The temple measured: or, A brief survey of the temple mystical, which is the instituted church of Christ.: Wherein are solidly and modestly discussed, most of the material questions touching the constitution and government of the visible church militant here on earth. Together with the solution of all sorts of objections which are usually framed against the model and platform of ecclesiastical polity, which is here asserted and maintained. In particular here are debated, the points of so much controversie, touching the unity of the church, the members of the church, the form of the church, and church covenant, the power of the church, the officers of the church, and their power in church-government, the power of magistrates about the church, and some church acts, as admission of members, and other things set down in the table before the book. / By James Noyes teacher of the church at Newbery in New England.

Concerning the Power of the Presbyterie.

THe Presbyterie is to govern with great condescendencie,* 1.1 and to labour for the consent of the Church in cases of moment. Ma∣gistrates themselves are called Pastors and Fathers (partly) because they ought to be mild, (as Causabon and others have observed) in the execution of their power. Pastors should carry lambs in their bo∣somes, Isa. 40. Magistratical Soveraignty of spirit,* 1.2 is intolerable in Ministers of the Church. It is better to be the Bride, then the Bride∣grooms friend. Abrahams servant must intreat Rebeckah with kind∣nesse, with bracelets and jewels, and carry her to his master with honour. The Priests were charged to take down the Tabernacle, and the Levites to bear it with great respect; and the Tabernacle was a type of the Church. Our Solomon will have his mother to be set at his right hand in a chair of State.* 1.3 The four and twenty Elders

have all thrones and crowns as Christians,* 1.4 though not as Ecclesia∣stick Governours. Cyprian seemeth sometimes to tender thus much respect to the common members or body of the Church (as when he saith, Vobis praesentibus & judicautibus) but not a word of suf∣frage in antiquity, except in point of Election. And Cyprian is bold to write after this manner (hortor & mando) as to subjects. The Apostle is bold to threaten the rod to the Corinthians: Shall I come unto you with a rod? 1 Cor. 4 21. The more authority is conferred upon Elders, the more humble have they need to be: Caesari, cui omnia licent, propter hoc, minus licet. I suppose, the power of Juris∣diction doth originally and essentially reside in the body of members. Elders have their power either by Election or Ordination, because there is no other ordinary mean of vocation. Election is necessary even from the people, because they are to subject themselves or with∣draw, according as Elders preach for Christ or against Christ; and therefore the peoples election doth incompleatly (at least) give the keys. We affirm that the power of Presbyters doth not essentially depend on Ordination, but on Election. The people have power to act, yea, even to administer the Seals virtually and mediately, and give power by Election to the Elders. Election is now answerable to the hereditary vocation under the Law; and the Ceremonial Or∣dination was but circumstantial to the hereditary right of the Le∣vi••es. Election in all Societies doth substantially or essentially derive power, and correspondeth to an hereditary derivation of power.* 1.5 Beza is onely for an implicite consent of the people, and that onely in Election. The French Synods have condemned Morellius his De∣mocracie, and established the next Proposition.

The commom members are not to govern by suffrage and co∣ordinate authority together with their Elders.* 1.6 Prudence and bro∣therly love require an endeavour in the Elders for the procuring of consent from all;* 1.7 but consent is not absolutely necessary. The con∣sent of the people is not authoritative, but consultative in respect of the Elders. Praeter electionem ministrorum, plebis nullas esse partes in Ecclesiastico regimine censemus: so Chamier.

1.* 1.8 If the Presbytery be not invested with the power of Jurisdicti∣on, then the Presbytery serves but for order;* 1.9 Presbyters are but Pro∣locutors; every members is essentially and substantially a Governour, as well as an Elder.

2.* 1.10 If the Elders are not to baptize and administer the Seals but at the appointment of the Church in particular; then they have not compleat power of order, because they have not compleat power to execute their proper acts which belong to the power of order.

3. The ministerial Keys, or the Keys of execution, were given to Peter as an Apostle, Matth. 16.18, 19. They may be given to Peter before he was an Apostle, quoad promissionem; after he was an Apo∣stle, quoad confirmationem; when he was made an Apostle,* 1.11 quoad con∣stitutionem. 1. Peter is here made oeconomus Ecclesiae; the keys of the Kingdom are given to Peter; and kingdom includes the Church. Peter is evidently distinguished from the Church; therefore he doth not represent the Church. On this rock (saith the Lord Christ) will I build my Church; and unto thee will I give the keys: he doth not say Ʋnto it (as meaning the Church) out Ʋnto thee, meaning Peter, and distinguishing Peter from the Church.

Object. If it be objected, that the Keys are not given to the Church here mentioned, because it is the universal Church:

Answ. I reply, 1. The universal Church may as well be made the subject as the object of the Keys: as it is the object in particular visible Churches, so it may be the subject also. 2. It may as well be made the subject of the Keys, as of the visible Officers, 1 Cor. 12.28. 3. Is it probable that Pote•• should represent any other Church, then that which is expressed in the Text? 4. I suppose it hath been already pro∣ved, that there is an universal visible Church. Secondly, Peters con∣fession argueth that this promise was made unto Peters person in way of reward. 3. Peter is made a principal stone of the Church, a se∣condary foundation, a master-builder. The doctrine of the Apostles is called a foundation of the Church:* 1.12 the twelve Apostles are twelve sundamental stones of New Jerusalem. Peter was named so, with reference to his Ministery. One and the same rule is not sutable to Peter as an Apostolical stone, and as a Christian stone also. Christ is the Rock, Peter a stone: Christ the matter or object of Peters con∣fession, is the Roc•••••• not the Confession it self. The doctrine of the Apostles is a secondary foundation, Ephes. 2. and Christ in the do∣ctrine of the Gospel is the fundamental Rock. The Confession is not the Rock, because the Rock is an antecedent to the Church; but faith or confession is a concomitant. That which is revealed to Pe∣ter, is Christ in the doctrine or matter of confession; and upon this is the Church to be built. The foundation is homogeneous to the first

