mon Councell, a body of the people, there useth to be 
 the like : He giving unto the Elders or Presbytery a 
 binding power of Rule and Authority proper and pecu- 
 liar unto them ; and unto the Brethren, distinct and 
 apart, an interest of poiver &f priviledge to concurre with 
 them, and that such affairs should not be transacted, but 
 1* 
 
6 To the Reader. 
 
 with the joynt agreement of both, though out of a differ- 
 ent right : so that as a Church of Brethren only, could 
 not proceed to any publique censure, without they have 
 Elders over them, so nor in the Church have the Elders 
 power to censure without the concurrence of the people ; 
 and likewise so, as each alone hath not power of Excom- 
 municating- the whole of either, though together they 
 have powerover any particular person or persons in each. 
 And because these particular Congregations, both 
 Elders and People, may disagree &l miscarry and abuse 
 this power committed to them ; He, therefore, Secondly, 
 assertetb an association or communion of Churches, send- 
 ing their Elders and Messengers into a Synod (so hee 
 purposely chooseth to stile those Assemblies of Elders 
 which the Reformed Churches do call Classes or Presby- 
 teries, that so hee might distinguish them from those 
 Presbyteries of Congregations before mentioned). And 
 acknowledged] that it is an Ordinance of Christ, unto 
 whom Christ hath (in relation to rectifying Mal-adminis- 
 trations, and healing dissensions in particular Congrega- 
 tions, and the like cases) committed a due & just meas- 
 ure of power, suited &; proportioned to those ends ; and 
 furnished them not only with ability to give counsell and 
 advice, but further upon such occasions with a Ministe- 
 riallpower and authority to determine, declare and injoyne 
 such things as may lend to the reducing of such Congre- 
 gations to right order and peace. Onely in his bounding 
 and defining this power, he affirms it to be. First for 
 the kinde and quality of it, but a dogmalicall or doc- 
 trindll- power (though siamped with authority Ministeriatl 
 as an Ordinance of Christ) whether in judging of con- 
 troversies of faith (when they disturb the peace-of par- 
 
To the Reader. 
 
 ticular Congregations, and which themselves finde too 
 difficult for them) or in decerning matters of fact and 
 what censures they doe deserve ; but not armed with 
 authority and power of Excommunicating or delivering 
 unto Satan, either ihe Congregations or the Members of 
 them : But they in such cases, having declared and judged 
 the nature of the offence, and admonished the peccant 
 Churches, and decerned what they ought to do with the 
 offending members ; they are to leave the formall act of 
 this censure to that authority which can only execute it, 
 placed by Christ in those Churches themselves ; which if 
 they deny to do, or persist in their miscarriage, then to 
 determine to withdraw communion from them. And also 
 for the extent of this power in such Assemblies and Assor 
 ciation of Churches, he limits and confines that also unto 
 cases, &i with cautions (which will appear in the Disr 
 course) to wit, that they should not intrench or impair 
 the priviledge of entire Jurisdiction committed unto each 
 Congregation (as a liberty purchased them by Christs 
 blood) but to leave them free to the exercise and use 
 thereof, untill they abuse that power or are unable to 
 manage it ; .and in that case only to assist, guide and 
 direct them, and not take on them to administer it for 
 them, but with them & by them. 
 
 As for ourselves, we are yet neither afraid nor ashamed 
 to make profession (in the midst of all the high waves on 
 both sides dashing on us) that the substance of this brief 
 extract from the Authors larger Discourse, is That very 
 Middle-way (which in our apologie we did in the generall 
 intimate and intend) between that which is called Brown- 
 isme, and the Presby,teriall-s;overnment,as it is practised; 
 whereof the one doth in effect put the chief (if not the 
 
To the Reader. 
 
 whole) of the rule, and government into the hands of 
 the people, and drowns the Elders votes (who are but 
 a few) in the major part of theirs : And the other, taking 
 the chief and principall parts of that rule (which we* con- 
 ceive is the due of each Congregation, the Elders and 
 Brethren) into this Jurisdiction of a common Presbyterie 
 of severall Congregations, doth thereby in like manner 
 swallow up, not only the interests of the people, but even 
 the votes of the Elders of that Congregation concerned, 
 in the major part thereof. 
 
 Neither let it seem arrogance in us, but a testimony 
 rather to the truth, further to Remonstrate, that this very 
 Boundry platforme and disposement of Church power, 
 as here it is (we speake for the substance of it) set out 
 &; stated ; as also that the tenure and exercise thereof in 
 all these subjects, should be immediately from Christ unto 
 them all, is not new unto our thoughts; yea it is no 
 other than what our owne apprehensions have been 
 moulded unto long since : And this many of our friends 
 and some that are of a differing opinion having knowne 
 our private judgments long, as likewise our owne Notes 
 and transcripts written long agoe, can testiSe ; besides 
 many publike professions since as occasion hath beene 
 offered : Insomuch as when we first read this of this 
 learned Author (knowing what hath been the more gene- 
 rall current both of the practice and judgement of our 
 Brethren for the Congregationall way) we confess we 
 were filled with wonderment at that Divine hand, that 
 hath thus led the judgments (without the least mutuall 
 interchange, or intimation of thoughts or notions in these 
 particulars) of our Brethren there, and ourselves (un- 
 worthy to be mentioned with them) here : Onely we 
 
To the Reader. 
 
 crave leave of the reverend Author and those Brethren 
 that had the view of it, to declare : that we assent not to 
 all expressions scattered up and down, or all and every 
 Assertion interwoven in it ; yea nor to all the grounds 
 and allegations of scriptures ; nor should wee in all things 
 perhaps have used the same terms to expresse the same 
 materialls by. 
 
 For instance, wee humbly conceive Prophesying (as 
 the Scripture tearmes it) or speaking to the edification of 
 the whole Church, may (sometimes) be performed by 
 Brethren gifted, though not in Office as Elders of the 
 Church ; onely 1 Occasionally, not in an Orderly course ; 
 2. By men of such abilities as are fit for Office ; and 3. 
 not assuming this of themselves, but judged such by those 
 that have the power, and so allowed and designed to it : 
 And 4. so as their Doctrine be subjected (for the judg- 
 ing of it) in an especiall manner to the Teaching-Elders 
 of that Church : And when it is thus cautioned, wee see 
 no more incongruity for such to speake to a point of Di- 
 vinity in a Congregation, then for men of like abilities to 
 speake to and debate of matters of religion in an As- 
 sembly of Divines, which this reverend Author allows; 
 and here, with us, is practised. 
 
 Againe, in all humility, we yet see not that assembly of 
 Apostles, Elders, and Brethren, Acts 15, to have beene 
 a formall Synod, of Messengers, sent, out of a set and 
 combined association from neighbor Churches ; but an 
 Assembly of the Church of Jerusalem, and of the Mes- 
 sengers from the Church of Anlioch alone ; that were 
 farre remote each from other, and electively now met : 
 Nor are we at present convinced that the Apostles to the 
 end to make this a Precedent of such a formal Synod, 
 
10 To- the Reader. 
 
 did act therein as Ordinary Elders, and not out of Apos- 
 tolicall guidance &s assistance ; But we rather conceive 
 (if we would simply consider the mutual aspects which 
 these two Churches and their Elders stood in this con- 
 junction, abstracting from them that influence and im- 
 pression (that superior Sphere) the Apostles who were 
 then present had in this transaction) this to have been a 
 Consultation (as the learned Author doth also acknowl- 
 edge it to have beene in its first original!, onely rising up 
 to be a Generall Councell by the Apostles presence, they 
 being Elders of all the Churches ;) or if you will, a ref- 
 erence by way of Arbitration for deciding of that great 
 controversie risen amongst them at Antioch, which they 
 found to bee too difficult for themselves ; and so to be a 
 warrant indeede for all such waies of communion between 
 all, or any, especially neighbor churches; and upon like 
 occasions to bee Ordinances furnished with ministerial! 
 power for such ends and purposes. Our reasons for this, 
 wee are now many waies bound up from giving the ac- 
 compt of, in this way, and at this season : But however 
 if it should have beene so intended as the learned Author 
 judgeth, and the Apostles to have acted therein as ordi- 
 nary Elders, yet the lines of that proportion of power 
 that could bee drawne from that patterne would extend 
 no farther then a Ministeriall Doctrinall power, &c. in 
 such Assemblies, which we willingly grant. And it may 
 bee observed witli what a wary eye & exact ayme hee 
 takes the latitude and elevation of that power there held 
 forth, not daring to attribute the least, either for kind or 
 degree, then what that example warrants, which was at 
 utmost but a Doctrinall decernment both of the truth of 
 that Controversie they were consulted in ; as also the 
 
To the Reader. 11 
 
 matter of fact in those that had taught the contrary, as 
 belyers of them and subverters of the faith ; without so 
 much as brandishing the sword and power of Excommu- 
 nication, against those higli &; grosse delinquents, or 
 others, that should not obey them by that Epistle. __ 
 
 Onely in the last place for the further clearing the dif- 
 ference of the peoples interest (which the reverend Au- 
 thor usually calleth Liberty, sometimes Power) and the 
 Elders rule and authority (which makes that first distri- 
 bution of church-power in particular congregations) as 
 likewise for the illustration of that other allolment of 
 Ministerial doctrinal power in an association or commun- 
 ion of Churches as severed from the power of Excom- 
 munication (which, is the second.) We take the bold- 
 nes to cast a weake beanie of our dimne light upon 
 either of these; &l to present how these have layne 
 stated in our thoughts, to this end that wee may haply 
 prevent some readers mistake, especially about the for-: 
 mer. For the first, we conceive the Elders and Breth- 
 ren in each Congregation, as ihey are usually in the New 
 Testament thus mentioned distinctly apart, and this when 
 their meeting together is spoken of, so they make in each 
 congregation two distinct intrests (though meeting in one 
 Assembly) as the interest of the Common-Councell or 
 body of the people, in some Corporations, is distinct, 
 from that of Aldermen ; so as without the consent and 
 concurrence of both nothing is esteemed as a Church act. 
 But so as in this company of Elders' lh\s power is pro- 
 perly Authority; but in the people is a priviledge or 
 power. An apparent difference betweene these two is 
 evident to us from this. That two or three or more select 
 persons should be put into an Office and belrusted with 
 
12 To the Reader. 
 
 an inlire interest of power for a multitude, to which that 
 multitude ought (by a command from Christ) to bee sub- 
 ject St obedient as to an ordinance to guide them in 
 their consent, and iu whose sentence the ultimate formall 
 Ministeriall act of binding or loosing should consist : this 
 power must needs be esteemed and acknowledged in 
 these few to have the proper notion and character of 
 Authority, in comparison of that power (which must yet 
 concurre with theirs) that is in a whole body ormuhitude 
 of men, who have a greater and neerer interest and con- 
 cernment in those affairs, over which these few are set 
 as Rulers. 
 
 This difference of power doth easily appeare in com- 
 paring the severall interest of Father and Child, in his 
 disposement of her in marriage, and her concurrence with 
 him therein, (although we intend not the parallell be- 
 tween the things themselves.) A virgin daughter hath 
 a power truly &t properly so called, yea and a power ul- 
 timately to dissent upon an unsatisfied dislike, yea, and it 
 must be an act of her consent, that maketh the marriage 
 valid : But yet for her Parents to have a power to guide 
 her in her choyce (which she ought in duty to obey) and 
 a power which must also concurre to bestowe her, or the 
 marriage is invalid, this (comparing her interest (wherein 
 she is more neerly and intimately concerned) with theirs) 
 doth arise to the notion of an exlrinsicall authority; 
 whereas that power in her is but simply the power of her 
 own act, in which her own concernment which doth in- 
 terest her free by an intrinsicall right. The like differ- 
 ence would appeare, if we had seene a Government tem- 
 pered of an Aristocracy and democracy ; in which, sup- 
 pose the people have a share, and their actuall consent is 
 
To the Reader. 13 
 
 necessary to all lawes and sentences, Sic. whereas a few 
 nobles that are set over them (whose concernment is 
 lesse generall) in whom the formall sanction of all should 
 lye, in these it were Rule and Authority, in that multi- 
 tude but Power and interest, and such an' Authority is to 
 be given to a Presbytry of Elders in a particular congre- 
 gation, or else (as wee have long since beene resolved), all 
 that is said in the New Testiment about their Rule, and 
 of the peoples Obedience to them, is to be looked upon 
 _but as Metaphors, and to hold no proportion with any 
 substantiall reality of Rule and Government. 
 
 And in- this Distribution of power, Christ hath had a 
 suitable and due regard unto the estate and condition of 
 his Church ; as now under the New Testament, He hath 
 qualified and' dignified it. Vnder the Old Testament, it 
 was in its infancy, but it is comparatively come fonh of 
 its nonage,. &i grovven up to a riper age (both as the te- 
 nure of the Covenant of grace in difference from -the old, 
 runs in the Prophets, and as Paul to the Galatians ex- 
 pressed it.) They are therefore more generally able, if 
 visible Saints (which is to be the subject matter of 
 churches under the New Testament) to joyn with their 
 Guides &i Leaders in judging and discerning what con- 
 cernes their own and their Brethrens conscences; 
 And therefore Christ hath not now lodged the sole power 
 of all church matters solely &, entirely in the Churches 
 Tutors St Governors as of old when it was under age He 
 did : But yet because of their weaknes and unskillfulnes 
 (for the generality of them) in comparison to those whom 
 He hath ascended to give gifts unto, on purpose for their 
 guidance & the government of them; He hath, therefore, 
 2 
 
14 To the Reader. 
 
 placed a Rule and Authority in those Officers over them, 
 not directing onely but binding : so as not onely nothing 
 (in an ordinary way of church government) should be 
 done without them, but not esteemed validly done unlesse 
 done by them. And thus by meanes of this due and 
 golden ballancing &t poysing of power and interest, Au- 
 thority and Privilege, in Elders and the Brethren, this 
 Government might neither degenerate into Lordlynesse 
 and oppression in Rulers over the Flocke, as not having 
 all power in their hands alone ; nor yet into Anarchy and 
 confusion in the Flocke among themselves ; and so as all 
 things belonging to mens consciences might be, transacted 
 to common edification, & satisfaction. 
 
 For the second, Let it not seeme a paradoxe that a 
 Ministeriall Doctrinall Authority should be found sev- 
 ered from that power of Excommunication, to second it, 
 if not obeyed. Every Minister and Pastour hath in 
 himselfe, alone, a Ministeriall Doctrinall authority over 
 the whole Church that is his charge, and every person in 
 it, to instruct, rebuke &f exhort ivilh all authority : By 
 reason of which those under him are bound to obey him 
 in the Lord, not only vi Materia by virtue of the matter 
 of the commands, in that they are the commands of 
 Christ (for so he should speake with no more authority 
 than any other man, yea a child, who speaking a truth 
 out of the word, should leade us, as the prophet 
 speakes ;) But further, by reason of that Ministeriall 
 Authority which Christ hath endowed him withall, he is 
 to be looked at by them as an Ordinance of His, over 
 them and towards them : And yet he alone hath not the 
 authority of Excommunication in him, to inforce his 
 Doctrine if any doe gainsay it : Neither therefore is this 
 
To the Header. 15 
 
 authority (as in him considered) to be judged vaine and 
 fruillesse and ineffectuall, to draw men to obedience. 
 
