xxviii. 20, doth intrust and invest them with power and authority of

dispensing these ordinances for this end, and so makes them _stewards_ in his house _of the mysteries of God_, 1 Cor. iv. 1, so that we may conclude:

_Conclusion_. Therefore the church guides are the immediate subject and receptacle of that ecclesiastical power, and of the exercise thereof.

_Argum_. II. Jesus Christ our Mediator did institute ecclesiastical offices for church government under the New Testament before any Christian Church under the New Testament was gathered or constituted. Therefore those persons that were intrusted with those offices must needs be the first and immediate receptacle or subject of the power of the keys. Thus we may argue:

_Major_. All those whose ecclesiastical offices for church government, under the New Testament, were instituted by Christ, before any formal visible Christian Church was gathered or constituted, are the first and immediate receptacle or subject of the power of the keys from Jesus Christ.

_Minor_. But the ecclesiastical offices of Christ's own officers for governing of the Church, now under the New Testament, were instituted by Christ before any formal visible Christian Church was gathered or constituted.

_Conclusion_. Therefore Christ's own officers for governing of the Church now under the New Testament are the first and immediate receptacle or subject of the keys from Jesus Christ.

The major proposition cannot reasonably be denied, and may be further cleared by these considerations, viz: 1. That the Church offices for church government under the New Testament are in their own nature intrinsically offices of power. The apostle styles it _power_, or _authority_, which is _given_ to these officers by _the Lord_, 2 Cor. x. 8, and xiii. 10. _The keys of the kingdom of heaven_ are committed to them, Matt. xvi. 19, and _keys_ import a stewardly power: compare Matt. xvi. 19, and xviii. 18, John xx. 21, 23, with Isa. xxii. 21, 22. Materially, the acts and exercise of these officers are acts of power, as _binding, loosing_, &c., Matt, xviii. 18; not only _preaching_, &c., but _excommunicating_, is an act of power, 1 Cor. v. 4. Absolving the penitent, and confirming him again in the Church's love, is an act of power:--_to confirm love unto him_, i.e. authoritatively to confirm, &c., as the word signifies, 2 Cor. ii. 8. Formally, these acts are to be done as acts of power, in Christ's name, and by his authority, Matt. xxviii. 19; 1 Cor. v. 4. Now if these offices be in their own nature offices of power, consequently they that have such offices conferred upon them by Christ, before the Christian Church had being or existence, they must needs be the first and immediate recipient subject of the power of the keys from Christ. 2. Either those church officers, whose offices were instituted before the Christian Church was constituted, must be the first subject of the power, &c., or some others. If any other, then, 1. Either heathens, or heathen magistrates, who are out of the Church: but both these were absurd to grant; for then they that are not so much as church members should be church governors, and the Church be ecclesiastically judged by them that are without. 2. Or the first subject of this power was the Christian Church itself before it had existence; but that were notoriously absurd; and besides these, no other can be imagined, but the church officers; therefore they must needs be the first subject of the power of the keys.

The minor proposition (viz. But the ecclesiastical offices of Christ's own officers for governing of the Church now under the New Testament, were instituted by Christ before any formal visible Christian Church was gathered or constituted) is so evident in the current of the New Testament, that it needs little confirmation. For, 1. The church offices under the New Testament, as apostleship, pastorship, &c., were instituted by Christ either before his death--compare these places together, Mark iii. 13, 14, &c.; Luke ix. 1, &c., and x. 1, 2, &c.; John xx. 21-23; Matt, xxviii. 18-20--or presently upon his ascension, Eph. iv. 8, 11, 12, &c.; Acts ii.; 1 Cor. xiii. 28. Now no formal Christian Church was constituted and gathered till the feast of Pentecost and afterwards. Then, after the apostles had received the gifts of the Holy Ghost, &c., Acts ii., great multitudes of Jews and Gentiles were converted to Christ, and being converted, incorporated and associated themselves into churches, as the history of the Acts, chap, ii., and forward, evidenceth abundantly. 2. Church officers, under the New Testament, are for the calling and gathering men unto Christ, and to his body mystical; and for admitting of those that believe into that one body, Matt, xxviii. 18, 19; 1 Cor. xii. 28. And is not he that calleth, before them that are called by them; they that baptize, before the baptized; and they that gather the churches, before those churches which they gather? May we not hence conclude, _Therefore_, &c.