essentials of the building, visible confession is an accident to the Church as mystical. 5. The Apostles had the power of the keys im∣mediately from Christ; and where, if not in such explicite passages as these are? 6. Let one place be found, where one of the Apostles alone is brought in as representing the common members. I can∣not finde Peter or any one of the Apostles so much as to represent the other Apostles, when our Saviour speaks to them. When Peter speaks in the name of all the Apostles, Joh. 6. and Matth. 19.28. Christ speaks to all in the plural number; not to Peter onely. It is questionable whether Peter did intend to speak in the name of all in this place; and it is as questionable whether our Saviour intended all directly, in speaking to Peter. 7. What is there in that Text to argue that Peter is here representative, both as a member in common, and also as an Apostle? Apostolical power and Church-power can∣not be conveyed in the same expressions, tum quoad praedicatum. & subjectum.* 1.13 Augustine seemeth sometimes to apprehend that Peter did represent all Christians; but Doctor Reynolds hath observed, that he affirmeth that Peter received the Apostolical Office here, Perso∣nam omnium Apostolorum gerentem, in Johan. Tractat. 118. It is evi∣dent that Augustine did not make the body of members the subject of executive power.

Object. Peter doth at least represent the Apostles and their suc∣cessors.

Answ. 1. The Keys may be given onely to Peter directly here; because they were in Peter wholly, and the other Apostles were not spoken unto. All power of execution is virtually in every Apostle. One Apostle hath as much power (in case there be but one) as all to∣gether.* 1.14 2. The Keys were given to all the Apostles by consequence, though not in the way of representation. 3. If Peter did now receive the Keys Apostolical, then he could not represent the common Pres∣byters. The same rule, in the same expressions, cannot confer such a dif∣ferent power as the power of common elders and the power Aposto∣lical; the Text and the parallels do not admit of any such representation

The Apostles could not possibly represent the Church, Matth. 18. They are distinguished from the Church, which they are sent to ga∣ther. The Church gathered is the object of the Ministery of those that are sent. They are to teach them after that they have baptized

The Apostles could not possibly represent the Church, Matth. 18. They are distinguished from the Church which they are sent to ga∣ther. The Church gathered is the object of the Ministery of those that are sene. They are to teach them after that they have baptized them. 2. They have power of office, or actual power to baptize. 3. They are bid Ga up and down to teach all Nations. This place is thus far parallel to Matth. 16, and confirmeth the interpretavion pre∣cedent. But our Saviour here intendeth this commission even to the successors of the Apostles. I am with you (saith he) to the end of the World. In all congruity our Saviour understands by you, such as you are; such as are indued with authority to teach and baptize, as well as you: onely the commission is to be interpreted quoad mate∣riam subjectam; and therefore the Apostolical commission is not ex∣actly quadrato to the common Elders. The promise of Christs pre∣sence tended to the encouragement of the Apostles and their succes∣sors, in the work of the Ministery, about which they were now sent: and that power which is given to the Apostles here, is given to all Elders, as far as Scripture may permit.

5. Elders have as full power to baptize as to teach,* 1.15 according to this Text; and by consequence they have full power to admit mem∣bers. Full power to baptize upon making a disciple, without any intervening act of the Church, doth argue full power to admit, be∣cause admission is not a consequent of Baptism.

6. If all members young and old, children and men;* 1.16 if thou∣sands together must judge and govern upon conscience, together with the Presbyterie. 1. It must needs interrupt the work. 2. It is work enough, a double labour for the Elders to instruct the Church how to judge. There is more time spent in informing the Church, then in determining the case.* 1.17 Must Elders hold the hands of the common members, (as the master teacheth Scholars to write) and act onely by them? 3. Pride is an epidemical discase in Democratical Govern∣ment. Who is sufficient to hold the reins of authority! Where there are no standing Magistrates in the Common-wealth, and in the Church no Governours at all, or none but Governours, the off-spring is like to be an Iehabed. 4. Confusion and disorder is inevitable. Turba ruunt. The Church ought to be a patern of punctual order. A Democracie is called by Plato, Nundi••ae populares. 5. As Church∣work must needs be too long a doing by so many, when it is casie; so it must needs be done too soon by such as are precipitant, when it

is difficult. Some are conscientious and scrupulous, others unseason∣ed, ignoran, youthful. This is a Pedocracy as well as a Democracy. The seat of Government is the seat of Wisedom.

7.* 1.18 It is naturally in the power of the Presbyterie to admonish the whole church, to suspend the whole church in respect of the seals,* 1.19 * 1.20 otherwise they might be active in administring to those which are known to be unworthy. This power containeth more then a negative reference to their elders. The church and its elders are not co-ordinate societies in respect of ordinary execution. In Israel there was Soveraignty in the Magistrates or Princes. Amongst the Romans, Imperium was in magistratu, Majestas in populo.

8. It is granted that Elders have full power in respect of some acts of jurisdiction; elders may send to, or speak to one another for a word of exhortation, and not ask the consent of the church. &c. And where are the ancient bounds? By what rule are they subordi∣nate to the church in other acts? Are they not separated to execute all the standing laws of Christ? Why should they depend upon the determinations of the people, who are chosen to interpret Christs laws unto the people, and that in way of authority, as being set o∣ver the people? Praeceptive power without corrective power (as one saith) is like a sword without an edge.

9.* 1.21 The Elders are rulers, governors, set over the church, and have power to command, to admonish as superior in authority ju∣dicial, 1 Thes. 5.12. The church is charged to obey their elders, as over-shadowing persons in that way of government, Heb. 13.17. The angels are rebuked for the corruptions of the churches of Asia, as if it had been in their power to prevent and redresse. How could Diotrephes have the face to arrogate such Prelatical power, if the Presbyters had not power of jurisdiction in their hands? The Le∣vites were to carrie the Tabernacle under the priests, the govern∣ment was praeordinately upon the priests shoulders. The church is to be carryed, not to carry; to obey, not to command; to be sub∣ject, not to govern. Those that allowed elders nothing but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the French churches, do wholy sute our practise.

