That learned and Judicious
Divine,
Mr. IOHN COTTON, Teacher of the Church
at Boston, in New-England,
Tending to reconcile some present differences about
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-St 1644.
BOSTON:
S. K. WHIPPLE & CO.
1852.
IN submitting to the public a new edition of this excellent treatise on Congregationalism, it seems necessary to say something of its learned author, of the circumstances in which it originally appeared, and of the occasion for its republication.
Our limits will not allow the insertion of an extensive Biography, but only of a few of the prominent events in his history. We refer our readers, who desire a more full account of him, to his life by Norton and Mather.
John Cotton was born Dec. 4, 1585, in Derby in England. At thirteen years of age, he entered college at Cambridge, where his distinguished scholarship secured for him, soon after his graduation, the office of lecturer in the University. While he officiated in this capacity, the Spirit or God subdued his pride, and brought his talents and acquisitions into the service of Christ and the Church.
His first sermon, after his conversion, on the duty of repentance, is said to have been a most powerful production, and was honored as the instrument of salvation to some of his fellow students. In the twenty-eighth year of his age he was settled over the established church of Boston in Lincolnshire, where for more than twenty years he was eminently useful and popular, both as a preacher and an instructer of candidates for the gospel ministry.
At length, he was disturbed by the intolerance of the
His desire to quell the disorders which his parishioner, Ann Hutchinson, had introduced, and which other heretics had perpetuated, extended and multiplied, and also to systematize and defend Congregationalism, induced him to prepare the present volume. He consigned it to Mr. Thomas Goodwin, his former friend and associate at Cambridge, an eminent scholar and divine, who is said to have been in scriptis in re theologica quamplurimis orbi notus, and who was then pastor of a church in London. He, and Mr. Philip Nye, formerly of Oxford University, but at that time minister of Kimbolton, in Huntingdonshire, both members of the Westminster Assembly, Dissenters and Congregationalists, prepared the introduction which is here published in connection with the Keys, to show the general harmony of opinion among Congregationalists of that day, both in England and America.
Throughout the volume, we have studiously preserved the ancient spelling, punctuation and style, as a curiosity, and from a conviction that our readers would desire to see those ancient worthies in their Puritanic dress and armor. If public patronage afford suitable encouragement, and this volume produces and increases a tendency in the pastors and members of our churches to “ask for the old paths, where is the good way, and” to “walk therein,” we shall be abundantly rewarded for our labor, and may be encouraged to issue other reprints and original works of a similar character.
THE EDITOR.
BOSTON, May 24, 1843.
THE greatest commotions in Kingdomes have for the most part beene raised and maintained for and about Power, and Liberties, of the Rulers, and the Ruled, together with the due bounds and limits of either: And the like hath fallen out in Churches, and is continued to this day in the sharpest contentions (though now the seate of the warre is changed) who should bee the first adequate, and compleat subject of that Church-power, which Christ hath left on earth, how bounded, & to whom committed. This controversie is in a speciall manner the lot of these present times: And now that most parties (that can pretend any thing towards it) have in severall ages had their turns and vicissitudes of so long a possession of it, and their pleas for their severall pretences, have beene so much and so long heard, it may wel be hoped it is neere determining; and that Christ wil shortly settle this power upon the right heires to whom he primitively did bequeathe it.
In those former darker times, this golden Ball was throwne up
by the Clergy (so called) alone to runne for among themselves: And as they
quietly possessed the
It was the unhappinesse of those, who first in these
But after that all titles have been pleaded, of those that are
content with nothing but the whole, the final judgment and sentence may (possibly)
fall to be a sutable & due proportioned distribution & dispersion of this power
into severall interests, and the whole to neither part. In Commonwealths,
it is a Dispersion of severall portions of power and rights into severall
hands, joyntly to concurre and agree in acts and processe of weight and moment,
which causeth that healthfull κράσις and constitution
of them, which makes them lasting and preserves their peace, when none of al sorts
find they are excluded, but as they have a share of concernment, so that a fit measure
of power or priviledge, is left and betrusted to them. And accordingly the wisdome
of the first Constitutors of Commonwealths is most seen in such a just balancing
of power and priviledges, and besides also in setting the exact limits of that which
is committed unto each; yea and is more admired by us in this than in their other
Lawes; and in experience, a cleare and distinct definement and confinement of all
such parcells of power, both of the kind and extent of them, is judged to be as
essentially necessary (if not more) than whatever other
So in that Politie or Government by which Christ would have his churches ordered, the right of disposall of the power therein (we humbly suppose) may lie in a due and proportioned allotment and dispersion (though not in the same measure and degree) into divers hands, according unto the severall concernments and interests that each rank in his Church may have; rather than in an entire and sole trust committed to any one man (though never so able) or any one sort or kinde of men or officers, although diversified into never so many subordinations under one another. And in like manner, wee cannot but imagine, that Christ hath been as exact in setting forth the true bounds and limits of whatever portion of power he hath imparted unto any (if wee of this age could attain rightly to discern it) as hee hath been in ordering what kinde of censures, and for what sinnes and what degrees of proceedings unto those censures; which wee find hee hath been punctuall in.
Now the scope which this grave & judicious Author in this his
Treatise doth pursue, is, to lay forth the just lines and terriers of this division
of Church-power, unto all the severall subjects of it; to the end to allay
the contentions now on foot, about it. And in generall hee layes this fundamentall
Maxime, that holds in common true of all the particulars, to whom any portion
of power can be supposed to be committed: That look whatever power or right any
of the Possessours and subjects thereof may have, they have it each, alike immediately
(that is, in respect of a mediation of delegation or dependence on
each other) from Christ, & so are each, the first subjects
For the first. As hee supposeth, each Congregation, such, as to
have the priviledge of injoying a Presbyterie, or company of more or lesse
Elders proper unto itself; so being thus Presbyterated hee asserteth this incorporate
body or society to be the first and primary subject of a compleat
and entire power within itself over its own members; yea, and the sole native
subject of the power of Ordination & Excommunication, which is the highest
Censure. And whereas this corporation consisteth both of Elders &Brethren,
(for as for women & children, there is a speciall exception by a Statute-Law
of Christ against their injoyment of any part of this publique power;) His scope
is to demonstrate a distinct & severall share & interest of power, in matters of
common concernment, vouchsafed to each of these, and dispersed away both, by Charter
from the Lord: as in some of our towns corporate, to a Company of Aldermen,
the Rulers, & a Common Councell, a body of the people, there useth to be
the like: He giving unto the Elders or Presbytery a binding power
of Rule and Authority proper and peculiar unto them; and unto the
Brethren, distinct and apart, an interest of power & priviledge to
concurre with them, and that such affairs should not be transacted, but
And because these particular Congregations, both Elders
and People, may disagree & miscarry and abuse this power committed to them;
He, therefore, Secondly, asserteth an association or communion of Churches,
sending their Elders and Messengers into a Synod (so hee purposely
chooseth to stile those Assemblies of Elders which the Reformed
Churches do call Classes or Presbyteries, that so hee might distinguish
them from those Presbyteries of Congregations before mentioned). And
acknowledgeth that it is an Ordinance of Christ, unto whom Christ hath (in
relation to rectifying Mal-administrations, and healing dissensions
in particular Congregations, and the like cases) committed a due & just measure
of power, suited & proportioned to those ends; and furnished them not only with
ability to give counsell and advice, but further upon such
occasions with a Ministeriall power and authority to determine,
declare and injoyne such things as may tend to the reducing of such
Congregations to right order and peace. Onely in his bounding and defining
this power, he affirms it to be. First for the kinde and quality
of it, but a dogmaticall or doctrinall power (though stamped with
authority Ministeriall as an Ordinance of Christ) whether in judging of controversies
of faith (when they disturb the peace of particular
As for ourselves, we are yet neither afraid nor ashamed to make
profession (in the midst of all the high waves on both sides dashing on us) that
the substance of this brief extract from the Authors larger Discourse,
is That very Middle-way (which in our apologie we did in the generall intimate
and intend) between that which is called Brownisme, and the Presbyteriall-gorernment,
as it is practised; whereof the one doth in effect put the chief (if not the
Neither let it seem arrogance in us, but a testimony rather to
the truth, further to Remonstrate, that this very Boundry platforme and disposement
of Church power, as here it is (we speake for the substance of it) set out
& stated; as also that the tenure and exercise thereof in all these subjects, should
be immediately from Christ unto them all, is not new unto our thoughts; yea it is
no other than what our owne apprehensions have been moulded unto long since: And
this many of our friends, and some that are of a differing opinion having knowne
our private judgments long, as likewise our owne Notes and transcripts written long
agoe, can testifie; besides many publike professions since as occasion hath beene
offered: Insomuch as when we first read this of this learned Author (knowing what
hath been the more generall current both of the practice and judgement of our
Brethren for the Congregationall way) we confess we were filled with wonderment
at that Divine hand, that hath thus led the judgments (without the least mutuall
interchange, or intimation of thoughts or notions in these particulars) of our
Brethren there, and ourselves (unworthy to be mentioned with them) here:
Onely we
For instance, wee humbly conceive Prophesying (as the Scripture tearmes it) or speaking to the edification of the whole Church, may (sometimes) be performed by Brethren gifted, though not in Office as Elders of the Church; onely 1. Occasionally, not in an Orderly course; 2. By men of such abilities as are fit for Office; and 3. not assuming this of themselves, but judged such by those that have the power, and so allowed and designed to it: And 4. so as their Doctrine be subjected (for the judging of it) in an espiciall manner to the Teaching-Elders of that Church: And when it is thus cautioned, wee see no more incongruity for such to speake to a point of Divinity in a Congregation, then for men of like abilities to speake to and debate of matters of religion in an Assembly of Divines, which this reverend Author allows; and here, with us, is practised.