_Argum_. III. The names, titles, and other denominations purposely and peculiarly given to the church guides in Scripture, generally do bear power and authority engraven upon their foreheads. _Therefore_, they are the proper, immediate, and only subjects of ecclesiastical power. Thus we may argue:

_Major_. All those persons in the Church, that have such names, titles, or denominations given to them peculiarly in the Scriptures by the Spirit of Christ, as generally have authority and power engraven upon them in reference to the Church, are the immediate and only proper subjects of ecclesiastical power.

_Minor_. But Christ's officers in the Church have such names, titles, or denominations given to them peculiarly in the Scriptures by the Spirit of Christ, as generally have authority and power engraven upon them in reference to the Church.

_Conclusion_. Therefore Christ's own officers in the Church are the proper, immediate, and only subjects or receptacles of ecclesiastical power.

This major proposition must be granted. For, 1. Is not this the Holy Ghost's familiar and ordinary manner in Scripture, to give titles and denominations, which are apt, pertinent, significative and instructing both to others and themselves that have such denominations conferred upon them? As in the family, the husband is called _the head of the wife_, 1 Cor. xi., because he is to govern, she is to be subject: the wife is called _an help-meet_, &c., Gen. ii.: to teach the wife her duty, to help his good and comfort every way, to hinder it no way. So in the commonwealth, magistrates are called _heirs of restraint, to put men to shame_, Judges xviii. 7, because they are to restrain disorders, shame evil-doers: higher powers, to teach others subjection to them, Rom. xiii. 1. "An ordinance of man or human creation," 1 Pet. ii. 13: because, though magistracy in general be an ordinance of God, yet this or that special kind of magistracy, whether monarchical, aristocratical, &c., is of man. Thus in the Church: the Church is called _Christ's body_, Ephes. iv. 12, to show Christ's headship, the Church's subjection to Christ, and their near union to one another. Christians are called _members_, Rom. xii.; 1 Cor. xii., to teach them mutual love, care, and serviceableness to one another. Ministers are called _ambassadors of Christ_, 2 Cor. v. _Angels of the churches_, Rev. ii., to teach them to be faithful in their offices, and others to respect them for their offices. _Salt of the earth_, Matt. v. 13, because they are to season others spiritually. _Stars_, Rev. i., because they are to shine forth for the enlightening and guiding of others, &c. 2. If this proposition be denied, then to what end are such names and denominations, importing authority, generally given by the Spirit of God to some sort of persons only, and not to others? Is it for no end? That would be a dangerous charge upon the Spirit of Christ. Is it for any end? Then what other can be imagined, than to signify, hold forth, and instruct both themselves and others in their duties, and to distinguish them that are vested with authority in the Church, from them that are not?

The _major proposition_ (viz. But Christ's own officers in the Church have such names, titles, or denominations given to them peculiarly in the Scriptures by the Spirit of Christ, as generally have authority and power engraven upon them in reference to the Church) may be evinced, 1. By induction of particular names attributed to Christ's officers. 2. By a denial of them, or the like, to any other members of the Church.

1. By induction of particular titles or denominations attributed to Christ's officers, which generally have power and authority palpably engraven upon them: (yea, the self-same names are given to them, by which not only heathen writers, but also the Greek version of the Old Testament by the Septuagint, and the very original of the New Testament are wont to give to political officers, to express their political authority, power, and government,) as, for instance:

1. _Presbyter or elder_, is ascribed often to Christ's church officers, as in Acts xiv. 23, and xv. 2, 4, and xx. 17; 1 Tim. v. 17; Tit. v.; 1 Pet. v. 1. This same word is ascribed to _rulers political_, to _elders in the gate_, by the Septuagint, in Judges viii. 14; Ruth iv. 2, 3; 2 Sam. v. 3; 1 Chron. vi. 3.

2. _Overseer_ or _bishop_, noting authority and power in having the charge and oversight of the flock, is ascribed to church officers in Acts xx. 28; Phil. i. 1; 1 Tim. iii. 2; Tit. i. 7. This same word is used by the Septuagint, to denote the power of the civil magistrate, to whom the care and oversight of the commonwealth is committed, Numb. xxxi. 14; Judges ix. 28; 2 Kings xi. 15.