Object. The peoples consent is necessary in the way of liberty, not in the way of authority.

Answ. 1. If the peoples denial of consent must bind the El∣ders, so that they cannot proceed, and the elders denial of consent doth not bind the people when a case is voted, then the bodie of

members hath more authority then the Elders. 2. If the elders and body of members have a negative voice for the binding of each other, then we make the church to consist of two co-ordinate societies, but altogether gratis, as far as I understand the Scripture. 3. A binding power is a power of authority, Matth. 16. and 18. Joh. 20. And authority may be natural as well as instituted. The people have authority by a natural law originally, the elders by a positive law. And if the people have power by a natural or hereditary right in point of ordinary execution, their authority of ordinary execution doth so far excel the power of elders, as heriditary Monarchy doth excel that which is elective, and so it is in an Aristocracy. 4. A ne∣cessity of the members consent doth constitute church-government excessively Democratical. In Rome, in Athens &c. they were far from such a Democracy, as wherein all the people did govern con∣stantly with their Magistrates, and yet they are reputed Democrati∣cal. An absolute Monarch (saith one) is not bound to a Parliament; and grant but an absolute Aristocracy, a Parliament or general court shall have but a consultative power, not a binding or authoritative power. Chamier professeth that he hath not seen one that affirmeth church-policie to be Democratical. But if the consent of the mem∣bers be absolutely necessary in ordinary execution, certainly church policie is Democratical, or else there neither hath been, nor is any Democracy in the world where there are Magistrates. Truth is, where Magistrates are bound to the judgement of the people in or∣dinary execution, they are but titular magistrates, and where elders are bound to the judgement of the members, they are but modera∣tors or titular governors. 5. Liberty is relative,* 1.22 and imports dire∣ctly (in a civil or moral sence) but an immunity from servitude or authority; but the consent of the members in admissions and cen∣sures, doth bind and loose, and is an act of power over others; Li∣berty in propriety directly argues that a man is not under authority, but not that a man is in authority over others. A Jury in a Court is a transient Magistracy, though not a standing Magistracy. The Com∣mons in Parliament, which have a binding vote, are transient go∣vernors. 6. The consent of the members doth give authority, therefore it is an act of authority. Nihil dat, quod non habet. The act of the elders in binding and loosing is an act of authority, and it is incomplete, separated from the consent of the members. 7. The consent of the members in election, is an act of authority, therefore

their consent in point of execution (if it be absolutely necessary, or if it be a resignation of liberty in both) is an act of authority. Li∣berty imports directly an immunity from authority out of a mans self; indirectly, that a man hath authority over himself. A free man is sui juris, as he is properly said to be free; now when a people re∣signeth this liberty either to Magistrates or Ministers, it resigneth that authority which was formerly resident in themselves.* 1.23 8. Cor∣rective and coactive power is authority, and this consent of the members doth complete the corrective and coactive power of the people, over which they were governours. The consent of the peo∣ple is desireable, and many godly men speak much this way, which do not esteem it absolutely necessary. It is desireable humani••atis gra∣tia (as one speaketh of a Parliament in an absolute monarchy) not necessitas gratia. If Politicks do truly affirm those Kingdoms to be best established where their Kings are hereditary, and do nunquam in∣terire (as they speak;) how (miserably) is that church constituted, that hath never any governors, or none but the ghost-like apparitions of governors? Our elders may well be called ghostly fathers, and ghostly governors, which have but the shadow of authority perfect∣ly in them. I might argue farther from the definition of authority; authority in the general is but jus regendi, and if the consent of the members do necessarily bind, and that jure divine, it is fully corre∣spondent to the definition. Azorius his definition of authority, or any other that ever I met with, doth make a binding consent an act of authority: we use to divide power but into a power of might, and a power of authority; a power of liberty is reduced to a power of authority. Governors and to govern with coactive power, art conjugates. Are they not proper governors which shall govern the people over which they are governors, onely when the people them∣selves list?a 1.24 It is not enough to say that the members are bound to obey the doctrinal sentence of the elders (clave 〈…〉〈…〉) vi officii or in respect of a preceptive power; they are bound to obey the ex∣hortation of any private brother, (vi materiae, which it but little dif∣ferent) when he speaketh according to the rule, where there is no preceptive superior or judicial power. It is but equal that governors or rulers should have judicial power to constrain obedience, which is inconsistent with a necessity of the members consent. If an abso∣lute Aristocracy be for the general lesse dangerous then a Democracy, there is lesse danger in the church then in the Common-wealth from

such an Aristocracy; because the medium of government in the church, is rather swasive then coactive; Elders are to govern verbo non gladia. Such governors do best become the Church, as may e∣minently represent the kingly office of Christ, at least as evidently as the priestly and prophetical office of Christ. It is supposed that a King or Monarch may be complete in respect of ordinary execution, and yet the Soveraignty or Majesty reside in the Kingdom; and an Aristocracy may be complete in respect of ordinary execution, and yet that Soveraignty or Majesty reside in the Common-wealth.* 1.25 * 1.26 And a power defensive, or a power to except and interpose (in case of just defence) is connatural to all bodies or beings, civil or natural, where the Soveraignty or Majestie is lost. or given away to such as bear the ensignes of authority. Bexa is for an implicite consent of the people in election, but resolute against it in other cases, non tan∣tum periculosum, sed etiam iniquuns esse, totum caetum is suffragia wit∣ti. Epist. 83. pag. 36.