Againe, in all humility, we yet see not that assembly of Apostles,
Elders, and Brethren,
Onely in the last place for the further clearing the difference
of the peoples interest (which the reverend Author usually calleth Liberty,
sometimes Power) and the Elders rule and authority (which makes
that first distribution of church-power in particular congregations)
at likewise for the illustration of that other allotment of Ministerial doctrinal
power in an association or communion of Churches as severed from the power of
Excommunication (which is the second.) We take the boldnes to cast a
weake beame of bur dimne light upon either of these; & to present how these have
layne stated in our thoughts, to this end that wee may haply prevent some readers
mistake, especially about the former. For the first, we conceive the Elders
and Brethren in each Congregation, as they are usually in the New Testament
thus mentioned distinctly apart, and this when their meeting together is spoken
of, so they make in each congregation two distinct intrests (though meeting in one
Assembly), as the interest of the Common-Councell or body of the people,
in some Corporations, is distinct from that of Aldermen; so as without
the consent and concurrence of both nothing is esteemed as a Church act. But so
as in this company of Elders, this power is properly Authority; but
in the people is a priviledge or power. An apparent difference betweene
these two is evident to us from this. That two or three or more select persons should
be put into an Office and betrusted with
This difference of power cloth easily appeare in comparing the
severall interest of Father and Child, in his disposement of her in
marriage, and her concurrence with him therein, (although we intend not the parallell
between the things themselves.) A virgin daughter hath a power truly
& properly so called, yea and .a power ultimately to dissent upon an unsatisfied
dislike, yea, and it must be an act of her consent, that maketh the marriage valid:
But yet for her Parents to have a power to guide her in her choyce (which
she ought in duty to obey) and a power which must also concurre to bestowe her,
or the marriage is invalid, this (comparing her interest (wherein she is more neerly
and intimately concerned) with theirs) doth arise to the notion of an extrinsicall
authority; whereas that power in her is but simply the power of her own act,
in which her own concernment which doth interest her free by an intrinsicall right.
The like difference would appeare, if we had seene a Government tempered of an
Aristocracy and democracy; in which, suppose the people have a share,
and their actuall consent is
And in this Distribution of power, Christ hath had a suitable
and due regard unto the estate and, condition of his Church; as now under the New
Testament, He hath qualified and dignified it. Vnder the Old Testament, it was in
its infancy, but it is comparatively come forth of its nonage, growen up to a riper
age (both as the tenure of the Covenant of grace in difference from the old, runs
in the Prophets, and as Paul to the Galatians expresseth it.) They
are therefore more generally able, if visible Saints (which is to be the subject
matter of churches under the New Testament) to joyn with their Guides & Leaders
in judging and discerning what concernes their own and their Brethrens conscences;
And therefore Christ hath not now lodged the sole power of all church matters solely
& entirely in the Churches Tutors & Governors as of old when it was
under age He did: But yet because of their weaknes and unskillfulnes (for the generality
of them) in comparison to those whom He hath ascended to give gifts unto, on purpose
for their guidance & the government of them; He hath, therefore,
For the second, Let it not seeme a paradoxe that a Ministeriall
Doctrinall Authority should be found severed from that power of Excommunication,
to second it, if not obeyed. Every Minister and Pastour hath in himselfe, alone,
a Ministeriall Doctrinall authority over the whole Church that is his charge, and
every person in it, to instruct, rebuke & exhort with all authority: By reason
of which those under him are bound to obey him in the Lord, not only
vi Materiæ by virtue of the matter of the commands, in
that they are the commands of Christ (for so he should speake with no more authority
than any other man, yea a child, who speaking a truth out of the word, should
leade us, as the prophet speakes;) But further, by reason of that Ministeriall
Authority which Christ hath endowed him withall, he is to be looked at by them as
an Ordinance of His, over them and towards them: And yet he alone hath not
the authority of Excommunication in him, to inforce his Doctrine if
any doe gainsay it: Neither therefore is this
Neither let it seeme strange, that the power of this Censure,
of cutting men off, and delivering them to Satan (in which the positive part
(and indeed the controversie betwixt us and others,) of Excommunication
lyes) should be inseperably linked by Christ unto a particular Congregation, as
the proper native priviledge hereof, so as that no Assembly or company of Elders
justly presumed and granted to be more wise & judicious, should assume it to themselves,
or sever the formall power thereof from the particular Congregations. For though
it be hard to give the reason of Christs institutions. Yet there is usually in the
wayes of humane wisdom and reason something analogous thereunto, which may serve
to illustrate, if not to justifie this dispersion interests: And so (if we
mistake not) there may be found even of this in the wisdome of our Ancestours, in
the constitutions of this Kingdome; The sentencing to death of any subject
in the Kingdome, as it is the highest civill punishment, so of all other the neerest
and exactest paralell to this in spiritualls, of cutting a soule off and delivering
it to Satan; yet the power of this high judgement is not put into the hands of an
Assembly of Lawyers onely, no not of all the Judges themselves, men selected for
wisdome, faithfulnesse, and gravity, who yet are by office designed to have an interest
herein; But when they upon any speciall Cause of difficulty, for councell and direction
in such judgements doe all meete (as sometimes they doe): Yet they have not power
to pronounce this sentence of death upon any man without the concurrence of a Jury
of his Peeres, which are of his owne
And besides that interest that is in any kind of Association, fraternity, yea or neighbourhood, or like wise, that which is from the common case of men alike subjected to an Authority set over them to sentence them, there is also the speciall advantage of an exact knowledge of the fact in the hainous circumstances thereof, yea, and (in these cases) of the ordinary conversation of the person offending.
We need not inlarge in the application of this: Although a
greater Assembly of Elders are to be reverenced as more wise and able than a
few Elders with their single Congregations, and accordingly may have
an higher doctrinall power, (a power properly and peculiarly,
Other considerations of like weight might here be added,
if not for the proofe (which we do not here intend) yet the clearing of this particular;
As also to demonstrate that that other way of proceeding by withdrawing
communion is most suitable to the relation, that by Christs endowment all Churches
stand in one towards another, yea and wherein the least (being a body to Christ)
doth stand unto all: But we should too much exceed the bounds of an Epistle, and
too long detayne
The 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: GOODVVIN.
PHILIP NYE.