3. _Guide, leader, conductor, captain, governor_, signifies them all, and is given to church officers, as contradistinct from the _church_ and _saints_, Heb. xiii. 7, 17, 24. It is also attributed to civil rulers to set forth their power, in Deut. i. 13; Micah iii. 9, 11; 2 Chron. v. 1; Ezek. xliv. 3, and xlv. 7; Dan. iii. 2; Acts vii. 10. This very word _governor_, is attributed to Christ himself, _out of thee shall come forth a governor, that shall rule_ (or _feed_) _my people Israel_, Matt. ii. 6.

4. _Steward, dispenser_. "Stewards of the mysteries of God," is the title given to ministers, 1 Cor. iv. 1, 2. "Steward of God," Tit. i. 7. "That faithful and wise steward, whom his Lord shall make ruler over his household," &c., Luke xii. 42. This also is a title of power given to them that are set over families, as Gal. iv. 2, "he is under tutors and stewards." And to them that are set over cities--as Rom. xvi. 23, "Erastus the steward" (or as we render it, _the chamberlain_) "of the city saluteth you."

5. _Pastor_ is ascribed to Christ's officers; Eph. iv. 11, "and some pastors and teachers." They govern the Church as the shepherd his flock, feeding, ruling them as well with the shepherd's staff, as with food. This term is sometimes given to civil magistrates, Isa. xliv. 28; Micah v. 5: sometimes to Christ the great shepherd of the sheep, 1 Pet. v. 4; noting his authority, Matt. xxvi. 31; John x. 2, 11, 14, 16; Heb. xiii. 20; 1 Pet. ii. 25: sometimes to God himself the supreme Ruler of the world, Ps. lxxx. 1.

6. _Governments_, a denomination given to _ruling elders_, 1 Cor. xii. 28, as hath been proved Sect. 1 of this Chapter. A metaphor from mariners or pilots, that steer and govern the ship: translated thence, to signify the power and authority of church governors, spiritual pilots, steering the ship or ark of Christ's Church. This word is used also by heathen authors, to signify political governors.[94]

_Ruler_. 1 Tim. v. 17, "Let the elders that rule well"--and,

"He that ruleth," Rom. xii. 8, and "Your rulers in the Lord," 1 Thes. v. 12, viz. not only in the fear of the Lord,[95] nor only in those things that appertain to God's worship,[96] but also in the Lord; i.e. who are over you, to rule according to the will of the Lord,[97] even by the Lord Christ's power and authority derived to them. Now these names are among heathen authors ascribed to rulers of cities, armies, and kingdoms.[98]

By these among other titles given to Christ's officers in Scripture, he that runs may read a plain authority and power enstamped on them in reference to the Church; and consequently on them that are thus denominated, unless they be applied to them improperly, unfitly, abusively; which we suppose no sober intelligent reader dare affirm.

2. By a denial of these and like titles to the whole Church of Christ, or to any other members of the Church whatsoever, besides church officers. For where can it be showed in all the book of God, that in this sense, either the whole Church or any members thereof besides officers, are ever styled _presbyters, bishops, governors, stewards of God, or of the mysteries of God, pastors, governments, or rulers_? The greatest factors for popular government must let this alone forever. Thus, from all that hath been said, we need not fear to conclude:

_Conclusion_. Therefore Christ's own officers in the Church are the proper, immediate, and only subjects or receptacles of ecclesiastical power.

_Argum_. IV. The relations which Christ's officers have unto his Church, imply and comprehend in themselves authority and power in reference to the Church, and therefore they are the proper subjects of ecclesiastical power. Thus we reason:

_Major_. Whosoever they are that peculiarly stand in such relations to the Church of Christ, as imply and comprehend in themselves authority and power for governing of the Church, they are the only subject of ecclesiastical power.

This proposition is evident; for, otherwise, to what end are those peculiar relations to the Church which comprehend government in them, unless such as are so peculiarly related be the only subjects of government? Shall all those relations be mere names and shadows? or shall others in the church be counted the subject of this authority and power for church government, that have no such relations to the Church at all implying any such power?

_Minor_. But the officers of Christ peculiarly stand in such relations to the Church of Christ as imply and comprehend in themselves authority and power for the government of the church.

This assumption or minor proposition will be evident by a due induction of some of their particular relations that have such power enstamped on them; as for instance, Christ's officers stand in these relations of power to the Church and people of God.