10. The relations of elders to churches do challenge power complete. They are antitypical; the eyes, heads, fathers, princes of the Congregation. Moses and the Princes did represent Christ and his Apostles, and Elders. They are the Captains of the Lords Host. Moses and the Princes digged the well and sang to it; to denote how Christ and the Elders do digge the well of salvation, and sing the new song of salvation to the Israel of God. Though pro••ati•• uni•••• be probati•• nullius sometimes: yet such as these, both together and a∣part, may be vehemently perswasive. Some do scruple at the calling of the Ministere heads of the Churches, and indeed there is no uni∣versal head beside Christ; but yet ministers may be called heads of particular churches, in that sence as they are fathers and rulers.

11. It was Gods Ordinance in Israel. In all Courts,* 1.27 in the Temple, in the Cities of Refuge, in the Synagogues, the elders had full power of execution. The Priests did onely determine con∣cerning the Leprosie. The Levits themselves did open and shut, were porters under the Priests. This Ordinance of God seemeth to be grounded on moral equity; we generally find an equity in Gods Ordinances, as well as a ceremony. And it is most sutable to nature, it being unnatural for the multitude to execute. I is true that the people of God are ••••••••isted to a ne•••••• communion with God in worship, then under the Law, but it is true in respect of the Elders as well as of the common members. And we are freed from the

ceremony of the Mosaical Ordinances, not from the equity.

12.* 1.28 That power which is ascribed to the Priests and Levites, Ezek. 44.23, 24. must needs type out the power of elders in the Christian church. The whole chapter and prophesie concerneth the Christian church. The civil acts in Israel were a typical pattern of the Christian church, as well as the Temple. The Priests and the Levits must stand in judgement, and judge and determine controver∣fies in the church, Deut. 19.17. By their word shall all strife be tryed. Deut. 21.5. They shall give the sentence of judgement, and thou shalt not decline from their judgement: they are separated for this purpose by the Lord, Deut. 17.9.11. Allegories are Argumentative, when they are evident. And though all things are not exactly typed out in the ceremonies, at least in all ceremonies, yet it is our duty to ob∣serve that which is representative. The Priests were types of all spiritual men in opposition to natural men, but they were types al∣so of Elders in respect of their special office, as they are opposed to the Saints in general.

13.* 1.29 Elders are titles of authority, the notation thereof alludes to the Elders under the Law. Pastors are titles of authority, the notation thereof alludes to the use of the phrase in the Scriptures, and it is applyed even to Civil Magistrates. Shepherds do govern as well as feed; and Elders are to feed by authority as well as by doctrine. The Priests under the Law had complete power in the Temple. 1. To admit into the outward Court. 2. To administer at the Altar and Laver, the Covenants, and Doctrines, and the sence of Regeneration, and Justification, of Mortification and Vivificati∣on. 3, To administer about the Table and Candlestick, for the increase of faith, and love, and joy. Thus the Elders are to institute and make disciples; and after institution by the doctrine of the Co∣venants, to confirm by Baptism, and then build them up unto perfe∣ction, by teaching them all things, Matth. 28.18. Go, make Di∣sciples in all Nations, baptizing them, and teaching them to observe all things whatsoever I have commanded you. Admission into the outward Court, seemeth to signifie initiation into the visible Church; the Altar, and Laver, and Table, the gradual proceeding from grace to grace, of those that are worshippers of God in spirit and in truth, of inward worshippers of God, of such as belong to the mystical Church, Rev. 11.2, 3. &c. True converts are first brought to the altar of faith, repentance, and mortification, and then to the laver,

for the confirmation of sanctification and justification, by the do∣ctrines and seals of the blood and spirit of Christ.

14. What the Apostles could do in all Churches,* 1.30 that the ordinary Elders can do in respect of ordinary administrations and ordinary exemption, within the sphaeres of their particular Churches. And the Apostles could admit, excommunicate, threaten the rod, make decrees &c. They did not ask the vote of the Church in admissions or excommunications, Acts 2. 1 Tim. 1. Philip himself could ad∣mit without the Church; Acts 8. Paul bids Timothy and Titus to command and rebuke. Tit. 1. Mr. Cartwright hath done enough for this point in his Reply. If the Apostles had deprived the people of any power due to them in respect of their Elders, they would have taken election out of their hands: If the Apostles had power in all Churches (in respect of ordinary administrations) as Elders, then they differ from ordinary Elders, but as an Aristocracy in a Com∣mon-wealth, from an Aristocracy in one City, or as the great Sy∣nedrion of elders in Jerusalem, from the lesser Synedrions in the Ci∣ties. What power the Apostles had in all Churches as elders, that power all elders must have in their particular churches, because they also are elders: The twelve gates of new Jerusalem Rev. 21. are the particular churches, the angels are Presbyters, and are set to govern the gates; the gates are not to open and shut of themselves, but the angels are to open and shut the gat••s in the use of the keys. The 4. beasts Ezek. 1. compared with those in Rev. 4. and the 4. orders of Levites about the Tabernacle, Numb. 4. may well seem to represent the elders of the Christian Church, by which the Lord Christ is car∣ried up and down to the World, in the chariot of church ordinances. The churches are represented by wheels, which should readily follow the elders in way of obedience, neither go before, nor side by side, to∣gether with their Elders.

Object. The Apostles received their power immediatly from Christ.

Answ. The same power may be derived mediatly, which is de∣rived immediatly. The question is concerning the power of elders, not concerning the manner of comming by it. And the Apostles power was universal and extraordinary.

Object. The Apostles wrote in the name of the church, as well as in their own name, Acts 15.