 Neither let it seeme strange, that the power of this 
 Censure, of cutting men off, and delivering them to Sa- 
 tan (in which the "positive part (and indeed the contro- 
 versie betwixt us and others,) of Excommunication lyes) 
 should be inseperably linked by Christ unto a particular 
 Congregation, as the proper native priviledge hereof, -so 
 as that no Assembly or company of Elders justly pre- 
 sumed and granted to be more wise &i judicious, should 
 assume it to themselves,- or sever the formall power 
 thereof from the particular Congregations. For though 
 it be hard to give the reason of Christs institutions. Yet 
 there is usually in the waves of humane wisdom and rea- 
 son something analogous thereunto, which may serve to 
 illustrate, if not to juslifte this dispersion of iriterests : 
 And so (if we mistake not) there may be found even of 
 this in the wisdome of our Ancestours, in the constitu- 
 tions of this Kingdome ; The sentencing to death of any 
 subject in the Kingdome, as it is the highest civill pun- 
 ishment, so of all other the neerest and exactest paralell 
 to this in spiritualls, of cutting a soule off and delivering 
 it to Satan ; yet the power of this high judgement is not 
 put into the hands of an Assembly of Lawyers onely, 
 no not of all the Judges themselves, men selected for 
 wisdome, faithfulnesse, and gravity, who yet are by office 
 designed to have an interest herein ; But when they up- 
 on any speciall Cause of difficulty, for councell and di- 
 rection in such judgements doe all rneete (as sometimes 
 they doe) : Yet they have not power to pronounce this 
 sentence of death upon any man without the concur- 
 rence of a Jury of his Peeres, which are of his owne 
 
16 To the Reader. 
 
 rank ; and in Corporations of such as are Inhabitants of 
 the same place : And with a Jury of these (men, of 
 themselves not supposed to be so skilfull in the Lawes "" 
 &c.) two Judges, yea one, with other Justices on the 
 Bench hath power to adjudge and pronounce that which 
 all of them, and all the Lawyers in this Kingdome to- 
 gether, have not without a Jury. And we of this Na- 
 tion use to admire the care and wisdom of our Ances- 
 tors herein, & do esteeme this priviledge of the Subject 
 in this particular (peculiar to our Nation) as one of the 
 glories of our Lawes, and doe make boast of it as such 
 a liberty and security to each persons life, as (we thinke) 
 no Nation about us can shew the like. And what should 
 be the reason of such a constitution but this (which in 
 the beginning we insisted on) the dispersion of power 
 into severall hands which in capifall matters, every mans 
 tryall should runne through; whereof the one should 
 have the tye of like common intrest to oblige them unto 
 faithfulnesse ; as the other should have skill and wisdome 
 to guide them and direct therein. 
 
 And besides that interest that is in any kind of Associa- 
 tion, fraternity, yea or neighbourhood, or like wise, that 
 which is from the common case of men alike subjected- to 
 an Authority set over them to sentence them, there is also 
 the special! advantage of an exact knowledge of the fact 
 in the hainous circumstances thereof, yea, and (in these 
 cases) of the ordinary conversation of the person offending. 
 
 We need not inlarge in the application of this : Al- 
 though a greater Assembly of Elders are to be rever- 
 enced as more wise and able than a few Elders with their 
 single Congregations, and accordingly may have an 
 higher doctrinall power, (a power properly and peculiarly, 
 
To the Reader. 17 
 
 suited to their abilities) in cases of difficulty, to deter- 
 mine and direct Congregations in their way ; yet Christ 
 hath not betrusted them with that power Hee hath done 
 the Congregation ; because they are abstracted from the 
 people : And so one Tribe of men concerned in all the 
 forementioned respects is wanting which Christ would 
 have personally concurring, not by delegation or repre- 
 sentation alone, not to the execution only, but even to 
 the legall sentence also of cutting men off, as in the for- 
 mer paralell and instance may bee observed. Yea, and 
 the higher and the greater the associations of the Presby- 
 teries are, the further are they removed from the people, 
 and although you might have thereby a greater helpe, in 
 that Juridicall knowledge of the Rule, to be proceeded 
 by : yet they are in a further distance (and disinabled 
 thereby) fiom that Precise practique knowledge of the 
 Fact and frame of spirit in the person transgressing. 
 And Cases may be as truely difficult and hard to bee deci- 
 ded from obscuritie-and want of light into the Circum- 
 stantiation of the Fact, and person :, in which, it was com- 
 mitted, and by him obstinately persisted in ; as of the 
 Law itself. 
 
 Other considerations of like weight might here be 
 added, if not for the proofe (which we do not here in- 
 tend) yet the clearing of this particular ; As also to de- 
 monstrate that that other way of proceeding by with- 
 drawing communion is* most suitable to the relation, that 
 by Christs endowment all Churches stand in one towards 
 another, yea and wherein the least (being a body to 
 Christ) doth stand unto all : But we should too much 
 exceed the bounds of an Epistle, and too long detayne 
 2* 
 
IS To the Reader. 
 
 the Reader froim the fruilfull and pregnant labors of the 
 worthy Authour. 
 
 The God of peace and truth, santifie all the truths in it, 
 to all those holy ends (and through his grace much more) 
 which the holy and peaceable spirit of the Author did 
 intend. 
 
 Tho : Goodwin. 
 I Philip Nfe. 
 
Of the Keys of the Kingdome of Heaven, and 
 the Power thereof; according to the Word of 
 God, &c. 
 
 C6ap. I. 
 
 What the Keyes of the Kingdome of Heaven be, and 
 what their Power. 
 
 THe Keyes of the Kingdom of Heaven are 
 promised by the Lord Jesus (the head and 
 King of his Church) unto Peter, Mat. 16. 19. 
 To thee (saith Christ) will I give the heyes'of the King- 
 dom of Heaven ; and whatsoever thou shalt binde on 
 earth, shall be bound in Heaven ; and whatsoever thou 
 shalt loose on earth, shall be' loosed in Heaven. The 
 words being Allegorical!, are therefore somewhat obscure : 
 and holding forth honor and power in the Church, are 
 therefore controversall -; For where there is no honour 
 (nor pride to pursue it) there is no contention. (Prov. 
 15. 1.) It will not therefore be amisse, for opening of the 
 Doctrine of the 'Power of the keyes ; somewhat to open 
 the words of this Text, whereon that power is built. 
 Five words require a little clearing. 
 
 1. What is here meant by the Kingdome of Heaven ? 
 
 2. Wha^are the keys of this kingdom, and the giving 
 of them ? 
 
20 Of the Keys of the Kingdom 
 
 3. What are the acts of these Keyes, which are said 
 to be binding and loosing? 
 
 4. What is the object of these acts to be bound or 
 loosed, here put under generall name, Whatsoever ? 
 
 5. Who is the subject recipient of this power, or to 
 whom is this power given? To thee will I give the 
 Keyes, &c. 
 
 1. For the first : By the Kingdome of Heaven is here 
 meant both the Kingdome of Grace, which is the Church ; 
 and the Kingdome of Glory, which is in the highest 
 heavens ; For Christ giving to Peter the keys of the 
 kingdome of Heaven, conveyeth therewith not only this 
 power to binde on earth (that is, in the Church on earth ; 
 for he gave him no power at all to binde in the world ; 
 The kingdome of Christ is not of this world ;) but he 
 gives him also this priviledge ; ,That what he bound on 
 earth, should be bound in heaven. And heaven being 
 distinguished from the Church on earth, must needs be 
 meant the kingdome of Glory. 
 
 2. For the second : What the keys of the kingdom of 
 heaven be ? 
 
 The keys of the kingdom are the Ordinances which 
 Christ hath instituted, to be administred in his Church ; 
 as the preaching of the Word, \ which is the opening and 
 applying of it) also the administring of the Seals and 
 censures ; For by the opening and applying of these, 
 both the gates of the Church heft, and of heaven here- 
 after, are opened or shut to the sons of men. 
 
 And the giving of these keyes, implyeth, that Christ 
 investeth those to whom he giveth them, with a power to 
 open, and shut the gates of both. And this power lyeth 
 partly in their spirituall calling (whether it be their office, 
 
of Heaven and the power thereof. 21 
 
 or their place &. order in the Church :) and partly in the 
 concurse and co-operation of the Spirit of Christ, accom- 
 panying the right dispensation of these keyes ; that is, of 
 these Ordinances according to his will. 
 
 Moreover, these keys are neither, Sword nor Scepter ; 
 No Sword, for they convey not civill power of bodily life • 
 and deaih ; nor Sceptre, for they convey not Soveraigne 
 or Legislative power over the Church, but stewardly and 
 ministerial!. As the key of the House of David was 
 given to Hilkiah (Isa. 22. 22.) who succeeded Shebna 
 in his office ; and his office was r^arrj:? over the house, 
 v. 15. and the same word over the house, is translated 
 steward in the house, Gen. 43. 19. 
 
 3. Touching the third thing, what are the acts of 
 these keys ? 
 
 The acts of these keys, are said here to be binding 
 and loosing, which are not the proper acts of materiall 
 keys ; for their acts be opening and shutting, which ar- 
 gueth the keys here spoken of be not materiall keys, but 
 metaphoricall ; and yet being keys they have a power 
 also of opening and shutting : for Christ who hath 
 the soveraigne power of these keyes, hee is ^said 
 to have the key of David to open, and no man to 
 shut ; to shut, and no man to open, Rev. 3. 7. which 
 implyeth, that these keys of Christs Kingdome, have 
 such a power of opening and shutting, as that they do 
 thereby, binde and loose, retain and remit ; in opening, 
 they loose, and remit : in shutting they binde, and retain ; 
 which will more appeare in opening the fourth point. 
 
 4. The fourth point then is, What is the subject to be 
 bound and loosed ? 
 
 The Text in Mat. 1 6. 9. saith, whatsoever, which 
 
22 Of the Keys of the Kingdom 
 
 reacheth not (so far as the Papists would stretch it) to 
 whatsoever oathes, or. covenants, or contracts, or coun- 
 sels, or lawes ; as if whatsoever oatbes of allegiance, 
 covenants of lease or marriage, &,c. the Pope ratifieth or 
 dissolveth on earth, should be ratified or dissolved in 
 heaven : No, this is not the key of the kingdome of 
 heaven, but the key of the botlomlesse pit, Rev. 9.,1. 
 But this word whatsoever is here put in the Neuter Gen- 
 der, (not in the Masculine whomsoever) to imply both 
 things and persons ; Things, as sins ; Persons, as those 
 that commit them. For so when our Saviour speaketh 
 of the same acts, of the same keys, Joh. 20. 21. he ex- 
 plained) himself thus ; Whose sins soever yee remit, they 
 are remitted, and whose sins soever yee retain, they are 
 retained. Whatsoever you binde on earth, is, as much 
 therefore, as whose sins soever you retain on earth ; and 
 whatsoever you loose on earth, is as much as whose sins 
 soever you loose on earth. 
 
 Now this binding and loosing of whatsoever sins, in 
 whosever commit them, is partly in the conscience of the 
 sinner, and partly in his outward estate in the Church, 
 which is wont to be expressed in other terms, either in 
 foro interiori, or in' foro exteriori. As when in the 
 dispensation of the Ordinances of God, a sinner is con- 
 vinced to lie under the guilt of sin, then his sin is re- 
 tained, his conscience is bound under the guilt of it, and 
 himself bound under some Church-censure, according to 
 the qaality and desert of his offence ; and if his sin be 
 the more hainous, himself is shut out from the commu- 
 nion of the Church : But when a sinner repenteth of his 
 sin, and confesseth it before the Lord, and (if it be 
 known) before his people also, and then in the ministery 
 
of Heaven and the power thereof. 23 
 
 of the Doctrine and Disciple of the Gospel, his sin is re- 
 mitted, and his conscience loosed from the guilt of it, 
 and himself hath open and free entrance, both unto the 
 promise of the Gospel, and into the gates of the holy 
 communion of the Church. 
 
 5. The fifth point to be,explained, is, To whom is this 
 power of the keyes given ? The Text saith, To thee 
 Simon Peter, the sonne of Jona, whom Christ blesseth, 
 and pronounceth blessed upon his holy confession of 
 Christ, the Sonne of the living God, and upon the same 
 occasion promiseth both to use him and his confession, 
 as an Instrument to lay the foundation of his Church ; 
 and also to give him the keys of his Church, for the well 
 ordering and governing of it. But it hath proved a busie 
 Question, How Peter is to be considered in receiving this 
 power of the keys, whether as an Apostle or as an Elder, 
 (for an Elder also he was, 1 Pet. 5. 1.) or as a Believer 
 professing his faith before the Lord Jesus, and his fellow 
 Brethren. Now because wee are as well studious of 
 peace, as of tiuth, wee will not leane to one of these 
 interpretations, more than to another. Take any of 
 them, it will not hinder our purpose in this ensuing Dis- 
 course, though (to speake ingenuously arid without offence 
 what we conceive) the sense of the words will' be most 
 full, if all the severall considerations be taken joyntly 
 together. Take Peter considered not onely as an Apos- 
 tle, but an Elder also, yea, and a Beleever too, professing 
 his faith, all may well stand together. For there is a 
 different power given to all these, to an Apostle, to an 
 Elder, to a Beleever, and Peter was all these, 'and re- 
 ceived all the power, which was given by Christ to any 
 * of these, or to all of these together. For as the Father 
 
24 Of the Keys of the Kingdom 
 
 sent Christ, so Christ sent Peter (as well as any Apostle) 
 cum amplitudine, et plenitudine potestatis (so far as 
 either any Church-Officer, or the whole Church itselfe, 
 was capable of it) John 20. 21. So that Austin did not 
 mistake when he said Peter received the keys in the 
 name of the Church. Neverthelesse, wee from this 
 place in Mat. 16. 19. will challenge no further power, 
 either to the Presbytery, or to the Fraternatie of the 
 Church, then is more expressly granted to them in other 
 Scriptures. Now in other Scriptures it appeareth ; 
 First, That Christ gave the power of retaining or remit- 
 ting of sins (that is, tjie power of binding and loosing, the 
 whole power of the keys) to all the Apostles as well as 
 to Peter Joh. 20. 21. 23. Secondly, It appeareth also 
 that the apostles commended the rule and government of 
 every particular Church to the Elders (the Presbytery) 
 of that Church, Heb. 13. 17. 1 Tim. 5. 17. And 
 therefore Christ gave the power of the Keys to them 
 also. Thirdly, It appeareth farther that Christ gave the 
 power of the keys to the Body likewise of tire Church, 
 even to the Fraternatie with the Presbytery. For the 
 'Lord Jesus communicateth the power of binding and 
 loosing, , to the Apostles, or Elders, together with the 
 whole Church, when they are met in his name, and 
 agree together in the censure of an offender, Mat. 18. 
 17. 18. If an offender (saith he) neglect to heare the 
 Church, let him be to thee as an Heathen or a Publican, 
 that is, let him be excommunicated. Which censure ad- 
 ministered by them, with'the whole Church, he ratifieth 
 with this promise of the power of the keys, Verily, 1 say 
 unto you, whatsoever ye shall binde on earth, shall be 
 bound in heaven, and whatsoever ye shall loose on earth, 
 
of Heaven and the power thereof. 25 
 
 shall be loosed in heaven. In which place, howsoever 
 there be some difference between Classicall and Cbngre- 
 gationall Divines, what should be meant by the Church 
 {Tell the Church) whether the Presbytery or the Con- 
 gregation : yet all agree in this (and it is agreement in 
 the truth, which wee seek for) That no offender is to be 
 excommunicated, but with some concurse of the Congre- 
 gation, at least by way. 1 . Of consent to the sentence. 
 2. Of actual execution of it by withdrawing themselves 
 from the offender so convicted and censured. Now this 
 consent and concurse of the Congregation, which is 
 requisite to the power and validitie of the censure, we 
 conceive is some part of the exercise of the power of the 
 keys. 
 
 So that when Christ said to Peter, To thee will 
 I give the keys of the kingdom of heaven : If Peter 
 then received the whole power of the keys, then he 
 stood in the roome and name of all'such, as have re- 
 ceived any part of the power of the keys, whether 
 Apostles, or Elders, or Churches. Or if he stood in the 
 roome of an Apostle onely, yet that hindreth not, but 
 that as he there received the power of an Apostle, so the 
 rest of the Apostles received the same power, either 
 there or elsewhere : and the Presbytery of each Church 
 received, if not there, yet elsewhere, the power belong-' 
 ing to their office : and in like sort each Church or Con- 
 gregation of professed Believers, received that portion • 
 also of Church-power which belonged to them. 
 
