But none of these are properly any acts of power. 3. Nor doth the apostle's expression, verse 12, "Do you not judge them that are within?" prove that the people concur with any authoritative act in the elders' sentence. For, 1. This being spoken to them indefinitely, was to be applied distributively and respectively, only to them to whom it properly appertained, viz. the elders, as hath been showed. They only have authority to judge. 2. Such a judgment is allowed to the saints in church censures, as shall be allowed to them when the saints shall judge the world, yea angels, 1 Cor. vi. 1-3, viz. in both a judgment of acclamation, approbation, &c., as assessors, as people judge at the assizes; not in either a judgment of authority, which the judge and jury only do pronounce. 4. Nor, finally, doth the apostle's direction to forgive the incestuous, being penitent, 2 Cor. ii. 4-10, which seems to be given to all, prove the people's concurrence with the elders in any act of power. For the authoritative forgiving and receiving him again, belonged only to the elders; the charitable forgiving, receiving, and comforting of him, belonged also to the people. As the judge and jury at an assizes, acquit by judgment of authority, the people only by judgment of discretion and acclamation. Thus it appears how little strength is in this instance of the church of Corinth, (though supposed to be the strongest ground the Independents have,) for the propping up of their popular government, and authoritative suffrage of the people. SECTION III. III. Having thus considered the subject of authority and power for church government: 1. Negatively, what it is not, viz. neither the political magistrate, nor yet the community of the faithful, or whole body of the people, Chap. IX. and X. 2. Positively, what it is, viz. Christ's own officers in his church, as hath been explained and evidenced, Sect. 2, of this Chap. 3. Now, in the third and last place, we are to insist a little further upon this subject of the power, by way of explanation: and to inquire, seeing Christ's officers are found to be the subject of this power, in what sense or notion they are the subject and receptacle of this authority and power from Christ, whether jointly or severally; as solitarily and single from one another, or associated and incorporated into assemblies with one another; or in both respects? For resolution herein we must remember that distribution of the keys, or of proper ecclesiastical power, (which was briefly mentioned before in Part 2, Chap. III.) into that which is,