Answ. 1. The Apostles were wont to respect the Church so,

as to do all things in a brotherly manner. 2. The Church is not na∣med in respect of authority, it had not authority over other churches: and those decrees are called the decrees of the Apostles and elders Acts 16. Those elders must be supposed to be extraordinary elders, else they might not be joyned with the Apostles in point of such an extent in authority. 3. There was special cause to make mention of that churches consent, because those questions did spring out of that church. It is certain that the Apostles could determine without the church; Paul had power to command and ordain, 1 Cor. 16. and 1 Cor. 11. and 14. What though extraordinary, elders might be the churches messengers by way of intreaty, it was not by way of autho∣rity? 5. The Church of Antioch sent to the Apostles and elders, not to the church. The Apostles and elders extraordinary, were a great and standing Presbyterie of the universal Church.* 1.31 I see no in∣tention or intimation of a Synod or assembly of Churches, in that act of the Apostles at Jerusalem. The Apostles were onely called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Chamier observeth.

Object. The Apostles had an infallible spirit.

Answ. The infallibility of spirit answers to the transcendency and universality of power in all Churches. Ordinary elders have a spirit of excellency in respect of common members. If the infalli∣bility of spirit in the Apostles may admit of a limitation in respect of election, why not in other acts also, if they had been connatural to the power of the members?

15.* 1.32 It is sutable to the law of nature, that the power of exe∣cution should be committed by the multitude, to some elected and selected ones. Adam had been a perpetual Monarch of the whole world (according to a natural right) if he had not sinned. What should have deprived him of his natural titles? What need of alter∣ing the natural frame of policy? Bodin doth justly dispute for the ancient power of Fathers. Fatherly power is the absolutest image of Gods absolute dominion, and the most exact pattern of all power. The natural constitution of the world yeeldeth no documents for a Democracy, for a Democratical execution of power. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.33 Facile imperium in bonos. Primum illud certum est (si humano judicio res aestimetur) nullum statum aut pagi, aut vici, aut urbis, aut regionis aelieujus magis obnoxium esse turbis quam Demo∣craticum: Beza Ep. 83. p. 365.

I conclude, Let this discourse be compared with the practise of

Reformed Churches, of the church of Geneva, and the peoples ap∣probation or consent, required by Calvin and others, will amount to no more then I have acknowledged. As for Cyprian, he could censure, yea even elect officers without the consent, or counsel either of the Clerus it self. If Calvin did attribute more power to the peo∣ple in his writings then Beza, yet their practise doth argue an accord in conclusion. And Calvin in his Catechisme, and in a Tractate de Coena Domini, attributes power of dispensing censures without the consent of the church, unto the elders.

Object. Matth. 18. We are bid tell the church, and the church is no where taken for the Presbyterie in the new Testament.

Answ. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for any assembly in the new Testa∣ment, Acts 19.39. and therefore is applicable to an assembly of el∣ders, even according to its use in the new Testament. 2.* 1.34 The Pres∣byterie is called the congregation or church in the old Testament Namb. 35. with Deut. 19.12. Mr. Ainsworth and Mr. Cartwright have abundantly proved this point: and Mr. Cartwright alledgeth many places of Scripture to shew that church in this place, signifieth the Presbyterie: Mr. Rutherford affirmeth, the congregation in the old Testament is alwaies taken for the Presbyterie, when it is meant of an authoritative congregation. Our Saviour may well be suppo∣sed to conform his speech to the old Testament, rather then to the new Testament, to the use of the phrase, at that time when he spake, not so much to the future use of it, in the new Testament. 3. Our Saviour doth manifestly allude to the Presbyteries of the Jewes, and gives the Christian church a pattern from the practise of the Jewish church. One would not think that our Saviour should speak of an unknown church, and not describe it, because he directs the disci∣ples to repair to it: to direct one to a place unknown and unknow∣able, is but labour in vain. Besides, those phrases heathen and pub∣lican, and two or three witnesses, do argue that our Saviour referred his speech to the Jewish church. Two or three witnesses were re∣quired by a State rule in their civil Judicature, and it was grounded upon morality, and therefore to be observed in their Ecclesiastick proceedings to censure. They might not have found out such a rule (though naturally moral) by the reach of natural light: but being instructed by Gods Ordinance, they could easily discern the morality thereof, especially the Prophets and men of God, which were raised up continually amongst them. 4. The church is here explicated in

the next words, What you shall bind, shall be bound in heaven. If the church had been taken for the body of members, it should (in pro∣bability) have run thus; What it shall bind, shall be bound in hee∣ven. 5. Else this rule did nothing concern the Apostles, considered personally: but they were personally to practise themselves accord∣ing to this rule. The Apostles were neither to judge together with such a church, nor to be judged by such a church as consisted of the body of members. 6. Is it likely that our Saviour should bid a brother repair in the first place to the body of members? What do the elders then serve for? 6. The promise to two or three doth somewhat declare what church is here meant. The former words What you shall bind, &c. seem to be referred to the Apostles then pre∣sent: these words Where two or three are gathered together in my name, &c. seem to be referred to ordinary elders which were to follow. And these two or three elders may justly be supposed to be an ordi∣nary Presbyterie, and they are proportionate to the two or three elders which constituted Presbyteries in the lesser cities of Israel. The two or three here intended, are not the same with the two or three witnesses before mentioned. 1. Such a private proceeding doth not constantly admit of prayer. 2. Christs presence in the midst of them, argueth a more solemn assembly then that of the witnesses. 3. So solemn a promise intimateth some great difficulty in the act to which it is applyed. 4. Our Saviour hath manifest re∣ference to such as did bind and loose, in the words going before. 5. It is spoken in conformity to a church then erected, and to the proceedings then accustomed. The intent of the promise, argueth a greater latitude then is competible to that particular case of convi∣ction. I might now charge the multitude of Incerpreters both an∣cient and modern, but it is done already by others. It is most pro∣bable that the Synedrion of Elders was called the Congregation, be∣cause there was wont to be an assembly of people present in the place and at the time of Judicature; we call the Presbyterie the representa∣tive church, upon another consideration.

