Major.  Whosoever are the first subject, or immediate receptacle of the power of the keys from Christ, they have divine warrant actually to exercise and put in execution the said power. Minor.  But the multitude or community of the faithful have no divine warrant actually to exercise and put in execution the power of the keys.

Conclusion.  Therefore the community of the faithful are not the first subject, or immediate receptacle of the power of the keys from Jesus Christ.

The major proposition must necessarily be yielded.  For, 1.  The power of the keys contains both authority and exercise; power being given to that end that it may be exercised for the benefit of the Church.  It is called the power given us for edification, 2 Cor. viii. 10.  Where there is no exercise of power there can be no edification by power. 2.  Both the authority and complete exercise of all that authority, were at once and together communicated from Christ to the receptacle of power.  “I give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth,” &c., Matt. xvi. 19, and xviii. 18.  “As my Father sent me, so send I you—­whose soever sins ye remit, they are remitted,” John xx. 21, 23.  Here is both power and the exercise thereof joined together in the same commission.  Yea, so individual and inseparable are power and exercise, that under exercise, power and authority is derived:  as, “Go, disciple ye all nations, baptizing them,” &c., Matt. xxviii. 18, 19. 3.  How vain, idle, impertinent, and ridiculous is it to fancy and dream of such a power as shall never be drawn into act by them that have it!

The minor proposition, viz.  But the multitude or communion of the faithful have no divine warrant, actually to exercise and put in execution the power of the keys, is clear also: 

1.  By reason:  for, the actual execution of this power belongs to them by divine warrant, either when they have church officers, or when they want church officers.  Not while they have officers; for, that were to slight Christ’s officers:  that were to take officers’ work out of their hands by them that are no officers, and when there were no urgent necessity; contrary whereunto, see the proofs, Chap.  XI.  Section 2, that were to prejudice the church, in depriving her of the greater gifts, and undoubtedly authorized labors of her officers, &c.  Not when they want officers in a constituted church:  as in case where there are three or four elders, the pastor dies, two of the ruling elders fall sick, or the like; in such cases the community cannot by divine warrant supply the defects of these officers themselves, by exercising their power, or executing their offices.  For where doth Scripture allow such power to the community in such cases?  What one church without its eldership can be instanced in the New Testament, that in such cases once presumed to exercise such power, which might be precedent or example for it to other churches?  How needless are church officers, if the multitude of the faithful may, as members of the church, take up their office, and actually discharge it in all the parts of it?