26 Of the Keys of (he Kingdom 
 
 Chap. II. 
 
 Of the Distribution of the Keys, and their power, or of 
 the severall sorts thereof. 
 
 T 
 
 He ordinary Distribution of the keys is wont to be 
 thus delivered. There is clavis 
 
 ( 1. Scientics, A key of knowledge, and 
 
 ) 2. Potestatis, a key of power : and the key of power 
 
 is 
 
 ( 1 . Ordinis, Either a key of order, or 
 
 ) %. Jurisdictions, a key of Jurisdiction. 
 
 This distribution though it goe for current both amongst 
 Protestants and Papists, yet wee crave leave to expresse, 
 what in it doth not fully satisfie us. Foure things in it 
 seeme defective to us : 1 . That any key of the king- 
 dome of heaven should be left without power. For here 
 in this distribution, the key of knowledge is contradis- 
 tinguished from a key of power. 
 
 2. There is a reall defect in omitting an integrall-part of 
 the keys, which is that key of power or liberty, which 
 belongeth to the Church itself. But no marvell, though 
 the Popish Clergie omitted it, who have oppressed all 
 Church-libertie : and Protestant Churches, having re- 
 covered the libertie of preaching the Gospel, and minis- 
 tery of the Sacraments, have been well satisfied there- 
 
of Heaven and the power thereof. 37 
 
 with, so as some of them have looked no farther, nor so 
 much as discerned their defect of Church-power, or 
 liberty due unto them in point of discipline : and others 
 finding themselves wronged in withholding a key or 
 power, which belongs to them, have wrested to them- 
 selves an undue power, which belongs not to them, the 
 key of authority. 
 
 3. There is another defect in the Distribution, in di- 
 viding the key of order from the key of Jurisdiction ; of 
 purpose to make way for the power of Chancellours and 
 Commissaries in foro exteriori : who though they want 
 the key of order, (having never entred into holy orders, 
 as they are called, or. at most into the order of Deacons 
 onely ; whereof our Lord spake nothing touching Jurisdic- 
 tion) yet they have been invested with Jurisdiction, yea, 
 and more then ministerial! authoritie, even above those 
 Elders who labour in word and doctrine : By this sacra- 
 legious breach of order (which hath been as it were the 
 breaking of the Files and Ranks in an Armie) Satan 
 hath routed and ruined a great part' of the libertie and 
 purine of Churches, and of all the Ordinances of Christ 
 in them. 
 
 4. A fourth defect, (but yet the least, which we ob- 
 serve in this distribution) is, that order is appropriated to 
 the Officers of the Church onely. For though wee be 
 far from allowing that sacralegious usurpation of the min- 
 isters office, which we heare of (to our griefe) to be 
 practised in some places, that private Christians ordina- 
 rily take upon them to preach the Gospel publickly, and 
 to minister Sacraments : Yet we put a difference be- 
 tween Office and Order. Office we looke at as peculiar 
 
 , to those, who are set apart for some peculiar function in 
 
28 Of the Keys of the Kingdom 
 
 the Church, who are either Elders or Deacons. But 
 order (speaking of Church-order properly taken) is com- 
 mon to all the members of the Church, whether Officers 
 or private brethren. There is an order as well in them 
 that are subject, as in them that rule. There is a t<J|^ 
 as well xmv ■6noiaxiui5>v l as tuii> innaxTtxai'. The maid in 
 Athenceus is said 6eQantit.iVTjg t&$Iv indi^ovaa, as well as 
 her Mistresse. Yet if any man be willing to make office 
 and order aequipollent, we will nqt contend about words, 
 so there be no erroneous apprehension wrapt into the 
 matter. To come therefore to such a disiribution of 
 the keyes as is more suitable to Scripture phrase. For 
 it becomes true Israelites rather to speak the language 
 of Canaan, then the language of Ashdod. When Paul 
 beheld, and rejoiced to behold, how the Church of 
 Colosse had received the Lord Jesus, and walked in 
 him ; he summeth up all their Church estate, to wit, 
 their beautie and power, in these two, Faith and order, 
 Col. 2. 5, 6. There is therefore a key of Faith, and a 
 hey of Order. 
 
 The key of Faith, is the same which the Lord Jesus 
 calleth the key of knowledge, Luke 11. 52. and which 
 he complaineth, the Lawyers had taken away. Now that 
 key of knowledge Christ speaketh of, was such, that if it 
 had not been taken away, they that had it, had power by 
 it to enter into the kingdom of heaven themselves, and it 
 may be to open the doore to others, to enter also. Now 
 such a knowledge whereby a man hath power to enter 
 into heaven, is onely faith, which is often therefore called 
 knowledge, as Isa. 53. 11. By the knowledge of him 
 shall my righteous servant justifie many : that is, by the 
 faith of Christ, And Joh. 17. 3. This is etemall life to 
 
of Heaven and the power thereof. 29 
 
 know tftee: that is, to beleeve on thee. This key there- 
 fore, the key of knowledge (saving knowledge) or 
 which is all one, the key of faith, is common to all be- 
 leevers. A faithfull soul knowing the Scriptures, and 
 Christ in them, receiveth Christ, and entreth through him 
 into the kingdom of heaven, both here, and hereafter. 
 Here he entreth into a state of grace through faith 
 Heb. 4 : 3. and by the profession of his faith, he entreth 
 also into the fellowship of the Church (which is the 
 kingdom of heaven upon earth :) and by the same faith, 
 as he beleeveth to justification, so he maketh confession 
 to salvation, which is perfected in the kingdom of glory. 
 Rom. 10. 10. 
 
 The key of Order is the power whereby every mem- 
 ber of the Church walketh orderly himself, according to 
 his place in the Church, and helpeth his brethren, to 
 walk orderly also. 
 
 It was that which the Apostles and Elders called upon 
 Paul, so to carrie himself before the Jews in the Temple, 
 that he might make it appear to all men that he walked 
 orderly. (Act. 21. 18. 24.) Orderly, to wit, according 
 to the order of the Jewish Chuch, with whom he then 
 conversed. And it was the commandment wjiich Paul 
 gave to the whole Church of Thessalonica, and to all the 
 members of it, to withdraw themselves from every brother 
 that walketh disorderly, 2 Thes. 3. 6. This their with- 
 drawing from him that walketh disorderly, was the exer- 
 eise of their key of order. And it was a like exercise of 
 the same key of order, when he requireth the Brethren 
 to warne the unruly, which is, (in the orjginall) the same 
 word, to admonish the disorderly : 1 Thes. 5. 14. And 
 this key of order (to wit, order understood in this sense) 
 3* 
 
30 Of the Keys of the Kingdom 
 
 is common to all the members of the Church, whether 
 Elders or brethren. 
 
 Furthermore, of Order there be two Jceyes ; a key 
 of power, or interest : And the key of Authority 
 or Rule. The first of these is termed in the Scrip- 
 of Rule and Authority in the officers of the Church, 
 tures, Liberty : So distinguishing it from that part. 
 We speak not here of that spirituall liberty, whether of 
 impunitie, whereby the children of God are set free by 
 the blood of Christ from Satan, hell, bondage of sin, curse 
 of the Morall Law, and service of the Ceremoniall Law : 
 nor of immunitie whereby we have power to be called 
 the sons of God, to come boldly unto the throne of grace 
 in prayer, and as heirs of glory, to look for our inheritance 
 in light : but of that externall libertie^ or interest which 
 Christ also hath purchased for his people, as libertie to 
 enter into the fellowship of his Church, libertie to chuse 
 and call well gifted men to office in that his Church : 
 libertie to partake in Sacraments, or seals of the Cove- 
 nant of the Church : libertie and interest to joyn with 
 officers in the due censure of offenders, and the like. 
 This libertie and the acts thereof, are often exemplified 
 in the Acts of the Apostles: and the Apostle Paul call- 
 eth it expressly by the name of libertie. Brethren (saith 
 he) you have been called unto Liberty, onely use not 
 your liberty as an occasion to the flesh, but by love serve 
 one another. Gal. 5. 13. that the Apostle by that liber- 
 tie meaneth Church libertie or power in ordering Church 
 affaires, will evidently appeare, if we consult with the 
 context, rather then with Co'mmenters. For the Apostle 
 having spent the former part of the Epistle, partly in the 
 confirmation of his calling, partly in disputation against 
 
of Heaven and the power thereof. 31 
 
 justification by the works of the Law, to the end of v. 8. 
 of Chap. 5. in the ninth Verse he descendeth not to ex- 
 hort unto bonos mores in general], (as usually Commenters 
 take it) but to instruct in Church Discipline, in which he 
 giveth three or foure directions to the tenth v. of Chap. 6. 
 1. Touching the censure of those corrupt Teachers, who 
 bad perverted and troubled them with that corrupt Doc- 
 trine of justification by works. Chap. 5 ver. 9. to the 
 end of the Chap. 2. Touching the gentle admonition 
 and restoring of a brother fallen by infirmitie, Chap. 6. 
 ver. 1. to 5. 3. Touching the maintenance of their 
 Ministers, ver. 6, 7, 8. and beneficence to others, ver. 
 9, 10. 
 
 Touching -the first, the censure of their corrupt teach- 
 ers. 1 He~layeth for the ground of it (that which him- 
 self gave for the ground of the excommunication of the 
 incestuous Corinth, 1 Cor. 5. 6). A little leaven leaven- 
 eth the whole lump. vers. 9. 
 
 2. He presumeth the Church will be of the same mind 
 with him, and concur in the censure of him that troubled 
 them with corrupt doctrine, v. 10. (from fellowship with 
 which corrupt doctrine he cleareth himself v. 11.) 
 
 3. He proceedeth to declare, what censure he wisheth 
 might be dispended against him, and the rest of those 
 corrupt teachers. I would (saith he) they were even cut 
 off that trouble you: cut off, to wit, by excommunication, 
 ver. 12. Now lest it should be objected by the brethren 
 of the Church : But what power have we to cut them 
 off? The Apostle answereth, they have a power and 
 libertie (to wit to joyn with the sounder part of the 
 Presbyterie, in casting them out, or cutting them off:) 
 For brethren (saith he) you are called unto liberty. 
 
32 Of the Keys of the Kingdom 
 
 If it should be further objected, Yea, but give the people 
 this power and libertie in some cases, either to cast off their 
 teachers, or to cut them off, the people will soon take ad- 
 vantage to abuse this libertie unto much carnall licentious- 
 nesse. The Apostle preventeth that with a word of 
 wholsome counsell : Brethren (saith he) you have been 
 called unto libertie : onely use not your liberty as an occa- 
 sion to the flesh, but by love serve one another, v. 13. and 
 thereupon seasonably pursueth this counsell with a caveat 
 to beware of abusing this liberty to carnall contention, 
 (an usuall disease of popular liberty) and withall dehorteth 
 them from all other fruits of the flesh, to the end of the 
 Chapter. Evident therefore it is, that there is a key of 
 power or libertie given to the Church (to the Brethren 
 with the Elders) as to open a doore of entrance to the 
 Ministers calling; so to shut the doore of entrance against 
 them in some cases, as when through corrupt and perni- 
 cious doctrine, they turn from Shepherds to become raven- 
 ous wolves. 
 
 Having spoken then of that first key of order, namely, 
 the key of power, (in a more large sense) or liberty in 
 the Church, there remaineth the other Jcey of order, 
 which is the key of Authority or of Rule, in a more 
 strict sense which is in the Elders of the Church. 
 Authority is a morall power, in a supcriour order (or 
 state) binding or releasing an inferiour in point of sub- 
 jection. This key when it was promised to Peter, Math. 
 16. 19. and given to him with the rest of the Apostles, 
 Joh. 20. 23. they thereby had power to bind and loose ; 
 and it is the same Authority which is given to their suc- 
 cessours the Elders whereby they are called to feed and 
 rule the Church of God, as the Apostles had done before 
 
of Heaven and the power thereof. 33 
 
 them. Acts, 20. 28. And indeed by opening, and ap- 
 plying the Law (the spirit of bondage accompanying the 
 same) they bind sinners under the curse, and their con- 
 sciences under guilt of sin, and fear of wrath, and shut 
 the kingdom of heaven against them. And by opening 
 &nd applying the Gospel (the Spirit of Adoption accom- 
 panying the same) they remit sin, and loose the con- 
 sciences of bcleeving repenting souls from guilt of sin, 
 and open to them the doores of heaven. By vertue of 
 this key, as they preach with all authoritie, not onely 
 the doctrine of the Law, but also the Covenant of the 
 Gospel ; so they administer the seals thereof, Baptisme, 
 and the Lords Supper. By virtue also of this key, they 
 with the Church do bind an obstinate offender under ex- 
 communication, Math. 18. 17. 18. and release, and for- 
 give him upon his repentance. 2 Cor. 2. 7. 
 
 This Distribution of the Tceys, and so of spiritual power, 
 in the things of Christs kingdom we have received from 
 the Scripture. But if any men out of love to Anliquitie, 
 do rather affect to keep to the terms of the former more 
 ancient Distribution (as there be who are as loath to 
 change Antiquos terminos verborum, as agrarum) we 
 would not stick upon the words rightly explained, out of 
 desire both to judge and speak the same things with 
 fellow-brethren. Onely then let them allow some spirit- 
 ual! power to the key of knowledge, though not Church- 
 power. And in Church power let them put in as well a 
 key of liberty, that is, a power and priviledge of interest, 
 as a key of Authoritie. And by their key of order, as 
 they do understand the key of office, so let them not 
 divide from it the key of jurisdiction (for Christ hath 
 given no jurisdiction, but to whom he hath given office) 
 and so we willingly consent with them, 
 
34 Of the Keys of the Kingdom 
 
 Chap. III. 
 
 Of the subject of the power of the Jceyes, to whom they 
 are committed : and first of the key of knowledge, 
 and Order. 
 
 yA S the keys of the kingdom of heaven be divers, so 
 ■ i -- — - are the subjects to whom they are committed, 
 divers : as in the naturall body, diversitie of functions 
 belongeth to diversity of members. 1. The key of 
 knowledge (or which is all one, the key of Faith) belong- 
 eth to all the faithful!, whether joyned to any particular 
 Church or no. As in the primitive times, men of grown 
 yeers were first called and converted to the faith, before 
 they were received into the Church : And even now an 
 Indian or Pagan may not be received into the Church, 
 till he have first received the faith, and have made pro- 
 fession of it before the Lord, and the Church : which 
 argueth, that the key of knowledge is given not onely to 
 the Church, but to some before they enter into the Church. 
 And yet to Christians for the Churches sake r that they 
 who receive this grace of faith, by it may receive Christ 
 and his benefits, and therewith may receive also this 
 priviledge, to find an open doore set before them, to enter 
 into the fellowship of the Church. 2. The key of order 
 (speaking as we do of Church order, as Paul doth, Col. 
 8. 5) belongeth to all such, who are in Church order, 
 
of Heaven and the power thereof. 35 
 
 whether Elders or Brethren, For though Elders be in a 
 superiour order, by reason of their office, yet the brethren 
 (over whom the Elders are made Overseers and Rulers) 
 they stand also in an order, even in orderly subjection, 
 according to the order of the Gospel. It is true, every 
 faithful soul that hath received a key of knowledge, is 
 bound to watch over his neighbours" soul, as his own, and 
 to admonish him of his sin, unlesse he be a scorner : btft 
 this he doth, Non ratione ordinis, sed intuitu charitatis : 
 not by vertue of a state of order which he is in (till in 
 Church Fellowship) but as of common Christian love and 
 charitie. But every faithfull Christian who standeth in 
 Church order is bound to do the same, as well respectu 
 ordinis, as intuitu charitatis, by virtue of that royall Law, 
 not onely of love, but of Church order, Matth. 18. 15, 
 16, 17. whereby if his bitotner who offended him, do not 
 hearken to his conviction and admonition, he, is then ac- 
 cording to order, to proceed further, taking one or two 
 with him : and if the offender refuse to hear them also, 
 then he is by order to tell the Church, and afterwards 
 walk towards him, as God shall direct the Church to 
 order it. 
 