A second general answer may be this, the church is sometimes de∣stitute of Elders. and then a Church properly so taken, is to be re∣paired unto immediatly. And our Saviour may lay down the rule so, as that it may serve for all times and all conditions of the Church.

Object. The Apostle bids the whole church of Corinth to ex∣communicate

the incestuous person, and also all the Thessalonians to mark a brother that walketh disorderly, and to withdraw from him. 1 Cor. 5.

Answ. 1. Women have no judicial power, though the Apostle writes to all, therefore other members may not have judicial power, though the Apostle writes to all. Such speeches must be interpreted quoad materiam subjectam. And if women (notwithstanding this place of the Apostle) must be denied judicial and co-ordinate autho∣rity, or power, or consent, because other texts do so require; why should not other common members also (not withstanding this place of the Apostle) be denied the like authority, power, or consent, if other texts do require it? If there be any authority in Councels and Synods, then the consent of the major part of members shall not be necessary, in many great acts which concern all; because it is impos∣sible for all churches to convene in their particular persons. The A∣postle wrote to the elders as well as to the members. Rom. 12 8. 1 Peter 5.1. 1 Corinthians 1.11. and therefore it is to be sup∣posed, that the elders were especially, if not wholy, respe∣cter by the Apostle in such instructions and commandements. 1 Corinthians 14. All are exhorted to see that all things be done decently and in order; but this is especially (if not onely, in point of immediate execution) the elders care and office. Elders are not onely the members orators, or such as we call moderators and prolocutors, to govern the actions and not the persons of the assem∣bly. Morellius his phantasme (as one calleth it, who writes strongly for the power of members) hath been generally condemned, especially by French churches in their Synods.

Though common members were not equal agents with the elders in excommunications, and yet the Apostle doth not here undertake to declare in what order they should concurr. 2. The church of Co∣rinth was now to obey the Apostles sentence, and did but put the A∣postles sentence with due and effectual solemnities in execution. The spirit of the Apostle doth denote his Apostolical spirit both of dire∣ction and correction. To direct with judicial authority, is to com∣mand with coactive power. The word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) argueth more then a doctrinal determination. What spirit should be present at the instant of excommunication, but his spirit of Apostolical in∣spection or authority? Spirit here is to be interpreted, quoad ma∣teriam

subjectam: truth is, the Church of Corinth (according to the original) is not made the nominative case to the act of delivering up to Sathan, only it is required that it be done when the church is gathe∣red together. The Apostle then did excommunicate virtually and praeceptivè,* 1.35 the church of Corinth obedientialiter. Mr. Cartwright and others do consent to this assertion. 3. It is apparent that the A∣postles were wont to write so much to the whole church, because the common members had special need to be instructed and incited to the performance of their duty, and in particular to the submitting of themselves to their elders. 4. We grant that the common mem∣bers have something to do in many church acts, and especially in ex∣communications; they are to put the sentence of the elders in exe∣cution in declining from the parties censured; What the Apostle at∣tributes unto the whole church any where, is abundantly exhausted and satisfied in the Churches doing of execution. Moses applieth the phrase of casting out or putting away the evil one, to the peoples doing of execution, Deut. 17.7. See Ainsworth on the place. Mo∣ses frequently applies the act of judging, killing, &c. to all Israel though they did what they did chiefly by their Magistrates, Deut. 13.5.9. &c. We do farther grant that the common members have a sudordinate power of judgement, though not a co-ordinate power. A brother is under a power judicial of the body of members; but the body of members are under the judicial power of the elders them∣selves, 1 Thes. 5.12. Heb. 13.17. The Saints are brought in as judg∣ing the world, 1 Cor. 6.3. and they have a judicial power over the sinful world, but it is subordinate, and they must judge dependently under Christ. The woman is brought in prophesying and praying in the Congregation, but she must prophesie and pray in the church by no power formally, but onely by participation. Joshua giveth the sentence against Achan, and all Israel stoneth him with stones, and burneth him with fire; thus all Israel must stone and burn the Achans of the Church with the judgements of God denounced against them in Gods fiery law by the ministery. The Priests must blesse and curse at the entrance into Canaan, and all Israel are to say Amen: Deut. 27.14. The living creatures Ezek. 1. and Rev. 4. are to cry holy, holy, holy, and the Elders fall down and worship, and say Amen. The Saints shall judge the world under Christ, and yet have not cause to expect so much as a consultative power together with Christ. All in Israel were to observe a due distance by measure, from the Priests and

Levites, in their passage over Jordan. Joshua 3.4.

Object. The Church is the Spouse or the Bride.

Answ. She is not yet married, onely espoused or betrothed, and therefore may not have the keyes in possession. 2. She is yet un∣der age, unfit for government. 3. She is but figuratively a Spouse, and being constituted of so many persons, unmeet to govern in point of ordinary execution. 4. The Church of Israel was a spouse, & socia domus as well as the Christian Church, and yet subjected to the Priests. 5. The Spouse is kept under Magistracy, and why not un∣der the ministry? Why not under both together? Edicunt reges, indicit festa sacerdos.

Object. All the Saints are kings.

Answ. In some common respects, but not in respect of special office. They are kings in respect of Church power or Church go∣vernment, fundamentally and essentially: yet I do not find that the Scripture in the attribution of this title unto Christians, hath respect to the power which visible Christians have over one another in spe∣cial, whereby they judge those that are within; but in respect of that power whereby they reigne over themselves, and over the world. Rev. 11. All Saints are called Kings in respect of Christian power, as mystical members, not in respect of Ecclesiastick power. 2. They were kings under the Law, and yet subject to the Priests and Levites. 3. They are priests as well as kings, yet they are not Priests in respect of Ecclesiastick power, according to the Scripture phrase. They may not ordinarily preach and administer the seals by turn, or every man in his course. 4. They may be kings in respect of a Chri∣stian power, mystically, and yet be no more exempted from ministe∣rial authority, then from Magistratical authority. They are not kings litterally and properly, but figuratively or mystically.