1. _They are pastors_, Eph. iv. 11. The church is the _flock_, John x. 16; 1 Cor. ix. 7; _flock_, Acts xx. 28, 29; 1 Pet. v. 2, 3. Hath not the _pastor_ power to rule and govern his _flock_?

2. They are _stewards_. "Who is that faithful and wise steward?" Luke xii. 42. "Stewards of the mysteries of God," 1 Cor. iv. 1, 2. "Stewards of God," Tit. i. 7. The Church and people of God are the Lord's _household_, over which these stewards are set, &c., Luke xii. 42. _God's house_, 1 Tim. iii. 15; Heb. iii. 6. Have not stewards power to govern and order those _families_ over which they are set, and wherewith they are intrusted? Gal. iv. 1.

3. They are _bishops_ or _overseers_, Phil. i. 1; 1 Tim. iii. 2; Tit. i. 7. The Church and people of God are that _charge_ which the Lord hath committed to their inspection. "Over which the Holy Ghost hath made you overseers," Acts xx. 28. Have not _overseers_ power over that which is _committed to their inspection_?

4. They are _catechizers_ and _teachers_, Rom. xii. 7, 8; Eph. iv. 11. The Church and people are _catechized_, Gal. vi. 6; _taught_. Hath not he that _catechizeth_ power for government of him that is _catechized_? He that _teacheth_ of him that is _taught_?

5. They are _co-workers_ with God, 1 Cor. iii. 9; 2 Cor. vi. 1. _Architects, builders_, &c., 1 Cor. iii. 10; some of them _laying the foundation, others building thereupon_. The Church and people of God are God's building. "Ye are God's building," 1 Cor. iii. 9. Have not _builders_ power of disposing and ordering affairs appertaining to the _building_?

6. Finally, to add no more, the officers of Christ in the Church are not only as _nurses_; "We _were_ gentle among you, even as a nurse cherisheth her children," 1 Thess. ii. 7: and as _mothers_; "My little children, of whom I travail in birth again," Gal. iv. 19: but also as _fathers_, 1 Thess. ii. 11; 1 Cor. iv. 15, spiritual fathers in Christ: and the Church and people of God, they are the _sons_ and _daughters_, the spiritual _babes_ and _children_, begotten, brought forth, and nursed up by them, 1 Thess. ii. 7, 11; Gal. iv. 19: and have fathers no authority nor power of government over their children? See Eph. vi. 1-3; 1 Tim. iii. 4.

Thus Christ's officers stand in such relation to the Church as do evidently carry power of government along with them; but where are any other members of the church besides officers, stated in such relation of _pastors, stewards, overseers, catechizers, builders, husbandmen, nurses, mothers_, and _fathers_ to the Church of God and members of Christ, that can be evidenced by the Scriptures? Why may we not then clearly conclude,

_Conclusion_. Therefore the officers of Christ are the only subjects of ecclesiastical power.

_Argum_. V. The many divine commands and impositions of duties of obedience, submission, subjection, &c., upon the Church and people of God, to be performed by them to Christ's officers, and that in reference to their office, do plainly proclaim the officers of Christ to be the proper receptacle and subject of authority and power from Christ for the government of his Church. Thus it may be argued:

_Major_. Whatsoever persons they are to whom the Church and people of God are peculiarly bound by the commands of Christ, to perform duties of obedience and subjection, and that in reference to their office in the church, they are the only subjects of authority from Christ for the government of his Church.

This proposition needs no proof, unless we will be so absurd as to say that the Church and people of God are peculiarly obliged by Christ's command to obey and be subject to them, that yet have no peculiar authority nor power over them, and that in reference to their office in the church.

_Minor_. But the officers of Christ are those to whom the Church and people of God are peculiarly bound by the commands of Christ to perform duties of obedience and subjection, and that in reference to their office in the church.

This assumption or minor proposition may be evidenced, 1. Partly by induction of some particular instances of Christ's commands, whereby the Church and people of God are bound to perform duties of obedience and subjection to the officers of Christ, in reference to their office in the church. 2. Partly by a denial of the like commands in reference to all others in the church, except the officers of the church only.