36 Of the Keys of the Kingdom 
 
 Chap. IIII. 
 
 Of the subject to whom to the key of Church priviledge, 
 power, or Liberty is given. 
 
 THis key is given to the Brethren of the Church : 
 for so saith the Apostle, in Gal. 5. 13. (in the 
 place quoted and opened before) Brethren, you have 
 been called to liberty. And indeed, as it is the e v itvai ) 
 sveZia, &, ivnqa^la of a Commonwealth, the right and due 
 establishment and ballancing of the liberties or privi- 
 ledges 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 set- 
 tling and ordering of the holy power of the priviledges 
 and liberties of the Brethren, and the ministeriall author- 
 ity of the Elders. The Gospel alloweth no Church au- 
 thority (or rule properly so called) to the Brethren, but 
 reserveth that wholly to the Elders ; and yet preventeth 
 the tyrannie and oligarchy, and exhorbitancy of the El- 
 ders, by the large and 6rm establishment of the liberties 
 of the Brethren, which ariseth to a power in them. Bu- 
 cers axiome is here notable ; Potestas penes omnem Ec- 
 clesiam est; Authoritas ministerii penes ' Presbyteros 8f 
 Episcopos. In Mat. 16. 19. where Potestas, or power 
 being contradistinguished from Authoritas, Authority is 
 nothing else but a liberty or priviledge. 
 
of Heaven and the power thereof. 31 
 
 The liberties of the Brethren, or of the Church con- 
 sisting of them, are many and great. 
 
 1. The Church of Brethren hath the power, privi- 
 ledges and liberty to choose their officers. In the choyce 
 of cm Apostle, into the place of Judas, the people went 
 as far as humane vote and suffrage could go. Out of 120 
 persons (Acts 1. 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 ovyxuxeyriqiiodt) com- 
 munibus omnium suffragiis' inter duodecim" Apostolus al-- 
 lectus est v. 26. was counted amongsf the Apostles by 
 the common suffrages of them all. And this place Cyp- 
 rian presseth amongst others, to confirm the power, (that 
 is Hsavoiav or priviledge, or liberty) of the people in 
 choosing or refusing lheir Ministers. Plebs Christiana 
 (saith he) vel maxime pbtestatem habet, vel dignos sa- 
 cerdotes eligendi, vel indignos reeusdndi, Epistol. 4. 
 lib. 1. 
 
 The like, or greater liberty is generally approved by 
 the best of our Divines (studious of Reformation) from 
 Acts 14. 23. They ordained them Elders, chosen by 
 lifting up of hands. 
 
 The same power is cleerly expressed in the choyce of 
 Deacons, Acts 6. 3. 5. 6. The Apostles did not choose 
 the Deacons, but called the multitude together and said 
 unto them, ^Brethren, loolce you out seven men amongst 
 you whom we may appoint over this businesse : And the 
 saying pleased the whole multitude, and they chose Ste- 
 phen, &c. 
 
 2. It is a priviledge or a liberty the Church hath re- 
 ceived, to send forth one or more of their Elders, as the 
 4 
 
38 Of the Keys of the Kingdom 
 
 publike service of Christ, and of the Church may re- 
 quire.- Thus Epaphroditus was a Messenger or Apostle 
 of the Church of Phi'ippi unto Paul. Phil. 2. 25. 
 
 3. The Brethren of the Church have power and lib- 
 erty of propounding any just exception against such as 
 offer themselves to be admilted unto their communion, 
 or unto the seales of it r Hence Saul, when bee 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 re- 
 moved, Acts 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. Acts 10. 47. 
 
 4. As the, Brethren have a power of order, and the 
 priviledge to expostulate with their Brethren,, in case of 
 private scandalls, according to the rule, Mat. 18. 15. 16. 
 so in case of publike scandal], the whole Church of Breth- 
 ren 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 cen- 
 sure, 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 un- 
 circumcised family, Peter did not reject them ; and their 
 complaint against him, as transgressing the bounds of 
 their just power and privikdge, but readily addressed 
 
of Heaven and the. power thereof. 39 
 
 himself to give satisfaction to them all, Acts 11. 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 incestu- 
 ous person to Satan, 1 Cor. 5. 4. 5. And Paul re- 
 proveth them all, Brethren as well as Elders, that they 
 had no sooner put him away from amongst them, v. 2. 
 and expressly he alloweth to them all power to judge 
 them that are within, v. 22. Yea, and from thence ar- 
 gueth, in all the Saints, even in the meanest of the Saints, 
 an ability to judge between brethren, in the things of this 
 life, as those that have received such a spirit of discern- 
 ing 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 1 the same Brethren of 
 the same Church, as well as the Elders, he intreated to 
 forgive the same incestuous Corinthian, upon his repent- 
 ' anoe. 2 Cor. 2. 7. 8. 
 
 If it be said, to judge is an act of rule ; and to be Ru- 
 lers 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 discre- 
 tion, 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. ln^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 ? 
 
40 Of the Keys of the Kingdom 
 
 The answer is ready, Great, is the difference: for 
 though the Jury have given up their judgement and ver- 
 dict, yet the malefactor is not thereupon legally con- 
 demned, much lesse executed, but upon the sentence of 
 the Judge. In like 'sort here, though the Brethren of 
 the Cjiurch 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 Presby- 
 tery. 
 
 If it be ^aid 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 cen- 
 sure, 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 prevent- 
 ing 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 mat- 
 ter 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 de- 
 clare to the Church the counsell and will of God therein, 
 that they may rightly discerne and approve what censure 
 the Lord requireth to be administered in such a case. 
 So that the peoples discerning and approving the justice 
 of the censure before it be administered, ariseth from the 
 Elders former instruction and direction of them therein : 
 
of Heaven and the power thereof. 41 
 
 Whereunto the people give consent, in obedience to the 
 will and rule of Christ. Hence is that speech of the 
 Aposlle : Wee have in readinesse to revenge all disobe* 
 dience, when your obedience is fulfilled. 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 readi- 
 nesse, when the obedience of the Church is fulfilled in 
 discerning and approving the Equilie of the Censure, 
 whicli the Apostles or Elders have declared to then) 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 al- 
 ready) 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 wil- 
 lingly submitted himselfe to give satisfaction to them all. 
 Acts, 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 Ministry. Col. 4, 17. And very preg- 
 nant is his direction to the Galalians, for their proceed- 
 ing to the utmost with their corrupt and scandalous false 
 Teachers. 1 would (saiih he) they were even cut off 
 that trouble yaw; And that upon this very ground of 
 their libertie, Gal. 5. 12, 13, as hath been opened above 
 in Chap. 2. 
 
42 Of the Keys of the Kingdom 
 
 But whether the Church hath power or Hbertie for 
 proceeding to the utmost censure of their whole Presby- 
 tery, is a Question of more difficultie. 
 
 For, 1. It cannot well be conceived that the whole 
 Presbytery should be proceeded against, but that by rea- 
 son 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 dissen- 
 sion and opposition, the Church ought not to proceed 
 without consulting with the Synod. As when there 
 arose dissension in 'the Church at Antioch -and Sibing, 
 (or as the word is fmiaig) they sent up to the Apostles 
 and Elders at Jerusalem, who in way of Synod determin- 
 ed the businesse, Acts 15. 2 to 23. A precedent and 
 patterne of due Church proceedings in case of dissen- 
 sion, when sojne take with one side;, some with another. 
 But of that more hereafter. 
 
 1. 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 (fbougli Apostate) for they must tell the 
 Church, and joyne with the Church in that Censure : So 
 neither can the Church excommunicate the whole Pres- 
 bytery, because they have not received from Christ an 
 office of rule, without their Officers. 
 
 If it be said the tweriiiefoure 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 authorise : The answer is,. 
 The crowns and thrones argue them to be Kings, no 
 
of Heaven and the power thereof. 43 
 
 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 censurirfg their offend- 
 cers, not onel'y by their officers (which is as much as 
 Kings are wont to doe) but also by their own royall as- 
 sent, 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 instructed! 
 and beseecheth the Church of Rome (whom the holy 
 Ghost foresaw would most stand in need of this counsel!) 
 to make use of this libertie : 1 beseech you (saith he) 
 mark such as cause divisions and offences, contrary to the 
 doctrine you have received xat exxXleare &n' Ccvtav with- 
 draw from them. 
 
 So then by the agitation of this objection, there ap- 
 peare 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 them- 
 selves to, resort to a Synod. Acts 15. ,1, 2. Where 
 also it appeareth the Brethren enjoyed this libertie, to 
 dispute their rioubts till they were satisfied, ver. 7, 12 s to 
 joyne with the Apostles and Elders in the definitive sen- 
 tence and in the promulgation of the same, ver. 22., 23. 
 
44 Of the Keys of the Kingdom^ 
 
 The sixth Libertie of the Church is, To withdraw * 
 from the communion of those, whom they want authori- 
 se to excommunicate. For as they set up the Presby- 
 tery, by professing their subjection to them in the Lord r 
 so they avoyd them by professed withdrawing their sub- 
 jection 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 wai.es, 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 administered, are wil- 
 lingly admitted to partake with them at the Lord's Sup- 
 per, in case that neither themselves, nor the Churches 
 from whence they came, doe lie under any publique 
 offence. For wee receive the Lord's 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 watch- 
 fulnesse and communion, any of their members, who by 
 
of -Ileaveii and the power thereof. 45 
 
 occasion of busjnesse, 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 Deacon*- 
 esse of the Church at Cenchrea. Rom. 16. 1, 2. And 
 of these kind of Letters he speaketh to the ChujxJh of 
 Corinth also, though not as needfull to himselfe (who 
 was well known to them) yet for others, 2 Cor. 3. L 
 i But if a member of one Church have just occasion to 
 remove himselfe, and his family, to take up his settled 
 habitation in another Church, then the Letters written 
 by the Church in his behalfe doe recommend him to 
 their perpetual 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 Jetters (for dis- 
 tinction sake) are called letters of dismission ; which in- 
 deed 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 1 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 Aniioch by their messengers consulted 
 with the Church at Jerusalem, touching the necessity of 
 circumcision. Acts 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 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 An- 
 
46 Of the Keys of the Kingdom 
 
 tioch 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 communication of Churches is, the lib- 
 erty of giving and receiving mutuall supplies and succours 
 one from another. The Church of Jerusalem communi- 
 cated to the Churches of the Gentiles, their spirituall 
 treasures of gifts of Grace ; and the Churches of the Gen- 
 tiles ministred back again to them, liberall oblations of 
 outward beneficence. Rom. 15. 26. 27, Act 11. 29. 30. 
 When the Church of Anlioch aboundeth with more va- 
 riety 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 King-' 
 dome 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, byway" 
 of mutuall admonition, whep a publike offence is found 
 amongst any of them : For as Paul had liberty to ad- 
 monish. Peter before the whole Church at Antioch, when 
 hee saw bim 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 in- 
 
of Heaven and the power thereof. 47 
 
 terest in another, as one Apostle in another. And if by 
 the royall law of love, One Brother hath liberty to ad- 
 monish his brother in the same Church, {Mat. 18. 15. 
 16) then by theteame rule of brotherly love and mutuall 
 watchfulness, one Church hath power to achnonish an- 
 other, in faithfulnesse to the Lord, and unto them. The 
 Church in the Canticles took care not only for her 1 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 litrle sister having 
 breasts, her breasts had been distempered and given 
 corrupt matter instead 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 
 carry 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- Christens coming over from one countrey 
 to another ; such as are come over first, and are them- 
 selves full of company, direct those that come after them, 
 and assist them in like sort, in the combination of them- 
 selves into Church order, according to the rule of the 
 Gospel. Though the Apostles be dead, whose office it 
 was to plant and gather and multiply Churches ; yet the 
 work is not dead, but the same power of the keyes is 
 
Of the Keys of ttie Kingdom 
 
 left with the Churches in common, and with each par- 
 ticular, church for her part, according to their measure, to 
 propagate and inlarge the'kingdome of Christ (as God 
 shall give opportunity) throughout all generations. 
 
of Heaven and the prrteer thereof. 49 
 
 Cha 
 
 Of the subject to whom the hey qf Authority is com- 
 mitted. 
 
 THe keyt)f Muthbrkie or Rule, is committed totthe 
 Elders of the Church, and so the act of Rule ife 
 made the proper act of their office, The Elders that ruh 
 mil, Uc. 1 Tim. 5. 11. Heb. 13. 7. 17. 
 
 The speciall acts of this rule are many. 
 
 The first and principall is that which the Elders who 
 labour in the Word and 'Doctrine,' are chiefly to attend 
 unto, that is, the pTeaehiibg of the Word with all Au- 
 thoritie, arid that which is annexed thereto, the adminis- 
 tration of tlie Sacraments or seals. Speak, rebuke, and 
 exhort {saith Paul to Titus) with all authoritie. "Tit. 
 2. 15. Attd that the administration of the seals is an- 
 nexed thereto, is plain from 'Mat. 28. 19. 20. Gfo 
 '("sa'uh : Christ to the Apostles) make JJisciples and bmp- 
 Viae-thm, '&c. 
 
 If if be objectedj private members may all idf'lfoetti 
 prophecie publilquely. h Cor. 14. 31. And therefore also 
 baptize: and so this act of Authority'is <not peculiar to 
 •preachiwg EMers. Am. 1. The place in iheGorintbs 
 dothnotspeak of orldinarieipFivate'niembers r but oifMfflto 
 5 
 
50 Of the Keys of the Kingdom 
 
 furnished with extraordinary gifts. Kings at the time of 
 their first Coronation gave many extraordinary large gifts, 
 which they do not daily poure out in like sort in their 
 ordinary government. Christ soon after his ascension 
 poured out a larger measure of his Spirit then in times 
 succeeding. The members of the Church of Corinth 
 (as of many other in those primitive times) were inriched 
 with all knowledge, and in all utterance. 1 Cor. 1. 5. 
 And the same persons tkat had the gift of prophesie in 
 the Church of Corinth, had also the gift of tongues, 
 which put upon the Apostle a necessitie to take them off 
 from their frequent speaking with tongues, by preferring 
 prophesie before it, 1 Cor. 14. 2. to 24. So that though 
 all they might prophesie (as having extraordinary gifts for 
 it) yet the like libertie is not allowed to them that want 
 the like gifts. In the Church of Israel, none besides the 
 Priests and Levites, did ordinarily prophesie, either 
 in the Temple, or in the Synagogues, unlesse they were 
 either furnished with extraordinarie gifts of prophesie, 
 (as the Prophets of Israel) or were set apart, and 
 trained up, to prepare for such a calling, as the sons of 
 the Prophets. When Amos was forbidden by the high 
 Priest of Bethel, to prophesie at Bethel, Amos doth not 
 allege nor plead the libertie of any Israelite to prophesie 
 in the holy Assemblies, but alledgeth onely his extraor- 
 dinarie calling. Amos 7. 14. 15. It appeareth also 
 that the sons of the Prophets, that is, men set apart, and 
 trained up to prepare for that calling, were allowed the 
 like libertie, 1 Sam. 19. 20. 
 
 Answ. 2. But neither the sons of the Prophets, nor 
 the Prophets themselves, were wont to offer sacrifices in 
 Israel, (except Samuel and Elijah by speciall direction) 
 
of Heaven and the power thereof. 51 
 
 nor did the extraordinarie Prophets in Corinth take upon 
 them to administer Sacraments. 
 
 If any reply, That if the Prophets in the Church at 
 Corinth had been endued with extraordinarie gifts of 
 prophesie, they had not been subject to the judgment of 
 the Prophets, which these are directed to be. 1 Cor. 
 14. 22. 
 
 Ans. It followeth not. For the people of God were 
 to examine all prophesies, by the Law and testimonie, 
 and not to receive them but according to that rule. Psal. 
 8. 20. Yea, and Paul himself referreth all his Doctrine 
 to the Law and Prophets. Jet. 26. 22. And the Bere- 
 ans are commended for examining Pauls doctrine accord- 
 ing to the Scriptures. Act. 17. 11. 12. 
 