Object. Elders are ministers, stewards, servants of the Church.

Answ. Respectively; finaliter & objective, not absolutely or properly. 2. They are fathers as well as stewards, the stewards of Christ in propriety. 3. If they are servants in propriety, then they must not govern over the Church, or with the Church, but obey the Church. 4. The Apostles were servants as well as ordinary elders, yet they governed without, the concurrence of the Church in way of consent. The Church is the object of the elders ministry in p••r••, but in this respect Angela and Magistrates are also servants to the Church: Elders are not servants of the Church in propriety, in way

of subjection, they are actually over the Church, the governors of the Church, the servants of Christ, the whole Church is subject.

Object. Elders must not have Lordlike power to excommunicate the whole Church.

Answ. Lordlike power is not denominated from its extent, in respect of the object of their administrations; the Apostle had an extensive power over all Churches, and yet not Lordlike power. Lordlike power consisteth in Magistratical commands, laws, and mediums of punishment, and in an imperious execution of power. If the authoritas be in magistrates in respect of ordinary execution, he may punish the whole Common-wealth one by one, nay altoge∣ther (de jure) in point of ordinary execution (in case justice requi∣reth it.) If the Church may excommunicate Elders, and yet have no Lordlike power, then Elders may excommunicate the Church with∣out a Lordlike power.

Object. The whole Church cannot be excommunicated, because excommunication is a casting out of the Church.

Answ. Excommunication is essentially casting out of Church estate. 2. A particular Church may be cast out of the universal Church. Junius and all seem to deny an unity integral or visible in the universal Church, yet they generally allow of a judicial power in Synods and Councells; and how is that possible, unlesse there be an universal visible Church? But I am not to urge this point at pre∣sent.

Object. Elders are hereby made inexcommunicable.

Answ. It is more sutable that Elders, that Governors should be exempted from excommunication (in point of ordinary executi∣on) then those which are governed. 2. The major part of a par∣ticular Church is made inexcommunicable wholy, if particular Churches are neither subordinate to their Elders, nor to Synods and Councells. 3. We suppose that Elders of particular Churches are subordinate to Synods and Councels, and that the majesty resideth principally in the Church universal. We suppose that Elders are subordinate to their particular Churches in respect of a defensive power in the way of excommunicating or withdrawing. As El∣ders are ordained by Elders, so it is meet that particular Churches should make use of Elders in the deposing and excommunicating of an Elder. 5. We may put a difference between an ordinary and an extraordinary power. A magistrate may be subordinate to his people

in whom the majesty doth reside, in point of extraordinary executi∣on, notwithstanding he hath power (in point of ordinary execution) to inflict capital punishment upon the people: Potestas est in Magi∣stratu & principe co modo, sub quo translata est. Suar. de lege humana. The practise of the Churches from the beginning of the World doth shew, that they have not thought the consent of the body of the Church absolutely necessary. Some godly writers have seemed to be in amaze when they have spoken of the consent of the members; but what hath been their own practice? Those of Reformed Churches for the general, which have spoken most fully for the consent of the people, have excluded it from being co-ordinate with the sentence of the Elders. See the opinion of the Leyden Professors, and Peter Martyr upon 1 Cor. 5. Beza in his Commentary upon the same chapter,* 1.36 requires no more then that excommunication be carryed (conscia plebe.) Yet we must all protest against the magistratical and im∣perial Soveraignty of Antichrist, and all Prelatical Spirits. Christ and his Ministers do govern like the sweet fig tree, the sat olive, and the true vine, not like the bramble that hath neither shadow nor good fruit. It is observable how the Church is delineated Cant. 7. where the body of members is elegantly distinguished from the Elders, as the body from the head. 1. Her shoes and feet do denote her heaven∣ly conversation and patience, especially in the ambulatory course of the primitive Church for the conversion of the world, Ephes. 16.15. 2. Her thighes, navel, and belly, do represent her as the fountain of procreation and conversion. The Church is the mother of all living, The graces of the Spirit are the jewel-like joynts of her thighes. The Church is the font of the world, filled with the liquor of grace, and out of her belly flow rivers of living water unto the regeneration or conversion of the world. Her belly is compared to heaps of wheat, beset with pleasant lillies, to signifie that Christ conveigheth himself to the world as the bread of life, by the Church in her womb all the infant converts of the world are nourished unto eternal life. Jeru∣salem is the mother of us all. 3. She is described with breasts, to declare how she nurseth her new born babes with the milk of the Word. But how, and by whom doth the Church conceive, bring forth, and breed up her children? Her head is indued with variety of gifts, for teaching, discerning, and governing; that is the seat of wis∣dom and government, the body is the region of subjection. To con∣clude, the key of authority is in God, the key of excellency is in

Christ; the key of ministry is in the Church fundamentally, in the Presbyterie for execution. A primo omnia, per ordinem omnia, ad finem omnis perfectio, & rerum omnium quies ordo est perfectionis sola & inevitabilis via.

Isaacus a Telia. I understand by the keys in the Text, the offi∣cial or stewardlike power of administring the word and prayer, the seals and censures in the Church. Election is an act of essential au∣thority, directly and primarily, of derived authority secondarily and consequenter. In case the Presbyterie doth censure the Church by ver∣tue of derived authority, and the Church the Presbyterie by vertue of essential authority, other Churches must judge which cause is just, by the rule of Christ in the Word. Presbyters are not subject to the common members in censures of superiority. In Israel the Elders or magistrates were primitively elected by a Democratical power, and yet were not subject to a Democratical power being once ele∣cted. A power in the people to set up and depose their Magistrates in way of authority, constituteth a Democracy. The fraternity hath a defensive power to non-communicate with their Elders, or power of a defensive excommunication, with reference to their Elders. One Church hath a co-ordinate power of defence,* 1.37 in relation to a∣nother Church, not offensive power. In an Aristocracy or Mo∣narchy. the people have a defensive power to repel injury, not an offensive power.