Touching the first, viz. the instances of such commands, consider these following. The Church and people of God are commanded,

1. To know their rulers. "We beseech you, brethren, to know them that labor among you, and are over you in the Lord," 1 Thess. v. 12. _To know_, i.e., not simply and merely to know, but to acknowledge, accept, and approve of them as such rulers over you in the Lord. This teaches subjection to the office of ruling.

2. To love them exceedingly for their work's sake. "Esteem them superabundantly in love for their work's sake," 1 Thess. v. 13. For what work? viz. both laboring and ruling, mentioned verse 12. If they must love them so exceedingly for ruling over them, must they not much more be obedient to this rule?

3. To count them worthy of double honor in reference to their well-ruling. "Let the elders that rule well be counted worthy of double honor, especially--," 1 Tim. v. 17: whether we take _double honor_ here for reverence or maintenance, or both; yet how can we esteem the _elders ruling well worthy of double honor_ without some submission to their rule?

4. To obey them that are their rulers and governors. _Obey ye your rulers, or governors_, Heb. xiii. 17; where the words _obey ye_ doth not (as some dream) signify a persuasion, but obedience, and in this sense it is commonly used, not only in profane authors, but also in the Holy Scriptures, as James iii. 3, Gal. iii. 1.

5. Finally, to submit and be subordinate unto them. The Church and people of God are charged to submit unto them. "Obey your governors and submit ye," Heb. xiii. 17. The word properly notes a submissive yielding without opposition or resistance; yea, it signifies intense obedience. They must not only yield, but yield with subjection and submission, which relates to authority. They are also charged to be subordinate to them. "Likewise, ye younger, submit yourselves to the elders," 1 Pet. v. 5; i.e., _be ye subordinate_, (it is a military term,) viz: be ordered, ranked, guided, governed, disciplined by them, as soldiers are by their commanders. The word _elders_ here is by some taken only for elders in age, and not in office. But it seems better to interpret it of elders in office; and the context well agrees with this; for the apostle having immediately before charged the ruling preaching presbyters with their duties towards their flock, ver. 1-4, here he seems to enjoin the ruled flock (which commonly were younger in age and gifts) to look to their duties of subjection to their elders in office.

Touching the second, viz. the denial of like commands, and upon like grounds to all others in the church, except to the church officers only: where can it be evidenced in all the Scriptures that the people of God are commanded to know, to esteem very highly in love, to count worthy of double honor, to obey, and submit themselves to any persons in the church but to the ruling officers thereof in reference to their office, and the due execution thereof?

Now, seeing the Church and people of God are peculiarly obliged, by so many commands of Christ, to perform such duties of subjection and obedience to the officers of Christ, may it not be concluded,

Therefore the officers of Christ are the only subjects of authority from Christ for the government of his Church?

_Argum_. VI. Finally, the directions touching rule and government in the Church; the encouragements to well-ruling by commendations, promises, rewards, together with the contrary deterring discouragements from ill-ruling, by discommendations, threats, &c., being specially applied and appropriated by the word of Christ unto Christ's officers, very notably discover to us that Christ's officers are the only subjects of power from Christ for the government of his Church. Thus it may be argued:

_Major_. Whatsoever persons in the Church have directions for church government, encouragements to well-ruling, and discouragements from ill-ruling, particularly and peculiarly applied unto them by the word of Christ; they are the only subjects of power from Christ for the government of his Church:

This proposition is evident: For, 1. How should it be consistent with the infinite wisdom of God peculiarly to apply unto them directions about ruling and governing the church that are not the only subjects in whom the power of government is intrusted by Jesus Christ? 2. How can it stand with the justice of God to encourage them only unto well-ruling, by commendations, promises, rewards, &c., or to deter them from ill-governing by dispraises, threats, &c., &c., to whom the power of government doth not appertain, as to the only subjects thereof? 3. What strange apprehensions and distractions would this breed in the hearts of Christ's officers and others, should those that have not the power of church government committed to them by Christ, be yet directed by his word how to govern, encouraged in governing well, and deterred from governing ill?

_Minor_. But the officers of Christ in the church have directions for church government, encouragements to well-ruling, and discouragements from ill-ruling, particularly and peculiarly applied unto them by the word of God.