 2. A second act of Authoritie common to the Elders 
 is, they have power, as any weighty occasion shall re- 
 quire, to call the Church together, as the Apostles called 
 the Church together for the election of Deacons, Act. 6. 
 2. And in like sort are the Priests of the old Testament 
 stirred up to call a solemne Assembly, to gather the 
 Elders, and all the inhabitants of the land, to sanctifie a 
 Fast, Joel 1. 13. 14. 
 
 3. It is an act of their power, to examine, if Apostles, 
 more then any others (whether officers or members) 
 before they be received of the Church. Rev. 2. 2. 
 
 - A fourth act of their rule is, the Ordination of Officers 
 (whom the people have chosen) whether Elders or Dea- 
 cons. 1 Tim. 4. 14. Act. 6. 6. 
 
 5. It is an act of the key of Authoritie, that the Elders 
 open the doors of speech and silence in the Assembly. 
 They were the Rulers of the Synagogue, who sent to 
 Paul and Barnabas to open their mouthes in a word of 
 
5$. Of the J&yg of the Kingdom 
 
 qrihoxtal&sm,,, A&> 13. 15. and it is the same power which 
 calleth men to speak, to put men to silence when they 
 sjpeak amissej. And yet when the Elders themselves do 
 Ijie under offence, or under suspicion of it, the Brethren 
 have liberty to require satisfaction, in amodest manner, 
 concerning any puhUe breach of rule, as hath been men^ 
 tioned above out of Act. 11. 2. 3. &c. 
 
 6. It belqngethto the Elders to prepare matters before 
 band, which are to be transacted by themselves, cr others 
 in, the face, of the Congregation, as t,he Apo,stles and 
 Elders, being met: at the house of James, gave direction 
 to, Paul,, how to carry himself, that he might prevent the 
 offence of the Church, when he should appear, before, 
 them. Act. 21, 18, Hence when the offence of a 
 brother is (according to. the rule in ; Math. 18. 17.) to be 
 brought to the Ghupch,. they are beforehand to consider 
 a,nd enquire whether the offence be really given or no, 
 whether duely proved, and orderly proceeded in by the 
 Brethren according to rule, and not duly satisfied by the- 
 ©fjEender ; lest themselves and the. Church, be openly 
 eumbred with unnecessary and tedious agitations : but 
 that all things transacted before the: Church, be. carried 
 along with most expedition and best edification. In 
 which respects they have power to reject causlesse and 
 disorderly complaints,, as well as. to propound and handle 
 just complaints, before the Congregation.. 
 
 T. In the handling of an offence before the Church, 
 the Elders have authorise both, Jus dicere, and Sententiam 
 ferre ; When the* offence appear-etb truly scandalous ; the 
 Elders have- power from God toinfovme the Church, what 
 the jLaiv (or Huh and will) of Christ is for the censure 
 of sucl* an offence : And wb«n the Church discerns the 
 
of Heaven and the power thereof. 53 
 
 same, and'halh no just exception against it, but conde- 
 scended thereto, it is a further act of the Elders power, 
 to give sentence against the offender. Both these acts of 
 power in the Ministers of the Gospel, are foretold by 
 Ezelciel Chap. 44. 23. 24. They shall teach my people 
 the difference between holy and prophane, and cause them 
 to discerne between the uncleane and the cleane. And in 
 controversie they shall stand in judgement, and they shall 
 judge it according to my judgement, Sic. 
 
 8. The Elders have power to dismisse the Church, with 
 a blessing in the name of the Lord, Num. 6. 23. to 26 
 Heb. 7. 7. 
 
 9. The Elders have received power, to charge any of 
 the people in private, that none of them live either in- 
 ordinately without a calling, or idlely in their calling, or 
 scandalously in any sort. 2 Thts. 3. 6. &t ver. 8. 10. 
 11. 12. 
 
 The Apostles command argueth a power in the Elders, 
 to charge these duties upon the people effectually. 
 
 10. What power belongeth to the Elders in a Synod, 
 is more fitly to be spoken to in the Chapter of Synods. 
 
 1 1. In case the Church should fall away to blasphemy 
 against Christ, and obstinate rejection and persecution of 
 the way of grace, and either no Synod to be hoped for, 
 or no helpe by a Synod, the Elders have power to with- 
 draw (or separate?) the Disciples from them, and to carry 
 away the Ordinances with them, and therewithall sadly 
 to denounce the just judgment of God against them, 
 Act 19. 9. Exod. 33. 7. Mark 6. 11. Luk 10. 11. 
 Act. 13. 46. 
 
 Obj. But if Elders have all this power to exercise all 
 these acts of Rule, partly over the private members, 
 5* 
 
54 Of the Keys «f the Kingdom 
 
 partly over the whole Church, how are- they thee called 
 the servants «/ the Church 1 2 Cor.. 4* &. 
 
 Answ. The Elders to. be both servants awl Rulers of 
 the Church, may both of them stand well together, For 
 their rule is not lordly, as if they ruled; of themselves,, qr 
 for themselves, but stewardly and ministeriall, as ruling 
 the Church from Christ, and also from their call : and 
 withall, ruling the Church for Christ ; and for the Church, 
 even for their spirituall everlasting good* A Queene 
 may eall her servants, her mariners, to pilot and conduct 
 her over the sea to such an Haven : yet they being called 
 by her to such an office, shee must not rule them in steer- 
 ing their course, but must submit herselfe to be ruled by 
 them, till they have brought her to her desired Haven,. 
 So is the. case between the Church and her Elder?. 
 
of Hwuen, and the power thereof. &g 
 
 Chap. VI. 
 Of the Power and Authoritie given to Synods. 
 
 SYnods. wee acknowledge being rightly ordered, as an 
 Ordinance of Christ. Of their Assembly wee find 
 three just causes in Scripture. 1. When a Church want- 
 ing light or peace at home, desireth the counsell and 
 helpe of Qther Churches, few or moe. Thus the Church 
 of Antioch, being annoyed with corrupt teachers, who 
 darkned the light of the truth, and bred no small dissen- 
 sion amongst them in the Church ; they sent Paul and 
 Barnabas and other messengers unto the Apostles and 
 Elders at Hierusalem, for the establishment of Trutli and 
 Peace. In joyning the Elders to the Apostles (and that 
 doubtlesse by the advise of Paul and Barnabas) it argu- 
 eth that they sent not to the Apostles as extraordinary 
 and infallible, and authenlican Oracles of God (for then 
 what need the advise and helpe of Elders? ) but as wise 
 and holy guides of the Church, who might not onely re- 
 lieve them by some wise counsell, and holy order, but 
 also set a Precedent to succeeding ages, how errours and 
 dissensions in Churphes might be removed and healed. 
 And the course which the Apostles and Elders tooke for 
 clearing the matter, was not by publishing the counsell of 
 God with. Apastolick authoritie, from inimediate revela- 
 
56 Of the Keys of the Kingdom 
 
 tion, but by searching out the truth in an ordinary way 
 of free disputation, Act. 15, v. 7, which is as fit a course 
 for imitation in after ages, as it was seasonable for prac- 
 tice then. 
 
 2. Just consequence from Scripture giveth us another 
 ground for the assembly of many Churches, or of their 
 messengers, into a Synod, when any Church lyeth under 
 scandall, through corruption in doctrine and practice, and 
 will not be healed by more private advertisements of 
 their own members, or of their neighbour Ministers, or 
 Brethren. For there is a brotherly communion, as be- 
 tween the members of the same Church, so between the 
 Churches. We have a little sister, (saith one Church to 
 another, Cant. 8. 8.) therefore Churches have a broth- 
 erly communion amongst themselves. Look then as one 
 brother being offened with another, and not able to heal 
 him by the mouth of two or three brethren privately, it 
 behooveth him to carry it to the whole church ; so by 
 proportion, if one Church see matter of offence in another, 
 and be not able to heal it in a more private way, it will 
 behove them to procure the Assembly of many churches, 
 that the offence may be orderly heard, and judged, and 
 removed. 
 
 3. It may so fall out that the state of all the churches in 
 the countrey may be corrupted ; and beginning to discern 
 their corruption, may desire the concurse and counsell 
 one of another, for a speedy, and safe, and generall refor- 
 mation. And then so meeting and conferring together, 
 may renew their covenant with God, and conclude and 
 determine upon a course, that may tend to the publike 
 healing, and salvation of them all. This was a frequent 
 practice in the Old Testament in the time of Asa, 2 
 
of Heaven and the. $Qmer thereof. 5_1 
 
 Chron. 15. 10 to 15, in the time of flezekiah, 2. Chrqn,, 
 29. 4 to 19. In the time pf Josiah, 2 CJ^ron, 34.. 29 to 
 33, and in the time of Ezra-, E%r.a 10, 1 to< 5 A These, 
 and the like examples were not peculiar to the IgraeJii^A, 
 as one intire natifynall Church: F° r in- that respec.t they 
 appealed from every Synagogue and Court, ip, Israel to the 
 nationall high Priest, a,nd Court. at Jerusalem, as being aft 
 of them subordinate thereunto (and therefore that prece- 
 dent is usually waved by our, best Divines, as; not a.ppliable 
 to Christian churches ; ) but these examples, hold, forth no 
 superiority in one church or court over, another, but all of 
 them in an equal! manner, give advice in common, and, 
 take one common course for redresse of all. And- there? 
 fore such examples are fit precedents for, churches of 
 equall power within themselves, to assemble together, 
 and take ord^r. with one ajccprd, for the reformation of 
 them all. 
 
 Now a Symd being assembled ; three questions arise, 
 about their power: 1. What, is that power; they have re* 
 ceived ? 2. How far the fraternity, conpy-rveth. with, the, 
 Presbyterie in it ; the brotherhood with, the Eldership ? 
 3.. Whether the power they have received; reachet,b tP 
 the injoyning of things, both in their nature, and ip their 
 use indifferent ? 
 
 For the first : we dare not say that their power reach*- 
 eth no farther then giving cpunseU ; for- s,uch, as their ends 
 be, for which, according to God, they do, assemble, such 
 is the power given them, of God', as may attain those 
 ends. As they meet to minister light a,n,d peace to sujch 
 ohurohes, as through want of light an i peace lye in error 
 (or doubt at. least) apd variance ; so they have power by 
 the grape pjf, Christ, np,t only tp give light and. cpupseU i# 
 
58 Of the Keys of the Kingdom 
 
 matter of Truth and Practice ; but also to command and 
 enjoyn the things to be believed and done. The ex- 
 presse words of the Synodall letter imply no lesse ; It 
 seemed good to the Holy Ghost, and unto us, to lay upon 
 you no other burthen, Act. 15, 27. This burthen there- 
 fore, to observe those necessary things which they speak 
 of, they had power to impose. It is an act of the bind- 
 ing power of the keys, to bind burthens. And this bind- 
 ing power ariseth not only materially from the weight of 
 the matters imposed, (which are necessary necessitate 
 pracepti from the word) but also formally, from the au- 
 thority of the Synod, which being an Ordinance of Christ, 
 bindeth the more for the Synods sake. As a truth of the 
 Gospel taught by a Minister of the Gospel, it bindeth to 
 faith and obedience, not only because it is the Gospel, 
 but also because it is taught by a Minister for his callings 
 sake, seeing Christ hath said, Whoso receiveth you re- 
 ceiveth me. And seeing also a Synod sometime meeteth 
 to convince, and admonish an offending Church or Pres- 
 byterie ; they have power therefore, (if they cannot heal 
 the offenders) to determine to withdraw communion from 
 them. And further, seeing they meet likewise sometimes 
 for generall information ; they have power to decree and 
 publish such Ordinances, as may conduce according to 
 God, unto such reformation : Examples whereof wee 
 read, Neh. 10. 32. to 39. 2 Chron. 15. 12. 13. 
 
 For the second question ; How far the Fraternity, or 
 the Brethren of the Church, may concurre with the El- 
 ders in exercising the power of the Synod ? 
 
 The Answer is ; The power which they have re- 
 ceived is a power of liberty: As 1. They have liberty 
 to dispute their doubts modestly and Christianly amongst 
 
of Heaven and the power thereof. 59 
 
 the Elders : For in that Synod at Jerusalem, as there 
 was much disputation, Act 15. 7. so the multitude had a 
 part in the Disputation v. 12. For after Peters speech, 
 it is said, the whole multitude Jcept silence, and silence 
 from what ? to wit, from the speech last in hand amongst 
 them, and that was from Disputation. 2. The Brethren 
 of the church had liberty to joyn with the Apostles and 
 Elders, in approving the sentence of James Si determining 
 the same as the common sentence of them all. 3. They 
 had liberty to joyn with the Apostles and Elders in choos- 
 ing and sending messengers, and in writing Synodall 
 letters in the names of all, for the publishing of the sen- 
 tence of the Synod. Both these points are expressed in 
 the text v. 22. 23. to 29. Then pleased it the Apostles 
 and Elders, with the whole Church, to send chosen men, 
 and to write Letters by them. See the whole church 
 distinguished from the Apostles and Elders; and those 
 whom he called the whole Church v. 22. he calleth the 
 Brethren v. 23. The Apostles, and Elders, and Breth- 
 ren, &LC. 
 
 But though.it may not be denyed, that the Brethren 
 of the Church present in the Synod, had all this power 
 of liberty, to joyn with the Apostles arid Elders in all 
 these acts of the Synod ; yet the authority of the De- 
 crees lay chiefly (if not only) in the Apostles and Elders. 
 And therefore it is said, Acts 16. 4, That Paul and Silas 
 delivered to the Churches for to keep the Decrees that 
 were ordained of the Apostles and Elders ; So then it 
 will be most safe to preserve to the Church of Brethren 
 their due liberties, atid to reserve to the Elders their due 
 authority. 
 * If it be said, The Elders assembled in a Synod, have 
 
60 >Of the Keys of the Kingdom 
 
 no authbrity to determine or conclude SHy act that shall 
 birtde the Churches, but 'according to the instructions 
 which before they have received from the '■Churches. 
 
 Aftsw. Wee do not so apprehend it ; Ft* what need 
 'Churches isent to a Synod for light and direction in Wayfe 
 'of truth and peace, if they be resolved afore-hand ho\v 
 far they will go ? It is true if the Elders of Churches 
 shall conclude In a Synod any thing prejudiciall to the 
 truth and peatfe of the Gospel, they may justly expos- 
 tulate With them at their return, -and refuse such sanc- 
 tions as the tjtird hath not sanctioned. But if tfate 
 Elders be gathered in the name of -Christ in a Synod, 
 and proceed according to the rule, (the word) of Christ, 
 they may Consider and conclude sundry points 'expedient 
 for thee state of their Churches, which'the Churches were 
 either igndrant or doubtful of before. 
 
 As for the third Question, whether the Synod have 
 power to injoyn such things as are both in their nature 
 ■and their Use indifferent ? We should answer it nega- 
 tively, and our reasons be : 
 
 1. From the pattern of that precedent of Synods, Act. 
 15. 18. They laid ufonthe'Ohurches no other burthin, 
 but those necessary things : necessary, though not all of 
 them in their own nature, yet for present use, to avoid the 
 •offence both of Jew and Gentile : of the Jew by eating 
 things straftgietil and blood; of ihe'Gentile and Jew both, 
 by eating things sacrificed to idols, as Paul expoundeth 
 that Article of the Synod, 1 Cor. 8. 10. 11. 12. and 
 Chap. 10. 28. This eating with offence was a murther 
 of a weak brothers soule, and a. sin against Christ. 1 
 Cor. 8. 11. 12. and therefore necessary to be forborn, 
 necessitate preeiepti,bf the necessity of Gods Command- 
 ment. 
 
of Heaven and the power thereof. 61 
 
 2. A second reason may be from the latitude of the 
 Apostolicall commission, which was given to them, Mat. 
 28. 19. 20. where the Apostles are commanded to teach' 
 the people to observe all things which Christ hath com- 
 manded. If then the Apostles teach the people to ob- 
 serve more then Christ hath commanded, they go beyond' 
 the bounds of their commission, and a larger commission 
 then that given to the Apostles, nor Elders, nor Synods, 
 nor Churches can challenge. 
 