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,
1. What is here meant by the Kingdome of Heaven?
2. What are the keys of this kingdom, and the giving of them?
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 here, and of heaven hereafter, 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,
Moreover, these keys are neither Sword nor Scepter; No Sword,
for they convey not civill power of bodily life and death; nor Sceptre, for they
convey not Soveraigne or Legislative power over the Church, but stewardly and ministeriall.
As the key of the House of David was given to Hilkiah (
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 argueth 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,
The fourth point then is, What is the subject to be bound and loosed?
The Text in
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 convinced to lie
under the guilt of sin, then his sin is retained, his conscience is bound under
the guilt of it, and himself bound under some Church-censure, according to the quality
and desert of his offence; and if his sin be the more hainous, himself is shut out
from the communion of the Church: But when a sinner repenteth of his sin, and confesseth
it before the Lord, and (if it he known) before his people also, and then in the
ministery
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,
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 received 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 belonging to their office: and in like sort each Church or Congregation of professed Believers, received that portion also of Church-power which belonged to them.
Of the Distribution of the Keys, and their power, or of the severall sorts thereof.
THE ordinary Distribution of the keys is wont to be thus delivered. There is clavis
{ | 1. Scientiæ, 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 |
2. Jurisdictionis, 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 kiqgdome of heaven should be left without power. For here in this distribution, the key of knowledge is contradistinguished from a key of power.
2. There is a reall defect in omitting an integrall part of the
keys, which is that key of power or liberty, which belongeth to the
Church itself.
But no marvell, though the Popish Clergie omitted it, who have oppressed all Church-libertie:
and Protestant Churches, having recovered the libertie of preaching the Gospel,
and ministery of the Sacraments, have been well satisfied therewith,
3. There is another defect in the Distribution, in die. viding the key of order from the key of Jurisdiction of purpose to make way for the power of Chancellours and Commissaries in foro exteriori: who though they want the key of order, (having never entred into holy orders, as they are called, or at most into the order of Deacons onely; whereof our Lord spake nothing touching Jurisdiction) yet they have been invested with Jurisdiction, yea, and more then ministeriall authoritie, even above those Elders who labour in word and doctrine: By this sacralegious breach of order (which hath been as it were the breaking of the Files and Ranks in an Armie) Satan hath routed and ruined a great part of the libertie and puritie of Churches, and of all the Ordinances of Christ in them.
4. A fourth defect, (but yet the least, which we observe in this
distribution) is, that order is appropriated to the Officers of the Church onely.
For though wee be far from allowing that sacralegious usurpation of the ministers
office, which we heare of (to our griefe) to be practised in some places, that
private Christians ordinarily take upon them to preach the Gospel publickly, and
to minister Sacraments: Yet we put a difference between Office and Order. Office
we looke at as peculiar to those, who are set apart for some peculiar function in
The key of Faith, is the same which the Lord Jesus calleth the
key of knowledge,
The key of Order is the power whereby every member of the Church walketh orderly himself, according to his place in the Church, and helpeth his brethren, to walk orderly also.
it was. that which the Apostles and Elders called upon Paul, so
to carrie himself before the Jews in the Temple, that he might make it appear to
all men that he walked orderly. (
Furthermore, of Order there be two keyes; a key of
power, or interest:
And the key of Authority or Rule. The first of these is termed in
the Scriptures, Liberty: So distinguishing it from that part of Rule
and Authority in the officers of the Church. We speak not here of that spirituall liberty, whether of
impunitie,
whereby the children of God are set free by the blood of Christ from Satan, hell,
bondage of sin, curse of the Morall Law, and service of the Ceremoniall Law: nor
of immunitie whereby we have power to be called the sons of God, to come boldly
unto the throne of grace in prayer, and as heirs of glory, to look for our inheritance
in light: but of that externall libertie, or interest which Christ also hath purchased
for his people, as libertie to enter into the fellowship of his Church, libertie
to chuse and call well gifted men to office in that his Church: libertie to partake
in Sacraments, or seals of the Covenant of the Church: libertie and interest to
joyn with officers in the due censure of offenders, and the like. This libertie
and the acts thereof, are often exemplified in the Acts of the Apostles: and the
Apostle Paul calleth it expressly by the name of libertie. Brethren (saith he)
you
have been called unto LIBERTY, onely use not your liberty as an occasion to the
flesh, but by love serve one another.
Touching the first, the censure of their corrupt teachers. 1. He layeth for the ground of it (that which himself gave for the ground of the excommunication
of the incestuous Corinth,
2. He presumeth the Church will be of the same mind with him, and concur in the censure of him that troubled them with corrupt doctrine, v. 10. (from fellowship with which corrupt doctrine he cleareth himself v. 11.)
3. He proceedeth to declare, what censure be wisheth might be dispended
against him, and the rest of those corrupt teachers. I would (saith he)
they were
even cut off that trouble you: cut off, to wit, by excommunication,
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 advantage to abuse this libertie unto much carnall
licentiousnesse. 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 occasion to the flesh, but by love serve one another,
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 key 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 superiour
order (or state) binding or releasing an inferiour in point of subjection. This
key when it was promised to Peter,
This Distribution of the keys, 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 Antiquitie, 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 spirituall 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.
Of the subject of the power of the keyes, to whom they are committed: and first of the key of knowledge, and Order.
AS the keys of the kingdom of heaven be divers, so are the subjects
to whom they are committed, divers: as in the naturall body, diversitie of functions
belongeth to diversity of members. 1. The key of knowledge (or which is all one,
the key of Faith) belongeth to all the faithfull, whether joyned to any particular
Church or no. As in the primitive times, men of grown yeers were first called and
converted to the faith, before they were received into the Church: And even now
an Indian or Pagan may not be received into the Church, till he have first received
the faith, and have made profession of it before the Lord, and the Church: which
argueth, that the key of knowledge is given not onely to the Church, but to some
before they enter into the Church. And yet to Christians for the Churches sake:
that they who receive this grace of faith, by it may receive Christ and his benefits,
and therewith may receive also this priviledge, to find an open doore set before
them, to enter into the fellowship of the Church. 2. The key of order (speaking
as we do of Church order, as Paul doth,
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
The liberties of the Brethren, or of the Church consisting of them, are many and great.
1. The Church of Brethren hath the power, priviledges and
liberty to choose their officers. In the choyce of an Apostle into the place of
Judas, the
people went as far as humane vote and suffrage could go. Out of 120 persons (
The like, or greater liberty is generally approved by the best
of our Divines (studious of Reformation) from
The same power is cleerly expressed in the choyce of Deacons,
2. It is a priviledge or a liberty the Church
hath received, to send forth one or more of their Elders, as the
3. The Brethren or the Church have power and
liberty of propounding
any just exception against such as offer themselves to be admitted unto their communion,
or unto the seales of it: Hence Saul, when hee offered himself to the communion
of the Church at Jerusalem, was not at first admitted thereto, upon an exception
taken against him by the Disciples till that exception was removed,
4. As the Brethren have a power of order, and the priviledge to expostulate
with their Brethren, to case of private scandalls, according to the rule,
If it be said, to judge is an act of rule; and to be Rulers of the Church, is not given to all the Brethren, but to the Elders only; Answ. All judgement is not an act of authority or rule; for there is a judgement of discretion, by way of priviledge, as well as of authority by way of sentence. That of discretion is common to all the Brethren, as well as that of authority belongeth to the Presbytery of that Church. In England the Jury by their verdict, as well as the Judge by his sentence, do both of them judge the same malefactor; yet in the Jury their verdict is but an act of their popular liberty. In the Judge it is an act of his Judiciall authority.
If it be demanded, What difference is there between these two?
The answer is ready, Great is the difference: for though the Jury have given up their judgement and verdict, yet the malefactor is not thereupon legally condemned, much lesse executed, but upon the sentence of the Judge. In like sort here, though the Brethren of the Church do with one accord give up their vote and judgement for the censure of an offender, yet he is not thereby censured, till upon the sentence of the Presbytery.