This assumption or minor proposition may be cleared by divers Scriptures according to the particular branches thereof, viz:

1. Directions for church government are particularly applied by the word of Christ to his own officers: as for instance, they are directed to _bind and loose_--to _remit_ and _retain sins on earth_, Matt. xvi. 19, and xviii. 18; John xx. 21, 23. _To judge them that are within the_ Church, _not without_, 1 Cor. v. 12. _Not to lord it, domineer_, or _overrule the flock of Christ_, 1 Pet. v. To _rule well_, 1 Tim. v. 17. To rule _with diligence_, Rom. xii. 8. To _lay hands suddenly on no man, neither to be partakers of other men's sins, but to keep themselves pure_, 1 Tim. v. 22. _Not to prefer one before another, nor do anything by partiality_, 1 Tim. v. 21. _To rebuke them that sin before all, that others also may fear_, 1 Tim. v. 20. _To reject a heretic after once or twice admonition_, Tit. iii. 10. To use the _authority that is given them from the Lord to the edification, not to the destruction_ of the Church, 2 Cor. x. 8, and xiii. 10; with divers such like rules specially directed to Christ's officers.

2. Encouragements to well-ruling are peculiarly directed to Christ's officers. For, 1. They are the persons specially commended in that respect; _well-ruling_, 1 Tim. v. 17. _Good and faithful steward_, Luke xii. 42. The angels of the churches are praised for their good government, Rev. ii. 2, 3, 6, and ver. 18, 19. 2. They are the persons to whom the promises, in reference to good government, are directed, as Matt. xvi. 19, and xviii. 18-20; John xx. 21, 23; Matt. xxviii. 19, 20; Luke xii. 42-44; 1 Pet. v. 4. 3. They are the persons whom the Lord will have peculiarly rewarded, now with _double honor_, 1 Tim. v. 17; hereafter with _endless glory_, 1 Pet. v. 4.

3. Discouragements, deterring from ill-governing, are also specially applied to Christ's officers, whether by way of dispraise or threats, &c., Rev. ii. 12, 14-16, and ver. 18, 20.

Now if, 1. Rules for church government, 2. Encouragements in reference to well ruling, and, 3. Discouragements in reference to ill-ruling, be so peculiarly directed by the word of Christ to his own officers, we may conclude,

Therefore the officers of Christ in the Church are the only subjects of power from Christ for the government of his Church.

_Object_. But the church[99] of a particular congregation fully furnished with officers, and rightly walking in judgment and peace, is the first subject of all church authority, as appears from the example of the church of Corinth in the excommunication of the incestuous Corinthian, 1 Cor. v. 1-5; wherein it appears that the presbytery alone did not put forth this power, but the brethren also concurred in this sentence with some act of power, (viz. a negative power:) for, 1. The reproof, for not proceeding to sentence sooner, is directed to the whole Church, as well as to the presbytery. They are all blamed for not mourning, &c., 1 Cor. v. 2. 2. The command is directed to them all, when they are gathered together, (_and what is that but to a church meeting?_) to proceed against him, 1 Cor. v. 4, 13. 3. He declareth this act of theirs, in putting him out, to be a judicial act, ver. 12. 4. Upon his repentance the apostle speaketh to the brethren, as well as to their elders, to forgive him, 2 Cor. ii. 4-10. Consequently, Christ's church officers are not the peculiar, immediate, or only subject of the power of the keys, as hath been asserted.

_Ans_. I. As for the main proposition asserted in this objection, something hath been formerly laid down to show the unsoundness of it. (See chap. X. near the end.) Whereunto thus much may be superadded. 1. What necessity is there that a particular congregation should be fully furnished with officers, to make it the subject of all church authority? For deacons are one sort of officers, yet what authority is added to the Church by the addition of deacons, whose office it is only to serve tables, Acts vi., not to rule the Church? or if the Church have no deacons, as once it had not, Acts i. 2, and before that, all the time from Christ, wherein is she maimed or defective in her authority? 2. If the Church, fully furnished with officers, yet walk not in judgment and peace, then in such case it is granted, that a particular congregation is not the first subject of all church authority. Then a congregation that walks in error or heresy, or passion, or profaneness, all which are contrary to judgment; and that walks in divisions, schisms, contentions, &c., which are contrary to peace, loseth her authority. Stick but close to this principle, and you will quickly lay the church authority of most independent congregations in the dust. But who shall determine whether they walk in judgment and peace, or not? Not themselves; for that were to make parties judges in their own case, and would produce a very partial sentence. Not sister churches; for all particular churches, according to them, have equal authority, and none may usurp one over another. Not a presbyterial church, for such they do not acknowledge. Then it must be left undetermined, yea undeterminable, (according to their principles;) consequently, who can tell when they have any authority at all? 3. Suppose the congregation had all her officers, and walked in judgment and peace also, yet is she not the first subject of all authority; for there is a synodal authority, beyond a congregational authority, as confessed by Mr. Cotton.[100]