 If it be said, Christ speaketlr only of teaching such 
 things which he had commanded as necessary to salva- 
 tion. 
 
 Answ. If the Apostles or their successors should' 
 hereupon usurpe an authority to teach the people things' 
 indifferent, they must plead this their authority from some 
 other commission given them elsewhere : for in this place 
 there is no foot-step for any such power. That much 
 urged, and much abused place in 1 Cor. 14. 40 will not: 
 reach it. For though Paul requiring in that place, all 
 the duties of Gods worship, whether Prayer or Prophesy- 
 ing, or Psalmes, or Tongues, &c. that they should be 
 performed decently and orderly, he thereby forbiddetb 
 any performance thereof undecently ; as for men with-' 
 long hayre, and women to speak in open assemblies, espe- 
 cially to pray with their hair loose about them. And 
 though he forbiddetb "also men speaking two or three at 
 once, which to do, were not order, but confusion; yet be 
 doth not at all, neither himself injoyn, nor allow the 
 Church of Corinth to injoyn such things as decent, whose 
 want, or whose contrary is not undecent ; nor such orders, 
 whose want or contrary would be no disorder. Suppose: 
 the Church of Corinth (or any. other Church or Synod) 
 6 
 
62 Of the Keys of the Kingdom 
 
 should enjoyn their Ministers to preach in a gown. A 
 gown is a decent garment to preach in : Yet such an In- 
 junction is not grounded upon that Text of the Apostle. 
 For then a Minister in neglecting to preach in a gown, 
 should neglect the commandment of the Apostle, which 
 yet indeed he doth not. For if he preach in a cloak, he 
 preacheth decently enough, and that is all which the 
 Apostles Canon reacheth to. In these things Christ 
 never provided for uniformitie, but onely for unity. 
 
 For a third reason of this point, (and to adde no more) 
 it is taken from the nature of the Ministeriall office, 
 whether in a Church or Synod. Their office is stewardly, 
 not lordly : they are Embassadours from Christ, and for 
 Christ. Of a steward it is required he be found faithfull 
 1 Cor. 4. 1.2. and therefore he may dispense no more 
 injunctions to Gods house, then Christ hath appointed 
 him : Neither may an Embassadour proceed to do any 
 act of his office, further then what he bath received in 
 his Commission from his Prince. If he go further, he 
 maketh himself a Prevaricator, not an Embassadour. 
 
 But if it be enquired, Whether a Synod hath power of 
 Ordination, and Excommunication; we would not take 
 upon us hastily to censure the many notable precedents 
 of ancient and later Synods, who have put forth acts of 
 power in both these kinds. Onely we doubt that from 
 the beginning it was not so : and for our own parts, if 
 any occasion of using this power should aiise amongst 
 ourselves (which hitherto through preventing mercie it hath 
 not) we (in a Synod) should rather chuse to determine, and 
 to publish and declare our determination. That the ordi- 
 nation of such as we find fit for it, and the excommuni- 
 cation of such as we find do deserve it, would be an 
 
of Heaven and the power thereof. 63 
 
 acceptable service both to the Lord, and to his Churches ; 
 but the administration of both these acts we should 
 refer to the Presbyterie of the severall Churches, whereto 
 the person to be ordained is called, and whereof the per- 
 son to be excommunicate is a member : and both acts to 
 be performed in the presence, and with the consent of 
 the severall Churches, to whom the matter appertained!. 
 For in the beginning of the Gospel in that precedent of 
 Synods, Act. 15. we find the false teachers declared to 
 be disturbers and troublers of the Churches, and subvert- 
 ers of their souls, Act. 15. 24. but no condigne censure 
 dispensed against them by the Synod. An evident ar- 
 gument to us, that they left the censure of such offend- 
 ers (in case they repented not) to the particular Church- 
 es, to whom they did appertain. And for Synodicall or- 
 dination, although Act. 1. be alledged, where Matthias 
 was called to be an Apostle, yet it doth not appear that 
 they acted then in a Synodicall way : no more then the 
 Church of Antioch did, when with fasting and prayer 
 they by their Presbyters imposed hands on Paul and 
 Barnabas, and thereby separated them to the ivorlc of 
 the Aposlleship, whereto the Holy Ghost had called 
 them, Act. 13. 1. 2. 3. Whence as the Holy Ghost 
 
 then said, AifOqiaazs di fiov iov re BaQV&fiuv x&t, thv Suvkov 
 
 so therefore Paul styleth himself Jnigiokos d^agiafiivog, 
 Rom. 1.1. And this was done in a particular Church, 
 not in a Synod. 
 
64 Of the Keys of the Kingdom 
 
 Chap. VH. 
 
 Touching the first Subject of all the foremeniioned 
 power of the Keyes. And, an explanation of Inde- 
 pendency. 
 
 WHat that Church is, which is the first suhject of 
 the power of the keyes, and whether this 
 Church have an independent power in the exercise 
 thereof, though they be made two distinct'questions, yet 
 (if candidly interpreted) they are but one. For whatso- 
 ever is the first subject of any accident or adjunct, the 
 same is independent in the enjoyment of it, that is, in 
 respect of deriving it from any other subject like itself. 
 As if fire be the 'first subject of heat, then it deperjdeth 
 upon no other subject for heat. Now in the first subject 
 of any power, three things concur. 1. It first receivelh 
 ■that power whereof it is the first subject, and that recip- 
 rocally. 2. It first addeth and putteth forth the exer- 
 cise of that power. 3. It first communicateth that pow- 
 er to others. As we see in Fire, which is the first sub- 
 ject of heat : it first receiveth heat, and that reciprocal- 
 ly. All fire is hot, and whatever is hot is fire, or hath 
 fire in it. Again, Fire first putteth forth heat itself, and 
 also first communicateth heat, to whatsoever things else 
 
of Heaven and the power thereof. 65 
 
 are hot. To come then to the first subject of Church- 
 power, or of the power of the keyes. The substance 
 of the doctrine thereof, may be conceived and declared 
 in a few Propositions. Church-power is either supream 
 and soveraign, or subordinate and ministeriall. Touch- 
 ing the former, take this proposition. 
 
 The Lord Jesus Christ, the head of his Church, is 
 the nqmwv Aexuxbv, the first proper subject of the sove- 
 raign power of the keyes. He hath the key of David : 
 He openeth, and no man shutteth; He shutteth, and no 
 man openeth, Rev. 3. 7. The government is upon his 
 shoulder, Isa. 9. 6. And himself declareth the same to 
 his Apostles, as the ground of his granting to them Apos- 
 tolicall power. All power (saith he) is given to me in 
 heaven and earth, Matth. 28. 18. Go ye therefore, Sic. 
 
 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 de- 
 rived 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. 1 9. 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, Htb. 3. 3 to 6. He buildeth his own house, and 
 setteth the pattern of it, as God gave to David the pat- 
 tern 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 Gos- 
 pel. In the Old Testament the Church set up by him 
 was JVationall, in the New, Congregationall ; yet so as 
 6* 
 
66 Of the Keys of the Kingdom 
 
 that in sundrie cases it is ordered by him, many congre- 
 gations 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 setinthebody 
 by him, together with all the power belonging to their of- 
 fices and places; as in the naturall body, so in the Church. 
 1 Cor. 12. 18. 
 
 4. From this soveraigne -power in like sort it is, that 
 all gifts to discharge any office, by the officers, or any 
 duty by the members are from him, 1 Cor. 12. 11. All 
 treasures of wisdome, and knowledge, and grace, and 
 the fulnesse thereof, are in him for that end, Col. 2. 3. 
 and v. 9. 10. Joh. 1 . 16. 5. 
 
 5. From this soveraigne power it is, that all the spirit- 
 uall power, and efficaeie, and blessing, in the administra- 
 tion of these gifts in these offices and places, for the 
 gathering and edifying, and perfecting of all the Church- 
 es, and of all the Saints in them is from him, Mat. 28. 20. 
 Lo I am with you alwayes, &,c. Col. 1. 29. 1 Cor. 
 15.9. 
 
 The good pleasure of the Father, the personall union 
 of the humane nature with the eternall Son of God, His 
 purchase of his Church with his own blood, and His 
 deep humiliation of himself unto the death of the Crosse, 
 have all of them obtained to him this his highest exalta- 
 tion, to be head over all things unto the Church, and to 
 injoy as king thereof this soveraigne power, Col. 1. 19. 
 Col. 2. 2. 9. 10. Act. 20. 28. Phil. 2. 8: to 11. 
 
 But of this soveraigne power of Christ, there is no 
 question amongst Protestants, especially studious of Re- 
 
of Heaven and the power thereof. 67 
 
 formation. Now as concerning the ministerial^ power, 
 we give these following Propositions. 
 
 I. Propos. A particular Church or Congregation of 
 Saints, professing the faith, taken indefinitely for 
 ant church (one as well as another) is the first subject 
 of all the Church offices, with all their spirituall gifts 
 and power, which Christ hath given to be executed 
 amongst them ; whether it be Paul, or Apollos, or Ce- 
 phas, all are yours, (speaking to the Church of Corinth, 
 1 Cor. 3. 22.) not as a peculiar priviledge unto them, 
 but common to them with any other particular Church. 
 And theirs was such a Church, of whom it is said ; That 
 they came all together into one place, for the communi- 
 cation of their spirituall gifts, 1 Cor. 14. 23. 1 And Paul 
 telleth the same Church, that God hath set the officers 
 and their gifts, and all variety of members, and their 
 functions in his Church, 1 Cor. 12. 28, where it is not 
 so well translated [some] God hath set some in his 
 Church, for hee hath set all ; but speaking of the mem- 
 bers of the Church, v. 27. he proceedeth to exemplifie 
 those members in v. 28. xdu, ovg n'ev Weto 6 &edg iv -iff 
 ixxitjoln, and which God hath set in his Church ; that is, 
 which members, Apostles, Prophets, &tc. For though 
 the Relative be not of the same gender with the Ante- 
 cedent 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 gen- 
 der of their name, and to render the Relative of the 
 same gender and case with the Substantive following : 
 
 SO here ovg ftev '^inoardlovg llQOfp^Tag, &C. 
 
 In the new Testament, it is not a new observation! 
 that wee never read of any nationall church, nor of any 
 
68 Of the Keys of the Kingdom 
 
 national! officers given to them by Christ. In the old 
 Testament indeed, we reade of a nationall church. All 
 the tribes of Israel were three times in a yeer to appeare 
 before the Lord in Jerusalem, Deut. 16. 16. And he 
 appointed them there an high Priest of the whole nation, 
 and certain solemne sacrifices by him to be administered. 
 Lev. 16. 1 to 29. And together with him other Priests 
 and Elders, and Judges, to whom all appeals should be 
 brought, and who should judge all difficult and tiansend- 
 ent cases, Deut. 16. 8 to 11. but wee reade of no such 
 nationall church, or high Priest, or Court in the new 
 Testament ; And yet we willingly grant that particular 
 churches of equall power, may in some cases appointed 
 by Christ, meet together by themselves, or by iheir mes- 
 sengers in a Synod, and may perform sundry acts of 
 power there, as hath been sho\ved above. But the offi- 
 cers 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 Congrega- 
 tions, either as the first subject in whom they are resi- 
 dent, or as the first object about whom they are conver- 
 sant, and for whose sake they are gathered and imployed. 
 
 II. Propos. The Apostles of Christ were the first 
 subject of Apostolicall power; Apostolical I power stood 
 chiefly in two things; First, in that each Apostle had in 
 him all ministerial! power of alfthe officers of the Church. 
 They by vertue of their office might exhort as Pastors, 
 1 Tim. 2. 1. teach as Teachers, 1 Tim. 2. 7. rule as 
 Rulers, 2 Tim. 4. 1. receive and distribute the oblations 
 of the Church as Deacons, Act. 4. 35. Yea, any one 
 Apostle or Evangelist carried about with him the liberty 
 
of Heaven and the power thWeof. 69 
 
 and ipower 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 Cburoh 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 todk the con- 
 sent of any Church or Presbyterie in it.jlt is true in- 
 deed, where hee could have the consent and concurse of 
 the Church and Presbyterie in exercise of any act of 
 -Church power, he willingly todk it, and joyned with it, 
 as in the ordination of Timothy (2 Tim. I. 6. with 1 Tim. 
 4. 14.) And in the excommunication of the incestuous 
 Corinthian, 1 Cor. 5. 4, 5. But when both hirriself 
 and the person to be baptized, or ordained or excommu- 
 nicated, 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. Wine 
 amplitude and plenitude of power, which they received 
 immediately from Christ would beane 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 ministerial! power) Joh. 
 20. 21. 
 
 2. Apostolical] power extendeth itself to all churdhes, 
 as much as to any one. Their line dvent out into all the 
 world, (Psal. 19. 4. compared with Mam. 10.) And as 
 they ^received commission to preach and baptize in all 
 the world, Mat. 28. 19. So they received charge ito 
 feed the flock of Christs Sheep and Lambs (which im- 
 plyeih all acts of Pastorall government <over all the 
 Sheep and Lambs of Christ) Joh. 21. 15, 16, 17. Now 
 
70 Of the Keys of the Kingdom 
 
 this Apostolicall power, centring all church-power into 
 one man, and extending itself forth to the circumference 
 of all churches, as the Apostles were the first subject of 
 it, so were they also the last; neverthelesse that ample 
 and universall latitude of power, which was conjoyned 
 in them, is now divided even by themselves amongst all 
 the Churches, and all the officers of the Churches re- 
 spectively, 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 mu- 
 tually helpfull to one another in the Lord. 
 
 III. Propos. When the church of a particular con- 
 gregation walketh together in the truth and peace, the 
 Brethren of the church are the first subject of church- 
 liberty, and the Elders thereof of church-authority; 
 and both of them together are the first subject of all 
 church-power needful to be exercised within themselves, 
 whether in the election and ordination of officers, or in 
 the. censure of offenders in their own body. 
 
 Of this Proposition there be three Branches; 1. That 
 the Brethren of a particular church of a Congregation, 
 are the first subjects of church liberty : 2. That the 
 Elders of a particular church, are the first subjects of 
 church-authority: 3. That both the Elders and Brethren, 
 walking and joyning together in truth and peace, are the 
 first subjects of all church-power, needful to be exercised 
 in their own body. 
 
 Now that the key of church-priviledge or liberty is 
 given to the Brethren of the church, and the key of rule 
 and authority to the Elders of the church, hath been 
 
of Heaven and the power thereof. 71 
 
 declared above in Chapt. 3. But that these are the 
 first subjects of these keys ; and first the church, the first 
 subject of liberty, may appeare thus. 
 
 From the removall of any former subject of this 
 power or liberty, from whence they might derive it. 
 If the Brethren of the congregation were not the first 
 subject of their church-liberty, then they derived it 
 either from their own Elders, or from other churches. 
 But they derived it not from their own Elders ; for they 
 had power and liberty to choose their own elders, as 
 .hath been showed above, and therefore they 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 libertie from a Synod of 
 Churches. For we found no foot-step in the paitern 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-liber- 
 ty at all. 
 
 2. Now, the second branch of the Proposition was, 
 
72 Of the Keys of the Kingdom . 
 
 That the Elders, of the Church of a particular Congre- 
 gation, are the first subject' of rule or authority, in that 
 church (or congregation) over which the 1 Holy Ghost 
 hath made them over-seers. 
 
 1. From the charge of rule over the Church commit- 
 ted to them immediately from Christ: For thougbthe 
 Elders be chosen to their office by the church of Breth- 
 ren, yet the office itself is ordained immediately by 
 Christ, and the rule annexed to the office, is limited by. 
 Christ only. If the Brethren of. the Church should 
 elect a Presbyterie to be called by them in the Lord, 
 this will not excuse the Presbyters in their neglect of 
 rule, either before the Lord, or to their own consciences. 
 For thus runneth the Apostles charge to the Elders of 
 Ephesus, {Act. 20. 23.) Take heed to yourselves^ and to 
 the whole flock, over which the Holy Ghost hath made 
 you overseers. 
 