If it be said again; Yea, but it is an act of authority to binde
and loose, and the power to bind and loose, Christ gave to the whole Church,
Answ. The whole Church may be said to bind and loose, in that
the Brethren consent, and concurre with the Elders, both before the Censure in discerning
it to be just and equall, and in declaring their discernment, by lifting up of
their hands, or by silence, and after the censure, in rejecting the offender censured
from their wonted Communion. And yet their discerning or approving of the justice
of the censure before-hand, is not a preventing of the Elders in their work. For
the Elders before that have not onely privately examined the offender and his offence,
and the proofes thereof, to prepare the matter and ripen it for the Churches cognizance:
but doe also publickly revise the heads of all the materiall passages thereof
before the Church; and doe withall declare to the Church the counsell and will of God therein,
that they may rightly discerne and approve what censure the Lord requireth to be
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:
This power or priviledge of the Church in dealing in this sort
with a scandalous offender, may not be limited only to a private brother offending,
but may reach also to an offensive Elder. For (as hath been touched already) it
is plaine that the Brethren of the Circumcision, supposing Peter to have given an
offence in eating with men uncircumcised, they openly expostulated with him about
his offence, and he stood not with them upon termes of his Apostleship, much lesse
of his Eldership, but willingly submitted himselfe to give satisfaction to them
all.
But whether the Church hath power or libertie for proceeding to the utmost censure of their whole Presbytery, is a Question of more difficultie.
For, 1. It cannot well be conceived that the whole Presbytery
should be proceeded against, but that by reason of their strong influence
into the hearts of many of the Brethren, a strong partie of the Brethren will be
ready to side with them: and in case of finding dissension and opposition, the Church
ought not to proceed without consulting with the Synod. As when there arose dissension
in the Church at Antioch and SIDING, (or as the word is στάσις) they sent up to
the Apostles and Elders at Jerusalem, who in way of Synod determined the businesse,
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 (though Apostate) for they must tell the Church, and joyne with the Church in that Censure: So neither can the Church excommunicate the whole Presbytery, because they have not received from Christ an office of rule, without their Officers.
If it be said the twentie-foure Elders (who represent the private
members of the Church, as the foure living creatures doe the foure Officers) had
all of them Crowns upon their heads, and sate upon thrones (
But neverthelesse, though the Church want authoritie to excommunicate their Presbytery, yet they want not libertie to withdraw from them: For so Paul instructeth and beseecheth the Church of Rome (whom the holy Ghost foresaw would most stand in need of this counsell) to make use of this libertie: 1 beseech you (saith he) mark such as cause divisions and offences, contrary to the DOCTRINE you have received καί ἐκκλίνατε ἀπ᾽ ἀυτῶν WITHDRAW from them.
So then by the agitation of this objection, there appeare two liberties of the Church more to be added to the former.
One is this (which is the fifth libertie in members) the Church
hath libertie in case of dissension amongst themselves to resort to a Synod.
The sixth Libertie of the Church is, To withdraw from the communion of those, whom they want authoritie to excommunicate. For as they set up the Presbytery, by professing their subjection to them in the Lord: so they avoyd them by professed withdrawing their subjection from them according to God.
A seventh and last libertie of the Church, is, Libertie of communion with other Churches. Communion we say: for it is a great Libertie, that no particular Church, standeth in subjection to another particular Church, no, not to a Cathedrall Church; but that all the Churches enjoy mutuall brotherly communion amongst themselves: which communion is mutually exercised amongst them seven waies, which for brevitie and memory sake, we summe up in seven words. 1. By way of Participation. 2. Of Recommendation. 3. Of Consultation. 4. Of Congregation into a Synod. 5. Of Contribution. 6. Of Admonition. 7. Of Propagation or Multiplication of Churches.
1. By way of Participation, the members of one Church, occasionally comming to another Church, where the Lords Supper commeth to be administered, are willingly admitted to partake with them at the Lord’s Supper, 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 watchfulnesse and communion, any of their members, who by
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 letters (for distinction sake) are called letters of dismission; which indeed do not differ from the other, but in the durance of the recommendation, the one recommending him for a time, the other for ever.
3. By way of consultation, one Church hath liberty of communicating
with another to require their judgement and counsell, touching any persons or cause,
wherewith they may be better acquainted then themselves. Thus the Church of Antioch
by their messengers consulted with the Church at Jerusalem, touching the necessity
of circumcision.
A fifth way of communication of Churches is, the liberty of
giving and receiving mutuall supplies and succours one from another. The Church
of Jerusalem communicated to the Churches of the Gentiles, their spirituall
treasures of gifts of Grace; and the Churches of the Gentiles ministred back again
to them, liberall oblations of outward beneficence.
A sixth way of communion of Churches is, by way of mutuall admonition,
when a publike offence is found amongst any of them: For as Paul had liberty to
admonish Peter before the whole Church at Antioch, when hee saw him walke not with
a right foot (and yet Paul had no authority over Peter, but onely both of them had
equall mutuall interest one in another)
A seventh way of communion of churches may be by way or 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 Christians coming
over from one countrey to another; such as are come over, first, and are themselves
full of company; direct those that come after them, and assist them in like sort,
in the combination of themselves into Church order, according to the rule of the
Gospel. Though the Apostles be dead, whose office it was to plant and gather and
multiply Churches; yet the work is not dead, but the same power of the keyes is
Of the subject to whom the key of Authority is committed.
THe key of Authoritie or Rule, is committed to the Elders of the
Church, and so the act of Rule is made the proper act of their office, The Elders
that rule well, &c.
The speciall acts of this rule are many.
The first and principall is that which the Elders who labour in
the Word and Doctrine, are chiefly to attend unto, that is, the preaching of the
Word with all Authoritie, and that which is annexed thereto, the administration
of the Sacraments or seals. Speak, rebuke, and exhort (saith Paul to Titus)
with
all authoritie.
If it be objected, private members may all of them prophecie publilquely.
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)
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.
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.
2. A second act of Authoritie common to the Elders is, they
have
power, as any weighty occasion shall require, to call the Church together, as the
Apostles called the Church together for the election of Deacons,
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.
A fourth act of their rule is, the Ordination of Officers (whom
the people have chosen) whether Elders or Deacons.
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
6. It belongeth to the Elders to prepare matters before hand, which
are to be transacted by themselves, or others in the face of the Congregation, as
the Apostles and Elders being met at the house of James, gave direction to
Paul,
how to carry himself, that he might prevent the offence of the Church, when he should
appear before them.
7. In the handling of an offence before the Church, the Elders have
authoritie both Jus dicere, and
Sententiam ferre; When the offence appeareth truly
scandalous; the Elders have power from God to informe the Church, what the Law (or
Rule and will) of Christ is for the censure of such an offence: And when the Church
discerns the
8. The Elders have power to dismisse the Church, with a
blessing
in the name of the Lord,
9. The Elders have received power, to charge any of the people in
private, that none of them live either inordinately without a calling, or
idlely
in their calling, or scandalously in any sort.
The Apostles command argueth a power in the Elders, to charge these duties upon the people effectually.
10. What power belongeth to the Elders in a Synod, is more fitly to be spoken to in the Chapter of Synods.
11. In case the Church should fall away to blasphemy against Christ,
and obstinate rejection and persecution of the way of grace, and either no Synod
to be hoped for, or no helpe by a Synod, the Elders have power to withdraw (or
separate)
the Disciples from them, and to carry away the Ordinances with them, and therewithall
sadly to denounce the just judgment of God against them,
Obj. But if Elders have all this power to exercise all
these acts of Rule, partly over the private members,
Answ. The Elders to be both servants and Rulers of the Church, may both of them stand well together. For their rule is not lordly, as if they ruled of themselves, or for themselves, but stewardly and ministeriall, as ruling the Church from Christ, and also from their call: and withall, ruling the Church for Christ; and for the Church, even for their spirituall everlasting good. A Queene may call her servants, her mariners, to pilot and conduct her over the sea to such an Haven: yet they being called by her to such an office, shee must not rule them in steering their course, but must submit berselfe to be ruled by them, till they have brought her to her desired Haven. So is the case between the Church and her Elders.
Of the Power and Authoritie given to Synods.