II. As for the proofs of this proposition asserted here, they seem extremely invalid and unsatisfying. For,

The instance of the church of Corinth excommunicating the incestuous person, will not prove the congregation to be the first subject of all church authority: 1. Partly, because the church of Corinth was a presbyterial church, having several congregations in it, (as hereafter is evidenced, chap. XIII.;) now to argue from the authority of a presbyterial church, to the authority of a congregational, affirmatively, is not cogent. 2. Partly, because here were but two acts of power mentioned in this instance, viz. casting out and receiving again of the incestuous person: suppose the community had joined the presbytery in these two acts, (which yet is not proved,) will it follow therefore they are the first subject of all church authority? Are not ordination of presbyters, determination in case of appeals, of schism, of heresy, &c., acts of authority above the sphere of a single congregation? What one congregation can be instanced in the New Testament that did ever execute any of these acts of authority?

The reasons brought, prove not that the brethren did concur with the presbytery in this sentence with some act of power, as will appear plainly, if they be considered severally.

1. Not the reproof, 1 Cor. v. 2, "And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you." Here they are blamed, that they no more laid to heart so vile a scandal, which should have been matter of mourning to the whole congregation; that they instead of mourning were puffed up, gloried in their shame; and that they sluggishly neglected to endeavor, in their sphere, his casting out. And all this blame might justly be charged upon the whole church, the fraternity as well as the presbytery: the scandal of one member should be the grief of the whole body of the church. What then? Hath therefore the fraternity, as well as the presbytery, power to cast him out? That were a miserable consequence indeed: the people should not only have mourned for the sin, but have urged the presbytery to have proceeded to sentence, and after sentence have withdrawn from him, in obedience to the sentence; but none of all these can amount to a proper act of church authority in them.

2. Nor doth the apostle's command prove the people's concurrence in any act of power with the presbytery, 1 Cor. v. 4, 5, "In the name of our Lord Jesus Christ, when ye are gathered together, to deliver such an one unto Satan," &c.: ver. 7, "Purge out therefore the old leaven," &c.: and ver. 13, "Therefore put away from among yourselves that wicked person." In which passages it is supposed the apostle directs his injunction to them all (as well as to their presbytery) when they come together in their church meeting to proceed to sentence.

But against this reason, well ponder upon these considerations, viz: 1. It is certain beyond all controversy, that the apostle did not direct these commands to the whole church of Corinth absolutely, and universally, without all exception and limitation to any members at all: for by his own rule, "Women must be silent in their churches, it being a shame for a woman to speak in the church," 1 Cor. xiv. 34, 35, and children or fools were not able to judge. Hence it is evident that a church absolutely and universally taken, cannot possibly be the ministerial ruling church which hath the authority. 2. It is evident to any man that is but moderately acquainted with the Scriptures, that God useth to direct his commands, reproofs, and other speeches to a people indifferently, and as it were collectively and generally, which yet he intends should be particularly applied and appropriated; not to all, but to this or that person or persons, only among such a people distributively and respectively; according to their respective callings, interests, relations, &c., as in the Old Testament God directs a command to the people of Israel indefinitely, and as it were collectively, to kill enticers to idolatry, false prophets, Deut. xiii. 9; but intended that the judge should sentence him, finding him guilty by witnesses. The Lord also directs his command to all the people, as it were collectively, to put out of the camp "every one that was a leper, and had an issue, or was defiled by the dead," Numb. v. 2; but intended that the priest should peculiarly take and apply this command to himself, who was to judge in these cases. See Lev. xiii. and elsewhere. So in the New Testament the apostle praised the Corinthians indefinitely, and as it were collectively, for "remembering him in all things, and keeping the ordinances as he delivered them to them," 1 Cor. xi. 2; wherein he intended only to commend the virtuous; and after he discommends them indefinitely for "coming together not for better, but for worse," 1 Cor.