 2. The same appeareth from tbe gift of rule, required 
 especially in an Elder, without which they are not capa- 
 ble of election to that office in the Church, 1 Tim. 3. 4. 
 5. He must be one that is able to rule well is own house, 
 or else how shall he order the Church of God ? The 
 like gift of rule is not necessary to the admission of a 
 member into the church, as to the election of an Elder : 
 If a private brother be not so well able (through weak- 
 nesse 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 givena spirit of rule and government ordinarily to 
 the greater part of the body of the brethren : and there- 
 fore neither hath 1 he given them the first Receipt of the 
 
of Heaven and the power thereof. 73 
 
 key of Authorise, to whom he hath not given the gift to 
 employ it. 
 
 ' If it be objected : How can the brethren of the Church 
 invest an Elder with rule over them, if they had not 
 power of rule in themselves to communicate to him? 
 
 Answ. They invest him with rule, partly by chusing 
 him to the office which God hath invested with rule, 
 partly by professing their own subjection to him in the 
 Lord : We by the rule of Relatives do necessarily inferre, 
 and preferre the authoritie of the Elders over them. For 
 in yeelding subjection, they either set up, or acknowledge 
 Authoritie in him, to whom they yeeld subjection. 
 
 Obj. 2. The body of the Church is the Spouse of 
 Christ, the Lambs wife, and ought not the wife to rule 
 the servants and stewards in the house, rather than they 
 her ? Is it not meet that the keyes of Authoritie should 
 hang at her girdle rather than at theirs ? 
 
 Ajisvj. 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 hus- 
 wives, poore mens wives. Queens and great persons have 
 severall offices and officers for every businesse and service 
 about the house, as Chamberlains, Stewards, Treasurers, 
 Comptrollers, Vshers, Bayliffs, Groomes, and Porters, 
 who have all the authoritie of ordering the affairs of their 
 Lords house in their hands. There is not a key left in 
 the Queen's hand of any office, but onely of power and 
 libertie to call for what she wanteth according to the 
 Kings royall allowance : which if she exceed, the offi- 
 cers 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 
 •7 
 
74 Of the Keys of the Kingdopi 
 
 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 hus- 
 wives have greater authoritie in the house then Queens ; 
 but because of their poverty and mean, estate, they are 
 fain to be instead of many servants to their husbands: 
 
 Obj. 3. The whole body naturall, is the first subject 
 of all the naturall power of any member in the body ; as 
 the facultie of sight is first in the body, before in the 
 eye. 
 
 Answ. It is not in the mystical] body (the Church) 
 in all respects alike, as in the naturall body. In the 
 naturall body there be all the faculties of each part ac- 
 tually inexislent, though not -exerting or putting forth 
 themselves, till each member be articulated and formed. 
 But in the body of the Church of Brethren it is not so. 
 All the several functions of Church power, are not ac- 
 tually inexistent in the body of Brethren, unlesse some 
 o t f 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, 
 •prima and per se, then it would be found in every partic- 
 ular Church of Brethren. For a Quatenus ad omnia va-> 
 let consequential. 
 
 Obj. 4. But it is an usuall tenent in many of our best 
 Divines, that the government of the Church is mixt of a 
 Monarchy, an Aristocracie, and a Democracie. In re- 
 gard of Christ the head, the government of the church, 
 is soveraigne and monarchic-all. In regard of the Rule 
 by the Presbytery, it is stewardly and Aristocraticall : 
 in regard of the peoples power in elections and censures, 
 
of Heaven and the power thereof. 75 
 
 it is Democraticall : which argueth, the people have some 
 stock of xq&zos power and authorise in the government 
 of the Church. 
 
 Answ. In a large sense, Authorise 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 cti/rE|<Wie>£, 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 ig&rog or poteslas, a 
 Power, which many times goeth under the name of rule 
 or authoritie, but in proper speech it is rather a privi- 
 ledge, or liberty then authoritie, as hath been opened 
 above in Chapi>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 au- 
 thoritie 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 o«wn 
 iibertie in their own Congregation. The Elders of 
 Churches are never found in Scripture to derive their 
 authority which 'they exercise in their own Congregar 
 tion, 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 
 
76 . Of the Keys of the Kingdom. 
 
 respectively in their own Congregation. None of them 
 call dlhers their Rabbies, or Masters, or Fathers, (in re- 
 spect 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 ex- 
 ercise Authoritie in imposing burthens (such as the holy 
 Ghost layeth) upon all Churches whose Elders are pre- 
 sent with them, Acts 15. 28. (for the Apostles were El- 
 ders 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 re- 
 ceived a power and charge from Christ, to teach and 
 command with sill 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 par- 
 ticular Congregation, Elders and Brethren, walking and 
 and joyning together in truth and peace, are the first 
 subject of all Church-power, needfull to be exercised 
 within themselves, whether in the election or ordination 
 of officers, or in the censure of offenders in their own 
 body. 
 
 The truth hereof may appear by these Arguments. 
 1. In point of ordination. From the compleat integritie 
 
of Heaven and the power thereof. 77 
 
 of a ministers calling (even t6 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 cho- 
 sen 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 minis- 
 teriall gifts whereunto God hath furnished hrrn : be may 
 then look at himself as called by the holy Ghost, to ex- 
 ercise 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 call- 
 ing ? If it be said there wanted imposition of hands by 
 the Bishop, who succeedeth in the. place of Timothy an' 
 Titus, whom the Apostle Paul left the one in EphefSj 
 the other in Crete, to ordain Elders in many Chur' nes- 
 Tit. 1. 5. 
 
 Answ. Touching ordination- by Timothy,, aid Titut, 
 and (upon pretence of them) b,y Bishops, erough hath 
 been said by many godly learned heretofore, especially' 
 of later times. 
 
 The summe eometh to these conclusions. h That 
 Timothy and Titus did not ordain Elders in: many 
 Churches, as Bishops, but as Evan.gelists. Timothy is-' 
 espressly termed an Evangelist. 2 Tim 4. 5. And 
 Titm is as clearly deeyphered: to be a» Evangelist as 
 Timothy, by the characters of an Evangelist, which either. 
 7* 
 
78 Of the Keys of the Kingdom 
 
 Scripture holdeth forth, or Eusebius noteth in his Eccle- 
 siast. histor. lib. 3. cap. 37. Gr. Cap. 31. hat. Not 
 to be limited to a certain Church, but to follow the Apos- 
 tles, 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 Presby terie, and in the presence of the whole 
 Church. 1 Tim. 5. But for the continuance of this 
 office of an Evangelist in the Qhurch, there is no direc- 
 tion 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 Presby- 
 ters. Tit. 1. 5. 7. 1 Tim. 3. 1. to 7. 
 
 3. Conclusion. We read of many Bishops to one 
 Church, Phil. 1.1. Acts 14. 23. and Chap. 20. 17.' 
 
 *L Tit. 1. 5. 7. but not of 'many Churches (much 
 les\ a ]i i\ ie Churches in a large Diocesse) to one Bishop. 
 "*-Con,clus. There is no transcendent proper work, 
 cut out )0r reserved for such a transcendent officer as a 
 DiocesanBishop throughout the New Testament. The 
 transcended acts reserved to him by the Advocates of 
 Episcopacie,\re Ordination and Jurisdiction, Now both 
 these jre acts of Rule. And Paul to Timothy acknowl- 
 edged tio Rulei^ in the Church above Pastors and 
 Teachers, who labour in word and- doctrine ; but rather, 
 Pastors ana.Teacbers above them. The Elders (saith 
 he) that rule well, are worthy of double honour, but 
 especially they ftjat labour in word and doctrine, "l Tim. 
 5. 17. 
 
of Heaven and the power thereof. 79 
 
 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 con- 
 sent and in the presence of -the people. As is noted out 
 of Eusebius Ecclesiast. Histor. lib- 6. ca. 43. Gr. ca. 35. 
 Lai. Cyprian Epist. lib. 3. Epist. 10 8i lib. 1. Epist. 
 3. Casaub. adversus Baronium, exercitat. 15. num. 28. 
 
 When it is alledged out of Hierome to confirm the 
 same, that in the primitive times, Communi Presbyterorum 
 consilio, Ecclesice gubernabantur. It is a weak and poore 
 evasion, to put it ofFwith observing, that he saith, Com- 
 muni Presbyterorum consilio, not authoritate. For 1. No 
 authorise is due to Presbyters .over the' Bishop or Pas- 
 tor, no more then to the Pastor over them. They are 
 ov/xTTQEvfJvTeQoi., fellow Elders, and coequall in aulhoritie. 
 And 2. when Hierome saith, The Churches were governed 
 by the common counsell of them all ; It argueth nothing 
 was done against their counsell, but all with it, else it 
 might be said, the Bishop goveme'd the Churches with 
 the common counsell of Presbyters, to wit, asked, but 
 not followed. And that would imply a contradiction to 
 Hieroms tes'timonie, to say the Churches were governed 
 by the sole authoritie of Bishops, and yet not without ask- 
 ing the common counsell of the Presbyters. For in ask- 
 ing 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 1 with 
 
8Q Of the Keys of the Kingdom 
 
 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 indispensible 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 administered by t he- 
 Church of a particular congregation, is ratified in 
 Heaven. For so saith the Lord Jesus 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, What-' 
 soever ye shall bind on earth, shall bt. bound in Heaven ; 
 and whatsoever ye shall lo.ose' 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 ehuroh, and so he delivereth. 
 their censure, in a Jewish phrase ; to 'account a man as 
 an Heathen and a Publican. 
 
 Ansiv. 1. The Christian Church, though it was not 
 then extant, yet the Apostles knew as well what he; 
 meant by Chureh 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 in- 
 dued 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 prac- 
 tice. 
 
of Heaven and the power thereof. 81 
 
 Anstv. 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 Dis- 
 ciples to complain of scandals to the Jewish Synagogues; 
 but only directeth them how to walk towards obstinate 
 offenders, excommunicated 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 fami- 
 liar civill communion ; for so the Jews said to Christs 
 Disciples, Why eateth your Master with Publicans and 
 Sinners ? 
 
 Amw. 3. It is not credible; that Christ would send' 
 his Disciples to make complaint of their offences to the 
 Jewish Synagogues : 
 
 For, first, Is it likely he would send his Lambs and 
 Sheep, for right and healing, unto Wolves and Tigers? 
 Both their Sanhedrim, and most of their Synagogues 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 Jews already 
 agreed ; That if any man did confesse Christ, he should 
 be cast out of the Synagogues. Joh. 9. 22. 
 
 Obj. 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 be be sent forthby the Church, but so is neither 
 the Bishop nor his Commissary. They send not for 
 
28 Of the Keys of the Kingdom 
 
 . , , — „ » 
 
 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 Christ's 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 com- 
 mitted, and what is his satisfaction to the removall of the 
 offence given to the Church ? 
 
 Answ. 3. The new Testament acknowledged no such 
 ruler in the Church, as claimeth honour above the Elders 
 that labour in word and Doctrine, 1 Tim. 8. 17. 
 
 Object. 3. To tell the Church, is to tell the Presby- 
 terie 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 pub- 
 like 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! W 'U learn to beware of the 
 like wickednesse. 
 
 Ansio. 2. The Church is never put for the Presby- 
 terie alone (throughout the new Testament) though some- 
 time it be put expressly for the Fraternitie alone, as they 
 are distinguished from the Elders and Officers, Act 15. 
 
'of Heaven and the power thereof. 83 
 
 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 Congre- 
 gation. 
 
 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 hear- 
 ing, and judging causes be-fore 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 dis- 
 like, sometime by protesting operfly against it (as 1 Satti. 
 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 waiving 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 iniqui- 
 ty of a sentence, might justly withdraw themselves from 
 the execution of it. 
 
 Object. 4. When Christ said Tell the Church, hee 
 meant a Synodieall or Classical!, assembly of the Presby- 
 ters 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 
 
84 Of the Keys of the Kingdom 
 
 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 ajone ; 
 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 Clasais 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 gen- 
 erall Assembly of all the Presbyters in a Nation offend 
 also: For generall councels have erred ; and what rem- 
 edy 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 whble 
 Presbyterie offend, or such, a part as will draw a party 
 
of Heaven and Jhe power thereof. 85 
 
 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 removal! of all offenees 
 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 hainous and 
 publike at first, the holy Ghost doth not direct us to pro- 
 ceed 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 tejl it to the Church. But in 
 such a case the Apostle giveth another rule, (1 Cor. 5. 
 11.) to cast an hainous 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 complaint to a greater multitude, then 400 par- 
 ticular Congregations are wont to amount to, Jud. 20. 1, 
 2, 3, 4, fee. 
 
 Object. 6. The Church here to be complained of 
 meeteth with authority, (for censures are administered 
 with authority) but the Church of a particular Congrer 
 8 
 
86 Of the Keys of the Kingdom 
 
 gation meeteth with humility, to seek the face and favour 
 of God. 
 
 Answ. Humility to God may well stand with author- 
 ity 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 r «. 10. 
 
 Object. 7. In the church of a particular Congrega- 
 tion, 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 meanetb, 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 household 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 they 
 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, 
 
of Heaven and the -power thereof. 87 
 
 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 
 judgment 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 Corin- 
 thian, 1 Cor. 5. 1. to 5. 
 
 Object. 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 judgment 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. 
 
 3. The act of the church in Corinth in censuring the 
 
88 Of the Keys of the Kingdom 
 
 incestuous person, was indeed an act of subjection to the 
 Apostles divine doctrine and direction (as all church- 
 censures,) by whomsoever administered, 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 pub- 
 lishing 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 es< ligure fy solvere, claudere &f 
 aperire. 
 
 Object. 3. All this argueth no more, but that some in 
 the church of Corinth had this power (to wit, the Pres- 
 bytery 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 pro- 
 ceeding righteously and peaceably, they have within 
 themselves so much power as is requisite to be exercised 
 within their own body. 
 
of Heaven and the power thereof. 89 
 
 Answ. 2. It is apparent by the Text, that the Breth- 
 ren 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 therh 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 
 wicked person, v. 13. 
 
 3. He declareth this act of theirs in putting him out, 
 to be a judicial! act, v. 12. Do you not judge them that 
 are within! Say that the judgement of authorise be 
 proper onely to the Presbytery, yet the judgement of 
 discretion (which as concurring in this act with the Pres- 
 bytery hath a power in it, as was said) may not be 
 denied 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! I Cor. 
 6. 1.2. 3. how much more the things of this life ? Yea 
 rather then they should go to Law, and that before Infi- 
 dels, in any case depending betweene Brethren, he advi- 
 
 8* 
 
90 Of the Keys of the Kingdom 
 
 seth 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 repent- 
 ance 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 alike be satisfied, and being satisfied should fox- 
 give him : the Brethren in a way of fcrotherly love, and 
 Church-consent, as well as the Elders, by sentencing .has 
 absolution and restitution to the Church. 
 
 <Obj.. B-. But was not itbis Church of Corinth (who 
 ihad 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 cen- 
 sure? 
 
 Ans, No such thing appeareth from the story of the 
 Church of Corinth, neither in the Acts {Act. 18) nor 
 >frona cither of the Epistles to the Corinthians. True it 
 lis, Corinth was ia mother-city, but not a mother-Church 
 to all Ackaia : 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. I. 5. 7. But yet that which 
 itbe Apostle calleth the C/mtrch of Corinth, even the 
 whole , Chunch was no larger, then was wont to meet 
 together in one place, one congnegation, 1 Corinth. 14. 23. 
 