SYNODS wee acknowledge being rightly ordered, as an Ordinance of
Christ. Of their Assembly wee find three just causes in Scripture. 1. When a Church
wanting light or peace at home, desireth the counsell and helpe of other Churches,
few or moe. Thus the Church of Antioch being annoyed with corrupt teachers, who darkned the light of the truth, and bred no small dissension amongst them in the
Church; they sent Paul and Barnabas and other messengers unto the
Apostles and Elders
at Hierusalem, for the establishment of Truth and Peace. In joyning the Elders to
the Apostles (and that doubtlesse by the advise of Paul and Barnabas) it argueth
that they sent not to the Apostles as extraordinary and infallible, and authenticall
Oracles of God (for then what need the advise and helpe of Elders?) but as wise
and holy guides of the Church, who might not onely relieve them by some wise counsell,
and holy order, but also set a Precedent to succeeding ages, how errours and dissensions
in Churches might be removed and healed. And the course which the Apostles and Elders
tooke for clearing the matter, was not by publishing the counsell of God with Apostolick
authoritie, from immediate revelation,
2. Just consequence from Scripture giveth us another ground for the
assembly of many Churches, or of their messengers, into a Synod, when any Church
lyeth under scandall, through corruption in doctrine and practice, and will not
be healed by more private advertisements of their own members, or of their neighbour
Ministers, or Brethren. For there is a brotherly communion, as between the members,
of the same Church, so between the Churches. We have a little sister, (saith one
Church to another,
3. It may so fall out that the state of all the churches in the countrey
may be corrupted and beginning to discern their corruption, may desire the concurse
and counsell one of another, for a speedy, and safe, and generall reformation. And
Then so meeting and conferring together, may renew their covenant with God, and
conclude and determine upon a course, that may tend to the publike healing, and
salvation of them all. This was a frequent practice in the Old Testament in the
time of Asa,
Now a Synod being assembled; three questions arise about their power: 1. What is that power they have received? 2. How far the fraternity concurreth with the Presbyterie in it; the brotherhood with the Eldership? 3. Whether the power they have received reacheth to the injoyning of things, both in their nature, and in their use indifferent?
For the first: we dare not say that their power reacheth no farther
then giving counsell; for such as their ends be, for which according to God, they
do assemble, such is the power given them of God, as may attain those ends. As
they meet to minister light and peace to such churches, as through want of light
and peace lye in error (or doubt at least) and variance; so they have power by the
grace of Christ, not only to give light and counsell in
For the second question; How far the Fraternity, or the Brethren of the Church, may concurre with the Elders in exercising the power of the Synod?
The Answer is; The power which they have received is a power of
liberty: As 1. They have liberty to dispute their doubts modestly and Christianly
amongst
But though it may not be denyed, that the Brethren of the
Church present in the Synod, had all this power of liberty, to joyn with the Apostles
and Elders in all these acts of the Synod; yet the authority of the
Decrees lay
chiefly (if not only) in the Apostles and Elders. And therefore it is said,
If it be said, The Elders assembled in a Synod, have
Answ. Wee do not so apprehend it For what need Churches sent to a Synod for light and direction in ways of truth and peace, if they be resolved afore-hand how far they will go? It is true if the Elders of Churches shall conclude in a Synod any thing prejudiciall to the truth and peace of the Gospel, they may justly expostulate with them at their return, and refuse such sanctions as the Lord hath not sanctioned. But if the Elders be gathered in the name of Christ in a Synod, and proceed according to the rule, (the word) of Christ, they may consider and conclude sundry points expedient for thee state of their Churches, which the Churches were either ignorant or doubtful of before.
As for the third Question, whether the Synod have power to injoyn such things as are both in their nature and their use indifferent? We should answer it negatively, and our reasons be:
1. From the pattern of that precedent of Synods,
2. A second reason may be from the latitude of the Apostolicall
commission, which was given to them,
If it be said, Christ speaketh only of teaching such things which he had commanded as necessary to salvation.
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
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
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 arise 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 ordination of such as we find fit for it, and the excommunication of
such as we find do deserve it, would be an
Touching the first Subject of all the forementioned power of the Keyes. And an explanation of Independency.
WHAT that Church is, which is the first subject of the power of
the keyes, and whether this Church have an independent power in the exercise thereof,
though they be made two distinct questions, yet (if candidly interpreted) they are
but one. For whatsoever is the first subject of any accident or adjunct, the same
is independent in the enjoyment of it, that is, in respect of deriving it from any other subject like itself. As
if fire be the first subject of heat, then it dependeth upon no other subject for
heat. Now in the first subject of any power, three things concur. 1. It first receiveth that power whereof it is the first subject, and that reciprocally.
2. It first addeth and putteth forth the exercise of that power. 3. It first communicateth
that power to others. As we see in Fire, which is the first subject of heat: it
first receiveth heat, and that reciprocally. All fire is hot, and whatever is hot
is fire, or hath fire in it. Again, Fire first putteth forth heat itself, and also
first communicateth heat, to whatsoever things else
The Lord Jesus Christ, the head of his Church, is the Πρῶτον Λεκτικὸν,
the first proper subject of the soveraign power of the keyes. He hath the key of
David: He openeth, and no man shutteth; He shutieth, and no man openeth,
Hence 1. All legislative power (power of making of Laws) in the
Church is in him, and not from him derived to any other,
2. From his soveraign power it proceedeth, that he onely can erect
and ordain a true constitution of a Church-estate,
3. It is from the same soveraigne power, that all the offices, or
ministeries in the Church are ordained by him,
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,
5. From this soveraigne power it is, that all the spirituall power,
and efficacie, and blessing, in the administration of these gifts in these offices
and places, for the gathering and edifying, and perfecting of all the Churches,
and of all the Saints in them is from him,
The good pleasure of the Father, the personall union of the humane
nature with the eternall Son of God, -His -purchase of his Church with his own blood,
and His deep humiliation of himself unto the death of the Crosse, have all of them
obtained to him this his highest exaltation, to be head over all things unto the
Church, and to injoy as king thereof this soveraigne power,
But of this soveraigne power of Christ, there is no question amongst
Protestants, especially studious of Reformation.
I. Propos. A particular Church or Congregation of Saints, professing the faith, TAKEN INDEFINITELY FOR ANY CHURCH
(one as well as another) is the first subject of all the Church offices, with all
their spirituall gifts and power, which Christ hath given to be executed amongst
them; whether it be Paul, or Apollos, or Cephas, all are yours, (speaking to the
Church of Corinth,
In the new Testament, it is not a new observation that wee never
read of any nationall church, nor of any
II. Propos. The Apostles of Christ were the first suliect of Apostolicall
power; Apostolicall power stood chiefly in two things; First, in that each Apostle
had in him all ministeriall power of all the officers of the Church. They by vertue
of their office might exhort as Pastors,
2. Apostolicall power extendeth itself to all churches, as
much as to any one. Their line went out into all the world, (
III. Propos. When the church of a particular congregation walketh together in the truth and peace, the Brethren of the church are the first subject of church-liberty, and the Elders thereof of church-authority; and both of them together are the first subject of all church-power needful to be exercised within themselves, whether in the election and ordination of officers, or in the censure of offenders in their own body.
Of this Proposition there be three Branches; 1. That the Brethren of a particular church of a Congregation, are the first subjects of church liberty: 2. That the Elders of a particular church, are the first subjects of church-authority: 3. That both the Elders and Brethren, walking and joyning together in truth and peace, are the first subjects of all church-power, needful to be exercised in their own body.
Now that the key of church-priviledge or liberty is given to the
Brethren of the church, and the key of rule and authority to the Elders of the church,
hath been
From the removall of any former subject of this power or liberty, from whence they might derive it. If the Brethren of the congregation were not the first subject of their church-liberty, then they derived it either from their own Elders, or from other churches. But they derived it not from their own Elders; for they had power and liberty to choose their own elders, as hath been showed above, and therefore they bad this liberty before they had Elders, and so could not derive it from them.