The Elders of the Church have power of order to act in all Churches upon the intreaty or consent either of Elders or the Churches themselves 1.* 1.38 It is natural to all bodies to act for their mutual edification. 2. The seals and such like administrations have a common relation, to admit members; to dispence censures, hath a particular relation to a particular Church; but the word and seals have a common and general relation to all Churches equally. 3. There is a sacred-aptitude, though no indeleble Character imprinted on Elders, else they are not accomodated to administer holy things, especially such things as are holy by institution. This ministerial aptitude or fitnesse, hath relation to holy things in all Churches; there is nothing wanting to execution but orderly permission. 4. The ground of dividing the Church into particular Churches doth war∣rant this power; We are many Temples or Churches for edification sake. If there had been many Temples in Judea, what could have hindred the Priests from ministring (as occasion required) in any of

them? 5. We allow communion of Members, why not of Mini∣sters? As Ministers depend on their particular Church for Autho∣rity to dispense holy things, so Members depend on their particular Church for Authority to partake of holy things. As it is a priviledge to partake, so it is grounded upon Authority; a Member may chal∣lenge communion. And it is a priviledge also to dispense holy things, though dependent on Authority. 6. The Churches do mutually allow and ratifie one anothers acts: One Church admitteth Mem∣bers for all Churches, and one Church electeth Officers for all Churches; one gate of Jerusalem admitteth into the whole City, Rev. 21. One Elder hath a general relation to the universal Church, as well as a special relation to his particular Church. To say no more, it is sufficient that such a power of Elders tendeth to the edification of the Churches, while nothing can be produced in oppositum. The Apostle doth implicitely command us to do all things which are for edification (confideratis considerandus) when he commandeth us to do all things in such a maner as may be for edification, 1 Cor. 14. What hath been said for the Unity of the Church, doth shew that there is no ataxis or disorder in this communion of Elders. There was no question in Primitive days concerning the power of Eldere, in respect of Ordination, Administration of the Seals, and Preaching of the Word in all Churches. It is commonly known that Anicatus per∣mitted Polycarpus to administer the Sacrament in his Church. See Magdebar. Centariatores.

Notes

• * 1.1

  Prop. 1.
• * 1.2

  Luke 22. 1 Pet 5.
• * 1.3

  Rev. 3. & 4. & 20.
• * 1.4

  Cyprian ad Cl••rum, ni∣hil sine ve∣stro consilio & plebi; consensu. Lib. 3. Ep. 10. & l 4. Ep 5. & l. 3. Ep. 22. & l. ••. Ep. 10. & l. 5. Ep. 7.
• * 1.5

  Ep. 65. p. 285. & 67. p. 289. & 13. p 365.
• * 1.6

  Pro. 2.
• * 1.7

  Confessus se∣niorum est judicium Reclesiae. Calv. Instis. l. 4 c. 12. Sect 3.
• * 1.8

  Arg. 1.
• * 1.9

  Cyprian by himself, or his 〈◊〉〈◊〉 by it self, either (in consult a pl••••e) did binde and loose, censure and absolve the lapset, though he speaks of the consensus plebis at such times.
• * 1.10

  Arg. 2.
• * 1.11

  Arg. 3.
• * 1.12

  Eph. 2.20. Rev. 11.
• * 1.13

  If Christ had said, Thou art Peter, both a common member & an Apostle and unto thee will I give the keys; then there had been reason to have conceived that the keys had con∣tained both Church-power and Apostolical power: but the Text doth not so speak.
• * 1.14

  One Elder hath not a divided power, where there are more then one to constitute a Presbyterie. Arg. 4.
• * 1.15

  Arg. 5.
• * 1.16

  Arg. 6.
• * 1.17

  The mem∣bers will make the keys flite a∣bout their Blders ears, if they have them.
• * 1.18

  Arg. 7.
• * 1.19

  1 Thes. 5.12. It is intole∣table that many whole churches should con∣vene and act ••on••••nctim, especially for all offen∣ces.
• * 1.20

  Arg. 8.
• * 1.21

  Arg. 9. Deu. 21.5.
• * 1.22

  D••m••••lcus Sil•• in the Councel of Tr••••••, made liberty op∣posite either to necessity or servitude. Potestas in s•• l••bert•••• dici∣tur, & distin∣guitur a p••••••∣stat•• in ali••••. Gr••••. de Jure 〈◊〉〈◊〉 l. 1. p 4.
• * 1.23

  〈◊〉〈◊〉 65. p 28.5. Ruther p. 50.
• a 1.24

  An Indian is bound as well as a member, to obey a mi∣nister, if a minister may preach to an Indian (vi officii.)
• * 1.25

  Where the people have power to set up and pul down Magi∣strates with an offensive power, there is a Demo∣cracy in be∣ing or con∣stitution, if not in ordi∣nary action or execution. Epist 67. and 68.
• * 1.26

  Arg. 10. Num. 21.16.17. 1 Chr. 26.
• * 1.27

  Arg. 11. Lev. 13. Num. 35. Deut. 19.12.
• * 1.28

  Arg. 12.
• * 1.29

  Arg. 13.
• * 1.30

  Arg. 14.
• * 1.31

  Act. 14.
• * 1.32

  Arg. 15.
• * 1.33

  Homer.
• * 1.34

  See Calvin. Instit. l. 4. c. s. 3.4.7.
• * 1.35

  Cartw. re∣ply p. 67.
• * 1.36

  Res in Pres∣byteri•• prae∣judicata, ser∣tur ad popu∣lum. Cal. Com. 1 Cor. 5 4.
• * 1.37

  Jus est vel rectorium vel aequato∣rium.
• * 1.38

  Pro. 3.