 A fourth and last Argument to prove the Proposition, 
 that every Church so furnished with officers (as liath been 
 sard) and so carried on in truth and peace, hath all Church 
 power needful! to be exercised within themselves, is taken 
 from the guilt of offence, which lieth upon -e very church, 
 
of Heaven and the power thereof. 91 
 
 when any offence committed by their members lyeth un- 
 censured and unremoved. Christ hath something against 
 the Church of Pergamus, for suffering Balaam and the 
 Nicolaitam, Revel. 2. 14. 15. and something against the 
 Church of Tkyatira, for svffering Jezebel. Now if these 
 Churches had not either of them sufficient power to purge 
 out their own offenders, why are they blamed for tolera- 
 tion of them ? yea, why are not the neighbour Churches 
 blamed for the sins of these churches? But we see, nei- 
 ther is Pergamus blamed for tolerating Jezebel, nor Thy- 
 aiira 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 be 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 re- 
 misnesse in tolerating the like offences amongst them- 
 selves: and also would provoke them to observe notori- 
 ous offences amongst their Sister-Churches, and with 
 brotherly love and faithfulhiesse 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 itself, 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 
 iitself of its own superfluous and noysome >huraours. 
 
 Proposition IV. In case a particular Church be dis- 
 turbed with error or 'scmvda1l,,<and4he same maimiaw&d 
 by a faction amongst them. Now a$ynod>ofiChurdhes, 
 or of their messengers, <is the first subject 'ef that power 
 
92 Of the Keys of the Kingdom 
 
 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 Ar- 
 guments. 
 
 1 . Argum. From the want of power in such a par- 
 ticular 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 
 maxim, Clavis errans non ligat ; and it is as true, Eccle- 
 sia litigans non 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, im- 
 plyeth, they meet not only by his command and authori- 
 ty, 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 sis- 
 ter church, in a way of brotherly love, by vertue of com- 
 
of Heaven and the power thereof. 93 
 
 munion of churches ; so their errors and variance, and 
 whatsoever scandalls 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 errours 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 JJntioch, a 
 necessity of circumcision to salvation, and having gotten 
 a faction to take part with them, (as appeareth by the 
 ar&aig and^v^rTjaig of Paul and Barnabas against them) 
 the church did not determiue 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 hatb 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 (». 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 Ministry in Cornelius his family ; 
 Paul and Barnabas by the like effect of their Ministerie 
 among the Gentiles : James confirmed the same by the 
 testimony of the Prophets, wherewith the whole Synod 
 being satisfied, they determine of a judicial! sentence, and 
 of a way to publish it by letters and messengers-, in which 
 they censure, the false Teachers, as troubhrs of their 
 
94 Of the Keys of the Kingdom 
 
 Church, and subverters of their soules ; they reject the 
 imposition of circumcision, as a yoalc 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 their groweth 
 offence and difference in a church. Look as in the case 
 of the offence of a faithfull brother persisted in, the mat- 
 ter is at last judged and determined in a church, which is 
 a Congregation of the faithfull : so in the case of the of- 
 fence 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 ihe first subject of the power of the keys, it may 
 he easie to deduce certain corollaries from thence, tend- 
 ing 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 1 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 
 
of Heaven and the power thereof. 95 
 
 been said. And therefore the church, and all the Offi- 
 cers 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 
 administrations. 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, xd fiuunxb, the 
 things of this life, as is the disposing of mens goods or 
 lands, lives, or liberties, tributes, customes, worldly hon- 
 ours, and inheritances. In these the Church submitteth, 
 and referreth itself to the civill State. Christ as minister 
 of the circumcission, refused to take upon him the dividing 
 of Inheritances amongst Brethren, as impertinent to his 
 calling, Luke 12. 13. 14. His kingdome (he acknowl- 
 edged)) 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 Judah, commanded 
 Judah to seek the Lord God of their fathers, and to 
 worship him, according to his own statutes and command- 
 
96 Of the Keys of the Kingdom 
 
 merits, and the contrary corruptions of strange gods, 
 high places, Images s and Groves, they removed, and are 
 commended of God, and obeyed by the Priests and peo- 
 ple 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 CArow. 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, Judg. 5. 8. Jynd no peace to him, that cometh 
 in, or goeth out. 2 Chron. 15. 3. 5. 6. But where 
 Religion rejoycetfo, the civill State flourisheth. Hagg. 
 2. 15 to 19. It is true, the establishment of pure Reli- 
 gion, 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- 
 pow-er. 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 wilful! op- 
 posers, and disturbers of the same. As Jehosaphat sent 
 Priests and Levites (and therm accompanied and counte- 
 nanced with Princes and nobles) to preach and teach in 
 the cities of Judah, 2 Chron. 17. 7, 8, 9. So Josiah 
 put to death the idolatrous Priests of. the high places. 
 2 Kings, 22. 20. Nor was that a peculiar duty or privi- 
 lege of the Kings of Judah, 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 tituves of the new Testament it is 
 
of Heaven and the power thereof. 97 
 
 prophesied, that in some cases, eapitall punishment shall 
 proceed against false Prophets, and that by the procure- 
 ment of their nearest Jcindred. Zach. 13. 3. And the 
 execution thereof is described, Rev. 16. 4. to 7, where 
 the rivers and fountains of water (that is, the Priests 
 and Iesuites, that con veigh 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 compel 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 Deform- 
 ation of the Church, and is not according to the Word 
 of God, but against it, as we shall shew (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 subject 
 tion to the Civill Magistrate, in the exercise of some 
 publike spiritual! administrations, which may advance 
 and help forward the publick Good of Civill State ac- 
 cording to God. In time of warre, or pestilence, or any 
 publike calamine or danger lying upon a "Common- 
 wealth, the Magistrate may lawfully proclaime a fast as 
 lehosaphat 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 
 9 
 
Of the Keys of the Kingdom 
 
 the Church to call a (Fast, when themselves see God 
 calling them to publick humiliation. For as hhosaphat 
 called a Fast; so the Prophet Joel slirreth up the 
 Priests to call a Fast in time of a famine threatening the 
 want of holy Sacrifices, loel 1. 13, 14. 
 
 It may fall out also, that in undertakings 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 1 Ohurchesare toyeeld him ready 
 Subjection "herein 'in the Lord, ffehosctphat, though he 
 Wias out 'of his place, when he was 1 in Sarharia visiting an 
 idolatrous King; yet lie was'ndt out of his way, whemin 
 case of undertaking the war against Syria, he called 'ifor 
 cbunsell from the mouth of the Lord, by a Councillor 
 Synod of Priests^nd Prophets. 1 Kings 22. 5, '6, 1. * 
 
 'A. A fourth sort of things, wherein fthe dhurch is not 
 to "refuse' subjection to 'the >Givil Magistrate, is in i patient 
 suffering their unjust persecutions without hostile or re- 
 bellious resistance. Far though -persecution of the 
 churches and servants of Christ will not advance the 
 eivlll peace, but overthrow it ; yet for the Ghurch to take 
 up th'e-s'word in her own defence, 'J9: not a law full means 
 of preserving the church peace, but a ! disturbance of tt 
 rather. In 'this 1 case, when Peter 'drew bis Sword in 
 defence of bis Master {the Lordlesus) against) an attach- 
 ment served upon him, by Hhe Officers of the high 
 Priests and Elders of the people; our Saviour bade him 
 put vp his sword mtohis 'sheath again i; for, (saith'he) 
 all they that tdke 'the sword, shall 'peri&h< by tkeswotd^ 
 Mat. 27. 50, 51, 52. >. Where the speakcrh of Pvter 
 eitHeTas a private Disciple, ©ra drurchrofficer^towhoaa, 
 
of Heaven and the powpr thereof. 99 
 
 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 particu- 
 lar church or of a Synod of churches. As they have 
 received the power of the keys, not of the sword, tp the 
 power of the keys they may, and ought to administer, 
 but not of the sword. Wherein neverthqlesse we speak 
 of churches and Synods, as such, that is, as church-mem- 
 bers, 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 civijl 
 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 wbolsome lawes and liberties 
 of the countrey.) Ne quid Ecclesia,ne quid Respufrjipa 
 detrimenti capiat. If King Saul swear to put lonqififffi 
 to death, the Leaders of the people may by strong hands 
 rescue him from his fathens unjust and illegall fury. 1 
 Sam. 14. 44, 45. But if Saul persecute David, (though 
 as unjustly as Iqnathari) 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 bis 
 sword in his own defence, so much as to touch the Lord? 
 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) 
 
100 Of the Keys of the Kingdom 
 
 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. 4§, .£3_.J 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 obe- 
 dience of the Gospel, (Psalms, 149. 6, 7,) so to binde 
 their Kings with chains, and their Nobles with fetters 
 of iron, to execute upon them the judgment written, (that 
 is, written in the Word.) Psal. 149. 8, 9. 
 
 3. A third Corollary touching the independency of 
 churches is this, That a church of a particular Congrega- 
 tion, 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 
 itself, 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 of the third 
 Proposition of the first subject of the power of the keys. 
 And such a church being the first subject of church-pow- 
 er, is unavoidably independent upon any other church or 
 body for the exercise thereof, for as hath been said afore, 
 the first subject of any Accident or Adjunct, is indepen- 
 dent upon any other, either for the injoying, or for the 
 imploying (the having or the using) of the same. 
 
of Heaven and the power thereof. 101 
 
 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-pow- 
 er, but is subject both to the admonition of any other 
 Church, and to the determination and judiciaU 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, fy 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 inde- 
 pendency that can be claimed is founded upon that 'pro- 
 mise, Whatyee binde on earth, shall be bound in heaven; 
 what yee loose on earth, shall be loosed in heaven, Math. 
 18. 18. On that promise is founded both the indepen- 
 dency and security fy parity also of all churches. But 
 if that promise be cut off from them,, they are like 
 Sampson when his haire was cut &S, weak, and subject 
 ■to fall under Other men; and yet they fall softer than hee 
 did : hee fell into the hands of bis enemies, but they fall 
 under the censure of their friends. v As the false Prophet 
 recanting his error idid 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, bro- 
 therly censured and healed. 
 
 5. AfifHi and last Corollary arising from the former 
 
 9* 
 
102 Of the Keys of the Kingdom 
 
 discourse, touching the independency of churches, may 
 be this ; Though the Church of a particular Congrega- 
 tion, 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 itself; and consequently be independent from any 
 other Church or Synod in the use of it; yet it is a safe 
 and wholesome, and holy Ordinance of Christ, for such 
 particular churches to joyn together in holy Covenant or 
 Communion, and consolation amongst themselves, to ad- 
 minister all their church affairs (which are of weighty, 
 and difficult and common concernment) not without com- 
 mon consultation and consent of other churches about 
 them. Now church-affairs of weighty and difficult and 
 common concernment, wee account to be the election 
 and ordination of Elders, excommunication of an Elder, 
 or any person ofpublick note and employment : the trans- 
 lation of an Elder from one Church to another, or the 
 like. In which case we conceive it safe and wholesome, 
 and an holy ordinance to proceed with common consul- 
 tation and consent. Safe, for in multitude of counsellors 
 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 loath 
 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. 
 
of Heaven and the power thereof. 103 
 
 It is also wholsome, as tending to maintain brotherly 
 love, and soundnesse of doctrine in Churches, and to pre- 
 vent many offences, which may grow up in this or that 
 particular Church, when it transacteth all such things 
 within itself 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 lerusalem, to confer 
 with Peter, lames, and lohn, lest he should run in vain 
 in the course of his ministry, Gajat. 2. 2. And though 
 in conference the chief Apostles added nothing to Paul, 
 ver. 6. yet when they perceived the Gospel of the uncir- 
 cumcision was committed to Paul and Barnabas, as that 
 of the circumcision to Peter, lames and lohn, 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 an- 
 other, had need to consult and confer together about the 
 work of their ministry, to procure the freer passage to 
 their, calling, and to their doctrine : then surely Churches, 
 and Elders of Churches, though independent one of an- 
 other, had need to communicate their courses and pro- 
 ceedings 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 ministry : then 
 the Elders of Churches, giving right hand of fellowship 
 to one another in their ordination, or upon any fit occa- 
 sion, cannot but much encourage and strengthen the 
 hearts and hands of one another in the Lords work. 
 
104 <Of the Keys of the Kingdom 
 
 Again, something might be added, if not for confirma- 
 tion, 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 Eze- 
 Tciel, (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 lews in Rev. 21. 16. is said to 
 be twelve thousand furlongs. Now how can these two 
 dimensions of the same Church stand together, which are 
 so fare discrepant one from another ? For there be a 
 thousand limes twelve furlongs, in twelve thousand fur- 
 longs. The fittest and fairest reconciliation seemeth 
 plainly to be this, that Ezekiel speaketh of the dimen- 
 sions of any ordinarie Iewish Church of one particular 
 Congregation. But John 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 lews will be 
 constitured in a JVationall 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 mutual! 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 
 wonvst argumentativa, that arguments from such parables 
 «nd mysticall resemblances in Scripture are not valid, let 
 him enjoy his owne apprehension : (and if he can yeeld 
 
of Heaven and the power thereof. 105 
 
 a better interpretation of the place) let him wave this 
 collection. Neverthelesse, if there were no argumenta- 
 tive 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 prophe- 
 sies 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. 
 1 But furthermore, touching this great work of commu- 
 nion and consociation of Churches, give us leave to adde 
 this caution ; To see that this consociation of Churches 
 be not perverted, either to the oppression or diminution of 
 the just libertie and authoritie of each particular Church 
 within itself: who being well supplied with a faithfull and 
 expert Presbyterie of their own, do walk in their integ- 
 ritie according to the truth and peace of the Gospel. Let 
 Synods have their just authoritie in all Churches, how 
 pure soever in determining such ^iar&^etg as are requisite 
 for the edification of all Christs Churches according to 
 God. But in the election and ordination of Officers, 
 and censure of offenders, let it suffice the Churches con- 
 sociate 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 laufull course, unlesse they see them (through 
 ignorance or weaknesse) to abuse their libertie and autho- 
 ritie in the Gospel. All the liberties of Churches were 
 purchased to them by the .precious blood of the Lord 
 Iesus : and therefore neither rtiay the Churches give 
 them away, nor many Churches take them out of the 
 
106 Of the Keys of the Kingdom 
 
 hinds of one; They may indeed prevent the abuse of 
 thai*! liberties, and direct in the lawfull use of them, but 
 not take them away, though themselves should be will- 
 ing. The Lord Iesus having given equal! power to all 
 the Apostles, it was not lawfull for eleven of them to for- 
 bid the twelfth to do any, act of bis office without their 
 intervention. Neither was it lawfull for the nine w.ho 
 „were of inferiour gifts, to commit the guidance and com- 
 mand of all their Apostolick administrations unto Peter, 
 lames 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 trans- 
 lation of the power of particular churches in these ordi- 
 nary administrations, into the hands of a Synod of Pres- 
 byters, 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 chap- 
 ter of Synods) but in acts of another kinde, is hereby 
 received, and injoyned, and practised by them, and by 
 them oniely, which ought not to be. 
 
 And which is a third inconvenience, The practice of 
 
of -Heaven land the \power thereof. 1017 
 
 this power of the :keyes only by a Synod of Presbyters, 
 still keepeth the Church as under nonage, as if they 
 were not grown up to the full ;fvuition of the just liberty 
 of their riper yeers in the .day es 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 in- 
 fancie, 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 unnecessary 
 burthen to the mother, and a reproach to the Virgin ; 
 Such is the case here : The community of churches (ac- 
 cording to the Hebrew phrase) is as the Mother; each 
 particular church is as the Daughter. In the old Testa- 
 ment, 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 Governors, the 
 Priests and Levites, and in 'the community of the na- 
 tionall courts. But now in the dayes of the new Testa- 
 ment, 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 of- 
 fice ; it is a safe and holy and faithfull office of the vigi- 
 lancy 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 wan- 
 der out of the way, (whether out of the way of truth, or 
 of peace) the community of churches may by no means 
 be excused from reforming them again into their right 
 
108 Of the Keys of the Kingdom, 8fc. 
 
 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, t°> J, *& *$ a . 
 
 FINIS.