Nor did. they derive it from other particular churches. For all particular churches are of equall liberty and power within themselves, not one of them subordinate to another. Wee reade not in Scripture, that the Church of Corinth, was subject to that of Ephesus, nor that of Ephesus to Corinth, no, nor that of Cenchrea to Corinth, though it was a church situate in their vicinity.
Nor did they derive their libertie from a Synod of Churches. For
we found no foot-step in the pattern of Synods, Act. 15. that the Church of
Antioch
borrowed any of their liberties from the Synod at Jerusalem. They borrowed indeed
light from them, and decrees, tending to the establishment of truth and peace. For
upon the publishing of the. decrees of that Synod, the Churches were established
in the faith (or truth),
2. Now, the second branch of the Proposition was,
1. From the charge of rule over the Church committed to them immediately
from Christ: For though the Elders be chosen to their office by the church of Brethren,
yet the office itself is ordained immediately by Christ, and the rule annexed to
the office, is limited by Christ only. If the Brethren of the Church should elect
a Presbyterie to be called by them in the Lord, this will not excuse the Presbyters
in their neglect of rule, either before the Lord, or to their own consciences. For
thus runneth the Apostles charge to the Elders of Ephesus, (
2. The same appeareth from the gift of rule, required especially
in an Elder, without which they are not capable of election to that office in
the Church,
If it be objected: How can the brethren of the Church invest an Elder with rule over them, if they had not power of rule in themselves to communicate to him?
Answ. They invest him with rule, partly by chusing him to the office which God hath invested with rule, partly by professing their own subjection to him in the Lord: we by the rule of Relatives do necessarily inferre, and preferre the authoritie of the Elders over them. For in yeelding subjection, they either set up, or acknowledge Authoritie in him, to whom they yeeld subjection.
Obj. 2. The body of the Church is the Spouse of Christ, the Lambs wife, and ought not the wife to rule the servants and stewards in the house, rather than they her? Is it not meet that the keyes of Authoritie should hang at her girdle rather than at theirs?
Answ. There is a. difference to be put between Queens, Princesses,
Ladies of great Honor, (such as the Church is to Christ, Psal. 45. 9.) and countrey
huswives, poore mens wives. Queens and great persons have severall offices and officers
for every businesse and service about the house, as Chamberlains, Stewards, Treasurers,
Comptrollers, Vshers, Bayliffs,, Groomes, and Porters, who have all the authoritie
of ordering the affairs of their Lords house in their hands. There is not a key
left in the Queen’s hand of any office, but onely of power and libertie to call
for what she wanteth according to the Kings royall allowance: which if she exceed,
the officers have power to restrain her by order from the King. But countrey huswives,
and poore mens wives, whose husbands have no Officers, Bayliffs, or Stewards,
to
Obj. 3. The whole body naturall, is the first subject of all the naturall power of any member in the body; as the facultie of sight is first in the body, before in the eye.
Answ. It is not in the mysticall body (the Church) in all respects alike, as in the naturall body. In the naturall body there be all the faculties of each part actually inexistent, though not exerting or putting forth themselves, till each member be articulated and formed. But in the body of the Church of Brethren it is not so. All the several functions of Church power, are not actually inexistent in the body of Brethren, unlesse some of them have the gifts of all the officers, which often they have not, having neither Presbyters, nor men fit to be Presbyters. Now if the power of the Presbytery were given to a particular Church of Brethren, as such, primo and per se, then it would be found in every particular Church of Brethren. For a Quatenus ad omnia valet conseguentia.
Obj. 4. But it is an usuall tenent in many of our best Divines,
that the government of the Church is mixt of a Monarchy, an Aristocracie, and a
Democracie; In regard of Christ the head, the government of the church is soveraigne
and monarchicall. In regard of the Rule by the Presbytery, it is stewardly and Aristocraticall:
in regard of the peoples power in elections and censures,
Answ. In a large sense, Authoritie after a sort may be acknowledged in the people. As 1. When a man acteth by counsell according to his own discerning freely, he is then said to be ἁυτεξόυσιος, Dominus sui actus. So the people in all the acts of liberty which they put forth, are Domini sui actus, Lords of their own action.
2. The people by their acts of liberty, as in election of officers, and concurrency in censure of offenders, and in the Determination and Promulgation of Synodall acts, they have a great stroke or power in the ordering of Church affairs, which may be called κράτος or potestas, a POWER, which many times goeth under the name of rule or authoritie, but in proper speech it is rather a priviledge, or liberty then authoritie, as hath been opened above in Chap. 3. For no act of the peoples power or liberty cloth properly bind, unlesse the authoritie of the Presbytery concur with it.
3. A third argument whereby it may appear that the Elders of a particular
Church are the first subject of authoritie in that Church, is taken from the like
removall of other subjects, from whence they might be thought to derive their authoritie, as was used before to prove the Church of Brethren was the first subject
of their own libertie in their own Congregation. The Elders of Churches are
never found in Scripture to derive their authority which they exercise in their
own Congregation, either from the Elders of other Churches, or from any Synod of
Churches. All particular Churches, and all the Elders of them are of equall
power, each of them
And though in a Synod they have received power .from Christ, and
from his presence in the Synod, to exercise Authoritie in imposing burthens (such
as the holy Ghost layeth) upon all Churches whose Elders are present with them,
3. Now we come to the third branch of the third Proposition, which was this. That the Church of a particular Congregation, Elders and Brethren, walking and and joyning together in truth and peace, are the first subject of all Church-power, needfull to be exercised within themselves, whether in the election or ordination of officers, or in the censure of offenders in their own body.
The truth hereof may appear by these Arguments. 1. In point of
ordination.
From the compleat integritie
What defect may be found in such a call, when the Brethren exercise
their lawfull libertie, and the Elders their lawfull authority, in his ordination,
and nothing more is required to the compleat integritie of a Ministers calling?
If it be said there wanted imposition of hands by the Bishop, who succeedeth in
the place of Timothy and Titus, whom the Apostle Paul left the one in Ephesus, the
other in Crete, to ordain Elders in many Churches.
Answ. Touching ordination by Timothy, and Titus, and (upon pretence of them) by Bishops, enough hath been said by many godly learned heretofore, especially of later times.
The summe cometh to these conclusions. 1. That Timothy and
Titus
did not ordain Elders in many Churches, as Bishops, but as Evangelists. Timothy
is expressly termed an Evangelist.
2. Conclusion. Those Bishops whose callings or offices in the Church,
are set forth in those Epistles to be continued: they are altogether Synonyma with
Presbyters.
3. Conclusion. We read of many Bishops to one Church,
4. Conclus. There is no transcendent proper work, cut out, or reserved
for such a transcendent officer as a Diocesan Bishop throughout the New Testament.
The transcendent acts reserved to him by the Advocates of Episcopacie, are Ordination
and Jurisdiction. Now both these are acts of Rule. And Paul to Timothy acknowledgeth
no Rulers in the Church above Pastors and Teachers, who labour in word and doctrine;
but rather, Pastors and Teachers above them. The Elders (saith he) that rule well,
are worthy of double honour, but especially they that labour in word and doctrine.
5. Conclus. When after the Apostles times, one of the Pastors by way of eminencie, was called Bishop for order sake, yet for many yeers he did no act of power, but 1. With consent of the Presbyterie. 2. With consent and in the presence of the people. As is noted out of Eusebius Ecclesiast. Histor. lib. 6. ca. 43. Gr. ca. 35. Lat. Cyprian Epist. lib. 3. Epist. 10, & lib. 1. Epist. 3. 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, Ecclesiæ gubernabantur. It is a weak and poore evasion, to put it off with observing, that he saith, Communi Presbyterorum consilio, not, authoritate. For l. No authoritie is due to Presbyters over the Bishop or Pastor, no more then to the Pastor over them. They are συμπρεσβύτεροι, fellow Elders, and coequall in authoritie. 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 governed the Churches with the common counsell of Presbyters, to wit, asked, but not followed. And that would imply a contradiction to Hieroms testimonie, to. say the Cliurches were governed by the sole authoritie of Bishops, and yet not without asking the common counsell of the Presbyters. For in asking their counsell and not following it, the Bishop should order and govern the Churches against their counsell. Now that the Churches were governed by the common counsell of Presbyters, and against the common counsell of Presbyters, are flat contradictories.
2. For a second Argument, to prove that the Brethren of the
Church of a particular congregation, walking with
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 the Church of a particular
congregation, is ratified in Heaven. For so saith the Lord Jesus touching the
power of Church censures,
Object. 1. By Church in
Answ. 1. The Christian Church, though it was not then extant,
yet the Apostles knew as well what- be meant by Church in
Answ. 2. The allusion, in the Church-censure to the Jewish custome, in accounting a man as an Heathen and Publican, doth not argue that Christ directeth his Disciples to complain of scandals to the Jewish Synagogues; but only directeth them how to walk towards obstinate offenders, 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 familiar civill communion; for so the Jews said to Christs Disciples, Why eateth your Master with Publicans and Sinners?
Answ. 3. It is .not credible, that Christ would send his Disciples to make complaint of their offences to the 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.
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, oneman may represent a Church; the reply is ready: one man cannot represent the Church,
unlesse he be sent forth by the Church, but so is neither the Bishop nor his Commissary. They send
not for
Answ. 2. The Bishop ordinarily is no member of the Church of that Congregation, where the offence is committed, and what is his satisfaction to the removall of the offence given to the Church?
Answ. 3. The new Testament acknowledgeth no such ruler in the
Church, as claimeth honour above the Elders that labour in word and Doctrine,
Object. 3. To tell the Church, is to tell the Presbyterie of the Church.
Answ. 1. We deny not The offence is to be told to the Presbyterie; yet not to them as the Church, but as the guides of the Church, who, if upon hearing the cause, and examining the witnesses, they finde it ripe for 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, will learn to beware of the like wickednesse.
Answ. 2. The Church is never put for the Presbyterie alone (throughout
the new Testament) though sometime it be put expressly for the Fraternitie alone,
as they are distinguished from the Elders and Officers,
Object. In the old Testament, the Congregation is often put for the Elders and Rulers of the Congregation.
Answ. Let all the places alledged be examined, and it will appeare,
that in matters of judgement, where the Congregation is put for the Elders and Rulers,
it is never meant (for ought we can finde) of the Elders and Rulers alone, sitting
apart, and retired from the Congregation; but sitting in the presence of the Congregation,
and hearing, and judging causes before them: In which case, if a sentence have passed
from a Ruler, with the dislike of the Congregation, they have not stuck to shew
their dislike, sometime by protesting openly against it (as
Object. 4. When Christ said Tell the Church, hee meant a Synodicall
or Classicall assembly of the Presbyters of many Churches. For it was his meaning
and purpose in this place, to prescribe a rule for the removing of all scandals
out of the Church, Which cannot be done by telling the Church of one Congregation;
for what if an Elder offend; yea, what if the whole Presbytery
Answ. 1.. Reserving due honour to Synods rightly ordered, or (which is all one) a Classis or Convention of Presbyters of particular churches, we do not finde that a Church is any where put for a Synod of Presbyteries. And it were very incongruous in this place: For though it be said a particular Congregation cannot reach the removall of all offences; so it may be as truly said, that it were unmeet to trouble Synods with every offence that falleth out in a Congregation; Offences fall out often, Synods meet but seldome; and when they do meet, they finde many more weighty imployments, then to attend to every offence of every private brother. Besides, as an whole particular Congregation may offend, so may a generall Assembly of all the Presbyters in a Nation offend also: For generall councels have erred; and what remedy shall be found to remove such errors and offences out of this Text? Moreover, if an offence be found in a Brother of a Congregation, and the Congregation be found faithfull and willing to remove it by due censure; why should the offence be calleth up to more publike judicature, and the plaister made broader than the sore?
Again, if an Elder offend, the rest of the Presbytery with the
Congregation joyning together, may proceed against him, (if they cannot otherwise
heal him) and so remove the offence from amongst them. If the whole Presbyterie
offend, or such, a part as will draw a party
Object. 5. The Church here spoken of,
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 particular
Congregations are wont to amount to,
Object. 6. The Church here to be complained of meeteth with authority,
(for censures are administered with authority) but the Church of a particular Congregation
Answ. Humility to God may well stand with authority to men. The
24 Elders (who represent the growne heyres of the church of the new Testament) they
are said in Church-assemblies to sit upon thrones with crownes on their heads,
Object. 7. In the church of a particular Congregation, a woman may not speak: but in this Church here spoken of, they may speak; for they may be offenders, and offenders must give an account of their offences.
Answ. When the Apostle forbiddeth women to speak in the church,
he meaneth, speaking partly by way of authority, as in publike praying or prophesying
in the Church, (
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,
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,
Having thus (by the help of Christ) cleered this text in
3. A third argument to prove this, is usually and justly taken
from the practice and example of the Church of Corinth, in the excommunication of
the incestuous Corinthian,
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.
2. The act of the church in Corinth in censuring the
Object. 2. All this argueth no more, but that some in the church of Corinth had this power (to wit, the Presbytery of the church, but not the whole body of the people) to excommunicate the offender.
Answ. 1. If the Presbyterie alone had put forth this power, yet that sufficed) to make good the Proposition, that every church furnished with a presbyterie, and proceeding righteously and peaceably, they have within themselves so much power as is requisite to be exercised within their own body.
Answ. 2. It is apparent by the Text, that the Brethren concurred also in this sentence, and. them with some act of power, to wit, such power as the want of putting it forth, retarded the sentence, and the pitting 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,
2. The commandment is directed to them all, when they are
gathered together, (and what is that but to a Church meeting?) to proceed against
him.
3. He declareth this act of theirs in putting him out, to be a
judiciall act,
4. When the Apostle directeth them upon the repentance of an offender,
to forgive him,
Obj. 3. But was not this Church of Corinth (who had all this power) a metropolis, a mother Church of Achaia, in which many Presbyteries, from many Churches in the villages were assembled to administer this censure?
Ans. No such thing appeareth from the story of the Church of
Corinth,
neither in the Acts (
A fourth and last Argument to prove the Proposition, that every
Church so furnished with officers (as hath been said) and so carried on in truth
and peace, hath all Church power needfull to be exercised within themselves, is
taken from the guilt of offence, which lieth upon every church,
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 itself of its own superfluous and noysome humours.
Proposition 1V. In case a particular Church be disturbed with
error or scandall, and the same maintained by a faction amongst them. Now a Synod
of Churches, or of their messengers, is the first subject of that power
The truth of this Proposition may appear by two Arguments.
1. Argum. From the want of power in such a particular church to
passe a binding sentence, where error or scandall is maintained by a faction; For
the promise of binding and loosing which is made, to a particular church,
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,
Now, from all these former Propositions which tend to cleare the first subject of the power of the keys, it may be easie to deduce certain corollaries from thence, tending to clear a parallel Question to this; to wit, In what sense it may, and ought to be admitted, that a church if a particular congregation is independent in the use of the power of the keys, and in what sense not? For in what sense the Church of a particular Congregation is the first subject of the power of the keys, in the same sense it is independent, and in none other. We taking the first subject and the independent subject to be all one.
1. Corollary. The Church is not independent on Christ, but dependent on him for all church-power.
The Reason is plain, because he is the first subject of all church-power by way of soveraigne eminency, as hath
The matters which concern the civil peace, wherein Church subjection is chiefly attended, are of foure sorts.
1. The first sort be civill matters, τὰ βιωπκὰ, the
things of
this life, as is the disposing of mens goods or lands, lives, or liberties, tributes,
customes, worldly honours, and inheritances. In these the Church submitteth, and
referreth 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,
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 commandments,
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 Deformation 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 subjection to the Civill Magistrate, in the
exercise of some publike spirituall administrations, which may advance and help
forward the publick Good of Civill State according to God. In time of warre, or
pestilence, or any publike calamitie or danger lying upon a Commonwealth, the Magistrate
may lawfully proclaime a fast as Iehosaphat did.
It may fall out also, that in undertaking a. warre, or in making
a league with a forraine State, there may arise such cases of conscience, as may
require the consultation of a Synod. In which case, or the like, if the Magistrate
call for a Synod, the Churches are to yeeld him, ready subjection herein in the
Lord. Jehosaphat, though he was out of his place, when he was in Samaria visiting
an idolatrous King; yet he was not out of his way, when in case of undertaking
the war against Syria, he called for counsell from the mouth of the Lord, by a
Councell or Synod of Priests and Prophets.
4. A fourth sort of things, wherein the church is mot to refuse
subjection to the Civil Magistrate, is in patieat suffering their unjust
persecutions without hostile or rebellious resistance. For though persecution of the churches
and servants of Christ will not advance the civill peace, but overthrow it; yet
for the dumb to take up the sword in her own defence, is not a law full. means of
preserving the church peace, but a. disturbance of it rather. In this case, when
Peter drew his Sword in defence of his Master (the Lord Iesus) against an attachment
served upon him, by the Officers of the high Priests and Elders of the people,
our Saviour bade him put up his sword into his sheath again; for, (saith,
be) all they that take the sword, shall perish by the sword,
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)
3. A third Corollary touching the independency of churches is this, That a church of a particular Congregation, consisting of Elders and Brethren, and walking in the truth and peace of the Gospel, as it is the first subject of all Church-power, needfull to be exercised within 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-power, 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 independent upon any other, either for the injoying, or for the imploying (the haying or the using) of the same.
4) A fourth corollary touching the independency of churches is, That a Church fallen into any offence (whether it be the whole Church, or a strong party in it) is not independent in the exercise of Church-power, but is subject both to the admonition of any other Church, and to the determination and judiciall sentence of a Synod for direction into a way of truth and peace.
And this also ariseth from the former discourse. For, if
clavis
errans non ligat, Ecclesia litigans non ligat; that is, if Christ hath not given
to a particular church a promise to binde and loose in heaven, what they binde and
loose on earth, unlesse they agree together, and agree in his name, then
such a church is not independent in their proceedings, as do fail in either. For
all the independency that can be claimed is founded upon that promise, What yee binde
on earth, shall be bound in heaven; what yee loose on earth, shall be loosed in
heaven,
5. A fifth and last Corollary arising from the
former
It is also wholsome, as tending to maintain brotherly love, and soundnesse of doctrine in Churches, and to prevent many offences, which may grow up in this or that particular Church, when it transacteth all such things within 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 Jerusalem, to confer with Peter, Iames, and
Iohn, lest he should
run in vain in the course of his ministry,
Again, something might be added, if not for confirmation, yet
for illustration of this point, by comparing the dimensions of the New Ierusalem;
which is a perfect platform of a pure Church, as it shall be constituted in the
Iewish Church state, at their last conversion. The dimensions of this Church as
they are described by Ezekiel, (
If any man say, Theologia symbolica, or
parabolica non est argumentativa,
that arguments from such parables and rnysticall resemblances in Scripture are not
valid, let him enjoy his ovine apprehension (and if he can yeeld
But furthermore, touching this. great work of communion 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 integritie
according to the truth and peace of the Gospel. Let Synods have their just authoritie
in all Churches, how pure soever in determining such Διατὰξεις 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
consociate to assist one another, with their counsell, and right hand of fellowship,
when they see a particular Church to use their libertie and power aright. But let
them not put forth the power of their communitie, either to take such Church acts
out of their hands, or to hinder them in their lawfull course, unlesse they see
them (through ignorance or weaknesse) to abuse their libertie and authoritie in
the Gospel. All the liberties of Churches were purchased to them by the precious
blood of the Lord Iesus: and therefore neither may the Churches give them away,
nor many Churches take them out of the
It is the like case (in some measure) of particular Churches; yea, there is moreover a three-fold further inconvenience, which seemeth to us, to attend the translation of the power of particular churches in these ordinary administrations, into the hands of a Synod of Presbyters, commonly called a Classis.
I. The promise of Binding and Loosing, in way of Discipline, which Christ gave to every particular church (as hath been shewed) is by this means not received, nor injoyned, nor practised by themselves immediately, but by their Deputies or Over-seers.
2. The same promise which was not given to Synods in acts of that nature (as hath been shewed in the chapter of Synods) but in acts of another kinde, is hereby received, and injoyned, and practised by them, and by them onely, which ought not to be.
And which is a third inconvenience, The practice of
And at all times when a particular church shall wander out of
the way, (whether out of the way of truth, or of peace) the community of churches
may by no means be excused from reforming them again into their right
Soli Christo, Τῷ Α, κὰι Τῷ Ω.
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Judges
1 Samuel
14:44-45 14:44-45 19:20 22:16-17 24:4-7
1 Kings
2 Kings
1 Chronicles
2 Chronicles
14:3-4 14:5 15:3 15:5 15:6 15:8-16 15:10-15 15:12-13 17:6-9 17:7-8 17:9 19:3-4 20:3 24:4-5 24:6 24:8 24:9 24:10 29:3-35 29:4-19 30:1-12 34:3-33 34:29-33
Ezra
Nehemiah
Psalms
8:20 19:4 19:9 149:6-7 149:8-9
Proverbs
Song of Solomon
Isaiah
9:6 22:15 22:22 33:22 49:23 53:11
Ezekiel
Joel
Amos
Haggai
Zechariah
Matthew
16:9 16:18 16:19 16:19 16:19 16:19 17:27 18:15-16 18:15-16 18:15-16 18:17 18:17 18:17 18:17 18:17 18:17 18:17 18:17 18:17-18 18:17-18 18:17-18 18:17-18 18:18 18:18 18:18 18:19-20 23:8-9 23:10 27:50-51 27:52 28:18 28:19 28:19-20 28:19-20 28:20 28:20
Mark
Luke
John
1:5 1:16 9:22 17:3 18:36 20:21 20:21 20:21 20:21 20:23 20:23 21:15-16 21:17
Acts
1:15 1:26 4:35 6:2 6:3 6:5 6:6 6:6 7:26 8:38 9:26-27 10:47 11:2-3 11:2-18 11:2-18 11:29-30 13:1-2 13:1-2 13:3 13:3 13:15 13:46 14:23 14:23 15:1-2 15:1-2 15:1-28 15:1-41 15:2-23 15:3 15:3 15:6 15:7 15:7 15:7 15:7 15:12 15:12 15:12 15:18 15:22 15:22 15:22 15:22 15:22-23 15:23 15:23-29 15:24 15:27 15:28 15:28 15:31-32 16:4 16:4-5 17:11-12 18:1-28 19:9 20:17 20:28 20:28 20:28 20:28 21:18 21:18 21:24 26:22
Romans
1:1 10:1-21 10:10 15:26-27 16:1-2
1 Corinthians
1:5 1:5 1:7 1:11 3:22 4:1-2 5:1-5 5:2 5:2 5:4 5:4 5:4-5 5:4-5 5:6 5:11 5:12 5:12 5:13 6:1-2 6:1-2 6:3 6:3 6:4 6:4 6:5 8:10-11 8:11-12 8:12 10:28 12:5 12:11 12:18 12:27 12:28 12:28 14:2-24 14:22 14:23 14:23 14:31 14:34 14:40 15:9
2 Corinthians
2:4-10 2:6-10 2:7 2:7-8 3:1 4:5 10:6
Galatians
2:2 2:6 2:9 2:11-14 5:9 5:9 5:9-26 5:12 5:12-13 5:13 5:13 5:13 6:1-5 6:6-7 6:8 6:9-10
Philippians
Colossians
1:19 1:29 2:2 2:3 2:5 2:5-6 2:9 2:9 2:10 2:10 4:17
1 Thessalonians
2 Thessalonians
1 Timothy
1:20 2:1 2:7 2:12 3:1-7 3:4-5 4:14 4:14 5:1-25 5:17 5:17 5:17 8:17
2 Timothy
Titus
Hebrews
3:3-6 4:3 7:7 13:7 13:17 13:17
James
1 Peter
Revelation
i ii iii iv 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 20 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108